Reflections of Romans #10

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.

The chapter gives the principles of the judgment of God.[3] These principles are fixed.

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.

  

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[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.

[9]  qhsaupizeiV [present active indicative], to store, to collect or to lay up,

[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.