God’s
Righteous Judgment (ch. 2:1-16)
Here in chapter 2:1 we
see the words “no excuse” again. Paul
is now beginning to talk to, and about a different group of people.
In the last chapter Paul was talking about man in general, or the
none-religious man who forsook God.
Now he is narrowing things down to the religious man who claims to
know God. Paul is beginning to
prove that even these people are in trouble.
He says that the religious man has “no excuse” as well when he
claims to live better than others when in reality he is doing similar
things. The specific religious
man that Paul will speak of in this chapter is the Jew.
In verse 1 Paul also says
that when the religious man judges the non-religious man he is condemning
himself because the religious man sins just as much as the non-religious
man. It's all about hypocrisy.
You will remember that Jesus scolded the Jewish leaders for their
hypocrisy, and that is what Paul is getting at in this section.
You must understand as you read this section that Paul had the Jews
in mind. That being said, in today's world, we have a number of types of
religious men and women, and what applies to the Jews in this section,
applies to them today.
Note the words
"judge" and "judgment" in verse 1.
Some men judge others for what they do, but in so doing, they
condemn themselves. It is
important to know that it is only when you are doing the same, or a
similar, thing that you are judging the other person that you will be
condemned. If you judge
someone for a particular sin, and you do not commit that sin, and if you
have Biblical motives for your judgment, you will not be condemned, and
your judgment is valid. Many
people today say we are not to judge, but that's not so.
We are to judge, but we are to judge righteously as Jesus said in
John 7:24. We are not to judge
by mere appearance, as Jesus also said.
In verse 2 and 3
Paul points out that God can judge because His judgment
is based on truth. The
religious man's judgment is not based on truth, therefore God will judge
that man for his lack of good judgment.
Paul states that this man will not escape God's judgment.
We note in verse 2 that
God's judgment "is based on truth". That's His truth, which is,
the only real truth. God does
not judge like man. His
judgment is pure, because it is based on the whole and full truth as He
understands it, and He understands all things as they really are.
This should show us the importance of trying to understand God's
truth. Truth matters, but in
this day n age, many people are forsaking the pursuit of truth.
In verse 4 we see if we
make such judgments, like the non-religious man,
we despise the rich kindness of God that should lead us to
repentance. Also in
verse 4 we note that God's tolerance, patience,
and kindness leads to repentance.
This means that God gives us lots of time and opportunity to change
our minds, and to repent, but there comes a day when His patience will
certainly end, and then, it will be too late.
It has been said that
only God's love and kindness can lead someone to repentance, and that may
be correct. Yet at the same
time, Paul came to repentance through discipline, as seen in Acts 9.
God struck Paul blind for three days that woke him up for the need
to repent. In the book of
Revelation you will note that even in the midst of God's severe judgment,
many do not repent. So, there
is most likely a balance here. In
the end, God's love will lead us to repent, but sometimes His discipline
gets us to a place where we can see His love.
We need to understand the
word "tolerant" here. It
is not used in the modern sense of the word.
Today tolerance means universal acceptance of every kind of
thinking. We all can think
what we want. We are all right
in our own way, but that's not God's idea of tolerance.
Tolerance here is more like patience.
He gives us time to change, but change we must.
It's God's way or no way. There's
only one way to think. That is
not the modern concept of tolerance. Really,
it's just the opposite.
We need to understand
that the religious men that Paul is talking about here are Jews.
He’s in the process of stating that Jews are in the same boat as
Gentiles when it comes to sin and separation from God.
Verse 5 states that there
will be a day of “ God’s wrath” when He pours out His anger on the
wicked. Until then people are
storing up this wrath for every evil deed they do.
It is a form of investing in your future but in a negative sense.
Each wrong thing you do will add to your punishment.
We see the term "the
day of God's wrath" in verse 5. Many
liberal people do not believe that God can be angry or show wrath, but
that is far from the truth. You
might ask, "when is the day of God's wrath?"
Many Bible teachers believe the day of God's wrath is twofold.
It is the total sum of the Great Tribulation that occurs at the end
of this age. The word
"day" in the Bible can be understood as one day, or a number of
days. In this sense, it is
understood as many days, when God judges all nations and all people.
Of course, this day will end in one day, when God pronounces
judgment and sends some to the Lake of Fire.
This is the great and terrible day of the Lord.
Verse 6 says that “God
will give to each person according to what he has done”. There's two
ways of looking at this. One
is for the non-believer. He
will be judged for the things he has done.
There are levels of eternal punishment.
On the other hand, the believer will be rewarded for the good deeds
he has done. The bad deeds
will have been wiped out of God's record book.
The phrase "give to
each person according to what he has done."
These words do not express "faith by works".
The whole point to what Paul is making in these first few chapters
of Romans is that salvation is by faith, and not by works.
This phrase tells us that beyond faith or unbelief, beyond
determining where we will spend eternity, we are rewarded.
For those who are save by faith, we will receive rewards for our
good works, that is, if they are performed by faith in Jesus.
If they are merely done in a humanistic way, there is no reward.
On the other hand, those who end up in the Lake of Fire will
receive rewards in a negative sense. Those
who find themselves in the Lake of Fire will have varying degrees of
punishment, depending on what they have done in this life.
Verse 7 is a difficult
verse. There are a
couple of ways to look at it. Way
one is to look at this within the context of the whole book of Romans.
This is a point of Biblical interpretation.
The verse says that God will give eternal life to those who do
good. If you take these words
alone we loose our teaching on “salvation by faith alone”.
It would become a thing of good works getting us into Heaven.
This verse must be understood in light of what Paul is going to
clarify later. The good works
here have to be those good works that are done as a result of your faith.
As Paul mentions in chapter 1
verse 5, “an obedience that comes by faith”.
Good works preceding faith mean nothing.
Good works as a result of your faith will reap an eternal reward
for you.
Way two is as follows.
Paul is beginning to make the point that the only way to eternal
reward is by doing good works all the time.
The only way to Heaven and salvation is by being perfect in
goodness. We will learn that
this is not possible with man and that God has made a provision for us to
receive Salvation another way. Paul
will point out in later chapters that it is only by Jesus' good work on
the cross that enables us to enter into salvation.
We see that it is those
who "persistently" seek "glory, honor, and
immortality" will receive eternal life.
We note that there is a persistence involved, as you see in the
life of Paul. Many obstacles
were placed in front of Paul, that would stop most from doing God's will.
Paul persisted in spite of these good works.
Note also the words, "glory, honor, and immortality".
Paul is speaking of godly glory and honour, not human glory or
honor, and that is backed up by the word "immortality".
Only God gives immortality.
In verse 8 we see those
who “are self seeking and reject the truth”.
They are recipients of "God's anger and wrath".
Note here that God's anger and wrath are listed as two separate
things, and that is because they are two separate things.
We can understand anger in the ordinary sense of anger.
But when it comes to wrath, wrath is not anger.
Wrath, in Biblical terms is an uncontrollable outburst of anger.
Wrath is an explosion of anger that can no longer be held back, but
must vent itself. This is what
God's wrath is all about. The
day will come when He will no longer hold back.
His anger will explode on all those who reject the truth.
In verses 9 and 10 Paul
states that for those who reject the truth there will be a day of great
distress. I believe that day
begins in the Great Tribulation at the end of this age and ends in the
Lake of Fire. Note the words "great distress".
These are words that are often used in the New Testament to refer
to the Great Tribulation.
Yet on the other hand,
those who seek to do good based on faith will be rewarded.
They will be rewarded in the next life, and as many Prophetic
Futurists believe, they will be rewarded by escaping God's wrath in the
Great Tribulation via a pre-tribulation rapture.
Paul uses the words
"to the Jew first, and then to the Gentile".
This is a basic principle of Scripture.
Since God called Abraham to be the father of the great nation of
Israel, Israel has always been special to God, and always will be, even
into the next life. There
is a list of priorities with God. First
come the Jews, then come the Gentiles.
Jesus came to the earth to first save the Jews, and then to save
the Gentiles. This principle
can be seen in many ways throughout the Bible.
Paul speaks in verse 11
Paul says that God does not show favoritism.
I think those of us who have grown up in church circles and have
lived “relatively” good lives can easily feel that God may think
better of us than others. God
does not show favouritism to anyone, not even to us.
I'm convinced that most people, including Christians think more
highly of themselves than they should
Paul says in verse 12
that all who sin without the law will be punished.
That means Gentiles will be punished, even when they don't have the
law. I believe that the law
spoken of here is the Law of Moses that was given to the Jews.
Paul then goes on to say that all who sin who have the law, will be
judged by the law. We can thus
assume that these sinners, which would be Jews, will be punished just as
the Gentiles are. This is what
Paul is saying. He is saying
that the Jews are in the same boat when it comes to punishment for sin as
the Gentiles are.
In verse 13 Paul states
the reason why both Jew and Gentile will be punished for their sin.
He says that simply having the law, or knowing the law, means
nothing. Obedience to the law
makes one righteous. The Jews
had the law, but for the most
part did not obey it. So, in reality, it was like they really didn't have
the law, because they ignore it. Paul
says that only those who obey the law are righteous.
We will see later that this is an impossibility.
No one can obey God's law, therefore we all deserve punishment.
Paul does not say that here. He
will later. The point that
Paul is making here is that righteousness comes by obey the law.
He is building his case here for righteousness by faith.
In verses 14 and 15 Paul
states that it is possible for Gentiles who don't have the law to actually
obey parts of it. He does not
say that they can obey it all. I
say that because Paul says, "by nature things that are required by
the law'. He is saying that
some Gentiles by their very nature can obey "things", that's
parts of the law, not necessarily all the law.
So it is clear that Gentiles can obey parts of the law, and they
don't even know they are because they don't have the law to know.
Paul then says that they, the Gentiles,
"are a law for themselves".
That simply means that some Gentiles who don't have the law, are a
law, because its built into them by nature.
Those who have the law
built into them by nature, can't have the whole law.
There is too much to the Law of Moses to be built into someone.
Yet when it comes to the Ten Commandments, that might well be
another thing. Some Gentiles
could possibly have the Ten Commandments built into their very nature.
For example, whether one knows "do not kill" as a command
of God or not, most, if not all, by nature knows it is wrong to kill
someone.
Verse 16 ends this
section. It begins with
"this will happen'> What
will happen? What is Paul
talking about that "will happen"?
He is talking about the judgment of God that will take place at the
end of this age. He got a bit
sidetracked in the last couple of verses, so the word "this"
refers back to the judgment spoken of earlier in this section.
Note that God will judge
the "thoughts of man". Judgment
is more than about works and actions.
God gets right to the heart of the matter, and that is our
thoughts. We may not kill
someone, but we may think that we'd like to.
God will judge that thought. Paul
makes this statement because he is in the process of explaining that all
of us are worthy of damnation and punishment.
No one has ever had a perfect thought life.
We're all condemned in they sight of God.
The Jews
And The Law (ch. 2:17 – 29)
Beginning in chapter 2:17
Paul lists all of the claims the Jews made of themselves.
They could boast of having the Law, a relationship with God, and
among other things, being a teacher of the ways of God.
Yet in verse 23 Paul tells these religious people that they brag
about having the Law, but dishonour God by breaking it.
In verse 24 he concludes by saying that “God’s name is
blasphemed among the Gentiles because of them”.
Remember what we said
about “the name of God” in earlier pages.
This phrase is more than words added to the end of a prayer.
We are representatives of God to the world.
The Jews were not good representatives.
The way they lived actually did more harm than good.
God Himself was blasphemed by Gentiles because of their poor
representation of Him. It
reminds me of the church today. In
many cases the church has done more harm than good because of our poor
representation of the Lord to the world.
God is often mocked because of the way we live as Christians.
The church claims a standard of high morals yet we have problems
with priests sexually abusing children.
This is just one example of how we are misrepresenting our Lord to
the world and how the church has received a bad name.
Even worse, the world views our Lord in a negative way because of
our behaviour.
The whole point to verses
17 to 24 is hypocrisy on the part of the Jews.
Who they claim to be, they aren't.
What they teach, they don't live out.
Therefore they do not represent God.
The defame His name instead.
We now come to the
practice of circumcision. This
will be one of Paul’s sticky points with the Jews.
Many Jewish Christians believed that to be a true Christian one had
to be circumcised. Paul
desperately opposed this thinking as we will see later.
The Jews put a great emphases on circumcision and that was
understandable from their history and the command of God to Abraham.
One important thing to
remember is that circumcision was first practiced as a command of God to
Abraham, hundreds of years before God gave the Law to Moses.
With this in mind Paul says in verse 25 of chapter 2 that if you
keep the Law circumcision is fine, but if you disobey the law in one
point, circumcision is of no value. Paul
is saying that keeping the Law is the important thing.
In verse 27 he claims that an uncircumcised person who obeyed the
law was better off than the circumcised person who broke the Law.
This means that keeping
the Law is what really matters to God, not an outward physical operation
of the flesh. Yet once again,
we will see later that no one can keep the Law in all of its aspects.
Paul is stating that all of God’s standards must be met before a
person can be made right with Him. This is a very important point to
understand.
Paul closes off this
section, verses 28 and 29, by making a dramatic point.
He says that a real Jew is not one who is one outwardly, who has
been simply circumcised. These
were real fighting words to the Jews.
The real Jew as Paul said was one who had been circumcised
inwardly, in his heart by the Holy Spirit.
Here is the first hint of better things to come, that is the life
in the Spirit.
As a side issue verses 28
and 29 have stirred up much controversy over the years.
Some people believe that Jews and the Jewish nation have no special
significance in the sight of God as they once did in Old Testament days
because of this verse. They believe that Israel is like any other nation.
Other’s think that Paul is only saying that Jews are no longer
special in God’s eyes concerning salvation only.
Both Jews and non-Jews are eligible to be saved, yet when it comes
to prophetic history Israel still has an important roll to play.
I believe that events taking place in the middle east and in Israel
in particular have great prophetic meaning.
The former group believes that whatever is happening in the middle
east has no significance in prophecy and the history of the salvation of
man. God promised Abraham
certain things concerning his descendents, and God also promised Israel
certain things through the Old Testament prophets.
God will not change His mind and default on these promises.
Getting back to
circumcision, we need to understand that it was to be an outward
expression of an inward reality of love for God.
(Duet. 30:6 and Rom. 4:11) Paul
calls circumcision a sign or a seal in chapter 4 verse 11.
The problem with the Jewish people
is that they mistook the sign as being the reality, when in fact
the condition of the heart is what mattered most to God.
Another point to note
before we end this session is that the word Jew means “praise“.
This would imply that God’s people should be an expression of
God’s praise. Were the Jews that expression?
Is the church today an expression of praise to Jesus?
In verse 26 Paul says
something similar to what he said in the last section.
He says here that if those who are not circumcised keep the law,
they will be regarded by God as if they do keep the law.
Paul said earlier that these people, who are Gentiles are a law for
themselves because they do by nature certain things that are in the law.
In verse 27 Paul says
that the uncircumcised who keep the law will condemn the Jew who doesn't
keep the law. The very lives
of these Gentiles will show up the fallacy by which the Jews live.
I also think that this
talk about the Gentiles in this section and in the last section by Paul is
laying the argument that he will make later that the Gentiles will be
accepted by God and receive God's salvation.
Paul is simply making the point that when it comes to salvation,
there is no difference between the Gentiles and the Jews, but once again,
when it comes to prophetic history, there is a difference.
Verses 28 and 29 must be
understood in their context. Paul
says that a Jew is not a real Jew just because he is a national Jew.
He says the real Jew is one who has been circumcised in his heart.
That means the presence of the Holy Spirit within a person makes
one a real Jew, whether he is a national Jew or a Gentile.
Once again, the context here is salvation.
Paul is not talking about prophetic history.
He does that in chapters 9 through 11.
When you understand those chapters, you will understand that Paul
distinguishes between Jews and Gentiles when it comes to prophecy, but
doesn't when it comes to salvation.
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