Romans 2:25-29 For circumcision truly profits, if you keep the law: but if you be a breaker of the law, your circumcision is made uncircumcision.… Though the apostle here addresses Jews, yet his words concern us. Change Jew into Christian, and circumcision into baptism, and those outward duties and privileges which we set so high a value upon, and the text will fit us. As they believed themselves secure of God's favour, merely because they had all the external characters of Judaism upon them, so do we, too, often presume upon an outward Christianity. Note — I. THE PARALLEL BETWEEN OUTWARD JUDAISM AND OUTWARD CHRISTIANITY. 1. The Jews place their confidence in being the seed of Abraham, being circumcised, and having the true religion and worship of God among them, and consequently despised all the world besides, and thought that therefore they should certainly be saved, let them lead what lives they would. It is this notion that the Baptist tacitly reproves in Matthew 3:8, 9. But many among us build upon no better a foundation. What great difference is there between being natural-born Jews and being born of Christian parents? between an outward circumcision and an outward baptism? between an external profession of the law of God given by Moses and an external profession of the gospel of Christ? And yet are there not too many of us that hope to be saved merely on account of these things? Far am I from undervaluing these privileges, but to rest upon them alone is just the folly of a man, that, being born to a good estate, riotously spends it all, and yet thinks to die rich. Baptism and the profession of a holy religion are unspeakable blessings; but they were granted us that we might be obliged to forsake the devil and all his works, and follow the example of our Lord. If we do not make use of our baptism and profession, they will signify nothing to us. 2. The Jews boasted in being skilful in the knowledge of their law (vers. 19, 20), and the more they excelled in this the better Jews they took themselves to be, and the more acceptable to God, and the more they despised their inferiors in this knowledge (John 7:49). Hence, instead of practising the law their study was taken up in speculations about it. And are there not some now that make Christianity little more than a mere speculation, or a set of orthodox opinions? And too many, who read the Word of God, but with no intent to better their lives, but merely for the confirmation of some notion they have taken up? Others study Scripture merely for the sake of its language, which they so wretchedly misapply that it is little better than jargon and cant. With some of these, to be a good Christian is to be able to dispute about articles of faith. With others of them, Christianity is but talking warmly in Scripture phrase about matters they never troubled to understand — such regard with contempt those plain simple Christians that heartily believe their creed, and endeavour to serve God, but yet trouble not about points of speculation. This is the worst representation of Christianity that can be (Romans 2:13; John 13:17; John 2:3, 4). 3. The Jews had an extraordinary zeal for things indifferent, and not commanded of God (Mark 7:7-9). What a stir did they make about their phylacteries, which they were abundantly more careful to have tied on their heads than to have the law of God written upon their hearts. What conscience did they make of cleansing cups and platters, etc. (Matthew 15:1; Mark 7:2). We who know better are apt to deride these superstitions; but are not many of us as foolish? Is it not as great piece of superstition to make it a matter of conscience to forbear the use of an indifferent thing when God hath not forbid the use of it, as it is to make it a matter of conscience to use an indifferent thing when God hath not commanded it? And those who think to recommend themselves to God merely by a conformity to the forms prescribed in the worship of God, without any inward devotion, are as much devoid of the life of God as any I have now represented. 4. The Jews showed a greater zeal for rituals than for the moral duties of the law (Matthew 23:23; Matthew 6:5; Luke 18:12; Matthew 15:8). Now, consider whether we also do not frequently thus play the Jews with God. Hath not the world experience of some who would not, for any consideration, swear an oath, that yet will make no scruple of using very indirect arts for the promoting their own interests? These are those who are very strict in keeping the Lord's day; but yet they are not so strict in keeping faith and trust, and preserving their minds from worldliness and sensuality. II. THE CHARACTERISTICS OF INWARD RELIGION. 1. The inward Jew is one who is "an Israelite indeed" (John 1:47). A true disciple of Christ is one who is so far from vaunting himself in the outward privileges he enjoys, that he draws from hence an argument of working out his salvation with greater fear and trembling, knowing that the greater advantages he enjoys above others involve him in greater obligations to outstrip them in holiness. 2. He is one that hath quitted his mind of all its sinful prejudices, so that he is always prepared to receive any truth of God, though conveyed to him by mean instruments, and though never so disagreeable. 3. He is one that gives every duty its due and just place in his esteem, preferring inward acts of piety, and so ordering his devotions towards God that they promote the duties he owes to his neighbour. 4. He is one who endeavours to yield a universal obedience to the laws of God, not picking and choosing those that are easiest and least repugnant. 5. He seeks not the praise of men, but hath a mighty care to approve himself to God. 6. He is one that, when he hath done all, is yet humble, not pretending to merit anything at the hand of God (Luke 17:10; Psalm 115:1). (Abp. Sharp.) Parallel Verses KJV: For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision. |
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