“But if our unrighteousness demonstrates the righteousness of God, what shall we say? Is God unjust who inflicts wrath? (I speak as a man)” (Romans 3:5).

Here in Romans 3:5, Paul the Apostle offered another inquiry in this series of interactive, Q&A sessions with his audience. The New Living Translation (NLT) presents this exchange in a manner that is highly accessible for modern-day audiences: “’But,’ some might say, ‘our sinfulness serves a good purpose, for it helps people see how righteous God is. Isn’t it unfair, then, for him to punish us?’” Nevertheless, Paul was quick to add, “(This is merely a human point of view).”

In making that clarification, it seems that Paul wanted to close off any avenue of speculation regarding the purpose of this question. For example, Paul did not support the premise of that question, nor did he support that conclusion. Instead, he employed that convoluted thought process as a diagnostic tool for the benefit of his audience.

By reminding his readers that he was “…arguing the way humans would” (GW), Paul drew back the curtain on the contorted logic of his opponents. He used a similar strategy in Galatians 3:15, and will later stretch this idea to its natural (and absurd) conclusion in Romans 3:8.

Much like a sparkling jewel against a black velvet background, this question sought to contrast God’s righteousness against the dark background of human sin. To this way of thinking, humanity’s sinful behavior serves a good purpose if the worst of humanity brings out the best in God. And if that behavior serves a good purpose, then God should refrain from condemning human sinfulness. In fact, He should credit humanity for serving Him instead. ₍₁₎

This brief hypothetical reminds us that we should never underestimate the human capacity to justify a desired outcome, even if that justification is patently absurd. The flaw in this premise is that God doesn’t need our unrighteousness to demonstrate His righteousness. Nor does He accept human wrongdoing as an excuse simply because it offers a greater opportunity to show His grace and patience.

Paul will begin dismantling this “human argument” (HCSB) beginning in the following verse, but first, one commentary offers some food for thought…

“Some may think they don’t have to worry about sin because (1) it’s God’s job to forgive; (2) God is so loving that he won’t judge; (3) sin isn’t so bad—it teaches valuable lessons; or (4) we need to stay in touch with the culture around us. It is far too easy to take God’s grace for granted. But God cannot overlook sin. No matter how many excuses they make, sinners will have to answer to God for their sin.” ₍₂₎

(1) See Bruce, F. F. (1986). New International Bible Commentary [pg.1322]

(2) Life Application Study Bible NKJV [Romans 3:5-8] Copyright © 1988, 1989, 1991, 1993, 1996, 2004 by Tyndale House Publishers Inc., all rights reserved.

“Certainly not! Indeed, let God be true but every man a liar. As it is written: ‘That You may be justified in Your words, And may overcome when You are judged'” (Romans 3:4).

Paul the Apostle was appalled by the implication that God could not be trusted simply because others lacked faith in Him (Romans 3:3). Various translations have characterized Paul’s vehement opposition to that idea with phrases such as “Absolutely not!” (GNT), “By no means.” (AMPC), and, “That would be unthinkable!” (GW) here in verse four.

One commentator expands upon Paul’s response by cleverly recasting this portion of Scripture as a question and answer session between Paul and an unnamed objector…

The objector: “…But what if some of the Jews disobeyed these commandments and were unfaithful to God and came under his condemnation? You have just said that God gave the Jews a special position and a special promise. Now you go on to say that at least some of them are under the condemnation of God. Does that mean that God has broken his promise and shown himself to be unjust and unreliable?

Paul: Far from it! What it does show is that there is no favouritism with God and that he punishes sin wherever he sees it. The very fact that he condemns the unfaithful Jews is the best possible proof of his absolute justice. He might have been expected to overlook the sins of this special people of his but he does not.” ₍₁₎

Paul went on to support this assertion with an allusion to Numbers 23:19: “let God be true but every man a liar.” The underlying message behind that statement is unmistakable: even if every member of the human race promoted a falsehood, we can depend upon God’s commitment to the truth. In commenting on this passage, another source offers some valuable counsel: “Whenever there is a question whether God or man is right, always proceed on the basis that God is right and every man is a liar.” ₍₂₎

Our author then reached back to the Old Testament Scriptures once again to present another supporting reference: “That You may be found just when You speak, And blameless when You judge” (Psalm 51:4). Our final commentator ties these references together with an important observation: “The fact that the Jews, who were given the Word of God did not obey the Word of God, in no way invalidates the Word but simply confirms the purpose of the Word, which is to convict all men of the undeniable reality that they are sinners.” ₍₃₎

(1) Barclay, William. “Commentary on Romans 3”. “William Barclay’s Daily Study Bible”. https://www.studylight.org/commentaries/eng/dsb/romans-3.html. 1956-1959.

(2) William Macdonald, Believer’s Bible Commentary Edited by Arthur Farstad. Thomas Nelson Publishers [Romans 3:1-20]

(3) Dick Woodward, Mini Bible College Booklet Twenty-Nine The Book Of Romans Verse By Verse (part one) [pg.26] https://mbc.icm.org/

“For what if some did not believe? Will their unbelief make the faithfulness of God without effect?” (Romans 3:3).

The Apostle Paul continued his brief Q&A session here in Romans 3:3 by asking, “What if some of the Jewish people were faithless? Will their lack of faith nullify God’s faithfulness?” To put it another way, “Will God be unfaithful because some are unfaithful to Him?” Paul responded to that question with a resounding no…

“Certainly not! Indeed, let God be true but every man a liar. As it is written: ‘That You may be justified in Your words, And may overcome when You are judged’” (Romans 3:4).

To illustrate the idea behind these statements, let’s consider a contemporary expression of faithlessness: the belief that “god” does not exist, and the universe is merely a product of random chance. While some may disbelieve in the idea of a Creator, their disbelief has no bearing on the question of His existence. In other words, a lack of faith on our part does not invalidate God’s existence. Nor does it negate His faithfulness to us. As Paul would later write in the Biblical letter we know today as 2 Timothy, “If we are faithless, He remains faithful; He cannot deny Himself” (2 Timothy 2:13).

In addition, one source draws an interesting correlation between Romans 3:3 and the psychological theory of projection. This describes a condition where someone attributes (or “projects”) an undesired thought, emotion, or impulse to someone (or something) else…

“Paul is calling attention to a point of difference between God and humanity. We are, by our sinful nature, covenant breakers. We do not always tell the truth. We do not always keep our promises. Does this mean that we can project our own sinfulness onto God and suggest that God might from time to time break his promises?

…It is utterly unthinkable that God would ever break a promise. But God never said people would be redeemed by unrighteousness or by disobeying his commandments. He never promised automatic salvation apart from faith. Instead, God has the perfect right to judge sin.” ₍₁₎

In light of this, we must take care to avoid projecting our negative experiences with untrustworthy human beings onto God, for we can always rely on God’s faithfulness towards us. Finally, we would also do well to remember the message of Hebrews 11:6…

“But without faith it is impossible to please God: for he that comes to God must believe that he is, and that he is a rewarder of them that diligently seek him.”

(1) Sproul, R. C. (1992). Before the face of God: Book 1: A daily guide for living from the book of Romans (electronic ed.). Grand Rapids: Baker Book House; Ligonier Ministries.

“Much in every way! Chiefly because to them were committed the oracles of God” (Romans 3:2).

In Romans 3:1, Paul the Apostle asked, “So what’s the advantage of being a Jew?” (CEB). He now proceeds to answer that question here in verse two: the Jewish people were “…entrusted with the oracles of God” (NET).

For some, the word “oracle” conjures up the image of a mystical artifact, or a being who shares cryptic prophecies and visions of the future. But in the context of Romans 3:2, the word “oracle” refers to a divine communication or revelation. ₍₁₎ Paul employs that terminology to describe the Hebrew Scriptures, thus affirming the Jewish people’s honored role in publishing God’s written revelation. In fact, the people of Old Testament Israel embraced that privilege with remarkable dedication…

“The reason we do not possess many older copies of the Hebrew Scriptures is because of the reverence with which the Jews protected the purity of God’s Word. The Jews considered the text so sacred that they ceremoniously disposed of worn copies. The worn copies were first stored in a special room in the synagogue, called a Genizah. After a number of copies accumulated, they were all buried together (usually in the grave of some Jewish scholar). The Jews believed that this would protect readers from misreading God’s Word because of worn spots in older manuscripts.” ₍₂₎

Another scholar discusses the extraordinary consistency that exists between today’s Old Testament and earlier Biblical manuscripts such as the Dead Sea Scrolls….

“The main reason for all this consistency is that the scribes who made the copies had a profound reverence for the text. Jewish traditions laid out every aspect of copying the text as if it were law, from the kinds of materials to be used to how many columns and lines were to be on a page; nothing was to be written from memory. There was even a religious ceremony to perform each time the name of God was written. Any copy with just one mistake in it was destroyed. This guarantees us that there has been no substantial change in the text of the OT in the last 2000 years and evidence that there was probably very little change before that.” ₍₃₎

Finally, we have the testimony of Flavius Josephus, the ancient Jewish historian and contemporary of the Apostle Paul…

“How firmly we have given credit to those books of our own nation is evident by what we do; for during the many ages that have already passed, no has been so bold as either to add anything to them, or take anything away from them, or to make any changes in them; but it becomes natural to all Jews immediately, and from their very birth, to esteem those books to contain divine doctrines, and to persist in them, and if occasion be, to die for them” ₍₄₎

(1) λόγιον. (n.d.). billmounce.com. https://www.billmounce.com/greek-dictionary/logion

(2) McDowell, J. (1997). Josh McDowell’s handbook on apologetics (electronic ed.). [pg. 20]

(3) Geisler, N. (2018, June 5). How Reliable is the Modern Bible? Ankerberg Theological Research Institute. Retrieved December 12, 2025, from https://blog.atriresearch.org/articles/how-reliable-is-the-bible

(4) Against Apion by Flavius Josephus. (n.d.). https://www.gutenberg.org/files/2849/2849-h/2849-h.htm

The opening verses of Romans chapter three evoke the image of the Apostle Paul as if he were offering testimony on a judicial witness stand. However, there is a difference between the type of questioning we find here in Romans chapter three and the type of interrogation that might occur in a court of law. The difference is this: Paul is serving as both the prosecuting attorney as well as the defendant in this chapter.

In his role as prosecutor, Paul will probe for disparities in the testimony of Paul, the defendant. That “testimony” will take the form of Paul’s teaching from the first two chapters of this book. This approach will enable Paul to address questions that might arise from those teachings in the minds of his “jurors.” Those “jurors” comprise the audience for this epistle, both ancient and modern.

For instance, the opening verse of Romans chapter three presents us with some questions that Paul likely encountered on his missionary journeys…

“What advantage then has the Jew, or what is the profit of circumcision?” (Romans 3:1).

To address these questions, we must return to an earlier portion of Romans chapter two. There, Paul entered into a lengthy discussion regarding regarding the ritual of circumcision and what that practice was supposed to represent. Paul used the act of circumcision as part of that discussion to to make two important points:

• Circumcision is profitable if one keeps the Law. In other words, the practice of Judaism would benefit those who live up to the requirements of the Mosaic Law.
• But if one fails to live up to the Law, then he or she effectively becomes like anyone else. To use Paul’s terminology, one’s “circumcision will become uncircumcision” no matter how “religious” that person seems to be (see Romans 2:25).

While there were many who were trusting in the Mosaic ritual of circumcision for their salvation, their disobedience to the spirit of the Law invalidated that observance. In addition, Paul also reminded his audience that “…there is no preferential treatment with God” (Romans 2:11 Phillips). With these things in mind. one might ask, “What spiritual advantage does a Jewish person have over anyone else?”

Our author will go on to answer that question with a confident affirmation…

“Much in every way! Chiefly because to them were committed the oracles of God” (Romans 3:2).

Paul will later expand on those advantages as we move further into the book of Romans. However, our next study will focus on the chief advantage mentioned here: “the oracles of God.”

In Romans chapter two, the Apostle Paul dealt with a variety of topics related to hypocritical spirituality. He first confronted those who claimed a position of moral superiority by saying: “You, therefore, have no excuse, you who pass judgment on someone else, for at whatever point you judge the other, you are condemning yourself, because you who pass judgment do the same things” (Romans 2:1 NIV).

He then addressed those whose behavior failed to reflect their external profession of spiritual belief: “You who boast in the law, do you dishonor God by breaking the law?” (Romans 2:23 CSB). Finally, Paul turned his attention to the consequences of spiritual hypocrisy by saying: “No wonder the Scriptures say that the world speaks evil of God because of you” (Romans 2:24 TLB).

Here now in Romans chapter three, Paul will hold something of a “Question and Answer” session to help address some inquiries that might arise in the minds of his audience. To do so, Paul will structure portions of Romans chapter three as a dialog with a hypothetical opponent. This approach should come as no surprise given what we know of Paul’s time in the ancient city of Athens…

“Therefore [Paul] reasoned in the synagogue with the Jews and with the Gentile worshipers, and in the marketplace daily with those who happened to be there” (Acts 17:17).

Those who confronted Paul in these venues undoubtedly influenced this approach…

“Some of the Epicurean and Stoic philosophers also conversed with him. And some said, ‘What does this babbler wish to say?’ Others said, ‘He seems to be a preacher of foreign divinities’–because he was preaching Jesus and the resurrection'” (Acts 17:18 ESV and following).

Thus, in the words of one source…

“It often becomes easier to follow Paul’s arguments if the reader imagines the apostle face to face with a heckler, who makes interjections and receives replies which sometimes are withering and brusque. It is by no means impossible that some of the arguments in Romans first took shape in this way, in the course of debates in synagogue or market place.” ₍₁₎

Finally, the prolific 17th-century commentator Matthew Henry offers a brief, verse-by-verse outline of this chapter that will help us follow along with the flow of these arguments…

• (1–8) Objections answered.
• (9–18) All mankind are sinners.
• (19, 20) Both Jews and Gentiles cannot be justified by their own deeds.
• (21–31) It is owing to the free grace of God, through faith in the righteousness of Christ, yet the law is not done away. ₍₂₎

Image Attribution: Question and answer icons created by Anggara – Flaticon

(1) Barrett, C. K. A Commentary on the Epistle to the Romans. Harper’s New Testament Commentaries series. New York: Harper & Row Publishers, 1957 [ p. 43]. Quoted in Notes on Romans 2025 Edition Dr. Thomas L. Constable https://soniclight.com/tcon/notes/html/romans/romans.htm Accessed 5 December, 2025.

(2) Matthew Henry’s Concise Commentary on the Bible – Christian Classics Ethereal Library. (n.d.). https://ccel.org/ccel/henry/mhcc/mhcc.xxxvii.iii.html

“No, a true Jew is one whose heart is right with God. And true circumcision is not merely obeying the letter of the law; rather, it is a change of heart produced by God’s Spirit. And a person with a changed heart seeks praise from God, not from people” (Romans 2:29 NLT).

The “circumcision of the heart” referenced here in Romans 2:29 is a figure of speech that conveys the idea of internal virtue. The following commentary underscores the importance of this concept for Jewish and non-Jewish audiences alike…

“To be a Jew meant you were in God’s family, an heir to all his promises. Yet Paul made it clear that membership in God’s family is based on internal, not external, qualities. All whose hearts are right with God are true Jews-that is, part of God’s family (see also Gal 3:7). Attending church or being baptized, confirmed, or accepted for membership is not enough, just as submitting to circumcision was not enough for the Jews. God desires our heartfelt devotion and obedience (see also Deu 10:16; Jer 4:4).” ₍₁₎

Paul the Apostle thus employed circumcision as a metaphor to characterize the transformative change that results from the work of God’s Spirit in one’s life. One source finds an important point of application for contemporary readers within this passage…

“Many Jews in Paul’s day had a deficient understanding of covenant that reduced their relationship with God to mere externals. This is the tendency of fallen sinners, namely, to think that they are right with the Lord as long as they perform the right rituals or render perfunctory outward obedience. We should never think that we are immune from this temptation. The heart is what is most important to God, so let us put our hearts into our service to Him.” ₍₂₎

So, having now established the sinful state of all humanity in Romans chapter one and the fearsome reality of God’s wrath in Romans chapter two, our author will next proceed to answer some objections in Romans chapter three. But like any good author, Paul will vary his literary style to help maintain his reader’s interest. That will lead to a noticeable shift in his rhetorical approach as we enter chapter three.

The following chapter of Romans will function very much like a modern-day FAQ, or “frequently asked questions” section of a document. In it, Paul will address several challenges to his teachings in a “Q & A” format. But before we enter that portion of Scripture, our study in Romans chapter two will close with a helpful reminder from Romans 2:29: “…you should want praise from God and not from humans” (CEV).

(1) Life Application Study Bible NKJV [Romans 2:28-29] Copyright © 1988, 1989, 1991, 1993, 1996, 2004 by Tyndale House Publishers Inc., all rights reserved.

(2) The Place of Circumcision (2014, February 11). Ligonier Ministries. https://learn.ligonier.org/devotionals/place-circumcision

“For no one is a Jew who is merely one outwardly, nor is circumcision outward and physical. But a Jew is one inwardly, and circumcision is a matter of the heart, by the Spirit, not by the letter. His praise is not from man but from God” (Romans 2:28-29 ESV).

Our text from Romans 2:28-29 helps explain the following directive from Paul the Apostle to the members of the church that met in the ancient city of Corinth…

“Was anyone called while circumcised? Let him not become uncircumcised. Was anyone called while uncircumcised? Let him not be circumcised. Circumcision is nothing and uncircumcision is nothing, but keeping the commandments of God is what matters. Let each one remain in the same calling in which he was called” (1 Corinthians 7:18-20).

Paul’s counsel enables us to refocus our attention on the things that really count. For instance, the act of mandating an external requirement for salvation (like circumcision, for instance), is much like the proverbial “slippery slope” when it comes to spiritual matters. Despite our best efforts to merit God’s favor through those efforts, there is always the possibility that we may leave something undone. Such is the nature of salvation by works. In addition to being ineffective, that approach also serves to glorify the person who performs those works as well.

From this perspective, things have remained relatively consistent since Paul first wrote the Epistle to the Romans. For example, many modern-day spiritual traditions teach (or imply) that we can find salvation by following various rules, such as…

• Praying at specified intervals.
• Refraining from eating certain types of food.
• Pursuing various forms of meditation.
• Participating in different types of rituals or ceremonies.

In Paul the Apostle’s era, this approach took several other forms. For instance, some rejected Christ in favor of the Mosaic Law. Others taught that faith in Jesus’ atoning sacrifice was insufficient for salvation, and that circumcision was a mandate as well. Then there were those who promoted various forms of mysticism, stoicism, hedonism, or Gnosticism as the path to salvation. In fact, Paul wrote an entire epistle to address some of those errors. We know that epistle today as the Biblical book of Galatians.

Those who subscribe to these views may feel that Jesus’ atoning death on the cross was ineffective or lacking in some way. But if this were true, then it means that Jesus made a grave error when He said from the cross, “It is finished” (John 19:30).

“For he is not a Jew who is one outwardly, nor is circumcision that which is outward in the flesh; but he is a Jew who is one inwardly; and circumcision is that of the heart, in the Spirit, not in the letter; whose praise is not from men but from God” (Romans 2:28-29).

Although God conferred the ritual of circumcision upon Abraham, the great Old Testament patriarch, that ceremonial observance did not make him righteous in God’s sight. Instead, it was faith that made Abraham right with God. As mentioned earlier, Genesis 15:6 affirms that truth with the following declaration: “Abram believed the LORD, and he credited it to him as righteousness.” So, it was Abraham’s faith that led to “right standing” (or righteousness) with God. That faith was evident long before God instructed him to be circumcised.

Unfortunately, a significant transformation had taken place by the dawn of the first century. By that time, the prevailing view among Israel’s spiritual leadership saw the act of circumcision as a practice that guaranteed divine favor. That belief held that a man was considered righteous before God if he could show an ancestral connection to Abraham along with the external mark of circumcision. However, John the Baptist took issue with that mindset in a rebuke that bears repeating…

“Don’t just say to each other, ‘We’re safe, for we are descendants of Abraham.’ That means nothing, for I tell you, God can create children of Abraham from these very stones’” (Matthew 3:9 NLT).

From a 21st-century perspective, this tells us that the act of being born into a particular family (even a “religious” one), or taking part in a ceremony, ritual, or observance does not make one right with God. One Biblical paraphrase of Romans 2:29 explains God’s true objective in a straightforward manner: “…For God is not looking for those who cut their bodies in actual body circumcision, but he is looking for those with changed hearts and minds” (Romans 2:29 TLB).

True circumcision -the kind that God approves- has no relation to an external set of rules. Instead, true circumcision represents a new attitude toward God through a relationship with Him in Christ. In the words of one commentary…

“Paul points out that being circumcised changes the entire orientation of salvation away from God’s grace to one’s own actions. One who is circumcised in an attempt to gain God’s acceptance is obligated to keep the whole law, which history has abundantly demonstrated no one can do (Rom. 3:10–18).” ₍₁₎

(1) Radmacher, E. D., Allen, R. B., & House, H. W. (1999). Nelson’s New Illustrated Bible Commentary (p. 1526). Nashville: T. Nelson Publishers.

“For he is not a Jew who is one outwardly, nor is circumcision that which is outward in the flesh;” (Romans 2:28).

One commentator has developed a helpful analogy to explain the relationship between external religious observances (like circumcision or baptism), and what those observances are designed to represent…

“Circumcision and baptism do about the same thing that a label on a can does. If the outer label doesn’t match with what is on the inside, something is wrong! If there are carrots inside the can, you can put a label that says ‘Peas’ but it doesn’t change what is inside the can. Being born again changes what is inside the can, and then you can put the appropriate label on the outside.” ₍₁₎

Another source offers the following application…

“Christians might be tempted to think that they are in good standing with God because they’ve been baptized or go to church and participate in the Lord’s Supper. But genuine faith ought to be the reality underneath all these things. We must have a personal trust in Christ and in Christ alone, never looking to these things as though merely participating in external rites were enough. It is Christ who is everything.” ₍₂₎

With this in mind, we should note that Jesus directed some of His harshest criticisms toward those whose “spirituality” was merely “outward in the flesh“…

“Woe to you, experts in the law and you Pharisees, hypocrites! You are like whitewashed tombs that look beautiful on the outside but inside are full of the bones of the dead and of everything unclean. In the same way, on the outside you look righteous to people, but inside you are full of hypocrisy and lawlessness” (Matthew 23:27-28 NET).

Nevertheless, we should pause to make an important distinction in our consideration of these passages. That distinction lies in our definition of hypocrisy. For instance, a “hypocrite” is not someone who commits an isolated sin while he or she is caught in a moment of weakness. Nor is a hypocrite someone who faces various struggles in his or her commitment to live a faithful, sincere, and God-honoring life. Instead, a hypocrite is someone who is knowingly different from what he or she claims to be.

Thus, we can employ the analogy offered by our first commentator to close our study of this verse: we should prayerfully seek God’s empowerment to “change the internal contents” of our lives to ensure that our external labels accurately reflect what we say is inside the can.

(1) Guzik, D. (2025, February 11). Enduring Word Bible Commentary Romans Chapter 2. Enduring Word. https://enduringword.com/bible-commentary/romans-2/

(2) Sproul, R. C. (2024). The Power Of The Gospel: A Year in Romans. [p.56]

“And will not the physically uncircumcised, if he fulfills the law, judge you who, even with your written code and circumcision, are a transgressor of the law?” (Romans 2:27).

Our text from Romans 2:27 echoes the underlying message beneath one of Jesus’ parables…

“But what do you think? A man had two sons, and he came to the first and said, ‘Son, go, work today in my vineyard.’ He answered and said, ‘I will not,’ but afterward he regretted it and went. Then he came to the second and said likewise. And he answered and said, ‘I go, sir,’ but he did not go.

Which of the two did the will of his father?” They said to Him, ‘The first.’

Jesus said to them, ‘Assuredly, I say to you that tax collectors and harlots enter the kingdom of God before you. For John came to you in the way of righteousness, and you did not believe him; but tax collectors and harlots believed him; and when you saw it, you did not afterward relent and believe him'” (Matthew 21:28-32).

It’s unlikely that Jesus could have chosen a more offensive comparison for the religious elitists of His day in referencing these tax collectors and harlots. The tax collectors charged exorbitant fees and often lived luxurious lifestyles that were financed by the rates they imposed upon the local populations. People viewed them, along with prostitutes (or harlots), as some of the very lowest members of society.

So why would Jesus make such a comparison? The answer lies in the fact that these tax collectors and prostitutes acted on God’s Word through John the Baptist (see Matthew 3:1-6). Much like the first son in Jesus’ parable, their internal change of mind led to an external change of behavior. However, these religious leaders were much like the second son in Jesus’ parable. They said one thing through their external appearance, but failed to act on what they seemed to represent.

Luke 7:29-30 explains their attitude like this…

“And all who heard John preach– even the most wicked of them– agreed that God’s requirements were right, and they were baptized by him. All, that is, except the Pharisees and teachers of Moses’ Law. They rejected God’s plan for them and refused John’s baptism” (TLB).

In this respect, these tax collectors and harlots were something like the physically uncircumcised individuals referenced in Romans 2:27. They fulfilled the law, so to speak, while those who had the written code and circumcision transgressed the law through their hypocrisy.

“Therefore, if an uncircumcised man keeps the righteous requirements of the law, will not his uncircumcision be counted as circumcision?” (Romans 2:26).

Here in Romans 2:26, Paul the Apostle builds upon the previous verse with an important declaration: the absence of a ceremonial religious observance does not prohibit us from approaching God in faith. In the Old Testament period, that meant fulfilling the “righteous requirements of the law.”

As we’ve already seen, no fallible human being (of any background) can fully satisfy the obligations of the Old Testament law. However, this passage reinforces the fact that we cannot rely on a religious ritual, a ceremonial observance, or national identity to find acceptance with God. For instance, Jesus once addressed this idea in response to a question…

“Then they said to Him, ‘What shall we do, that we may work the works of God?’ Jesus answered and said to them, ‘This is the work of God, that you believe in Him whom He sent'” (John 6:28-29).

Notice how Jesus’ questioners framed their inquiry in terms of an external work (“What shall we do…”). However, Jesus shifted their focus from an external requirement to an internal requirement, namely, belief in the One whom God has sent. Lest we think this concept is exclusive to the New Testament, the following Old Testament passages underscore the need for an internal mindset that is characterized by genuine love and reverence for God…

“And now, Israel, what does the Lord your God require of you, but to fear the Lord your God, to walk in all His ways and to love Him, to serve the Lord your God with all your heart and with all your soul, and to keep the commandments of the Lord and His statutes which I command you today for your good? … Therefore circumcise the foreskin of your heart, and be stiff-necked no longer” (Deuteronomy 10:12-13, 16).

“’Behold, the days are coming,’ says the LORD, ‘that I will punish all who are circumcised with the uncircumcised— Egypt, Judah, Edom, the people of Ammon, Moab, and all who are in the farthest corners, who dwell in the wilderness. For all these nations are uncircumcised, and all the house of Israel are uncircumcised in the heart’” (Jeremiah 9:25–26).

The external act of circumcision was designed to reflect an inner spiritual reality, or a “circumcision of the heart,” to amend a phrase from the Old Testament passages quoted above. Thus, God rejects those who adopt an external appearance of spirituality without the underlying qualities of faith and belief.

“For circumcision indeed is of value if you obey the law, but if you break the law, your circumcision becomes uncircumcision” (Romans 2:25).

All nations feature roadways that limit the maximum speed of the motor vehicles that travel those roads. However, every nation also features its share of motor vehicle drivers who routinely ignore those limits. If law enforcement apprehends any of those speeding drivers, their knowledge of the posted speed limit offers no value in itself. In fact, their knowledge of the speed limit only serves to increase their guilt, for they knew the law, but failed to keep it.

In a similar manner, there is little value in possessing God’s Word if one fails to read it and act upon it. Much like Paul the Apostle’s argument here in Romans 2:25, it was a great advantage for the people of Israel to have access to God’s Law. But that advantage was invalidated if they failed to act upon it. In fact, their guilt was compounded by the fact that they possessed God’s Law but failed to keep it.

We will close our brief look at this verse with some contemporary applications from this passage…

“Paul is arguing against a view commonly held among the Pharisees that because they were the physical descendants of Abraham, they were redeemed; they didn’t need repentance as displayed in the baptism of John. Some assumed that because they were circumcised, they were therefore saved. But that idea was negated by the prophets in the Old Testament who talked about the remnant who would be saved and the children of promise who would be saved, and that not all the descendants of Abraham would, in fact, be saved. Paul makes it abundantly clear that even among the Jews, circumcision did not guarantee redemption…

Of course, the same problem arises with respect to baptism. Some believe that baptism in itself saves; the same error that occurred in the Old Testament with respect to circumcision is often repeated by Christians today. New Testament baptism is the sign of the covenant of God’s promise, but the content of that promise rests on the exercise of faith, just as in the old covenant the content of the promise signified by circumcision rested on the exercise of faith.” ₍₁₎

“If you have been trusting in your baptism, If you have been trusting in your confirmation, If you have been trusting in your church membership, or your knowledge of the Bible or doctrine, or in your generous stewardship, If you have been trusting in your Christian upbringing, If you have been trusting in anything other than Jesus Christ and his death upon the cross in your place, throw whatever it is completely out of your mind. Abandon it. Stamp upon it. Grind it down. Dust off the place where it lay. Then turn to Jesus Christ alone, and trust him only” ₍₂₎

Image Attribution: Maximum 50” by djhsilver, CC BY 2.0

(1) Sproul, R. C. (2023). What Are the Sacraments? [p.51]

(2) Boice, J. M. (2005). Romans: Justification by Faith (Romans 1-4). Baker Books. [p.256]

“For circumcision is indeed profitable if you keep the law; but if you are a breaker of the law, your circumcision has become uncircumcision” (Romans 2:25).

This reference to circumcision is rooted in the Biblical account of God’s directive to Abraham: “This is My covenant which you shall keep, between Me and you and your descendants after you: Every male child among you shall be circumcised; and you shall be circumcised in the flesh of your foreskins, and it shall be a sign of the covenant between Me and you” (Genesis 17:10-11).

That commandment references the penile skin covering known as a foreskin. The word “circumcise” literally means “to cut around,” and circumcision refers to the act of removing that external fold of skin. This practice is in keeping with the covenantal agreement God established with Abraham (then known as Abram) as detailed earlier in Genesis chapter twelve.

In that portion of Scripture, God spoke to Abram and said, “I will make you a great nation; I will bless you And make your name great; And you shall be a blessing” (Genesis 12:2). So, this passage documents God’s intent to build a large population group through Abraham’s lineage. That genetic legacy explains why the sign of that covenant involved the reproductive organs. It also explains why Abraham and his male descendants received a physical indicator of God’s covenant, while their marital partners were not subject to any requirements.

Circumcision had value as a symbol of that covenant, for it served as a reminder to the people of Israel that they were separated unto God. However, the physical act of circumcision didn’t necessarily reflect the sincerity of one’s faith. The external ritual of circumcision was profitable if one kept the law, but it became a meaningless exercise for the faithless who broke it. In that instance, there was little to distinguish the circumcised person from the uncircumcised populations of the surrounding nations who cared little for God or His ways.

However, circumcision also had testimonial value as well. You see, the external rite of circumcision furnished evidence to prove that one was a member of the covenantal community of Israel. Therefore, no one among the circumcised could rightfully claim ignorance of the need to follow the good example set by Abraham, their spiritual and biological forefather. As we’ll see when we reach Romans chapter four, we can summarize that example in one brief, but powerful statement: “For what does the Scripture say? ‘Abraham believed God, and it was accounted to him for righteousness” (Romans 4:3).

“For ‘the name of God is blasphemed among the Gentiles because of you,’ as it is written” (Romans 2:24).

It may be said that everyone functions as a teacher in some way. Some teach us what to do, while others teach us what not to do.

Our text from Romans 2:24 serves as a case in point by highlighting the end result of spiritual hypocrisy. One version of this passage expresses this idea in a forthright manner: “You are so proud of knowing God’s laws, but you dishonor him by breaking them. No wonder the Scriptures say that the world speaks evil of God because of you” (Romans 2:23-24 TLB). It should go without saying that this is a path we should seek to avoid.

This quotation from Romans 2:24 is apparently rooted in God’s indictment of His people through the pen of the Old Testament prophet Ezekiel…

“I scattered them to many lands to punish them for the evil way they had lived. But when they were scattered among the nations, they brought shame on my holy name. For the nations said, ‘These are the people of the Lord, but he couldn’t keep them safe in his own land!’ Then I was concerned for my holy name, on which my people brought shame among the nations” (Ezekiel 36:19-21).

Thus, it is important to consider how our choices and decisions will ultimately reflect upon our relationship with Christ. With this in mind, we should strive to live in a manner that does not offer any reasonable cause for criticism against Him.

In addition, God-honoring conduct can help secure the right to be taken seriously whenever we engage in discussions pertaining to spiritual matters. As we’re reminded in the New Testament book of Colossians, “Be wise in the way you act toward outsiders; make the most of every opportunity” (Colossians 4:5 NIV, see also 1 Thessalonians 4:11-12). The Apostle Paul offered similar guidance to the church at Philippi…

“Whatever happens, conduct yourselves in a manner worthy of the gospel of Christ. Then, whether I come and see you or only hear about you in my absence, I will know that you stand firm in the one Spirit, striving together as one for the faith of the gospel” (Philippians 1:27 NIV).

To borrow another Biblical illustration, the life of someone who claims to follow Christ is much like a piece of literature that is seen and read by everyone. Those who read the “text” of our lives will gain an accurate or inaccurate assessment of God, depending on our conduct. Therefore, we should prayerfully ensure that others learn the right things about God whenever they look to our example.

Image Attribution: Halfwitty, CC BY-SA 4.0, via Wikimedia Commons, via Wikimedia Commons

“You who make your boast in the law, do you dishonor God through breaking the law?” (Romans 2:23).

Even though the world has changed since Paul the Apostle authored this epistle to the Romans, there is one element that remains unchanged: people often form opinions regarding Jesus Christ based on the actions and behaviors of those who profess to represent Him. Therefore, our text from Romans 2:23 should prayerfully motivate us to ensure that our attitudes and behaviors align with the things we profess to believe.

For instance, there are some who may look upon the conduct of those within the church and find an excuse to criticize the God they claim to serve. Our study of the following verse in Romans 2:24 will explore that unfortunate reality at greater length. But in the meantime, it’s important to note a relevant truth: the secular world is often highly skilled in identifying “religious” individuals who are not what they seem.

Consider how Jesus emphasized the relationship between “knowing” and “doing,” in the following passage from John 14:21-24…

“‘Those who accept my commandments and obey them are the ones who love me. And because they love me, my Father will love them. And I will love them and reveal myself to each of them.’ Judas (not Judas Iscariot, but the other disciple with that name) said to him, ‘Lord, why are you going to reveal yourself only to us and not to the world at large?’

Jesus replied, ‘All who love me will do what I say. My Father will love them, and we will come and make our home with each of them. Anyone who doesn’t love me will not obey me. And remember, my words are not my own. What I am telling you is from the Father who sent me’” (NLT).

1 John 5:3 adds, “We show our love for God by obeying his commandments…” (CEV). Therefore, it should not surprise us if others highlight the apparent discrepancies that may exist in the financial practices, recreational pursuits, interpersonal relationships, entertainment preferences, social media activities, and spiritual convictions of those who claim to follow Christ.

Our modern-day world has developed an adage that contains an element of truth: “When people show you who they are, believe them.” ₍₁₎ On one hand, this saying encourages us to adopt a wise and realistic view of others that sees them as they are, and not how we wish them to be. Nevertheless, that adage does not go far enough, for it fails to acknowledge Jesus’ ability to transform the lives of those who seek Him in faith.

In light of this, we must amend that saying to acknowledge Jesus’ ability to build us into the people we are meant to be in every area of life: “When people show you who they are, believe them, and pray that Christ would transform them into the people they should be” (1 Corinthians 6:11).

(1) Attributed to American poet and author Maya Angelou

“You who say, ‘Do not commit adultery,’ do you commit adultery? You who abhor idols, do you rob temples?” (Romans 2:22).

Exodus 20:14 presents us with the seventh of the Ten Commandments: “Thou shalt not commit adultery” (KJV). While this commandment refers to sexual involvement between two persons who are not married to one another, it is generally understood to prohibit any type of sexual relationship that exists outside the marital bond to one’s spouse. Jesus reiterated that standard for us in the Gospel of Mark…

“…at the beginning of creation God ‘made them male and female.’ ‘For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh.’ So they are no longer two, but one. Therefore what God has joined together, let man not separate'” (Mark 10:6-9 NIV).

So, Jesus directed our attention to God’s initiative in establishing the institution of marriage. He also furnished the appropriate guidelines for marital relationships in referencing these passages from Genesis 1:27 and Genesis 2:24. Those parameters involve a God-initiated, monogamous relationship between a genetic male and a genetic female who are joined in a Biblically sanctioned marriage as husband and wife.

Physical relationships that violate those Scriptural boundaries are broadly associated with the term “sexual immorality.” However, Jesus expanded that definition to include internal expressions of immorality as well…

“You have heard that it was said to those of old, ‘You shall not commit adultery.’ But I say to you that whoever looks at a woman to lust for her has already committed adultery with her in his heart” (Matthew 5:27-28).

The double-standard exposed by this question concerning adultery from Romans 2:22 is clearly obvious. However, the following question posed by this verse is much less so: “You who detest idols, do you rob temples?” (CSB). One Biblical paraphrase renders this question in a form that is more accessible to contemporary audiences: “You say ‘Don’t pray to idols’ and then make money your god instead” (TLB).

Perhaps the best explanation for this obscure reference might be found in the commentary offered by the following author…

“Because [the Jewish people] were so intense regarding their obsession to forsake idol worship after the captivity, they had no guilt whatsoever regarding their practice of stealing idols from pagan temples. Since these idols were often made of gold, silver and precious jewels, they often sold them for large sums of money. They rationalized that since God hates idols, this practice was not really stealing. The capacity of a human being – especially a religious human being – to justify sinful behavior is almost infinite.” ₍₁₎

(1) Dick Woodward, Mini Bible College Booklet Twenty-Nine The Book Of Romans Verse By Verse (part one) [pp.23-24] https://mbc.icm.org/

Much like a professional boxer, the Apostle Paul skillfully prepared his audience with a flurry of quick jabs in Romans 2:17-20. Now he will follow with a series of devastating blows beginning in verse twenty-one. While Paul initially directed his comments to those of Jewish descent, we’ll find that these verses speak to everyone as well.

For instance, let’s contrast Paul’s observations from Romans 2:17-20 with their potential modern-day counterparts…

Verse seventeen:

• Romans: “But if you bear the name ‘Jew’ and rely on the Law [for your salvation] and boast in [your special relationship to] God” (AMP).
• Potential modern-day counterpart: “I believe in God and I strive to live a good life.”

Verse eighteen:

• Romans: “you know what God wants you to do, and you have learned from the Law to choose what is right” (GNT).
• Potential modern-day counterpart: “I believe in good moral values and traditional definitions of right and wrong.”

Verse nineteen:

• Romans: “if you are convinced that you are a guide for the blind, a light for those who are in the dark” (NIV).
• Potential modern-day counterpart: “I try to help others find a path to a more enlightened life.”

Verse twenty:

• Romans: “You can instruct those who have no spiritual wisdom: you can teach those who, spiritually speaking, are only just out of the cradle” (Phillips).
• Potential modern-day counterpart: “I lead and encourage others to be more spiritual and make the world a better place.”

These observations (and their potential modern-day parallels) clear the way for the devastating conclusions that begin in verse twenty-one…

“You, therefore, who teach another, do you not teach yourself? You who preach that a man should not steal, do you steal?” (Romans 2:21).

This initial question might fall from the lips of anyone who witnesses an act of blatant hypocrisy: “You teach others—why don’t you teach yourself?” (GNT). For instance, “stealing” goes beyond the actions taken by hackers, scammers, bank robbers, shoplifters, and business executives who misappropriate corporate funds. “Stealing” refers to the act of unlawfully taking something that doesn’t belong to you. That might include things like time, workplace productivity, intellectual property, or even a spouse.

So, theft may involve more than money or goods, even if the quantities are small or the item is seemingly unimportant. One commentator asks a series of penetrating questions in this regard…

“Have you never stolen? Never shaded the figures on your income tax in order to pay less than you actually owed? Never kept the change when you were given more than you should have received? Never borrowed something and then failed to return it, even though you remembered it later?” ₍₁₎

Therefore, our text from Romans 2:21 doesn’t only speak to a limited, first-century audience; it also speaks to us as well.

Image Attribution :Professional Boxer Cristian “Ruso” Olivas, CC BY-NC 2.0, Elias Angulo, via flickr.com. Disclaimer notice

(1) Boice, J. M. (2005). Romans: Justification by Faith (Romans 1-4). Baker Books. [pp.205-206]

In Romans 2:17-20, Paul the Apostle will deliver a series of quick observations that target those who trusted in their observance of the Old Testament Law for salvation. Verse seventeen begins by laying the groundwork for what will follow…

“Indeed you are called a Jew, and rest on the law, and make your boast in God” (Romans 2:17).

So, we start with a group of individuals who relied on their spiritual heritage, along with their commitment to a set of rules and regulations to gain admittance into heaven. Boasting then followed, fueled by their sense of elevated status.

“and know His will, and approve the things that are excellent, being instructed out of the law” (Romans 2:18).

Our author now adds a layer of detail regarding these individuals. From their perspective, their privileged position offered exclusive insight into God’s will. It also enabled them to make discriminating choices that fit their interpretation of the Law. Unfortunately, that presumptuous view of their status led to an over-inflated opinion of themselves…

“and are confident that you yourself are a guide to the blind, a light to those who are in darkness” (Romans 2:19).

Despite being entrusted with the responsibility of representing the Almighty to those who were spiritually blind, the weight of that obligation did little to humble these people. Instead, their privilege led to an attitude of moral superiority. Ironically, Jesus characterized these supposedly enlightened ones as “the blind leading the blind” in Matthew 15:12-14.

“an instructor of the foolish, a teacher of babes, having the form of knowledge and truth in the law” (Romans 2:20).

Paul, as a self-proclaimed “Hebrew of the Hebrews,” was well-qualified to offer these assessments. Consider the lengthy list of credentials Paul offered in the Biblical book of Philippians…

“though I also might have confidence in the flesh. If anyone else thinks he may have confidence in the flesh, I more so: circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of the Hebrews; concerning the law, a Pharisee; concerning zeal, persecuting the church; concerning the righteousness which is in the law, blameless” (Philippians 3:4-6).

So Paul did not approach this subject from the perspective of a casual observer. Instead, he spoke with the authority of someone in the know. This set of observations will lead to an equally rapid succession of indictments in the verses that follow. But as we’ll soon discover, those indictments will feature a broad range of applications that encompass a much wider audience.

Image Attribution: Image by Wannapik Studio

“Indeed you are called a Jew, and rest on the law, and make your boast in God” (Romans 2:17).

Paul the Apostle will now turn his attention to the Jewish people beginning here in verse seventeen and continuing through the rest of Romans chapter two. While the Jews have held a long and privileged position in the history of salvation, neither “… their heritage (v. 17a), their knowledge (vv. 17b–24), nor their ceremonies, specifically circumcision (vv. 25–29), will protect them from God’s righteous judgment.” ₍₁₎

The Scriptures identify the people of Old Testament Israel as members of a chosen nation who were called to become a holy and separate people unto God. However, that distinction had developed into an attitude of spiritual pride with the approach of the New Testament period. John the Baptist’s interaction with the spiritual leaders who attended his baptisms serve as a case in point….

“Then Jerusalem, all Judea, and all the region around the Jordan went out to [John] and were baptized by him in the Jordan, confessing their sins.

But when he saw many of the Pharisees and Sadducees coming to his baptism, he said to them, ‘Brood of vipers! Who warned you to flee from the wrath to come? Therefore bear fruits worthy of repentance, and do not think to say to yourselves, ‘We have Abraham as our father.’ For I say to you that God is able to raise up children to Abraham from these stones. And even now the ax is laid to the root of the trees. Therefore every tree which does not bear good fruit is cut down and thrown into the fire'” (Matthew 3:5-10).

These religious authorities seemed to believe that their mere association with Abraham, the great Old Testament patriarch, was sufficient to ensure their entry into heaven despite their unrepentant attitudes. But as John observed, God could raise up descendants of Abraham from the surrounding rocks if He desired. That misguided mentality thus serves as an object lesson. It also illustrates how readily we can delude ourselves in matters that concern our spiritual well-being.

For instance, let’s consider the example of those who think they’ll go to heaven simply because they once took part in a religious ceremony. Or perhaps they are seeking to rely on their charitable gifts or good works to ensure a positive entry into the afterlife. The issue is that God’s Word supports neither of those views. Anyone who seeks to be accepted by God must approach Him through the mediator He has established. That mediator is Christ, for “…there is one God and one Mediator between God and men, the Man Christ Jesus…” (1 Timothy 3:16).

As Jesus Himself once said, “I am the way and the truth and the life. No one comes to the Father except through me” (John 14:6).

(1) John F. MacArthur Jr., The MacArthur Study Bible: New American Standard Bible. (Nashville, TN: Thomas Nelson Publishers, 2006), Ro 2:17–29.

“in the day when God will judge the secrets of men by Jesus Christ, according to my gospel” (Romans 2:16).

Our perception of others is often based on what we can observe. However, those external observations may not prove accurate in every instance. If our perceptions of others fail to meet reality, we may be shocked to discover a moral failing, a character flaw, or some other shortcoming in the lives of those we thought we knew. Yet even though such areas may remain hidden from us, nothing is hidden from God (Hebrews 4:13).

Romans 2:16 and the promise of a future day when “…God will judge the hidden truth about human beings through Christ Jesus” (CEB), should prompt us to take an honest assessment of ourselves and prayerfully seek God’s help in addressing those areas where are falling short. 1 Corinthians 4:5 offers a similar incentive: “…do not judge anything before the time. Wait until the Lord comes. He will bring to light the hidden things of darkness and reveal the motives of hearts. Then each will receive recognition from God” (NET).

Paul the Apostle next employs an interesting phrase in speaking of “my gospel” here in Romans 2:16. In fact, he will make this same reference later in Romans 16:25 and once again in 2 Timothy 2:8. This does not mean that Paul’s gospel message was his alone. Instead, it was ‘his” gospel in the sense that he was “…set apart for the gospel of God” as mentioned in the very first sentence of this letter.

That brings us to the close of this portion of Romans chapter two. The following verses will introduce a new line of thought, but before we continue, we would do well to summarize the principles of God’s judgment that are given to us in the opening verses of this chapter…

• Those who engage in the same behaviors they criticize in others, condemn themselves and cannot be excused (verse one).
• God’s judgment is according to truth. That judgment corresponds with the way things really are, and not how they may appear (verse two).
• No one escapes God’s judgment, especially those who fail to “practice what they preach” (verse three).
• God’s goodness is designed to lead us to repentance (verse four).
• Those who stubbornly reject God’s gracious provision are those who store up wrath against themselves (verse five).
• God will give us what we deserve (verses six to ten).
• God is completely impartial (verse eleven).
• Knowing what God wants us to do is not enough on its own; we must act on that knowledge (verse thirteen).
• God will judge us according to what we know (verses twelve, fourteen to fifteen).
• God will judge our hidden motives and actions through Christ (verse sixteen).

These observations will help prepare us for the second half of Romans chapter two, where Paul will turn his attention to one particular group of individuals.

Image Attribution: Photo by Unsplash from Freerange Stock

“who show the work of the law written in their hearts, their conscience also bearing witness, and between themselves their thoughts accusing or else excusing them)” (Romans 2:15).

As mentioned earlier, this reference to the “heart” is a translation of the word kardia in the original language of this passage. “Kardia” refers to our innermost being in a physical, emotional, intellectual, or spiritual sense. Here, in Romans 2:15, we observe the interplay between one’s heart and his or her conscience.

The “conscience” refers to “the soul as distinguishing between what is morally good and bad, prompting to do the former and shun the latter, commending one, condemning the other.” ₍₁₎ Another source defines the conscience as. “that faculty of the mind, or inborn sense of right and wrong, by which we judge of the moral character of human conduct.” ₍₂₎

Much like an umpire, judge, or referee at a sporting event, the conscience serves as an arbiter of right and wrong. When those without access to God’s Word do what is right, the conscience judges accordingly and excuses their behavior. When they violate their consciences by engaging in inappropriate thoughts or behaviors, the conscience plays an accusatory role.

The human conscience thus enables us to assess our actions and motivations by functioning as an internal prosecutor or defense attorney. Today, when access to the Bible is widely available, our consciences should yield to the Biblical Scriptures in affirming or rejecting a particular thought, motive, or action.

For example, the Word of God should lead and inform our consciences based on the authority of Christ. Jesus validated His authority through His miracles (Mark 2:1-12) as well as His resurrection from the dead (John 20). Jesus affirmed the truth of the Biblical Scriptures (John 17:17) and accepted them as the Word of God (John 10:34-35) as well as the command of God (Matthew 15:3-4). He thus stands as the final authoritative source that should govern our consciences.

While our consciences serve as valuable guides when they are informed by God’s Word, they are not infallible. As Paul the Apostle said to the church at Corinth, “My conscience is clear, but that does not make me innocent. It is the Lord who judges me” (1 Corinthians 4:3 NIV), Therefore, as one translation paraphrases this section…

“When the Gentiles, who have no knowledge of the Law, act in accordance with it by the light of nature, they show that they have a law in themselves, for they demonstrate the effect of a law operating in their own hearts. Their own consciences endorse the existence of such a law, for there is something which condemns or commends their actions” (Phillips).

Image Attribution: Ludovic Péron, CC BY-SA 3.0, via Wikimedia Commons

(1) G4893 syneidesis https://www.blueletterbible.org/lexicon/g4893/kjv/tr/0-1/

(2) “Conscience.” Easton, M. G. Easton’s Bible Dictionary.

“For when Gentiles, who do not have the law, by nature do what the law requires, they are a law to themselves, even though they do not have the law” (Romans 2:14 ESV).

This passage tells us that those who have never received God’s Biblical criteria for righteous behavior are not lawless. Instead, everyone recognizes some lawful standard of right and wrong behavior. With this in mind, Romans chapter two tells us that people without access to God’s Word will be held accountable for the way they adhered to the laws they have established for themselves. As we read earlier in Romans 2:12, “For as many as have sinned without law will also perish without law, and as many as have sinned in the law will be judged by the law.”

One source makes an important distinction in this regard…

“The Bible is necessary to know God’s plan of salvation and for a fuller understanding of what God demands, but one does not need a Bible to have a basic knowledge of the difference between right and wrong… even those who never have seen a copy of God’s Word know they should refrain from murder, theft, and so on. This natural law, which conforms essentially to the Ten Commandments, is a restrainer of evil that allows society to function.” ₍₁₎

Even those who deny that premise still embrace it when others treat them unjustly…

” Our moral inclinations are manifested in our reactions when others violate our rights; we don’t see the moral law nearly as clearly when we violate others’ rights… But again our sinfulness is not found in our inability to know what the moral duty is but in our unwillingness to do it to others.” ₍₂₎

It is one thing to know that “right and wrong” exists as an abstract concept. Every rational person recognizes that self-evident truth even if he or she is unwilling to admit it. But it’s something very different to do what is right and avoid what is wrong with respect to ourselves and others. This is where we fall short and subject ourselves to God’s judgment whether or not we have access to His Word.

So, the issue stems from our failure to adhere to the standards of right and wrong that we establish for ourselves and others. In the end, all human beings will show that they have failed to meet God’s standards or the standards they have set for themselves. As one source observes, “This is helpful for those who are honestly concerned about God’s ‘unfairness’ in failing to reveal His standards to everyone. God will not judge pagans by Scripture’s standards of right and wrong. He will judge all men by their own standards.” ₍₃₎

Image Attribution: Unfair by Dave Pickersgill, CC BY-SA 2.0, via Wikimedia Commons

(1) The Law On The Conscience. (2020, September 1). Ligonier Ministries. https://learn.ligonier.org/devotionals/the-law-on-the-conscience

(2) Geisler, N. L. (2002). Systematic Theology: Introduction/Bible. Bethany House Publishers.

(3) Richards, L. O., & Richards, L. (1987). Bible Teacher’s Commentary. David C Cook. “Study Guide 124: Romans 1-3.”

“for when Gentiles, who do not have the law, by nature do the things in the law, these, although not having the law, are a law to themselves” (Romans 2:14).

The Old Testament book of Psalms contains a verse that relates to the passage quoted above: “God gave his laws and teachings to the descendants of Jacob, the nation of Israel. But he has not given his laws to any other nation” (Psalm 147:19-20 CEV). Our text from Romans 2:14 thus offers some insight into God’s judgment of those who have not had access to those “laws and teachings.” But to establish that connection, we must lay some groundwork first.

First, we can say that no one (including those who do not possess the Old Testament Law) can deny the self-evident existence of “right” and “wrong.” A simple dialogue with someone who does not believe the concepts of “right” and “wrong” exist help demonstrate that reality…

Statement: “There is no such thing as right and wrong.”

Response: “Is that right?”

This hypothetical exchange highlights an important point: while we may debate the meaning of “right” and “wrong,” the self-evident nature of those concepts is undeniable. Therefore, when those who have never had access to God’s Law abstain from theft, lying, adultery, and other such behaviors, their actions align with the Law despite their lack of exposure to it.

In a similar manner, societies and individuals generally recognize that “justice” is right, and “injustice” is wrong. While the definitions of justice and injustice may vary, these recognitions are “laws unto themselves,” to borrow a phrase from Romans 2:14.

So, even though “…no one does good, not even one” as we’ll read later in Romans 3:12, this does not mean that human beings are incapable of recognizing and performing good deeds. As Jesus Himself once said, “If you do good to those who do good to you, what benefit is that to you? For even sinners do the same” (Luke 6:33). In light of this, we can say that everyone recognizes that some things are good (or right) and some things aren’t. The criteria may change, but the principle remains the same.

Thus, everyone possesses a set of standards that informs their decision-making processes. Those standards determine right and wrong behaviors and enable us to make moral and ethical judgments. We can turn once again to the observations of Dr. Norman Geisler for some additional insight on this topic…

“What person does not expect to be treated as a person? Who ever actually believed that it was right to take what belonged to anyone at any time? Who ever truly believed that murder, rape, or cruelty to children was morally right? To be sure, mankind has not always lived up to its moral ideals—this is an indication of our depravity and need for Christ’s redemption…” ₍₁₎

(1) Geisler, N. L., & Feinberg, P. D. (1980). Introduction to Philosophy: A Christian Perspective. Baker Publishing Group (MI).

Image Attribution: Tumisu, CC0, via Wikimedia Commons, public domain, via Wikimedia Commons

“For it is not the hearers of the law who are righteous before God, but the doers of the law who will be justified” (Romans 2:13).

This portion of Scripture offers an opportunity to examine an important spiritual concept: justification. The original language of the New Testament defines “justification” as follows: “to declare, pronounce, one to be just, righteous, or such as he ought to be.” ₍₁₎

We use the term “justification” to describe the manner in which sinful human beings are made acceptable to a holy God. ₍₂₎ Another source defines justification in the following manner: “To be justified means to be declared righteous before God, that is, to enjoy a status or standing of being in a right relationship with God, of being accepted by him.” ₍₃₎

We can illustrate this concept with the familiar imagery of a legal courtroom. In the New Testament era, a judge typically presided over a plaintiff’s case and examined the evidence against a defendant. If the judge ruled in the defendant’s favor, he or she was declared to be “justified.” That judicial affirmation acknowledged the defendant to be righteous (or “without guilt”), thus resulting in his or her acquittal.

This legal scenario illustrates the concept of spiritual justification. The book of the Biblical prophet Ezekiel tells us, “It is for a man’s own sins that he shall die” (Ezekiel 18:4). This brief portion of Scripture identifies our defendant (every individual human being), the crime (his or her own sins), and the sentence (death) in our spiritual courtroom.

But in speaking of Christ, 2 Corinthians 5:21 tells us, “God made him who had no sin to be sin for us, so that in him we might become the righteousness of God” (NIV). Therefore, God justifies sinful human beings on the basis of Jesus’ sinless life and sacrificial death. It’s important to note that the legal basis for a judicial conviction is neither annulled or invalidated; instead, that sentence has been been completely fulfilled in Christ.

Since Jesus’ sacrificial death satisfies the legal sentence associated with sin, those who place their faith in Him are acquitted of all charges and declared to be justified. God then imputes (or legally transfers) Christ’s righteousness to those who accept Him (see Romans 4:5-8). So, justification does not ignore sinful conduct, for God’s wrath against sin is fully satisfied in Christ’s atoning death. Therefore, He is both “…just and the justifier of the one who has faith in Jesus” as we’ll see later in Romans 3:26.

Portions of this study originally appeared here

(1) G1344 – dikaioo – Strong’s Greek Lexicon (kjv). (n.d.). Blue Letter Bible. https://www.blueletterbible.org/lexicon/g1344/kjv/tr/0-1/

(2) “Justification” Nelson’s Illustrated Bible Dictionary, Copyright © 1986, Thomas Nelson Publishers

(3) Fung, Ronald Y. K. The Epistle to the Galatians (p. 113) quoted in Constable, Thomas. DD. “Expository Notes of Dr. Thomas Constable” (2:15-16). “https://www.studylight.org/commentaries/dcc/galatians-2.html“. 2012.

“(for not the hearers of the law are just in the sight of God, but the doers of the law will be justified” (Romans 2:13).

There is great value in reading or listening to God’s Word, just as there is value in possessing a map that guides us to our intended destination. However, a map is only useful if we are prepared to follow its direction. In a similar manner, it is possible to hear or read God’s Word but fail to follow its instruction.

Our text from Romans 2:13 highlights the importance of hearing and acting upon God’s Word. The New Testament epistles of James (James 1:22-25), and 1 John (1 John 2:3-6) underscore this need as well. In fact, Jesus addressed this very subject on several occasions…

“Anyone who hears and obeys these teachings of mine is like a wise person who built a house on solid rock” (Matthew 7:24 CEV).

“As Jesus was saying these things, a woman in the crowd called out, ‘Blessed is the mother who gave you birth and nursed you.’ He replied, ‘Blessed rather are those who hear the word of God and obey it!'” (Luke 11:27-28 NIV).

“Not everyone who calls out to me, ‘Lord! Lord!’ will enter the Kingdom of Heaven. Only those who actually do the will of my Father in heaven will enter” (Matthew 7:21 NLT).

While the need to listen and act upon God’s Word is a subject of great importance, there is a larger context to this portion of Romans chapter two. That context involves the question of whether we can be made right with God by keeping the Old Testament Law. We can understand the idea behind this section in the following manner: if our path to righteousness with God consists of keeping the Old Testament commandments, then we must keep them in their entirety without fail. As a result, justification through the Old Testament Law is contingent upon flawless obedience to everything it commands.

Much like a construction worker, Paul the Apostle is building towards a conclusion based on the foundation he is establishing here in Romans chapter two. Paul will complete that process in the following chapter when he erects the last structural component of his argument: “No man can justify himself before God by a perfect performance of the Law’s demands—indeed it is the straight-edge of the Law that shows us how crooked we are” (Romans 3:20 Phillips).

This reference to justification presents us with an important theological concept that we will explore at greater length in our next study.

As we conclude our brief discourse concerning the destiny of those who have never encountered the gospel message of salvation through faith in Christ, we can turn to the following observations from the late author, apologist, and Biblical scholar Dr. Norman Geisler. Dr. Geisler addressed this subject in several of his published works and his comments on this topic are well worth our consideration…

“…Romans 1:18–20 says that God clearly reveals himself through natural revelation ‘so that they are without excuse.’ Human beings are not innocent regarding God’s natural revelation. If a person who has not heard the gospel and lives to the best of his or her ability, that person is simply doing works in an attempt to achieve salvation. But salvation is by grace… No one can do anything to gain access into heaven. If there was such a way, then the work of Christ on the Cross was a futile act.

…those who seek the light they have through nature, which is not sufficient for salvation, will get the light they need for salvation… But those who turn their back on the light they have (through nature) and find themselves lost in darkness, have no one to blame but themselves. For ‘men loved darkness rather than light, because their deeds were evil’ (John 3:19).” ₍₁₎

“If any unbeliever truly sought God through the general revelation, God would provide the special revelation sufficient for salvation. After God led Peter to the Gentile Cornelius, Peter declared: ‘I now realize how true it is that God does not show favoritism but accepts men from every nation who fear him and do what is right’ (Acts 10:35). The writer of Hebrews tells us that those who seek, find. ‘He rewards those who earnestly seek him;’ (Heb. 11:6).

God has many ways at his disposal through which he can get the truth of the Gospel to lost souls. The normative way is through preachers of the Gospel (Rom. 10:14–15), whether in person or on radio, TV, or some recording. On one occasion God will use an angel to preach the Gospel ‘to every nation, tribe, language and people’ (Rev. 14:6). Many people have been given a Bible, read it, and been saved. Others have been saved through Gospel literature. We have no way of knowing whether God has conveyed special revelation through visions, dreams, and in other miraculous ways.

The truth is that God is more willing that all be saved than we are. For ‘the Lord is not slow in keeping his promise, as some understand slowness. He is patient with you, not wanting anyone to perish, but everyone to come to repentance’ (2 Peter 3:9). God’s justice demands that he condemns all sinners, but his love compels him to provide salvation for all who by his grace will believe. For ‘Everyone who calls on the name of the Lord will be saved’ (Rom. 10:13).” ₍₂₎

(1) Geisler, N. L., & Rhodes, R. (1997). When Cultists Ask: A Popular Handbook on Cultic Misinterpretations. Baker Books

(2) Geisler, N. L. (1998). Baker Encyclopedia of Christian Apologetics. Baker Academic.

We now come to a surprising (and perhaps unanticipated), juncture in our study concerning the eternal fate of those who have never heard of Christ: there will be representatives of every human people group in eternity. We can draw this conclusion based on the following passage from the Biblical book of Revelation…

“And they sang a new song, saying: ‘You are worthy to take the scroll, And to open its seals; For You were slain, And have redeemed us to God by Your blood Out of every tribe and tongue and people and nation, And have made us kings and priests to our God; And we shall reign on the earth'” (Revelation 5:9-10).

We should also consider the following interaction between Jesus and a Roman centurion as recorded in the Gospel of Matthew…

“And I tell you this, that many Gentiles will come from all over the world—from east and west—and sit down with Abraham, Isaac, and Jacob at the feast in the Kingdom of Heaven” (Matthew 8:11 NLT).

Finally, we have God’s promise to the Old Testament patriarch Abraham, the man of faith…

“I will bless those who bless you, And I will curse him who curses you; And in you all the families of the earth shall be blessed” (Genesis 12:3, see also Genesis 22:18, and Galatians 3:8).

Based on these Scriptures, we should expect to find representatives of every human tribe, language, people, and nation in eternity. Therefore, any theory that proposes to address the fate of the unevangelized must factor these passages into its conclusion. This is not intended to diminish the importance of evangelistic efforts or missionary endeavors. However, we must not disregard these passages as we consider our response to this question.

In seeking to address these considerations, we should begin with a few non-negotiables. We can start with the recognition that no one can find salvation apart from Christ and His atoning work…

“[Jesus said] ‘I am the way, the truth, and the life. No one comes to the Father, except through Me’” (John 14:6).

“For there is one God and one Mediator between God and men, the Man Christ Jesus” (1 Timothy 2:5, see also Acts 4:10-12).

Next, we can say that God must also perform an initiating work of regeneration in leading us to salvation. While some take issue with this position, the following chapter of Romans highlights the need for that regenerative work…

“As it is written: ‘There is none righteous, no, not one; There is none who understands; There is none who seeks after God. They have all turned aside; They have together become unprofitable; There is none who does good, no, not one’” (Romans 3:10-12, see also Matthew 11.27).

Finally, those who approach God must possess genuine faith and belief in Him (Hebrews 11:6). We’ll turn our attention to the means by which God may facilitate such things in the concluding message of this sub-study.

It may be easy to overlook one key element concerning the eternal destiny of those who have never had access to God’s Word. That element involves God’s love and compassion for all the members of His human creation. While the Scriptures tell us that God extends mercy at His discretion (Romans 9:15), and is angry with the wicked every day (Psalm 7:11), they also highlight God’s compassion and concern for every human being.

Consider the following Biblical declarations…

“‘Do I have any pleasure at all that the wicked should die?’ says the Lord GOD, ‘and not that he should turn from his ways and live?'” (Ezekiel 18:23 NET).

“Should I not be even more concerned about Nineveh, this enormous city? There are more than one hundred twenty thousand people in it who do not know right from wrong, as well as many animals!” (Jonah 4:11 NET).

“Come to Me, all you who labor and are heavy laden, and I will give you rest” (Matthew 11:28).

“Now then, we are ambassadors for Christ, as though God were pleading through us: we implore you on Christ’s behalf, be reconciled to God” (2 Corinthians 5:20).

“And without faith it is impossible to please him, for whoever would draw near to God must believe that he exists and that he rewards those who seek him” (Hebrews 11:6).

“For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life. For God did not send His Son into the world to condemn the world, but that the world through Him might be saved” (John 3:16-17).

Unlike human beings, who are often indifferent to others, these passages illustrate God’s concern for humanity. In addition, Psalm 145:8 tells us that God is gracious, full of compassion, slow to anger, and great in mercy. The following verse then continues by saying, “The Lord is good to all, And His tender mercies are over all His works.”

These passages direct our attention to God’s common grace, or the unmerited favor He bestows upon the just and unjust. Jesus reiterated this point in His Sermon on the Mount when He reminded us that God makes the sun to rise upon the evil and on the good, and sends rain on the just and on the unjust as well (Matthew 5:44). Therefore, we must account for this key piece of information when addressing questions concerning the fate of the unevangelized.

Is it fair to question God’s fairness in judging those who have never had access to His Word? As with most questions of this nature, it is often best to begin by defining our terms. A look at some definitions of the word “fair” in this context yields the following results..

• legitimately sought, pursued, done, given, etc.; proper under the rules. ₍₁₎
• free from favoritism or self-interest or bias or deception; conforming with established standards or rules. ₍₂₎
• Just to all parties; equitable. ₍₃₎

As we’ve already seen, these definitions clearly align with the Biblical affirmations of God’s character. To this, we might add Abraham’s rhetorical question from Genesis 18:25: “Shall not the God of all the earth do right?” The answer to that question is unequivocally “yes.” We can also turn to the observations of two Biblical scholars who encourage us to adopt a measured, common-sense approach to this difficult question…

“Even though God has revealed himself to the heathen in creation and in conscience, fallen humanity has universally rejected that light. Hence, God is not obligated to give them any more light, since they have turned from the light they have. In fact, although they have the truth, ‘the wrath of God is being revealed from heaven against all the godlessness and wickedness of men who suppress the truth by their wickedness’ (Rom. 1:18).

Someone lost in the darkness of a dense jungle who sees one speck of light should go toward it. If that person turns away from the little light and becomes forever lost in darkness, there is only one person to blame. The Scriptures say, ‘This is the verdict: Light has come into the world, but men loved darkness instead of light because their deeds were evil’ ( John 3:19 ).” ₍₄₎

“We ask about being fair. I don’t think God owes it to anyone who doesn’t want Christ to give them the desire to want what they need. He doesn’t owe that to anybody. The problem is that if God does it for some, why doesn’t He do it for all? I can only say to you that I have no idea why He doesn’t do it for all. But this I do know and ask you to think about carefully: Just because He does it for some in no way requires that He do it for everybody else–because grace is never required. God always reserves this prerogative ‘I will have mercy upon whom I will have mercy.’ It’s not up to us to direct God’s mercy.” ₍₅₎

(1) Dictionary.com. (n.d.). Fair definition & meaning. Dictionary.com. https://www.dictionary.com/browse/fair
(2) Definitions for fair. What does fair mean? (n.d.). https://www.definitions.net/definition/fair
(3) Fair – definition of fair by the Free Dictionary. (n.d.). https://www.thefreedictionary.com/fair
(4) Geisler, N. L. (1998). Baker Encyclopedia of Christian Apologetics. “Heathen,” Salvation of. Baker Academic.
(5) Sproul, R. (2017). The R.C. Sproul Collection Volume 2: Essential Truths of the Christian Faith / Now, That’s a Good Question!. United States: Tyndale House Publishers.

As we consider the question of eternal judgment (especially with respect to the unevangelized), there are several elements that appear in the first twelve verses of Romans chapter two that merit our attention.

First, God’s judgment will be according to truth: “But we know that the judgment of God is according to truth against those who practice such things” (Romans 2:2). In light of this, we can say that God’s judgment will not be clouded by false narratives or futile attempts to cast doubt upon the evidence. Instead, God will truthfully assess our conduct.

Next, our sinful behavior produces a cumulative effect. Romans 2:5 tells us, “…you are treasuring up for yourself wrath in the day of wrath and revelation of the righteous judgment of God…” Much like the compound interest produced by a savings account at a financial institution, God’s wrath against sin “treasures up” as well.

Romans 2:6 then goes on to tell us, God will judge us on the things we do: “[God] will render to each one according to his deeds.” This passage reminds us that God’s judgment will encompass the things we do, and not the things we wanted (but neglected) to do. Thus, we are encouraged to be hearers and doers of God’s Word today.

In addition, God’s judgment will be completely impartial according to Romans 2:11: “For there is no partiality with God.” Unlike human beings (who often demonstrate favoritism towards those who can advance their interests), God is utterly unbiased in His judgments.

Finally, God’s judgment will encompass everyone, no matter when or where they lived: “For as many as have sinned without law will also perish without law, and as many as have sinned in the law will be judged by the law” (Romans 2:12). This final element draws our attention to the question of God’s fairness in judging those who have never had access to His Word.

As we reflect on that question, we should note that God always does what is just, right, and proper in every circumstance, including this one. Perhaps the best way to illustrate this aspect of God’s character is to consider the various ways translators have rendered the following text from Deuteronomy 32:4: “He is the Rock, His work is perfect; For all His ways are justice, A God of truth and without injustice; Righteous and upright is He” (NKJV).

A brief survey of this passage as it appears in other translations can enhance our understanding of this divine attribute…

• “he never does wrong” (CEV).
• “[He is] without bias” (CSB).
• “without iniquity, just and upright is he” (ESV).
• “He is a faithful God, who does no wrong. He is honorable and reliable” (GW).
• “A faithful God, without prejudice” (HCSB).
• “he is fair and upright” (NET).

With these things in mind, we can reach the following conclusion: God’s judgment of those who have never heard of Christ will correspond with His fair, just, and equitable character.

The eternal fate of the unevangelized brings forth another question: is it possible to find salvation apart from the redemptive work of Christ? While members of the Christian community may disagree on various matters, there is universal agreement on this point: there is no salvation apart from Christ’s redemptive work.

Perhaps the clearest Biblical support for that position appears in Acts 4:12: “No one else can save us. Indeed, we can be saved only by the power of the one named Jesus and not by any other person” (GW). Several other Biblical passages validate this position as well…

“For there is one God and one mediator between God and men, the man Christ Jesus” (1 Timothy 2:5).

“Whoever believes in the Son has eternal life, but whoever rejects the Son will not see life, for God’s wrath remains on him” (John 3.36).

“Christ… has appeared once for all at the end of the ages to do away with sin by the sacrifice of himself” (Hebrews 9:26).

We could also turn to Luke 10:16, John 3:16-18, John 5:24, John 14:6, and Hebrews 10:12-14 for additional support. Therefore, those who reject this position (or add something else to Christ’s redemptive work) go beyond the parameters of orthodox Christianity.

However, this might prompt an additional question: how did the pre-New Testament saints find salvation prior to Jesus’ atoning death? The answer is that they were saved as we are today: by faith. The Biblical book of Hebrews offers the following explanation…

“For this reason Christ is the one who arranges a new covenant, so that those who have been called by God may receive the eternal blessings that God has promised. This can be done because there has been a death which sets people free from the wrongs they did while the first covenant was in effect” (Hebrews 9:15 GNT).

Consider the experience of Abraham, the great Old Testament patriarch. Romans chapter four will discuss Abraham’s life at greater length, but for now, let’s focus on one aspect of Abraham’s relationship with God: “…[Abraham] believed the Lord, and the Lord counted him as righteous because of his faith” (Genesis 15:6 NLT). Although Abraham’s life pre-dated the Old Covenant, he still fulfilled God’s directive through the pen of the Biblical prophet Habakkuk…

“Behold the proud, His soul is not upright in him; But the just shall live by his faith” (Habakkuk 2:4).

In addition, Abraham’s faith anticipated the arrival of a future Messiah. Jesus testified to that element of Abraham’s faith when He said to the religious leaders of His day, “Your father Abraham rejoiced to see my day: and he saw it, and was glad” (John 8:56). Thus, as the following scholar concludes, “Sinners who were saved under the First Testament were actually saved, not by it or by any sacrifice offered under its jurisdiction, but through the atoning work of Messiah under the New Testament.” ₍₁₎

(1) Kenneth S. Wuest, Word Studies in the Greek New Testament [Hebrews 9:15] Copyright © 1942-55 by Wm. B. Eerdmans Publishing Co.

The eternal destiny of a medieval peasant in a faraway land who never heard the gospel of Christ has led some to consider the possibility that God might offer a second opportunity for salvation to such individuals. For instance, there are some who may point to the following passage from the Biblical book of 1 Peter to find support for that idea…

“For this reason the gospel was preached also to those who are dead, that they might be judged according to men in the flesh, but live according to God in the spirit” (1 Peter 4:6).

Some believe this verse offers an opportunity for the unrighteous dead to find salvation, or a second chance at eternal life for those who never heard the good news of salvation through faith in Christ. However, that view fails to account for another portion of Scripture from the book of Hebrews: “…each person is destined to die once and after that comes judgment” (Hebrews 9:27 NLT).

While the prospect of a second opportunity for salvation after death is a concept that undoubtedly resonates with many, the Scriptures preclude any consideration of that view. Thus, as we are told in the Biblical book of 2 Corinthians, “…the ‘right time’ is now. Today is the day of salvation” (2 Corinthians 6:2 NLT).

One commentator offers a thorough analysis and refutation of this “second chance” theory…

“A few apologists and many cults believe that God will give a second chance after death for adults who have never heard the gospel. However, most orthodox Christians reject this. First, once again, the Bible declares that every person ‘is destined to die once, and after that to face judgment’ (Heb. 9:27). Second, the urgency with which Scripture speaks of making one’s decision now—in this life, before it is too late—is strong evidence that there is no second chance.

Third, the fact that upon death people immediately go to a final destiny (cf. Luke 16:19ff.; 2 Cor. 5:8; Rev. 19:20) indicates that a decision must be made in this life. Fourth, since God has so many means at His disposal to reveal Himself to unbelievers before death, it is unnecessary that He do so in the afterlife. Fifth, belief in a second chance undermines the missionary mandate. Why order the Great Commission (Matt. 28:18–20) if people can be saved apart from receiving Christ in this life?

Sixth, and finally, the verses used to support second-chance salvation are, at best, hermeneutically dubious and are contradicted by other clear scriptural teachings… difficult texts must be interpreted in light of clear ones rather than vice versa.” ₍₁₎

(1) Geisler, N. L. (2004). Systematic Theology: Sin/Salvation. Bethany House Publishers.

Before we continue with our study of Romans chapter two, our text from verse twelve should prompt us to address an important question: what is the fate of those who have never had encountered the gospel message of salvation through faith in Christ? We can begin that discussion by outlining a few key data points.

First, this question often takes the form of the following objection: “What happens to the innocent person in a remote land who has never heard of Jesus?” Of course, some who pose that question may not have any actual interest in the eternal destiny of an indigenous person in a faraway region who has never heard of Christ. Instead, that question may be designed to serve as a platform that allows the questioner to indict God for His alleged unfairness to those individuals.

Nevertheless, this is a valid and important question that deserves careful consideration. For example, this question conceals a premise that bears close examination. That premise involves the word “innocent.” On one hand, Romans 5:13 tells us, “…sin is not charged against anyone’s account where there is no law” (NIV). As mentioned earlier, God will not hold such individuals accountable for violating a written law they never received.

However, that does not make someone innocent. Consider the preceding portion of that reference from Romans 5:13…

“Therefore, just as sin entered the world through one man, and death through sin, and in this way death came to all people, because all sinned— To be sure, sin was in the world before the law was given…” (Romans 5:12-13 NIV).

We can also return to a portion of Romans chapter one for some additional insight into this question…

“What can be known about God is clear to them because he has made it clear to them. From the creation of the world, God’s invisible qualities, his eternal power and divine nature, have been clearly observed in what he made. As a result, people have no excuse” (Romans 1:19-20 GW).

Romans 3:23 will later go on to add, “…everyone has sinned; we all fall short of God’s glorious standard” (NLT). Because of this, “All those who sinned without the law will also perish without the law…” (HCSB) as we’re told in Romans 2:12. And as we’ve already seen, the testimony of general revelation alerts us to the reality of God’s existence, along with the cosmological, teleological, and axiological arguments for His being. To borrow a phrase from Romans 1:20, people thus have no excuse.

One Biblical scholar summarizes this question and its corresponding answer with the following conclusion: “What happens, then, to the innocent person who has never heard the gospel of Jesus Christ? The answer is that God never punishes innocent people. Those who are innocent have no need to worry about the judgment of God. Yet according to the New Testament, there are no innocent people.” ₍₁₎

Image Attribution: Innocent by Nick Youngson CC BY-SA 3.0 Alpha Stock Images via via The Blue Diamond Gallery

(1) Sproul, R. C. (2014). Everyone’s a theologian: An Introduction to Systematic Theology. Reformation Trust Pub. [pg. 326-327]