Will Being Religious Make You Right with God? (Romans 2:17-29)

Episode Title: Will Being Religious Make You Right with God?
Scripture: Romans 2:17-29

Episode Summary:

When people confront the reality that they will one day stand before God, they often seek justification through their religious identity. Many assume that participating in religious practices—such as baptism, communion, or church attendance—earns them a special standing before God. But does outward religiosity truly make someone right with Him?

In Romans 2:17-29, Paul directly challenges the false security of religious privilege. He speaks to the Jews of his day, but his words extend to anyone who believes religious identity or external rituals guarantee righteousness. Paul dismantles this assumption in three key ways:

1. The Privileges of the Jewish People (Romans 2:17-20) – They had the law, knowledge of God’s will, and saw themselves as guides and teachers of the blind.
2. The Reality of Their Actions (Romans 2:21-24) – They taught others but failed to obey the law themselves, leading to hypocrisy and dishonoring God.
3. A Challenge to Their Assumptions About Circumcision and True Identity (Romans 2:25-29) – Paul declares that true righteousness is a matter of the heart, not external rituals.

Paul’s message is clear: it is not religious rituals, ceremonies, or outward symbols that make one right with God—it is a transformed heart and genuine faith that count.

Key Takeaways:

• Outward religious practices do not justify a person before God.
• True righteousness is an inward transformation by the Spirit.
• Religious hypocrisy leads to dishonoring God rather than glorifying Him.
• Faith and obedience from the heart matter more than external religious labels.

Join us as we explore how Paul’s message applies not only to the  first-century but to all who seek to understand what it truly means to be right with God.

Transcript

Will Being Religious Make You Right with God? (Romans 2:17-29

Transcript: 

When people are confronted with the reality that they will one day stand before God and give an account for their lives, the natural instinct is to reach for something that will justify them. A religious system, for example. 

If a Christian were to ask a non-believer, but someone still brough up with a Christian background, "Do you know for certain that you will go to heaven when you die?" the response is often something like: "I’ve been baptized," or "I take the communion," or "I go to church."

The underlying thought is this: If judgment before God is a possibility, then surely being religious must count for something.

In Romans 1, Paul establishes the inescapable reality that God has revealed Himself, but often humanity doesn’t just ignore him, they sometimes suppress that truth and as a result, those people stand before God without excuse.

Then, in the first part of Romans 2, which we looked at yesterday. Paul shifts his focus from the openly unrighteous irreligious to the self-righteous. Religious people. He declares that they too are inexcusable before God and that no one will escape judgment because the standard of judgment is God's truth, not human comparison.

Now, imagine yourself as a first-century Jew listening to Paul’s message. You hear him condemn the godless, unrighteous Gentiles in chapter 1 and you are probably happy about that. But then you hear him turn to the religion people like you in chapter 2 and think, surely this doesn’t apply to me. You’re not like those, Gentiles. 

You belong to the chosen people.

You have divinely given rites and rituals.

You have the law. You have a privileged position before God.

Paul anticipates this reaction, and, in Romans 2:17-29, he directly addresses those types of people. But his words apply far beyond first-century Judaism. They speak to anyone today who relies on their religious identity or there religious practices for their standing before God….

Let’s examine this passage, keeping in mind that what Paul says to these Jewish peoples of his day is just as relevant to any religious person today, anyone who assumes they have a special status before God.

17 Now you, if you call yourself a Jew; if you rely on the law and boast in God; 18 if you know his will and approve of what is superior because you are instructed by the law; 19 if you are convinced that you are a guide for the blind, a light for those who are in the dark, 20 an instructor of the foolish, a teacher of little children, because you have in the law the embodiment of knowledge and truth— 21 you, then, who teach others, do you not teach yourself? You who preach against stealing, do you steal? 22 You who say that people should not commit adultery, do you commit adultery? You who abhor idols, do you rob temples? 23 You who boast in the law, do you dishonor God by breaking the law? 24 As it is written: “God’s name is blasphemed among the Gentiles because of you.” 25 Circumcision has value if you observe the law, but if you break the law, you have become as though you had not been circumcised. 26 So then, if those who are not circumcised keep the law’s requirements, will they not be regarded as though they were circumcised? 27 The one who is not circumcised physically and yet obeys the law will condemn you who, even though you have the written code and circumcision, are a lawbreaker. 28 A person is not a Jew who is one only outwardly, nor is circumcision merely outward and physical. 29 No, a person is a Jew who is one inwardly; and circumcision is circumcision of the heart, by the Spirit, not by the written code. Such a person’s praise is not from other people, but from God.

“Romans 2:17-29)

Paul speaks to the Jewish people here, and his argument unfolds in three parts:

1.     The Privileges of the Jewish people. (verses 17-20)

2.     The Reality of Their Actions. (verses 21-24)

3.     A Challenge to Their Assumptions About Circumcision and True Identity. (verses 25-29)

Let’s begin by looking at how the first-century Jew viewed their special status before God—and how similar this is to the assumptions many religious people make today.

Paul starts in verse 17:

Now you, if you call yourself a Jew; if you rely on the law and boast in God.

The Jews at this time took great pride in being called the people of God. They knew they had been chosen by Him, and they were proud of it. But Paul’s point here is that they had the law, that’s true. Unlike the Gentiles, they possessed the knowledge of the Mosaic Law. But he says they are relying on it, meaning they depend on it for their identity and security. In their minds, having knowledge of the law meant having a right standing before God.

This is not unlike many people today who say, I grew up in a Christian home. I go to church. I believe in the Bible. Maybe my father was a minister, and I grew up knowing Christian doctrine.

These are all privileges, just as having the law was a privilege for the Jews.

Paul presses further.

In verse 18, he continues:

"if you know his will and approve of what is superior because you are instructed by the law."

Not only did they have the law, but they were taught by it. As a result, they knew God’s will and had a moral standard higher than the Gentiles knew revealed to them. They prided themselves on their discernment between right and wrong, considering themselves enlightened compared to the rest of the world.

Again, this sounds familiar. Many today believe that because they live in a Christian country or have been taught Christian values, that they have a special position before God. Paul’s argument again will show that simply possessing the law is not what matters—obeying it is.

As we move through this passage, we will see how Paul dismantles the false security of religious privilege and calls for a deeper, heart-level transformation.

In the first century, some Gentiles were drawn to Judaism because of its superior morality. This thought that not only did the Jews possess the Law, but they were also able to discern right from wrong, and believed that converting to Jew meant that they would have an exceptional profitable life, and that was worth having.

So:

·          Their first privilege was having the Law.

·          The second was being instructed by it.

·          And the third was being seen as someone with the ability to instructing others how to live. 

Paul highlights this in Romans 2:19-20, where he describes how the Jews saw themselves: "a guide for the blind, a light for those who are in the dark, an instructor of the foolish, a teacher of little children, because you have in the law the embodiment of knowledge and truth." 

From their perspective, the Gentiles were blind, in darkness, foolish, and immature. This led to a sense of superiority, believing that this knowledge of the Law made them better than others.

Paul challenges this assumption in verse 21, asking, "You, then, who teach others, do you not teach yourself? You who preach against stealing, do you steal?" This is a powerful critique, exposing hypocrisy. If someone teaches moral principles but does not follow them, their guilt is even greater, he says. He continues: " You who say that people should not commit adultery, do you commit adultery? You who loathe idols, do you rob temples?  

Historically we know that some Jews prior to the Babylonian captivity, were known to plunder pagan temples for personal gain.

Paul then makes his conclusion in verse 23-24: "You who boast in the Law, dishonor God through breaking the Law? You who boast in the law, but you dishonor God by breaking the law? The result of this hypocrisy is that "the name of God is blasphemed among the Gentiles," which is a quote, a reference to Isaiah 52.

Paul is directly applying what Isaiah prophesied to what is going on in his day. 

He is demonstrating that by failing to keep the Law, the Jews brought dishonor upon God in the eyes of the Gentiles.

In Romans 2:17-20, Paul has described the Jewish privilege of having and teaching the Law. But from verse 21 onward, he now evaluates that privilege, showing that their failure to obey the very laws they preached left them as guilty as the Gentiles.

This parallels Romans 1, where Paul condemns general humanity by highlighting idolatry and immorality, but in chapter 2, illustrates how possessing religious knowledge does not justify anyone before God.

The point is the Jews of his day had the Law but failed to keep it, proving that they, like everyone else, were just sinners in need of a Savior. This aligns with Paul's earlier statement in the opening verse. "You, therefore, have no excuse, you who pass judgment on someone else, for at whatever point you judge another, you are condemning yourself, because you who pass judgment do the same things." 

The very standard they held others too was the standard they themselves broke, leaving them self-condemned before God.

Paul is challenges anyone sense of personal privilege before God.

Starting in verse 25, Paul now begins to discuss the true nature of circumcision, at what it meant to signify:

“Circumcision has value if you observe the law, but if you break the law, you have become as though you had never been circumcised.”

This passage can become complicated quickly, so let’s unpack it a bit.

In the Old Testament, circumcision was simply a sign—a symbol of the covenant God made with Abraham. Just as the union flag symbolizes the United Kingdom, or a wedding band symbolizes marriage, circumcision was a symbolic event that signifying God’s covenant with Abraham and his descendants.

However, over time, many within Israel had begun to believe that circumcision itself guaranteed their standing before God. There was even a proverb among them at that time that stated that, "No circumcised person enters hell." They were convinced that because they bore this symbol on their bodies they were automatically right with God.

This mindset is similar to people today who think, "I’ve been baptized, so I have a guaranteed place in heaven," or "I’m a church member, so I’m safe." Baptism particularly infant baptism is a very obvious example, many believe that being baptized as a child gives them a claim on God. But Paul here dismantles this notion.

He says in verse 25 that circumcision is valuable only if it reflects an inward reality. If, like Abraham, a person genuinely trusts in God, circumcision is a meaningful sign. But then Paul delivers the crux of his argument:

" If those who are not circumcised keep the law’s requirements, will they not be regarded as if they were circumcised?"

In other words, if the external symbol does not correspond to an inner reality, what good is it? It is meaningless—just like wearing a wedding band without being married. What value does a wedding ring have if there is no marriage to back it up? The external symbol is only significant if it represents an internal truth.

Paul argues that if someone truly lives in obedience to God’s law but lacks the external sign, they would in fact be better off than someone who possesses all the outward symbols but lacks true faith.

Verse 27 then delivers the knockout punch:

" The one who is not circumcised physically and yet obeys the law will condemn you who even though you have the written code and circumcision, are still a lawbreaker.”

Paul is saying that the Jews, who assumed they would judge the Gentiles, will actually be judged if they themselves do not live according to God’s law.

This was a shocking statement. They believed their possession of the law and the rite of circumcision secured their standing with God, yet Paul turns the tables, those they looked down upon will be their judges.

He concludes by saying

“A person is not a Jew who is only one outwardly. No, a person is a Jew who is one inwardly; and circumcision is circumcision of the heart, by the Spirit, not by the written code.

Paul’s message is clear: It is not the external ritual that matters, but the internal transformation of the heart. The Jews thought their outward observance of circumcision made them right with God, but Paul says external rituals mean nothing without genuine faith.

If you go grocery shopping and you buy canned food. A can has a label, and the contents are supposed to match the label. But what if a can had a beautiful label but it was completely empty inside? The label is meaningless without the contents.

Paul’s argument is the same, it would be better to have the true inner reality without the outward label than to have an empty label with no reality behind it.

Ultimately, it’s not religious rituals, ceremonies, or outward symbols that make one right with God—it is a transformed heart and genuine faith that count.

Paul’s message is clear: having the right label—being outwardly religious—doesn’t necessarily mean you have a real relationship with God.

The Jews had the Law, the sign of circumcision, and the heritage of God’s people. But if there was no inner reality—if their hearts weren’t transformed—those external things mean nothing on their own.

And that is just as true today.

Many people have a religious history. They were baptized as infants, went through confirmation, joined a church, and perhaps even participated in religious services all their lives.

They assume that because they’ve checked those boxes, they’re right with God. But Paul is saying: none of that will save you. 

If your faith is only external, it’s like an empty can with a fancy label—it might look right to some people looking at it but inside, there’s nothing real.

There are people today who think, I’m religious, so I have special privileges before God. But when they stand before God, they will be shocked to realize that God was never interested in that external stuff, He was always looking at the internal, the posture of the heart.

I can’t leave this passage without taking a moment to address a theological question that comes up with this passage.

Paul says that a true Jew is one who is inwardly circumcised in the heart, not just outwardly. Some take this to mean that all the Old Testament promises to Israel now simply switch over and apply to Christians instead: That God’s covenant with Israel has been completely transferred to the Church.

I don’t personally believe that is the case and I don’t think that is what Paul is saying, at all. 

Bible scholar C.E.B. Cranfield, in his commentary on Romans, points out that while this passage might on the surface seem to support that idea, chapter 2 must be understood considering the chapters to come, particularly Romans 3 & 4 and chapters 9-11. 

Because when you do that, you will see clearly that God still has a plan for Israel as a nation.

Yes, salvation has always been about faith, not ancestry. Individual Jews must also trust in Jesus Christ, just like anyone else. But it’s still true that God also made promises to the nation of Israel, and He will fulfill them. 

The Old Testament prophesies that when Christ returns Israel will recognize Him. Telling us they will look upon the one they have pierced, and in that moment, many will turn to Him in faith.

So, while salvation has always been through faith in Christ, and external religion has never been enough, I personally don’t believe God’s plan for Israel is just wiped out. This passage doesn’t teach that the Church replaces Israel—it just meant to show that outward signs of religion don’t make someone right with God.

And that brings us back to the heart of the matter.

Where do you stand before God.

What will you hold up as your reason for being accepted by God? Your attendance at curch? Your moral record of being a nice person? 

None of that will count. Paul says we have all sinned. We’ve all fallen short. And no amount of religious effort can save us.

We try to make our own yardstick, measuring ourselves by our own standards. Just like the little boy who made his own ruler to try and make himself as tall as Goliath.

The truth is we could take a 12-inch ruler and write on the back of it a different scale and declare it is now a meter long. And we could then measure ourselves by that standard and say we are 5/6 meters tall. But it wouldn’t be true.:

·          Baptism won’t save you.

·          Church attendance won’t save you.

·          Taking communion won’t save you.

·          Being nice to everyone won’t save you.

·          Only Jesus Christ can save you.

If this message is news to you, then you might be asking: Then what do I need?

The answer is Jesus.

He died for your sins. He rose again. And the only way to be made right with God is to trust in Him.

I have a Bible, just like the Jews of Paul’s day. I read it, I even teach others what I believe it says. But what matters isn’t that I have God’s Word, it’s what I’ve done with it personally. Have I read it and believed that it applies to me and that I am a sinner in need of a Savior.

When I stand before God, I won’t point to my baptism. I won’t point to my church membership. I won’t even be able to hold up the BPDP.

I will simply say, Jesus Christ died for me.

That’s all that matters. That’s the only thing that will count.

So then beloved listeners, if you haven’t settled this in your heart, I urge you—trust in Jesus Christ today. Because nothing else will do.