Rom 2:1-16 | PNT | STEP | The Sinfulness of the Jews; Their Need of the Gospel SUMMARY OF ROMANS 2: He Who Condemns Others Condemns Himself. God's Judgments According to Truth, Without Respects of Persons. of Race. Having the Law Does Not Justify Without Obedience to the Law. The Jews Condemned by Their Own Law. Circumcision Cannot Save. The True Circumcision, That of the Heart. Therefore thou art inexcusable . Paul has just shown that the Gentiles are great sinner, and are without excuse before God ( ). The Jew, however, would pronounce that conclusion just, but would excuse himself. Hence Paul makes the application to them also. Whosoever thou art . shows that the Jews are in the apostle's mind. Besides, the Jews, filled with spiritual pride, were greatly given to judging others. Another . The Greek says "the other"; the other division of the world, the Gentiles. Thou condemnest thyself . Because he practices the very thing he condemns in others.

‏ Romans 2:1-16

The Sinfulness of the Jews; Their Need of the Gospel SUMMARY OF ROMANS 2: He Who Condemns Others Condemns Himself. God's Judgments According to Truth, Without Respects of Persons. of Race. Having the Law Does Not Justify Without Obedience to the Law. The Jews Condemned by Their Own Law. Circumcision Cannot Save. The True Circumcision, That of the Heart.

Therefore thou art inexcusable. Paul has just shown that the Gentiles are great sinner, and are without excuse before God (Ro 1:32). The Jew, however, would pronounce that conclusion just, but would excuse himself. Hence Paul makes the application to them also.

Whosoever thou art. Ro 2:17 shows that the Jews are in the apostle's mind. Besides, the Jews, filled with spiritual pride, were greatly given to judging others.

Another. The Greek says "the other"; the other division of the world, the Gentiles.

Thou condemnest thyself. Because he practices the very thing he condemns in others. The judgment of God is according to truth. According to the facts, to character. God does not show partiality (Ac 10:34,35 Jas 3:17). All guilty persons are under condemnation alike, whether Jew or Gentile. Thinkest thou. It seems to us strange folly for the Jew to regard Gentile sinners under condemnation, but fancy that he might do the same things, and yet escape the judgment of God. Still this error is not confined to the Jews. Many a sinner persuades himself that his own sins, the very sins he condemns in others, will go unpunished. Or despisest thou? Dost thou go further still, and not only expect to escape God's wrath for sin, but dost thou even abuse his love?

The riches. The overflowing abundance.

Longsuffering. Shown in long bearing with the sinner.

Leadeth thee to repentance. The purpose of God's goodness and forbearance is not to encourage sin, but to appeal to man's better nature, give him further opportunity and lead him to repentance. But. Instead of being led to repentance by God's mercy, the sinner has abused it with a hard and impenitent heart, and thus has aggravated his sin.

Treasurest up . . . wrath. By continuing in sin he has made his guilt and condemnation greater.

Against the day of wrath. The day, surely to come, when God's judgments will be inflicted.

Revelation of the righteous judgment. This will only be fully revealed at the day of judgment. That day is meant. Who will render. Sinners escape punishment for a time, and hence think they will escape altogether, but God will render, at the final day of judgment, to every man according to his works, whether he be sinner or saint, Jew or Gentile. To them. First, the apostle speaks of the reward that shall be given to those that live holy lives.

By patient continuance. No one can please God who only lives a holy life at times. The Christian life is not spasmodic. There must be constant effort, patient perseverance, a constant seeking. Jesus, in the parable of the sower, says the good ground represents those "who have the Word, keep it, and bring forth fruit with patience" (Lu 8:15).

Seek. Future salvation is thus described as an object of pursuit. It is "glory", because of a glorious life; "honor", because it is a reward.

Immortality. "Incorruption" (ASV); it is not subject to decay.

Eternal life. This sums up what God bestows on those who seek glory, etc., by "a patient continuance in well doing". But to them. God rewards the righteous according to their works as described in the previous verse; so also the wicked, as this verse describes.

Contentious. Who seek their own way, instead of God's way, and contend against God.

Do not obey the truth. God's law is truth. Sinners fight against God and "obey not the truth, but obey unrighteousness". This verse describes the character of the wicked. Ro 2:9 declares God's judgment upon them. Tribulation and anguish. God, the righteous ruler, is displeased and indignant, and hence sends the sore punishment of "tribulation and anguish". "One refers to the external weight of affliction; the other to the inward sense of that weight".

Upon every soul. Upon every evil doer, whether Jew or Gentile.

Of the Jew first. The Jew stood first in opportunity (Ro 1:16), hence is first in responsibility.

And of the Greek. The whole Gentile world is meant, as in Ro 1:16, the great race whose culture had spread over the world being taken as the representative of all but the Jews. The emphatic thought is that the "Jew", as well as the Gentile, shall be rendered unto according to his works. Glory, honour, and peace. The blessed reward of those who worketh good, in contrast with him that "worketh evil", is presented in these terms.

See PNT Ro 2:7.

Peace. Full content. He whose cup of blessing is full enjoys peace in its fullest sense. There is no respect of persons. Greek, as well as Jew, if he works good, shall have the same blessed rewards. Compare Ac 10:34,35. God is impartial in the blessings conferred (see Mt 5:45), as well as in his punishments. For as many as have sinned without law. As many as shall be found in sin, at the judgment, without a special revelation of the law of God. While the Mosaic law is in the mind of the apostle, the statement is general. The principle is one of universal application. Those have sinned who have not lived up to their light.

Shall also perish without law. They shall be judged and condemned without reference to the standards of revealed law. Law, in this verse, has no article in the Greek. When so used it means law in general. When, as occurs so often in Romans, it has the Greek definite article before it, the Mosaic law is meant. Observe that the Revised Version omits the article "the" in this verse.

As many as have sinned in the law. Under a revelation of God's will. These shall be judged by the law, and condemned for disobedience to its commands. For not the hearers of the law. Not "the law", but "a law", as in the Revised Version. The possession of a revelation will not save, but obedience to it. While a general statement is made, Paul has an eye upon the Jews. Their law could not make them righteous unless it was obeyed.

Justified. Accounted righteous; not held to be guilty. The word "justify", which Paul uses so frequently, should be clearly apprehended. To be justified is to be counted righteous, or guiltless, before God. He who has one sin recorded against him is not justified. He whose sins are all blotted out is justified. The sinner who believes upon Jesus Christ, clings to the mercy seat by an obedient, trusting faith, and finds mercy through Christ's redeeming blood, is justified. As no man could keep the law perfectly, no man could be justified by the works of the law. As we obtain God's mercy, the righteousness God bestows in Christ, by faith in Christ Jesus, so we are justified by a faith that leads us to Christ. When Gentiles, which have not the law. No revelation, such as the Jews had. They had a law of nature (Ro 1:18,32).

Do by nature the things contained in the law. Paul has shown how the general principle that "God will render to every man according to his works" (Pr 24:12 Mt 16:27 2Ti 4:14) applies to the Jews; they will be judged by law, and only law-doers will be justified. He now shows that the same principle applies to the Gentiles. They have no revealed and written law like the Jews, but in case Gentiles, without it, should keep the things contained in the law, the moral principles of the law of Moses, they are a law to themselves. Their consciences and moral sense are a law. The apostle does not say that this was the rule among the Gentiles, but applies the principle to the very rare instances of Gentiles of pure character. Which shew. Such Gentiles, not having the law, are a law to themselves, for they show forth in their lives that the essential principles of the law are written in their hearts. Not only do their outward acts testify, but their conscience, which condemn or approve their own acts, or those of others. That is, their consciences testify as to distinctions between right and wrong. They have a moral sense. In the day. These principles of judgment shall prevail in the day when God shall judge the world.

The secrets of men. Men's lives are often hidden from their fellow-men, but at the judgment every secret shall be made manifest. He now adds that this judgment, which all are ready to admit, will be through

Jesus Christ. He shall be the Judge; and it will be according to my gospel. According to the gospel which Paul preached. The gospel will save or condemn men. By the words of Christ shall men be judged.