PRINCIPLES of GOD’S JUDGMENT
Romans 2:1-29
The words “wherefore” connect Romans 2 with the
last verses of chapter 1. It is a transitional
conjunction. Most see Paul turns to the
Jews. Others see Paul’s argument against the Jews not starting until verse 17.[1] However,
the chapter emphasizes the impartiality of God’s judgment. Moo points out that
the best solution to understand the transition is “not to describe (mainly)
Gentile sin, and mainly against Jews.”[2]
The religious and the moralist can be as guilty as the heathen. Sin is a sin! All sinners will be accountable to the
judgment of God. Thus, the scope is universal. Paul
makes important observations: (1) The accusation that they that judge others are “without excuse” (1:1). (2) They are guilty of the same things. Moral
superiority is a bogus claim.
God’s Judgment is “according
to the truth” (2:2-4). The
opening phrase “but we are sure [know-NASV]”
is a formula of common ground (2:2, also found
in 3:19; 8:28). The moralist condemns himself and judgment of God. However,
evil desires constitute sin as well as evil actions. The stress is on God’s
judgment. It denotes the fairness of God’s judgment. It is the incontestable truth. The bases of judgment begin with truth. It speaks of truth in its
essence. The word the before truth
is not in the Greek text. It speaks and means by
the facts of the case.[4] God judges by
what exists (truth), not what merely appears to be.
Paul points out the
things man condemns what they do themselves (2:3). The delusion is that of
their superior attitude thus thinking about
earning them an exemption. It is nothing but self-deception. He confronts
these moralists by indicating they cannot escape the judgment of God. He
condemns them by their actions. He states the truthfulness of the of their
actions to criticize the statement is emphatic, “bringing
out the folly of such of assumption of partiality on the part of God.”[5] It
is held as an echo from Isa 57:3-13.[6] Also, they show contempt for the riches of
his goodness and forbearance and longsuffering of God. (2:4). These are
three genitives to describe the attitude of God. They despise these attitudes
of God “not knowing that the goodness of
God leadeth thee to repentance,” This points to the following: (1) the
ignorance of man. (2) A key is the goodness of God. Morris denotes that “even God’s judgments must be seen in a context of mercy; they are meant
to lead people to repentance and forgiveness.”[7] (3)
Goodness speaks of grace and benevolence.
(4) Repentance is a positive not a negative. Repentance is a change of mind. It
is turning from faithlessness toward faith and
trust in God. It is not a change of action
but leads to a change of action.
Judgment according to accumulated guilt (2:5). “But after” may better be understood as
because of or on account of.[8] Paul gives the reason as to why they have not repented, their “hardness [stubbornness] and impenitent
heart.” The article connects these two
items, making them one. Such a condition has a long history (Deut. 9:27; 10:16;
Jer. 4:4; Ezek. 3:7). The result is that they “treaurest up unto thyself wrath against the day of wrath and
revelation of the righteous judgment of God.” The word treaurest[9]
means to store up. What is being stored up is wrath. It will be manifest on the
day of revelation and judgment. It speaks of the final judgment (Rev. 20). God
is just. That day will reveal the deceifulness of the heart.
Judgment according to works (2:6-10). Works matter. Paul
declares God will “render to every man
according to his deeds (works).” There are no exceptions. It includes both
Jews and Gentiles (2:9; 10). It is reinforced two times in this section. Newell
points out it is “life-choices,” that is
in question here.[10] It
will not deal with what we intended or hoped or wanted to do (cf. Ps. 62:12;
Matt. 16:27; et al.), but what we did (works). There are four facts:
· Paul probably meant that if a person obeys God perfectly ("who by perseverance in doing good"),
he or she will receive "eternal life."
However, notice the word “seek” which
means to search after, to pursue, or seek. What they are seeking is described
as glory, honor and immorality, and eternal
life. All of this is part from the law. Salvation by works is a hyporthtical
posibility.
· Omitted is any reference to redemption or the necessity of the
work of Christ.
· Those who do not obey God perfectly
receive wrath. Later Paul would clarify that no
one can obey God perfectly, so all are under His wrath (3:23-24). The idea that
one earns salvation by good works is full folly. Salvation comes as a gift of
faith (Eph. 2:8-9; Titus 3:5; cf. John 3:20; 6:40). Those who do not obey God perfectly receive wrath. Later he would clarify
that no one can obey God perfectly, so
all are under His wrath (3:23-24). Moralist and the unbelievers store up “condemnation” (2:5).
· The material of 2:7-8 is in reverse
and everted order.[11] Judgment is on the
moralist who does “work good”—Jew or
Gentile (2:9).
Judgment is without respect of a person
(2:11-12). The
statement is a conclusion of 2:6-10.[12] Romans 2: is reinforced by Eph. 6:9; Col. 3:25; and James
2:1. The idea of favoritism with God is denied.
Gods judgement is impartial. The idea of being making eternal life by works is a hypothetical. It is an indication that supports that man
falls short of God’s righteousness.
The law matters little (2:12). Sin invades those who work
according to the law and those without
the law. Moo points out that it speaks to “the division of the world.”[13] The world with the law
and those without the law. It reinforces
the idea of the impartiality of God. It speaks to His moral character, imposing the aphorism (2;2) of the truth without
respect for the person. Truth is the absolute quality of judgment.
Judgment is based on obedience
to the truth, not knowledge (2:13-15). The verses
of the paragraph are a sub-section.[14] It is marked off by a parenthesis (KJV). Paul
immediately gives a principle of judgment.
It is not intellectualism of the truth;
it is doing the truth. Truth is the standard of obedience. It is the
main point of the paragraph. The section presents the following facts: (1) It contrasts the between knowing the truth and
obedience, between hearers and doers of the law (cf. James 1:22; 25). (2) It is
complete obedience brings “justified”
speaks of the final judgement. (3) Paul refers to the Gentiles not to commend
them but to censure the Jews who were given
the Law.[15]
(4) There is balanced parallelism
presented: “as many as sin without the
law will perish” and “those who sin
in the law will be judged will be judged through the law.” (5) The works of the law are active in excusing one. It shows sin as universal.
God will judge according to the secret counsel of based on the
gospel of Paul (2;16). There was to explicitly elements of
judgment. The emphasis is still on the future judgment. First is the secret
counsel of the heart. It is the subject of the judgment. No man will be able to
keep secrets hidden. These secrets are known to God (cf. 1 Samuel 16:7; Psa.
139:1, 23; Jer. 17:10, Heb. 4:12). Second, the hidden things will be made
clear, “by Jesus Christ.” Christ is
the agent of judgment. Jesus will “no longer a patient and willing Redeemer,
but God’s appointed Judge in righteousness! (Acts 17:31) Observes Newell.[16] Third, it standard is “my Gospel” a reference to the gospel of
grace that was committed to Paul (cf. Rom. 16:25). Paul also calls it the
mystery which was hidden in God but revealed to him (Eph. 3:1-10).
God will judge by reality, not
by religion (2:17-29). This
is the final verdict of the chapter. This
has been called the “ignored
passage” in Romans.[17] While it talks about the possibility of obeying and acceptance of the
Gentiles, in reality, it is for brings to the religious Jew. It aims to show the infidelity and bias of the
Jews. This section points our three things:
(1)
The advantages of being
religious. Paul is speaking directly to his fellows Jews. You rest in the law, know the will of God
revealed in the law; instructed in the law; boast in being a guide to the
blind; instructors of the foolish, having a form of knowledge (17-20).
(2)
Their failure under the
law: they do not teach themselves; disobey the law by not living up to the
teaching of the law (21-22). The results are to dishonor the Law and God; they
cause blasphemy among the Gentiles; By disobedience they circumcision brings
infective their circumcision. (2:23-27).
(3)
The conclusion
(2:28-29), the outward religion of being
a Jew turns them into a heathen. A real Jew is an inward, caused by the
circumcision of the heart; it is spiritual, not fleshly; who seeks the praise of
God, not of men. “Faith
lays hold of the promise and the signs
are the pledges of God’s fulfillment of them,”[18] The Jews never could understand this, making
them the judgment of God. Religion does not save us—only Christ does.
[1] William R.
Newell, ROMANS: VERSE BY VERSE, 55.
[2] Douglas J. Moo, NICNT: ROMANS, 128.
[3] William R.
Newell, ROMANS: VERSE BY VERSE, 54ff.
[4] John Murray,
NICNT: ROMANS, [Grand Rapids, Eerdmans, 1968], 57.
[5] C.E.B. Cranfield, ICC: ROMANS, [Edinburgh, T
& T Clark, 1975], 143.
[6] Richard N.
Longenecker, NIGTC: ROMANS [Grand Rapids, Eerdmans, 2016], 248.
[7] Leon Morris, PNTC; ROMANS [Grand Rapids,
Eerdmans, 1988], 111.
[8] C.E.B
Cranfield, ROMANS, 1:145.
[10] William R Newell, ROMANS: VERSE BY VERSE, 58.
[11] Richard N
Longenecker, NIGTC: ROMANS, 258.
[12] Ibid, 259.
[13] Douglas J. Moo, NICNT; ROMANS, 145.
[14] C.E.B Cranfield, ICC: ROMANS, 1:153.
[15] Richard N. Longenecker, NIGTC: ROMANS, 274.
[16] William R. Newell, ROMANS: VERSE BY VERSE,
65.
[17] Richard N.
Longenecker, NIGTC: ROMANS, 291.
[18] W.H. Griffith Thomas, ROMANS, 92.
