BUT IF
YOU BEAR THE NAME JEW: Ei de su Ioudaios eponomaze (2SPPI): (Ro
2:28,29; 9:4-7; Ps 135:4; Isa 48:1,2; Mt 3:9; 8:11,12; Jn 8:33; 2Co
11:22; Gal 2:15; Eph 2:11; Phil 3:3, 4, 5, 6, 7; Rev 2:9; 3:1,9)
(See Naves Topics
Formalism;
Hypocrisy;
Self-Righteousness Torrey's Topic
Hypocrites)
If
(ei) is what is referred to as a "first class
conditional" statement and signifies that what follows is assumed to
be true. It can often be translated with the word "Since"
("Since you bear the name Jew" which they did indeed bear)
Bear (2028)
(eponomazo from epí = upon + onomázo = to name)
means to call, to classify oneself by means of a name, title, or
attribution.
Every
"boast" of the Jew in this passage concerns their possession of
God's law. Although the Jew certainly should gratefully receive the law
as a gift from God, Paul emphasizes that the possession of the law does
not result in a declaration of righteousness before God and that is the
great need of every man, both Jew and Gentile. Like a prosecuting
attorney, Paul builds his case against the Jew based on this
question -- "You have the law,
do you keep it? You can see how others break the law, do you see how you
break it also?"
As we have said
many times in Romans, the Jewish leaders in Paul's day interpreted
(rather "misinterpreted") the law in such a way that one might consider themselves
justified by the law. In the Sermon on the Mount, Jesus sought to
directly expose the error of such
a deadly, deceptive misinterpretation (and misapplication), explaining
in essence, that it was not so much what a person was externally, but
what they were internally, in their heart (See discussion of the
argument of Jesus beginning in the
notes
on Mt 5:19, 20). The problem
of the Jewish interpretation (and of all fallen men for that matter) is
that we only seek to apply God’s law to our
external actions, which misses the most important point that God desires
to apply His law to our heart attitudes (cp God's law in our minds and
written upon our hearts - Hebrews 8:10 -
note)
Jew (2453)
(Ioudaios)
Hebrew distinguishes a Hebrew-speaking Jew from a
Greek-speaking one.
Jew distinguishes a Jew from a Gentile, and denotes
nationality.
Israelite is the most august title of all, speaking of the
fact that the Jew is a member of the theocracy, and thus an heir of the
promises (Trench).
Previously called
Hebrews and Israelites, by the first century “Jew” had
become the most common name for the descendants of Abraham through
Isaac. “Jew” is from “Judah,” (“praise”), one of the 12 tribes and the
designation for the southern half of Solomon’s kingdom after his death.
From the time of the Babylonian captivity, the whole race bore this
title. Their great heritage, however, (cf. Ge 12:3) became a source of
pride and complacency (cf. Jonah 4:2; Mic 3:11, 12; Mt 3:7, 8, 9; John 8:31,
32, 33, 34,
40, 59), which led to judgment instead of “praise.” He could and should
have become a "guide" and "light" to those in darkness (Ro
2:19). So Paul is
showing the self-righteous Jews, boasting in their status as God's
chosen people, that just being a Jew is not sufficient for salvation.
The ISBE
entry notes that
"Jew" denotes
originally an inhabitant of Judah (2 Kings 16:6 applies to the two
tribes of the Southern Kingdom), but later the meaning was extended to
embrace all descendants of Abraham. In the Old Testament the word occurs
a few times in the singular. (Esther 2:5; 3:4, etc.; Jeremiah 34:9;
Zechariah 8:23); very frequently in the plural in Ezra and Nehemiah,
Esther, and in Jeremiah and Daniel. The adjective in the Old Testament
applies only to the "Jews' language" or speech (2Kings 18:26,28 parallel
Nehemiah 13:24; Isaiah 36:11,13). "Jews" (always plural) is the familiar
term for Israelites in the Gospels (especially in John), Acts, Epistles,
etc. "Jewess" occurs in 1 Chronicles 4:18; Acts 16:1;
24:24. In Titus
1:14 (note)
a warning is given against "Jewish fables" (in Greek the adjective is
found also in Galatians 2:14). The "Jews' religion" (Ioudaismos) is
referred to in Galatians 1:13,14. (James Orr)
AND RELY UPON
THE LAW:
kai epanapaue (2SPMI) nomo
(Ro 2:23; Ro 9:4,32; Jer 7:4, 5,
6, 7, 8, 9, 10; Zep 3:11; Lk 10:28; Jn 5:45; 7:19; 9:28,29)(cp only
"doers...justified" Ro 2:13)
Rely
(1879)
(epanapauomai
from epí = upon +
anapaúomai = to rest <> from aná = again +
paúo = cease, give rest)conveys the basic meaning of to rest
on. The idea is to refresh oneself back upon anything. It
describes finding "comfort" through confident dependence on something,
trust in and in context trusting in the Law but not being doers of it,
which pictures a blind and mechanical reliance on the Mosaic law.
Epanapauomai is used only here here
and Luke 10:16
And if a man
of peace is there, your peace will rest upon him; but if not, it
will return to you.
It means to
continue, remain with the sense of remaining upon. In the OT (LXX), this
word is describes the Spirit of God "resting" on men (see
below - Nu 11:25, 26)
So here the picture Paul paints is of a spiritually blind mechanical
"resting upon" or relying upon the Mosaic Law. The
present tense
of this
verb pictures this as their continual attitude. Paul says that you
continually (present
tense) rest upon
with a blind and mechanical reliance on the Mosaic law.
From (Ro 2:17-29) God shows that His
judgment is based on reality not religious profession.
Epanapauomai
is used 8 times in the
Septuagint (LXX) (Nu 11:25, Nu 11:26, 2 Ki. 2:15, 2 Ki. 5:18, 2Ki. 7:2, 2Ki. 7:17, Ezek. 29:7, Mic. 3:11) in some cases meaning
literally "leaning upon" and in others describing the Spirit "resting
upon" men Moses recording for example...
Then the LORD came down in the cloud
and spoke to him; and He took of the Spirit who was upon him and placed
Him upon the seventy elders. And it came about that when the Spirit
rested upon them, they prophesied. But they did not do it again. 26
But two men had remained in the camp; the name of one was Eldad and the
name of the other Medad. And the Spirit rested upon them (now
they were among those who had been registered, but had not gone out to
the tent), and they prophesied in the camp. (Nu 11:25, 26)
AND BOAST IN
GOD: kai kauchasai
(2SPMI) en theo: (Is 45:25; 48:2; Mic 3:11; Jn 8:41) (Ro 2:23,
3:27, 4:2 contrast real "boasting" Ro 15:17 & real praise Ro 2:29):
NIV = "brag about your relationship to God"
Boast
(2744)
(kauchaomai akin to aucheo = boast + euchomai =
pray to God <> auchen = neck which vain persons are apt to
carry in proud manner) means to boast over a privilege or possession.
The idea is to take pride in something (in a bad sense - Ro 2:23-note,
in a good or legitimate sense - Ro 5:2-note,
Ro 5:3-note;
Ro 5:11-note)
Kauchaomai is translated in
the NAS as - boast(24), boasted(1), boasting(3), boasts(2), exult(3),
glory(2), take pride in(1).
Fallen men have no grounds for
boasting in the presence of God (1Co 1:29, James 4:16) but instead
should boast in God (1Co 1:31, from Jer 9:23, 24, cp 2Co 10:17). And so
Paul writes that...
that no man should boast
before God, but by His doing you are in Christ Jesus, who became to us
wisdom from God, and righteousness and sanctification, and redemption,
that, just as it is written, "LET HIM WHO BOASTS,
BOAST
(present
imperative =
command to continually boast) IN THE LORD." (1Cor 1:29, 30, 31)
Paul however did want the Corinthians
to boast in the work of God in and through him (2Co 5:12). Paul himself
boasted about the readiness (readiness of mind, eagerness) of the saints
at Corinth to contribute to the fiscal needs of the saints at Jerusalem
(2Cor 9:2 - his boasting in them here had as its object the calling of
the Corinthians back to their original readiness to participate in the
offering project.) As noted in the list of NT uses below, kauchaomai is
frequent in the letters to the Corinthians. Notice that Paul emphasizes
what it is we as saints should genuinely boast about in regard to
ourselves...
2Co 10:30 If I have to boast,
I will boast of what pertains to my weakness.
2Co 12:1 Boasting is
necessary, though it is not profitable; but I will go on to visions and
revelations of the Lord...5 On behalf of such a man will I boast;
but on my own behalf I will not boast, except in regard to my
weaknesses. 6 For if I do wish to boast I shall not be foolish, for
I shall be speaking the truth; but I refrain from this, so that no one
may credit me with more than he sees in me or hears from me. 7 And
because of the surpassing greatness of the revelations, for this reason,
to keep me from exalting myself, there was given me a thorn in the
flesh, a messenger of Satan to buffet me-- to keep me from exalting
myself!8 Concerning this I entreated the Lord three times that it might
depart from me. 9 And He has said to me, "My grace is sufficient for
you, for power is perfected in weakness." Most gladly, therefore, I will
rather boast about my weaknesses, that the power of Christ
may dwell in me.
Gal 6:13 For those who are
circumcised do not even keep the Law themselves, but they desire to have
you circumcised, that they may boast in your flesh. 14 But may it never
be that I should boast, (believers give the credit for all they
are and have to the Lord Jesus Christ and His efficacious work on
Calvary) except in the cross of our Lord Jesus
Christ, through which the world has been crucified to me, and I to
the world.
Comment: Beloved, let us exult
joyfully in one thing, the Cross of Christ, letting this be our single
minded focus, our sole passion and joy. Christ crucified is to
forevermore be our boast and exultation so that He Alone receives the
glory and honor for every good thing in our lives and every bad thing
that God turns for good. Such supernatural boasting happens when we
appreciate and live in the glorious truth that we have been crucified
with Christ on His old rugged cross. This radical truth transforms our
lives that were in the gutter so that they are now directed toward
glory, the glory of the cross of Christ. (cp Gal 2:20 - see
notes).
Next time you catch yourself being tempted to boast, ask yourself "In
this boasting, is it ultimately in some way tied to boasting in the
almighty Cross?" If not, you might want to check that heart attitude or
the words that proceed from that heart attitude (cp Mt 15:18, 19, Mt
12:36 where "careless" = argos = "not working", bearing no fruit
type words [see study of words =
rhema])
As Paul explained in the famous soteriological passage in Ephesians...
Eph 2:8, 9 (see
notes) For by grace you
have been saved through faith; and that not of yourselves, it is the
gift of God; 9 not as a result of works, that no one should boast.
In Philippians
Paul speaking of true believers stated that...
we are the true circumcision, who
worship in the Spirit of God and glory in Christ Jesus and put no
confidence (do not boast) in the flesh (Php 3:3 -
see notes)
James writes...
But let the brother of humble
circumstances glory
(present
imperative =
command to continually boast) in his high position;
Here are the 37 uses of kauchaomai
in the NT - Ro 2:17, 23; 5:2, 3, 11; 1Co. 1:29, 31; 3:21; 4:7; 13:3;
2Co. 5:12; 7:14; 9:2; 10:8, 13, 15, 16, 17; 11:12, 16, 18, 30; 12:1, 5,
6, 9; Ga 6:13, 14; Ep 2:9; Php 3:3; Jas. 1:9; 4:16
There are 12 uses of kauchaomai
in the
Septuagint (LXX)-
Jdg. 7:2; 1Sa 2:3, 10; 1Ki. 20:11; 1Chr. 16:35; Ps 5:11; 32:11; 49:6;
94:3; 149:5; Pr 20:9; 25:14; 27:1; Je 9:23, 24; Da 5:1, 6
Kauchaomai is used in the OT of any proud and exulting joy and
is expressive of triumphant, rejoicing confidence in God (eg, 1Chr
16:35, Ps 5:11; 32:11). This word combines ideas of jubilation and
confidence into one word to describe "joyful confidence".
Jdg 7:2 (see
notes) And the LORD said
to Gideon, "The people who are with you are too many for Me to give
Midian into their hands, lest Israel become boastful (Heb = pa'ar = to
beautify, to glorify; Lxx = kauchaomai), saying, 'My own power has
delivered me.'
NIDNTT adds that...
In classical Greek the verb
kauchaomai is found from Sappho onwards. Homer uses instead
euchomai, pray, ask, wish. The tragedians and orators use aucheo,
boast, plume oneself. Intrans. kauchaomai means to boast, vaunt
oneself, be proud. With the prepositions en, epi, peri, huper, eis, or
kata, it means to boast of a person or thing. The trans. form also
occurs. The compound vb. enkauchaomai has the same meaning.
katakauchaomai is used particularly with reference to the situation of
an object, and may be translated to vaunt oneself against someone, to
treat someone in a derogatory or contemptuous manner. Kauchema
(Pindar) refers to the subject of boasting, to the words used by the
boaster, and occasionally also to the act of boasting, although for the
latter (especially in the NT) the noun kauchesis is more
frequently found. Kauchesis (Epicurus) can likewise on occasion
be used to denote the subject of boasting. Although the ancient
Greeks recognize legitimate pride in oneself (e.g. Homer, Il., 6, 208),
there is a clear appreciation of the distinction between this and
unwarranted bragging, which was pilloried by the satirists and others.
Plutarch also attacked ostentation in an essay on Self-praise without
Envy.
The Jew continually (present
tense) boasted
in God as the covenant God of Israel and that they were His peculiar
people. Jesus corrected their faulty misconception that God was their
Father accusing the Jews (who paradoxically had believed in Him in John
8:30-31 indicating that their belief was only a profession or
mental/intellectual assent and not a changed/circumcised heart!)
declaring ...
"You are doing the deeds of your
father." They said to Him, "We were not born of fornication; we have one
Father, even God." Jesus said to them, "If God were your Father,
you would love Me; for I proceeded forth and have come from God, for I
have not even come on My own initiative, but He sent Me. "Why do you not
understand what I am saying? It is because you cannot hear My word. "You
are of your father the devil, and you want to do the desires of your
father. He was a murderer from the beginning, and does not stand in the
truth, because there is no truth in him. Whenever he speaks a lie, he
speaks from his own nature; for he is a liar, and the father of lies.
(John 8:41-44)
Even a Divinely
revealed religion provides no security to its professor if it is devoid of
reality. It makes no difference whether it is the "Jews’ religion" at the beginning of their
existence as a nation or Christianity today. Profession does not always
signify possession!
In the above verses Paul
is directly addressing the Jew. He shows that the
Jew "rested" on The Law, —on having it; and were proud that the will of
the true God had been revealed to them, that they "knew" that will, and
were
therefore able to "approve the things that: are excellent."
The Jews developed
a false confidence in themselves as guides, lights, correctors of the foolish,
teachers, because they felt (self deception) that in the law they had "the form of knowledge and of the
truth." Their problem was that they did not apply the Law to
themselves -- their teaching, preaching,
saying what folks should be, abhorring idols, glorying in
The Law! The result was that the very Name they boasted in was blasphemed among the Gentiles because
of their blatant selfishness, pride, covetousness, and general wickedness!
William Newell applies Paul's truths to "Christians"
writing that...
"If we should
thus apply this passage (Romans 17-29), must it not read something like
this?—
"If you bear the name of a Christian, and rest on having the
gospel, and glory God, and know His will, and approve the things that
are excellent, being instructed out of the gospel; and are confident
that you yourself are a guide of the blind, having in the gospel the
form of knowledge and of the truth"
— Then would follow the searching
questions of Romans 2:21-22; for do we not know teachers that teach others, but
refuse to follow their own teaching? And preachers that denounce
stealing, but are accused by the world of being themselves
money-grabbers? So it would read,
"You who glory in the gospel, through
your disobedience to the gospel, do you dishonor God? The name of God is
blasphemed among non ‘church-members’ because of you! Church-membership
indeed profits if you are an obeyer of the gospel; but if you are a
refuser of a gospel-walk, your ‘church-membership’ has become non
‘church-membership.’ If therefore a non ‘church-member’ obeys the
gospel, shall not his non ‘church-membership’ be reckoned for
‘church-membership’? And shall not non ‘church-members, ‘if they obey
the gospel, judge you, who with the letter and ‘church-membership’ are a refuser of a gospel-walk? For he is not a Christian who is one
outwardly, nor is that ‘church-membership’ which is outward in the
flesh; but he is a Christian who is one inwardly; and
‘church-membership’ is that of the heart, in the Spirit not in the
letter, whose praise is not of men, but of God." (Romans
2)
