1 Samuel 16:7 says: “Man looks at the outward appearance, but the Lord looks at the heart.” This is what Paul is getting at in these last verses of Romans 2, as he deals for the final time with the objections of those who consider themselves to be so thoroughly religious that they do not need the gospel. The issue is the Jewish sacrament of circumcision and the accompanying claim that all who have been circumcised will be saved.

The Jew, who was the chief example in Paul’s day of the thoroughly religious person, had begun his defense against Paul’s gospel by the argument that he (or she) possessed the law. As we have seen in the previous study, Paul argued that possession of the law, although undoubtedly a great privilege is of no value if the one possessing the commands of God fails to keep them. The Jew, along with everybody else, had broken those laws. So it was not sufficient to say, “I have the law, and therefore I do not need the gospel.” On the contrary, the law is given to reveal our need of God’s grace.

Still, the Jew had one last card to play, one final argument. He had been circumcised, and circumcision had brought him into visible outward fellowship with that body of covenant people to whom God had made salvation promises. It was like saying that circumcision (our counterpart is baptism) had made him a member of that body, and because of that membership his salvation was certain. The Jew really did believe this – just as many people today believe they are saved merely by being members of a church!

Most of us are not personally affected by contemporary debate over the definition of a true Jew (vv. 28-29). But the matter of godly conduct accomplished in us by the work of the Holy Spirit (v. 29) is our concern. And, as far as the sacraments go (our sacraments are baptism and the Lord’s Supper, rather than circumcision); the issue is whether these reflect the necessary inward change and reality.

So what is a sacrament? A sacrament is a “sign” of a spiritual reality rather than the reality itself. There are four elements of a sacrament from the Christian point of view: (1) A sacrament is a divine ordinance instituted by Christ Himself. (2) A sacrament uses material elements as visible signs of God’s blessing. In baptism the sign is water. In the Lord’s Supper the signs are bread, which signifies the Lord’s body, and wine (or grape juice) signifies His shed blood, The Old Testament sign was a cutting away of the flesh. (3) A sacrament is a means of grace: Baptism is a means of grace and conveys blessing, because it is the certificate to us of God’s grace and in the acceptance of that certification we rely upon God’s faithfulness, bear witness to His grace, and thereby strengthen faith. In the Lord’s Supper that significance is increased and cultivated, namely, communion with Christ and participation of the virtue accruing from His body and blood. We thus see that the accent falls on the faithfulness of God, and the efficacy resides in the response we yield to that faithfulness. (4) A sacrament is a seal, certification, or confirmation of the grace it signifies. Theologians refer to sacraments as “signs and seals”; signs because they point to the sacrament, seals because they authenticate the person submitting to the sacrament.

We have come to the end of Romans 2; let’s summarize Paul’s teaching in that chapter. The apostle has been dealing with persons who would agree with his condemnation of the heathen (as expressed in chapter 1), but who would excuse themselves on the grounds either (1) of being very moral, that is, people who know higher standards of conduct than those proposed by the heathen; or (2) of being thoroughly religious and therefore of being saved by the possession of the revealed law of God and by participation in the sacraments. Do you know of any people like that today? Of course, you do. You may even be one of them. Here is what the apostle Paul says to such people: (1) Knowledge alone, even knowledge of the highest spiritual and moral principles does not win God’s approval. On the contrary, superior knowledge actually leads to even greater condemnation – if it is not accomplished by adherence to the higher standard. (2) Membership in a religious society, whether the covenant nation of Israel or the visible church of Christendom, does not guarantee that we have obtained God’s favor. Salvation is not won by any external associations if (as we have seen) God looks not on outward appearances but on the heart. (3) The sacraments, either of the Old Testament or the New Testament periods, save no one. They point to what saves, but they are not the reality themselves. (4) God judges according to truth and performance, and by that standard every human being is condemned. (5) If we are to be saved, it must be by the labor of Jesus Christ applied to us by the Father through the ministry of the Holy Spirit.

Romans 2:25-29 Reflection Questions:

Do you see now how important it is to build a personal relationship with Jesus Christ? (“there is no one who does good, not even one.” Romans 3:12)

What are you doing daily to build on that relationship with Jesus?

It should be evident from our study of the earlier portions of Romans that everything that has been said thus far applies to all men and women. That is, it applies to ourselves – apart from the supernatural work of God in us through the Holy Spirit. Regardless of our achievements, our vaunted moral standards or our outward position in life, we are all in exactly the same situation as the hedonistic pagan described in Romans 1. We have suppressed the knowledge of God disclosed to us in nature and have therefore launched ourselves along the path of moral and spiritual decline that the chapter describes. The propensity to condemn others for what we ourselves do which is unfolded in Romans 2, also describes us. We are great at making distinctions, particularly when these are to our advantage, and it is to another of these self-serving “excuses” that we come now. The new distinction here is made by individuals who consider themselves to be religious.

In Paul’s day such a person was a Jew, which is how Paul begins the section: “Now you, if you call yourself a Jew…” Today the person who fits this category could be an ardent Fundamentalist, any churchgoing Protestant (regardless of denomination), a devout Catholic, or some other variety of “religious” individual. The religious person night be thinking: “I am a very religious person, and my religious commitments exempt me from your blanket condemnations. I have been a churchgoing person all my life. I have been baptized and confirmed. I go to communion. I give to the church’s support.” Paul replies that these are genuinely good things and not to be ignored. “But you still need the gospel,” he says.” Why?” “Because God is not interested in outward things alone – things like church membership, the sacraments, stewardship – but rather in what is within.” God says, “Man looks at the outward appearance, but the Lord looks at the heart” (1 Sam. 16:7b).

The Eighth Commandment: So we see the knowledge of God and of the way of this true God was not enough. This is because, as we have already seen, God judges according to truth and not according to appearances, according to what men and women actually do and not according to their mere professions. At this point Paul brings forth three examples of that “superior” way of the Jew, which came as a result of his possessing the revealed law of God: the eighth Commandment, the seventh Commandment, and a statement embracing the first two Commandments.

As stated earlier, that these verses speak to all kinds of “religious” people. So let me ask, “We who preach against stealing, do we steal?” The idea of stealing is a generally accepted standard of human behavior, but it’s just as generally broken. We steal from God when we fail to worship Him as we ought or when we set our own concerns ahead of His. We steal from an employer when we don’t give the best work of which we are capable or when we overextend our coffee breaks or leave work early. We steal if we waste company products or use company time for personal matters. We steal if we sell something for more than it’s worth. We steal from our employees if the work environment for which we are responsible harms their health, or if we don’t pay them enough to guarantee a healthy, adequate standard of living. We steal when we borrow something and do not return it. We steal from ourselves when we waste our talents, time, and money.

The seventh Commandment: After citing the eighth Commandment, Paul moves backward to the seventh and asks: “You who say that people should not commit adultery, do you commit adultery?” What are we to answer to this question, particularly if we live in the United States where adultery, fornication, and a variety of forms of sexual experimentation are not only excused, but even encouraged and applauded? What are we to answer in view of the revelation of sexual sins in the lives of prominent national figures, both secular and religious? What are we to say in view of Jesus’ teaching that the seventh Commandment has to do with thoughts of our minds and the intents of our hearts and not only with external actions? According to Jesus’ teaching, lust is the equivalent of adultery, just as hate is the equivalent of murder (Matt. 5: 27-28, vv. 21-22). The biblical standard is purity before marriage and fidelity afterward. At one time people would defend high sexual standards, even though they often did something quite different on the side. But today we do not even hold to the morality. “If it feels good, do it!” That’s the cry of our age and the practice of the great majority.

The First and Second Commandments: The third of Paul’s examples of preaching one thing but doing another is a reference to the first and second Commandments: “You who abhor idols, do you rob temples?” It’s not as easy to understand this question as it is to understand the first two. Regardless of the particular way the ancient Jew may have broken the first and second of the Ten Commandments (which we may or may not understand), we certainly understand how we have broken them – even the most religious among us. The first Commandment is a demand for our exclusive and zealous worship of the true God. To worship any god but the biblical God is to break this Commandment. But we need not worship a clearly defined “god” to break this Commandment – Zeus, Minerva, Buddha, Allah, or one of the countless modern idols. We break it whenever we give some person or some object or some worldly aspiration the first place in our lives, a place that belongs to God alone. Often today the substitute god is ourselves or our image of ourselves. It can be such things as success, fame, material affluence, or power over others. To keep this Commandment we need to see all things from God’s point of view and do nothing without reference to Him; to make His will our guide and His glory our goal; to put Him first in thought, word and deed; in business and leisure; in friendships and career; in the use of our money, time and talents; at work and at home.

If the first Commandment deals with the object of our worship, forbidding the worship of any false God, the second Commandment deals with the manner of our worship, forbidding us to worship even the true God unworthily. This means that we should take the utmost care to discover what God is truly like and thus increasingly worship Him as the only great, transcendent, spiritual, and inscrutable God He is. But we don’t do this. Instead, as Paul argued at the beginning of his discussion, we suppress the knowledge of God and find that our foolish hearts are darkened (Rom. 1:18, 21).

When Paul comes to the end of this paragraph, which describes the true state of the orthodox, or “religious,” person, he quotes the Old Testament to show that “God’s name is blasphemed among the Gentiles because of you” (v. 24; cf. Isa. 5:25; Ezek. 36:22). This is always the case when ostensibly devout persons violate the very standards they proclaim. 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!

Romans 2:17-24 Reflection Questions:

Why is it important to be into God’s Word on a daily basis?

How are you doing with the eighth commandment?

How are you doing with the seventh Commandment?

How are you doing with the first and second Commandments?

Lastly in verses 12-16 we see the perfection of God’s judgment because He judges everyone with faultless discrimination. Again our text stresses that whether a person has access to God’s Word or not, he will be judged by his deeds, and when he falls short he will indeed be lost (vv. 12-13). Paul anticipates that some may think this is unfair because the Jews have had the advantage of God’s written Word. So he explains how perfectly discriminating God is in applying His judgment (vv. 14-15). Paul says that while the Gentiles do not have the Law written in their hearts, not even the Ten Commandments, nevertheless “the work of the law is written on their hearts.” That is, they know the moral standard of God.

With incredible discrimination God judges those lacking His Word by how well they live according to the sense of right and wrong in their hearts. God’s judgment is so perfect that He takes into account one’s moral perception in rendering judgment. To be sure, no one escapes condemnation. All fall short. None measure up to their own moral perceptions of right or wrong, let alone God’s Law. No one will ever be able to rise before God and declare that He has been unfair. His judgment is so precise that He takes into account the delicate moral perceptions of each person.

So what does all this teaching regarding the perfection of the judgment of God mean to those who believe and to those who do not believe? To Christians it means that God knows everything and that one day we will stand before Him to give account of our lives. He knows what has gone on in our hearts, this includes envy, sensuality, pride, malice and judgmentalism and many others that goes to church. God knows it all!

We should pursue a profound honesty before God, for He knows everything. We need to admit our inner spiritual sins (even the “really bad” sins) and ask for His help. We must reject worldly rationalizing and moralizing, for in these ways the sickness and importance of the Church is perpetuated. Furthermore, we need to pray specifically and honestly for deliverance and for grace. “Blessed are those who hunger and thirst for righteousness, for they shall be satisfied” (Matt. 5:6).

Those who are not believers must realize that if they do not have the righteousness of Christ through faith, their sins are yet upon them, and God will judge them with perfect judgment. Handy moralizations – “Everybody’s doing it,” “To err is human, to forgive is divine,” “Nobody’s perfect” – will not suffice. In verse 16 Paul refers to “that day when, according to my gospel, God judges the secrets of men by Christ Jesus.” The Day of Judgment is coming, and men and women need to “settle out of court” while they can. Jesus said, “I told you that you would die in your sins, for unless you believe that I am he you will die in your sins” (John 8:24). However, the Scriptures also tell us, “But to all who receive Him, who believed His name, He gave the right to become children of God” (John 1:12). Peter wrote: He himself bore our sins in His body on the tree, that we might die to sin and live to righteousness. By His wounds you have been healed (1Pet. 2:24).

What a challenge the perfection of the judgment of God brings to all of us! Believers should strive for a profound inward righteousness. Non believers should seek the righteousness that comes from God by faith.

Romans 2:12-16 Reflection Questions:

In what ways do you strive for a profound inward righteousness?

Are you praying specifically and honestly for deliverance and for grace regularly?

Are you praying for those in the Church that have heart issues (this includes envy, sensuality, pride, malice, judgmentalism and many others)?

To presume on God’s patient kindness, as if its purpose were to encourage permission, not penitence, is a sure sign of stubbornness and of an unrepentant heart (v. 5a). Such obstinacy can have only one end. It means that we are storing up for ourselves not some precious treasure but the awful experience of divine wrath on the day of God’s wrath, when His righteous judgment will be revealed (v. 5). Far from escaping God’s judgment, we will bring it all the more surely upon ourselves.

Paul now enlarges on his expression God’s…righteous judgment (5b), and begins by stating the inflexible principle on which it is based. The NIV rightly puts this in parentheses, since it is a quotation from the Old Testament Scripture, namely that God “will give to each person according to what he has done” (v. 6). The verse quoted is probably Psalm 62:12, although Proverbs 24:12 says the very same thing in the form of a question. It also occurs in the prophecies of Hosea and Jeremiah, and is sometimes elaborated in the vivid expression, “I will bring down on their heads what they have done.” Jesus Himself repeated it. So did Paul, and it is a recurring theme in the book of Revelation. It is the principle of exact retribution, which is the foundation of justice.

Does Paul begin by declaring that salvation is by faith alone, and then destroy his own gospel by saying that it is by good works after all? No, Paul is not contradicting himself. What he is affirming is that, although justification is needed by faith, judgment will be according to works. The reason for this is not hard to find. It is that the Day of Judgment will be a public occasion. Its purpose will be less to determine God’s judgment than to announce it and to vindicate it. The divine judgment, which is a process of sifting and separating, is going on secretly all the time, as people range themselves for or against Christ, but on the last day its results will be made public. The day of God’s wrath will also be the time when His righteous judgment will be revealed (v. 5b).

Such a public occasion, on which a public verdict will be given and a public sentence passed, will require public and verifiable evidence to support them. And the only public evidence available will be our works, what we have done and have been seen to do. The presence or absence of saving faith in our hearts will be disclosed by the presence or absence of good works of love in our lives. The apostle Paul and James both teach this same truth, that authentic saving faith invariably issues in good works, and that if it does not, it is bogus, even dead. “I by my works will show you my faith, wrote James (Jas. 2:18). “Faith [works] through love,” echoed Paul (Gal.5:6).

Verses 7-10 elaborate verse 6, namely the principle that the basis of God’s righteous judgment will be what we have done. The alternatives are now presented to us in two carefully constructed parallel sentences, which concern our goal (what we seek), our works (what we do), and our end (where we are going). The two final destinies of humankind are called eternal life (v. 7), which Jesus defined in terms of knowing Him and knowing the Father, and wrath and anger (v. 8), the awful outpouring of God’s judgment. And the basis on which this separation is to be made will be a combination of what we seek (our ultimate goal in life) and what we do (our actions in the service either of ourselves or of others). It is very similar to the teaching of Jesus in the Sermon on the Mount, in which He delineated the alternative human ambitions (seeking our material welfare or seeking God’s kingdom, and the alternative human activities (practicing or not practicing His teaching).

In verses 9-10 Paul restates the same solemn alternatives, with three differences. First, he simplifies the two categories of people into every human being who does evil (v. 9) and everyone who does good (v. 10). Jesus made exactly the same division between “those who have done evil” and “those who have done good” (John 5:29). Secondly, Paul elaborates the two destinies. He describes the one as trouble and distress (v. 9), emphasizing its anguish, and the other as glory, honor and peace (v. 10a), taking up the “glory” and “honor” of verse 7 which form part of the goal believers seek, and adding “peace”, that comprehensive word for reconciled relationships with God and with each other. Thirdly, Paul adds to sentences, first for the Jew, then for the Gentile (vv. 9-10), affirming the priority of the Jew alike in judgment and in salvation, and thus declaring the absolute impartiality of God: For God does not show favoritism (v. 11).

Romans 2:5-11 Reflection Questions:

Are your daily actions in service of yourself or to others?

Do you daily practice Jesus’ teachings in the Sermon on the Mount (Matt. 5-7)?

Do other people know that you are for Jesus?

What is your ultimate goal in life?

As we begin our study of Romans 2, we need to focus on this thought: mankind does not accept God’s assessment of human sin and the imperative of divine judgment. This is not to say that men will not admit they are sinners. It is very easy to get a non-Christian to agree that he is a sinner (“nobody’s perfect”), but it is almost impossible to get him to realize the gravity of his sin. Typically he has no trouble agreeing that those who are guilty of “big sins” like murder and rape and treason deserve judgment – even death. However, that God’s wrath should fall on those guilty of such “lesser sins” as envy or arrogance does not seem quite right to them.

Most people don’t take God’s word about sin and judgment seriously, but rather reject it and replace it with their own reasoning. “But everybody’s doing it”, “Nobody’s perfect”, “To err is human, to forgive is divine.” Such thinking suggests that since we are human we are under moral obligation to sin, and that God is under moral obligation to forgive us. Inherent in the common thinking that because everyone is doing it, it is not so bad – as long as we don’t commit the “biggies” we will be okay – is the assumption that God does not mean what He says or say what He means.

This problem is twofold: first, man does not understand God’s holiness, and, second, he does not understand his own sinfulness. As to God’s holiness, sinful man’s idolatrous mind fails to see God as the transcendent, wholly other, perfect God who is infinitely above him, but rather imagines that He is like himself. As to sin, man forgets that he is made in the image of God and that every sin communicates a distortion of the image of God to the rest of creation. It is through such ignorance that the world suggests that if God does judge as He says, He insults His own integrity, holiness, and justice.

The eternal fact is, God means what He says and says what He means. Moreover, His judgment, despite moralisms to the contrary, is perfect. That is what 2:1-16 is all about. As we come to understand (or reaffirm our understanding of) the perfection of God’s judgment, we will bring health to our souls. For those of us who are believers, this will drive us toward a greater authenticity in life – and thus spiritual power. For the non-Christian, there will be strong encouragement to face fundamental issues about oneself and God.

There are three major points in this section, and the first, covered in verses 1-4 is this: We see the perfection of God’s judgment in that even the most religious people do not fool Him. Just as millions of religious people today think they are going to get by because they are good people and God must certainly forgive them, thousands in the Jewish nation in Christ’s time thought the same way. But they took it one step further. They believed everyone else would be judged except the Jewish race! Many Jews believed they were immune from God’s wrath simply because they were Jews. The self-righteous Jew never dreamed that he was under the same condemnation; he was blind to his actual condition. God sees sin in their hearts that they do not see, and condemns them.

The second insight, related to the first, is that the self-righteous have an intrinsic blindness to their own faults. They do not see they are doing the same things for which they condemn others. A classic example is found in the life of David after he had committed adultery with Bathsheba and had Uriah her husband murdered (see 2 Samuel 12:5-7). The self-righteous person is not only blind but judgmental to the extreme. There is no one more severely critical of others than such a person. Hell will be full of judgmental, goodie-goodie people. Unfortunately, such thinking is not confined to the damned. It is also the favorite “indoor sport” of many Christians. There is nothing more destructive to the spread of the Good News than this. There is yet another facet of the psyche of the self-righteous religionist – he wrongly thinks he will escape judgment by taking God’s side in condemning the unrighteous.

The last insight of religious people is that he actually thinks the “kindness and forbearance and patience” of God in his life is a kind of divine OK on the course he has chosen, rather than seeing it as a chance for repentance (v. 4). Sometimes God brings people to Himself through difficulties as they come to the end of themselves and cast their lives upon Him. But He also draws people to repentance through “kindness and forebearance and patience.” No one should assume he all right with God just because life is easy for him at a given time. God calls people through sunshine as well as through rain.

So we see the psychology of the self-righteous: their ignorance of the nature and extent of sin, blindness to their own sins, extreme judgmentalism, siding with God against others’ sin, and interpreting God’s kindness as approval. God understands those who are truly self-righteous. He is never fooled. That is why His judgment will be rendered with unerring, terrible perfection. He sees all. In Psalm 139:4 David says, “Even before a word is on my tongue, behold, O Lord, you know it altogether.” God knows the real intention behind every spoken word. God knows instantly and effortlessly everything about us. A man may be a “good” person – upright, outwardly moral, sure of his goodness. But if he dies without Christ, Christ will say to him, “You have no excuse” (Rom. 2:1). And His judgment will be perfect.

Romans 2:1-4 Reflection Questions:

Do you take God for granted?

How often do you humble yourself before the God of all creation?

How often do you catch yourself in judging others? What does God see in your heart?

Are you building on your relationship with Christ daily?

Man reaches the lowest point of depravity when he heartily applauds those who give themselves to sin. To delight in those who do evil is a sure way to become even more degraded than the sinners one observes. This, I think, was one of the supreme horrors of the Roman Coliseum. Those committing the mayhem were supremely guilty, but those watching and applauding were perhaps even more wretched. It makes little difference whether the vices are real or portrayed; the effect is much the same – an increasingly debased mind on the part of the viewer. Approving another’s sin or encouraging another’s sin is a sign that life has reached its lowest dimension.

We Christians are not exempt from this. Satan knows that if he can get us to laugh at the things we believe we would never do, our defenses will fall. Maybe someday our unwitting approval will give way to action. We need to be careful what we watch and applaud.

According to Psalm 8 man is made a little lower than angels. This suggests that man is in a position somewhere between the angels above and the beasts below. Angels are spirits without bodies. (Sometimes they take on bodies, but they are spirit beings.) Animals are bodies without spirits. Man is in between because he is body and spirit. This puts man in a mediating position. It has always been man’s prerogative to move upward toward the spiritual or downward toward the animal, and we become like that which we focus. This is why we cannot sin “a little bit.” All sin moves us downhill individually, nationally, and culturally.

As our society has moved downward toward the beast, no one seems able to say “This far and no further.” No one can put a limit on sensuality. Incest is even being promoted by some. Our culture has been unable to draw the line on pornography. Such are the dimensions of depravity. What is the answer? Why does God give a civilization over to this kind of thing? He does it because when darkness prevails, and despair and violence are widespread, men and women are most ready to come to the light. He gives mankind up so that in their despair they might give themselves to His grace. “The people who walked in darkness have seen a great light; those who dwelt in a land of deep darkness, on them has light shone.” (Isaiah 9:2)

In the first century mankind was sunk in the darkness of despair. Idolatry had penetrated the whole world. Men had turned from the true God, whom they could have known. In that hour, in the darkness of the night, over the skies of Bethlehem the angels broke through, and a great light of hope shone forth. From that hope all light streams. The angels’ message was the coming of the Lord Jesus, the availability of the gift of the “righteousness of God.”

Against the growing darkness of our own time we need to make this message as clear as we possibly can – by our testimony, by our lives, by the joy and peace of Heaven in our hearts. God has found a way to break through human weakness, arrogance, despair, and sinfulness to give us peace, joy, and gladness. Just as Jesus was born in Bethlehem so long ago, so He can be born in any person’s heart now. This is good news of the gospel. In this decaying world in which we live, we can see again the glory of this truth as it delivers people from their sins. “You shall call His name Jesus, for He will save His people from their sins” (Matt. 1:21).

In Ephesians 2, Paul paints a similar picture of the dimensions of man’s depravity, concluding in verse 3 with “[we] were by nature children of wrath.” However, he doesn’t stop there but continues:  But because of his great love for us, God, who is rich in mercy, made us alive with Christ even when we were dead in transgressions—it is by grace you have been saved. And God raised us up with Christ and seated us with him in the heavenly realms in Christ Jesus, in order that in the coming ages he might show the incomparable riches of his grace, expressed in his kindness to us in Christ Jesus. For it is by grace you have been saved, through faith—and this is not from yourselves, it is the gift of God… (vv. 4-8). Christ came in the darkest night, and He can meet us even in the midnight of our souls.

It’s true that our rejection of God has left us looking to the beasts and becoming increasingly like them – even worse than the beasts – and that left to ourselves there can be no end to this grim descent into depravity. But the gospel, for the sake of which Romans was written, tells us that God has not left us to ourselves. In Christ, He has acted to restore what we are intent on destroying.

Paul writes about this in 2 Corinthians 3 verses 16 and 18. When we come to Christ, the question is not “How low can you go?” We are done with that. The question is “How high can you rise?” And to that question the answer also is: no limit. We are to become increasingly like the Lord Jesus Christ throughout eternity.

Romans 1:32 Reflection Questions:

Are there movies or shows that you watch regularly that maybe you should stop watching?

How are you keeping yourself from sliding down the depravity slippery slope, and becoming increasingly like the Lord Jesus Christ?

In what ways are you making it clear to others of their depravity?