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 A STUDY IN COVENANT THEOLOGY

(RASV-1901)

-ROMANS-

CHAPTERS 1 and 2

   ONCE again: Even though this complex transition that expanded God’s reconciliation is precisely explained here in the book of Romans, I have not found one commentary that has correctly deciphered this complicated riddle: A very difficult riddle that has so much Scriptural consequence for all of God’s peoples. Therefore, the book of Romans with its sixty-six confirmed or fulfilled Old Testament references must also be viewed toward the discovery of its eschatological insights.

   We begin by especially observing the necessary transition and the defined identifications—as God now manifests the universal character of His reconciliation:

   aaron-So after explaining the established universality of justification and of condemnation in ROMANS 1:1-2:24, it is these last five verses of Romans chapter two that most clearly reveals the universal character in God’s program of reconciliation and the specific definitions associated with these complex identifications: those identifications that are designed to distinguish God’s visible peoples from God’s invisible peoples. That is, it is also here that God allows us to clearly see His visible dispositions along side His invisible dispositions. This is accomplished through His explanation of a visible Jew and an invisible Jew, and of visible circumcision and of invisible circumcision. The objective of these dual terms is to give us Spiritual insight into this invisible mystery. [Ref.Rom.1:20] Then as we progress along in this study, we will find that these same universal principles are again confirmed for us in Romans chapter nine.

   ROMANS 2:25-27 "For circumcision is indeed profitable, if you are a doer of the law: But if you are a transgressor of the law, your circumcision is become uncircumcision. ²⁶If therefore the uncircumcision keep the ordinances of the law, shall not his uncircumcision be counted for circumcision? ²⁷And shall not the uncircumcision which is by nature, if it fulfil the law, judge you, who with the letter and circumcision are a transgressor of the law?"

   aaron-We can observe here within this portion of Romans, the apparent neutralization process for the visible Circumcision as it relates to God’s invisible dispositions. Two very important things are being presented here: First, because of its continued identified presence, the evident retained value for the Old Testament initiatory rite of visible circumcision. Then second and most difficult is the introduction to the invisible character associated with God’s visible dispositions. This course is absolutely essential for the leveling process in God's reconciliation to be successful. That is, for God’s Covenant of Grace to be fulfilled, the visible Jew, the visible Circumcision, and visible Israel must be substantially neutralized within this dispensation of grace! The neutralization of God’s visible dispositions was essential for the progress of God’s reconciliation, and for the necessary manifestation and explanation of God’s invisible dispositions. Now for anyone to understand this complicated riddle: How an uncircumcised person can become as one circumcised and vice-versa, they are forced to consider both God’s visible dispositions and God’s invisible dispositions:

   Romans 2:28, 29 "For he is not a Jew who is one outwardly; neither is that circumcision 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 of men, but of God."

   aaron-Once again, God is explaining the dual meaning of two of the identifying names of His peoples. Simply put, these definitions are giving us insight into the visible as it is distinguished from the invisible. Charles Hodge roughly put it this way: These are visible examples of God’s invisible dispositions.^31-1

   ^31-1Charles Hodge’s Epistle to the Romans p.65 "the possession of those internal dispositions which external rites are intended to symbolize."

   So when we see the terms Jew and circumcision, we must always remember that each of these terms has both a visible and an invisible characteristic. We must also keep these two things in mind: This does not mean that the visible Jew is non-existent because of the revealed presence of the invisible Jew, or does this mean that the visible Circumcision is non-existent because of the revealed presence of the invisible Circumcision. Both of these identifying names have a dual role and are coexistent within God’s redemptive plan.

   aaron-Now this portion of Romans has dealt with the specific details of how God identifies His invisible ELECT within this expanded reconciliation. Then the most important aspect, and probably the most confusing part of this teaching, is in the fact that God continues to identify His people as being Jews and as being the Circumcision. The critical difference that must be noted here in Romans chapter two, is where this expanded identification is being made: That the identification of this very special group, THE INVISIBLE ELECT, is being made on the inside and not on the outside. That is, having an absolute understanding of how God identifies His invisible priestly line, and then understanding that it is God Himself who supernaturally makes this identification. Understanding that within God’s expanded reconciliation, when we are considering only its supernatural characteristics:

1. Physical circumcision can become Uncircumcision [uncircumcised heart].

2. Uncircumcision can be counted as Circumcision [circumcised heart].

3. The physical Jew may no longer be counted as a Jew, when we are considering just God’s invisible dispositions.

4. When considering God’s mystical line, the only authentic Jew is one who is a Jew inwardly.

5. For the Covenant of Promise that was to come through Isaac, the only authentic Circumcision is the invisible Circumcision of the heart.