Lessons #73 and 74
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+ 1. It is best to use this note after you have listened to the lessons because there are +
+ comments given in the actual delivery not in the note. +
+ 2. The Bible abbreviations are as follows: CEV =Contemporary English version, +
+ CEB = Common English Bible, ESV= English Standard Version, +
+ GW = God’s Word, ISV = International Standard Version, +
+ NAB=New American Bible, NASB= New American Standard Bible, +
+ NEB= New English Bible, NET = New English Translation, +
+ NLT = New Living Translations NJB = New Jerusalem Bible, +
+ NJV = New Jewish Bible, TEV = Today’s English Version. +
+AMP = Amplified Bible, UBS = United Bible Society +
+ HCSB = Holman Christian Standard Bible +
+ 3. Notes have not been edited for grammatical errors. +
+ 4. Text is based on 1984 edition of the NIV +
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The True Jew keeps the Law (Rom 2:17-24)
17 Now you, if you call yourself a Jew; if you rely on the law and brag about your relationship to 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 infants, 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 brag about 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.”
Recall we stated the message Apostle Paul wanted members of the church of Christ in Rome who claimed to be of Jewish descent should hear is: A true Jew knows the Law, communicates its contents to Gentiles, while obeying its requirements since failure to do so would lead Gentiles to blaspheme the name of God of Israel. Consequently, we derived the message that is applicable to us which is: If you claim to be an authenticate Christian, you should know the word of God, convey its applicable aspects to unbelievers, and obey the word since failure to do so would cause unbelievers to blaspheme the name of Jesus Christ. We stated that our use of the phrase “its applicable aspects to unbelievers” in stating the message to believers is to recognize that not everything in the Scripture can be communicated to unbelievers. The primary content of the Scripture that should be communicated to unbelievers is the gospel message although some moral requirements of the Scripture may be communicated to them but with the understanding that they are not usually equipped to live as the believer filled of the Spirit and even if they complied that would not lead to their salvation.
Our study so far has focused on the bases of some Jews claiming to be true Jews. The first activity that is the basis for some Jews claiming to be true Jews is reliance in their possession of the law as in the sentence of Romans 2:17 you rely on the law. The second activity that is the basis for some Jews claiming to be true Jews is their boast about God in the sense of having knowledge of Him or having relationship with Him as stated in the verbal phrase of Romans 2:17 and brag about your relationship to God. Literally, the Greek reads and boast in God. The third activity that is the basis for some Jews claiming to be true Jews is their claim of knowing God’s will or what is in the Torah as stated in Romans 2:18 you know his will. The fourth activity that is the basis for some Jews claiming to be true Jews is their approval or discernment of things in the law as right and superior to any source of knowledge about God. It is this activity that is given in the last clause of Romans 2:18 and approve of what is superior because you are instructed by the law. The fifth activity that is the basis for some Jews claiming to be true Jews is their conviction of the function or the role they carry out especially towards the Gentiles. We have considered the first three functions. The first function those who claim to be true Jews because of what role they play is that of being guides to the blind. The second function of those who claim to be true Jews because of what role they play is that they are bearers of God’s truth to unbelieving Gentiles who are without God’s truth. The third function of those who claim to be true Jews because of what role they play is that they are instructors of the foolish. So, we continue with the fourth.
The fourth function, related to the third, of those who claim to be true Jews because of what role they play is that they are teachers to those who are untaught or unenlightened among the Gentiles as it pertains to the Law as stated in the phrase of Romans 2:20 a teacher of infants. It does not appear that this phrase a teacher of infants is concerned with a claim of being teachers to the untaught or unenlightened among the Gentiles and so we need to show that it is, by considering the key word used in the phrase.
The important key word in the phrase of Romans 2:20 a teacher of infants is the word “infant” that is translated from a Greek word (nēpios) that in general Greek usage means “immature,” “foolish” and refers to beings ranging from fetal status to puberty. However, in Greek NT, it is used firstly in a literal sense of a very young child hence means “child, infant” as it is used in Matthew 21:16:
“Do you hear what these children are saying?” they asked him. “Yes,” replied Jesus, “have you never read, “‘From the lips of children and infants you have ordained praise’?”
Secondly, it is used figuratively to describe an immature Christian in Ephesians 4:14:
Then we will no longer be infants, tossed back and forth by the waves, and blown here and there by every wind of teaching and by the cunning and craftiness of men in their deceitful scheming.
In case it is not clear to you that the word figuratively may be used to describe an immature Christian, consider that it is our word that Apostle Paul used to describe the Corinthians that he could not teach advance doctrine as stated in 1 Corinthians 3:1:
Brothers, I could not address you as spiritual but as worldly—mere infants in Christ.
The apostle described the Corinthians as infants in Christ because although he addressed those who were adults age wise, but they are immature spiritually as he implied in 1 Corinthians 3:2:
I gave you milk, not solid food, for you were not yet ready for it. Indeed, you are still not ready.
Continuing, our Greek word may be used to describe one who is unspoiled by learning hence means “child-like, innocent” as it is used in the description of the disciples by the Lord as recorded in Luke 10:21:
At that time Jesus, full of joy through the Holy Spirit, said, “I praise you, Father, Lord of heaven and earth, because you have hidden these things from the wise and learned, and revealed them to little children. Yes, Father, for this was your good pleasure.
The word may refer to one who is not yet of legal age hence means “minor, not yet of age”, as it is used to describe a child who is an heir in Galatians 4:1:
What I am saying is that as long as the heir is a child, he is no different from a slave, although he owns the whole estate.
In our passage of Romans 2:20, the word means “infant” in the sense of one that is untaught or unenlightened about the law. Thus, Apostle Paul used it to refer to the Gentiles that those who claim to be true Jews instruct. In any event, the fourth function of those who claim to be true Jews because of what role they play is that they are teachers of the unenlightened or untaught unbelieving Gentiles.
Be that as it may, we stated that the fifth activity that is the basis for some Jews claiming to be true Jews is their conviction of the function or role they carry out especially towards the Gentiles. Conviction, that is, a strongly held belief, is usually based on information or tangible evidence or both. A good example of where both information and tangible evidence led to conviction is that of Jacob. He had lived for about twenty-two years believing that Joseph was dead. However, after his sons returned from Egypt where they went to buy grains, they reported to him that Joseph was indeed alive. The information they gave him alone would not be sufficient to bring conviction, but the presence of the carts provided by Pharaoh of Egypt that is tangible evidence, led to his conviction that Joseph was still alive as we read in Genesis 45:26–28:
26 They told him, “Joseph is still alive! In fact, he is ruler of all Egypt.” Jacob was stunned; he did not believe them. 27 But when they told him everything Joseph had said to them, and when he saw the carts Joseph had sent to carry him back, the spirit of their father Jacob revived. 28 And Israel said, “I’m convinced! My son Joseph is still alive. I will go and see him before I die.”
The disciples of Jesus Christ were convinced of His resurrection because of both the information they received from the women that saw the resurrected Christ and Jesus’ personal appearance to them. Because of the information and tangible evidence, the disciples had, Luke wrote of convincing proofs of Christ’s resurrection in Acts 1:3:
After his suffering, he showed himself to these men and gave many convincing proofs that he was alive. He appeared to them over a period of forty days and spoke about the kingdom of God.
Information alone of the type provided in the preaching of the gospel or teaching of God’s word could lead to conviction. This was the case with some of the Jews in Rome that heard Apostle Paul preached Christ as reported in Acts 28:24:
Some were convinced by what he said, but others would not believe.
Apostle Paul himself had conviction from his reasoning of the situation that existed with him and his ministry. He realized that it was still necessary for him to continue his ministry for some time and that led to the conviction that he was not going to die immediately as stated in Philippians 1:24–25:
24 but it is more necessary for you that I remain in the body. 25 Convinced of this, I know that I will remain, and I will continue with all of you for your progress and joy in the faith,
The point is that conviction is based on information alone or tangible evidence or both. Thus far, we have stated that the Jews who claim to be true Jews base it on their conviction of the functions they carry out towards the Gentiles. These functions may be considered subjective reason for the conviction of those who claim to be true Jews but there is a more objective reason for their claim.
The objective reason those who claim to be true Jews do so is their possession of God’s word. It is this reason that is given in the last clause of Romans 2:20 because you have in the law the embodiment of knowledge and truth. The word “because” does not strictly appear in the Greek but it is an added interpretative word since literally the Greek reads having the embodiment of knowledge and of the truth in the law.
The use of the word “because” in the translation of the literal Greek in the NIV and several other English versions is because the word “having” in the literal translation is translated from a participle of a Greek verb (echō) that in our verse means “to have” or “to possess.” The Greek participle here is used to provide reason for the conviction of those who claim to be true Jews so that the literal Greek reading of having is best translated because you have or possess. The Greek syntax helps us to recognize that the reason in view is concerned with conviction of the Jew rather than either being a teacher or an instructor since these are the functions of the one that claims to be a true Jew. Hence, it is because of what the Jews have or possess that is the basis for the conviction of the Jew that leads one that claims to be a true Jew to carry out the functions we have considered.
The thing that a Jew has or possesses is given in the phrase of Romans 2:20 in the law the embodiment of knowledge and truth. The translators of the NIV might have brought forward the phrase in the law for emphasis or to imply that the phrase governs the words “knowledge” and “truth” in the Greek because the phrase is last in the Greek. Literally, the Greek phrase reads the embodiment of knowledge and of the truth in the law. Law in this phrase is to be understood as a reference to the Torah although the Greek word (nomos) used could refer to the entire OT Scripture but because of the sins mentioned in the context, it is better to understand the word “law” as a reference to the Torah or the Mosaic law since that is part of OT Scripture that contains prohibition against the sins mentioned in our context.
The thing found in the law is described in the phrase of Romans 2:20 the embodiment of knowledge and truth. The word “embodiment” is translated from a Greek word (morphōsis) that fundamentally refers to “forming or sketch of the outline” of any figure with a chalk but in the NT, it refers to “the form befitting the thing or truly expressing the fact, the very form,” so it is “the embodiment of the essential features and qualities of something,” that is, “embodiment, formulation, form.” It is a word that is used only twice in the Greek NT. In its other occurrence, it is translated “form” in describing the deplorable spiritual condition of people in the last days as stated in 2 Timothy 3:5:
having a form of godliness but denying its power. Have nothing to do with them.
That aside, our word is used in the sense of “formulation,” that is, “being formally structured.” The formulation is concerned with two things. The first is with structured knowledge as in the phrase of Romans 2:20 the embodiment of knowledge.
The word “knowledge” is translated from a Greek word (gnōsis) that may mean “knowledge” in the sense of comprehension or intellectual grasp of something as the word is used by Apostle Paul to caution about knowledge in 1 Corinthians 8:1:
Now about food sacrificed to idols: We know that we all possess knowledge. Knowledge puffs up, but love builds up.
The word may mean the content of what is known, as the word is used in 2 Corinthians 2:14:
But thanks be to God, who always leads us in triumphal procession in Christ and through us spreads everywhere the fragrance of the knowledge of him.
In our passage of Romans 2:20, the word means “knowledge” in the sense of what is known or the content of what is known. Knowledge in the sense of the content of what is known is varied or vast. For example, there is knowledge of what is known in science or history. Furthermore, not every form of knowledge is useful in the Christian life. It is in part for this reason Apostle Paul described what he called “falsely called knowledge” in 1 Timothy 6:20:
Timothy, guard what has been entrusted to your care. Turn away from godless chatter and the opposing ideas of what is falsely called knowledge,
Therefore, it was necessary for the apostle to be specific regarding the formulation of the content of what is known or knowledge. This specific knowledge the apostle is concerned with is the law of God hence the phrase of Romans 2:20 in the law.
The second thing the apostle was concerned when he used the Greek word (morphōsis) we indicated means “formulation” is with structured truth as in the phrase of Romans 2:20 and truth. The word “truth” is translated from a Greek word (alētheia) with a range of meanings. It may mean the quality of being in accord with what is true hence means “truthfulness, dependability, uprightness in thought and deed”, as it is used for God in Romans 3:7:
Someone might argue, “If my falsehood enhances God’s truthfulness and so increases his glory, why am I still condemned as a sinner?”
It is in this sense of being in accord with what is truth that Apostle Paul used it in his commendation of the Corinthians for not letting his boasting about them to Titus turn out to be empty so that he was not put to shame as stated in 2 Corinthians 7:14:
I had boasted to him about you, and you have not embarrassed me. But just as everything we said to you was true, so our boasting about you to Titus has proved to be true as well.
The verbal phrase has proved to be true is more literally has become truth. The Greek word may mean “reality” as opposed to mere appearance, as it is used by Apostle Paul to describe the reality of God’s grace demonstrated towards believers in Colossians 1:6:
that has come to you. All over the world this gospel is bearing fruit and growing, just as it has been doing among you since the day you heard it and understood God’s grace in all its truth.
“Truth” here has the sense of “reality” as opposed to mere appearance. It is for this reason that the translators of the TEV rendered the phrase in all its truth of the NIV as, as it really is. The Greek word that is translated “truth” may mean the content of what is truth and so means “truth.” It is in this sense that the apostle used it to encourage the Ephesians not to be involved with falsehood as they interacted with each other in Ephesians 4:25:
Therefore each of you must put off falsehood and speak truthfully to his neighbor, for we are all members of one body.
The command speak truthfully is literally speak truth. The word is used then especially of the content of Christianity as the ultimate truth. It is in this sense Apostle Paul used it in connection with the gospel in Colossians 1:5:
the faith and love that spring from the hope that is stored up for you in heaven and that you have already heard about in the word of truth, the gospel.
The phrase the word of truth, the gospel is literally the word of truth of the gospel. The rendering of the NIV is quite good because of the Greek syntax of this phrase. In fact, to communicate fully the idea of the Greek construction we could translate the Greek phrase as the word of truth, that is, the gospel; in this way, it is clearer that the word of truth here is a reference to the gospel message. The apostle used the Greek word to refer to the Christian message that includes doctrine and the gospel message in Galatians 5:7:
You were running a good race. Who cut in on you and kept you from obeying the truth?
Truth here in Galatians 5:7 refers to the Christian message the apostle delivered to the Galatians that includes the gospel message, the doctrine of justification by faith, and the doctrine that the filling of the Spirit is by faith. The apostle used the Greek word rendered “truth” as a reference to the body of accepted Christian doctrines that the church is the custodian in 1 Timothy 3:15:
if I am delayed, you will know how people ought to conduct themselves in God’s household, which is the church of the living God, the pillar and foundation of the truth.
In our passage of Romans 2:20, the word means “truth” in the sense of the “content of what is true,” especially of “the embodiment of which the Jews sought in the Mosaic law.” In effect, to the Jew the truth that matters, is contained in the Torah.
Consequently, the phrase of Romans 2:20 the embodiment of knowledge and truth refers to the complete formulation of knowledge and truth about God in the Torah of the form that is not found in any other source. In effect, Jews had the full formulation of knowledge and truth about God than any formulation of knowledge and truth found among those who do not have special revelation from God.
The conviction of the Jew for carrying out the functions that we have examined is because of the possession of the Torah by the Jews as in the clause of Romans 2:20 because you have in the law the embodiment of knowledge and truth. In application, you should have the conviction to carry out the function of spreading God’s truth to unbelievers because you possess His word in written form that we call our Scripture. Our scripture contains the fullness of knowledge and truth about God as far as He wants humans to understand on this planet. Therefore, you should strive to be described as a person that is versed in the Scripture as Apollos was, as recorded in Acts 18:24:
Meanwhile a Jew named Apollos, a native of Alexandria, came to Ephesus. He was a learned man, with a thorough knowledge of the Scriptures.
The phrase with a thorough knowledge of the Scriptures is rendered in the NET as well-versed in the scriptures although literally the Greek reads powerful in Scriptures. That aside, it is imperative for you as a believer to be versed in the Scriptures for it is through this that you will have confidence to function as a believer in Christ as His ambassador to this planet and have the impact you should have with other believers as well as unbelievers. Of course, being versed in the Scriptures would imply that you have knowledge of truth and that will lead to piety if you apply what you learn. I mean that knowledge of truth applied leads to piety as the Holy Spirit conveyed to Titus through Apostle Paul in Titus 1:1:
Paul, a servant of God and an apostle of Jesus Christ for the faith of God’s elect and the knowledge of the truth that leads to godliness—
With this comment we conclude the bases of the claim of some Jews to be true Jews and so we continue with questions of the apostle addressed to those Jews who claim to be true Jews because of their functions directed primarily to Gentiles.
There are five rhetorical questions the apostle addressed to the persons that claim to be true Jews based on their functions to Gentiles. These five questions are given in Romans 2:21-23. Each of the five questions is preceded with a statement of an activity that is a function that leads to a question related to the stated function. The expected answer to the first question is “no” but “yes” for the rest, implying that the apostle is concerned with hypocrisy among the Jews who claim to be true Jews because of their function as it relates to the law although they do not obey the law. Anyway, the apostle presents what we may consider as five sets of statements of functions and related questions. The first stated function of the sets of statements of functions and related questions is that of teaching, so the apostle states in Romans 2:21 you, then, who teach others.
The apostle implies that what he said about the teacher of others results from such a person’s possession of the law. This we say because the word “then” used in the clause of Romans 2:21 you, then, who teach others is translated from a Greek conjunction (oun) that is used in two general ways. It may be used as a marker of continuation of a narrative so that it may be translated “then, so, now.” It may also be used as a marker of inference, denoting that what it introduces is the result of or an inference from what precedes in which case it may be translated “therefore, then.” It is in this second usage that the word is used in our verse to indicate that what the apostle states results from what he previously stated about being a teacher because of possession of the law.
It is not only that the apostle wanted the reader to recognize what he said about the teacher in the clause of Romans 2:21 you, then, who teach others results from such a person’s possession of the law, but he also wanted to emphasize the function of teaching that such a person carries out. We say this because the apostle could have simply stated something like “you teach others” so that he would have used a Greek verb form that could be so translated but that is not what he did. He used a Greek participle so that literally what he wrote reads the (one) teaching another (person). A participle is a verbal adjective so that the word used may either emphasize the action involved or serve as an adjective. In our passage, the apostle wanted to emphasize or focus attention on the person doing the teaching.
The word “teach” is translated from a Greek word (didaskō) that may mean “to instruct” in the sense of to tell someone what to do. It may also mean “to teach” in the sense of “to provide instruction in a formal or informal setting.” It is in the sense of “to teach” or “to impart instruction” that the word is used in our verse. Of course, as we have stated, the apostle used a participle to indicate he was concerned to describe or focus attention on the one who claims to be a true Jew because of being a teacher of others.
The apostle having described the one who makes a claim of being a Jew because of teaching another person, presents the first of the series of questions that followed. The question the apostle posed concerns whether the teacher is serious about what the individual teaches in the question of Romans 2:21 do you not teach yourself? The question implies that the one who claims to be a teacher does not even pay attention to what it is the person teaches since the individual does not apply to self what the individual teaches others. The apostle conveyed this implication because of the word “not” he used, is translated from a Greek particle (ou) that is an objective negative, denying the reality of alleged fact fully and absolutely in contrast to another Greek negative (mē) that is a subjective negative, implying a conditional and hypothetical negation. Thus, the apostle states strongly what the one who teaches others does not do. The implication is that the person who claims to teach others does not pay attention to what it is the individual teaches others. The question the apostle addressed to the Jew that claims to be a teacher is a reminder that such a person does not have the right to teach others. In effect, such a person fits what the psalmist declared about those that do not have right to speak of God’s law as stated in Psalm 50:16–21:
16But to the wicked, God says: “What right have you to recite my laws or take my covenant on your lips? 17You hate my instruction and cast my words behind you. 18When you see a thief, you join with him; you throw in your lot with adulterers. 19You use your mouth for evil and harness your tongue to deceit. 20You speak continually against your brother and slander your own mother’s son. 21 These things you have done and I kept silent; you thought I was altogether like you. But I will rebuke you and accuse you to your face.
The apostle’s question of Romans 2:21 do you not teach yourself? is a further reminder of the fact that some of the Jewish teachers thought that all that is important is to teach without actually carrying out what they taught, hence the denouncement of them by the Lord Jesus as recorded in Matthew 23:3–4:
3 So you must obey them and do everything they tell you. But do not do what they do, for they do not practice what they preach. 4 They tie up heavy loads and put them on men’s shoulders, but they themselves are not willing to lift a finger to move them.
It is possible that the one who claims to be a teacher that the apostle addressed his question may not be clear as to what it is the apostle was concerned about in the question that indicates that one that claims to be a teacher is not serious about what the person teaches as implied by noncompliance to what the person teaches, so he proceeds by being specific in what he meant in the second set of declaring of function and associated question. Consequently, he began with something that one who teaches could teach others not to do although the person does not obey what the individual teaches. This has to do with thievery, so the apostle makes the statement of Romans 2:21 You who preach against stealing. The apostle, again, emphasized or described the person who claims to be a Jew based on the activity of preaching to others what is contained in the law because he used a participle in the Greek for the word translated “preach.” The word “preach” is translated from a Greek word (kēryssō) that may mean to make an official announcement, that is, “to announce, make known,” by an official herald or one who functions as such, as the word is used in Revelation 5:2:
And I saw a mighty angel proclaiming in a loud voice, “Who is worthy to break the seals and open the scroll?”
The word may mean to make public declaration and so means “to proclaim aloud.” In a general sense, it may mean “to speak of, mention publicly” as the word was used to describe what Jesus wanted from the man he healed of demon possession, as we read in Luke 8:39:
“Return home and tell how much God has done for you.” So the man went away and told all over town how much Jesus had done for him.
The expression told all over town how much Jesus had done for him is literally proclaiming throughout the whole town all that Jesus had done for him. When the word is used of proclamation that is divine in origin or relates to divinity, it may mean “to preach” as in Galatians 5:11:
Brothers, if I am still preaching circumcision, why am I still being persecuted? In that case the offense of the cross has been abolished.
Or it may mean “to proclaim” as it is used in Colossians 1:23:
if you continue in your faith, established and firm, not moved from the hope held out in the gospel. This is the gospel that you heard and that has been proclaimed to every creature under heaven, and of which I, Paul, have become a servant.
In our passage of Romans 2:21, the word means “to proclaim openly.”
It is interesting to note that the apostle in his first set of statement of function and question in the verse we are considering used the Greek word (didaskō) that means “to teach or instruct” whereas in the second set he used the Greek word (kēryssō) that means “to proclaim openly, preach.” Why did the apostle not stick with the word “teach” in the second set of statement of function and question that we are about to consider? There is no clear reason for such switch; however, the apostle’s use of the two words in his epistles give us a possible reason for such. It seems that the apostle recognized that there is a difference between teaching and preaching, something we labored in the past in our study of the gospel of Luke to establish (see Luke lesson #477ff). The recognition of the difference between teaching and preaching implies that at this point, the apostle was intent on making a distinction between a Jew that claims to be a true Jew because of instructing Gentile believers and the one that claims to be a true Jew because of preaching probably to unbelievers only morality derived from the law. The reason for our interpretation is that in all passages where the apostle used the Greek word (didaskō) that means “to teach,” the recipients are believers. He used the Greek word that means “to teach” to encourage those with the gift of teaching to exercise their gifts properly in Romans 12:7:
If it is serving, let him serve; if it is teaching, let him teach;
The apostle used the word to describe his teaching activities in the various local churches he helped found as implied in 1 Corinthians 4:17:
For this reason I am sending to you Timothy, my son whom I love, who is faithful in the Lord. He will remind you of my way of life in Christ Jesus, which agrees with what I teach everywhere in every church.
It is the same Greek word that the apostle used to encourage passing on truth believers have received to their fellow believers as stated in Colossians 3:16:
Let the word of Christ dwell in you richly as you teach and admonish one another with all wisdom, and as you sing psalms, hymns and spiritual songs with gratitude in your hearts to God.
The Holy Spirit’s prohibition against women teaching doctrine in the church of Christ is given through the apostle using the Greek word we mentioned in 1 Timothy 2:12:
I do not permit a woman to teach or to have authority over a man; she must be silent.
It is particularly important that we understand that the Greek word that means “teach” is used by the apostle to restrict passing truth to believers, otherwise, this instruction in Timothy may be understood to mean that a woman may not teach a man in an academic setting. Hence, we maintain that the apostle used the Greek word that means “to teach” only in communication of God’s word to believers by believers. On the other hand, the Greek word (kēryssō) that means “to preach” is used by the apostle primarily for passing information regarding the gospel to unbelievers. So, when he indicated that unless a person hears the gospel, the individual could not believe, the apostle used our second Greek word in Romans 10:14:
How, then, can they call on the one they have not believed in? And how can they believe in the one of whom they have not heard? And how can they hear without someone preaching to them?
It is the word the apostle used to describe his preaching of the gospel in 1 Corinthians 1:23:
but we preach Christ crucified: a stumbling block to Jews and foolishness to Gentiles,
In the same fashion when the apostle wrote to the Colossians about the preaching of the gospel, it is this second Greek word that is used in a passage we cited previously, that is, Colossians 1:23:
if you continue in your faith, established and firm, not moved from the hope held out in the gospel. This is the gospel that you heard and that has been proclaimed to every creature under heaven, and of which I, Paul, have become a servant.
When the apostle was concerned about those who preach circumcision as a requirement for salvation which he says he did not do, it is the second Greek word that he used in Galatians 5:11:
Brothers, if I am still preaching circumcision, why am I still being persecuted? In that case the offense of the cross has been abolished.
The only use of the second Greek word that is not directly related to the gospel is the apostle’s instruction to Timothy about preaching the word in 2 Timothy 4:2:
Preach the Word; be prepared in season and out of season; correct, rebuke and encourage—with great patience and careful instruction.
The apostle’s use of the word “preach” here can be explained. A pastor should do double duty with regard to the word of God. He should preach the gospel since unbelievers may attend his church service and he should teach the word of God to believers. Thus, it is to accommodate both functions that the apostle used the word “preach” in the instruction to Timothy. Anyway, what we have considered indicates the apostle uses the word “teach” when dealing with passing truth to believers and “preach” when passing truth of the gospel to unbelievers. Consequently, when the apostle used both words that mean “to teach” and “to preach,” it is proper to deduce that he was thinking of one that claims to be a true Jew because of teaching truth of God’s word to Gentile believers and the one that makes the same claim by preaching morality, specifically to unbelievers.
Be that as it may, the apostle stated that the one who claims to be a true Jew preaches the content of the law in the clause of Romans 2:21 You who preach against stealing or literally The (one) preaching not to steal. The thing that the person that claims to be a true Jew because of what the individual openly proclaimed against, as we have stated previously is thievery. This is because the word “steal” is translated from a Greek verb (kleptō) that is related to a Greek noun (kleptēs) from which we get our English word “kleptomania.” The Greek noun means a “thief” as the word is used by Apostle Paul to describe the sudden and surprising nature of the second coming of Christ describe as “the day of the Lord” in 1 Thessalonians 5:2:
for you know very well that the day of the Lord will come like a thief in the night.
That aside, the Greek verb used means “to steal” in the sense of taking something that belongs to another without the person’s consent or “to commit a theft.” The Jew that openly proclaims that people are not to steal base such on the 8th code of the Ten Commands as recorded in Exodus 20:15:
“You shall not steal.
In any case, the apostle having stated what the one that claims to be a true Jew proclaims openly that people should not do, that is, not to steal, presented the question associated with the statement. This question is given in the last part of Romans 2:21 do you steal? The question implies that the one who proclaims against stealing should probe self to ensure that the individual does not go against what the person proclaims publicly to be wrong. Of course, the apostle’s question implied that the person who so proclaimed does not follow the same instruction. The implication is that such a person is a hypocrite which is part of what the apostle intended to convey. This brings us to the third set of statements and questions, but we are out of time so we will consider that in our next study. Meanwhile, let me end by reminding you of the message of the section we are expounding, which is If you claim to be an authenticate Christian, you should know the word of God, convey its applicable aspects to unbelievers, and obey the word since failure to do so would cause unbelievers to blaspheme the name of Jesus Christ.
12/13/24