Romans 2:1-11

Text

Romans 2:1-11. Wherefore thou art without excuse, O man, whosoever thou are that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest dost practice the same things. Romans 2:2 And we know that the judgment of God is according to truth against them that practice such things. Romans 2:3 And reckonest thou this, O man, who judgest them that practice such things, and doest the same, that thou shall escape the judgment of God? Romans 2:4 Or despisest thou the riches of his goodness and forbearance and longsuffering not knowing that the goodness of God leadest thee to repentance? Romans 2:5 but after thy hardness and impenitent heart treasurest up for thyself wrath in the day of wrath and revelation of the righteous judgment of God; Romans 2:6 who will render to every man according to his works: Romans 2:7 to them that by patience in well-doing seek for glory and honor and incorruption, eternal life: Romans 2:8 but unto them that are factious, and obey not the truth, but obey unrighteousness, shall be wrath and indignation, Romans 2:9 tribulation and anguish, upon every soul of man that worketh evil, of the Jew first, and also of the Greek; Romans 2:10 but glory and honor and peace to every man that worketh good, to the Jew first, and also to the Greek: Romans 2:11 for there is no respect of persons with God.

REALIZING ROMANS, Romans 2:1-11

52.

Why introduce the thought of judgment (on man's part) at this particular time? How does it relate to what has just been said?

53.

Read carefully through these eleven verses and mark the three principles or standards of judgment God will use in judgment. They are in Romans 2:2; Romans 2:6; Romans 2:11. Name them.

54.

Who are the persons of whom the apostle speaks in verse two? (the -them-' of the verse.)

55.

Do you belive that God will ever punish a man who does not know he is guilty?

56.

The goodness of God does not lead all men to repentance. What is needed in our understanding before this is true?

57.

What is repentance? Write out your definition.

58.

What would be a synonym for the word hardness as in Romans 2:5?

59.

Will there be measures of punishment on the day of judgment?

60.

In what way will we be judged according to our works? I thought we were saved by grace through faith.

61.

Is Paul saying here that some Gentiles will be given eternal life even if they had no opportunity to hear of Christ, but continued to obey the law they knew? (Cf. Romans 2:6-7)

62.

Why all the variety of words to describe punishment? i.e. wrath, indignation, tribulation, anguish.

63.

In what sense is God no respecter of persons? How does the acceptance of Christ relate to this thought?

64.

Will God give heaven to the Gentile who never heard of Christ, and never had opportunity, but lived up to the law of right and wrong that he did know? Be careful with this question; do not be too hasty on either side of the subject.

Paraphrase

Romans 2:1-11. Since all who practice these crimes are worthy of death, thou are inexcusable, O man, whosoever thou art, who thus judgest, and yet expected that thyself shall be saved: for whilst thou judgest the Gentiles worthy of death, thou condemnest thyself; because thou who thus judgest, committest the very same things.

Romans 2:2 Besides, we know that the sentence of God contained in the curse of the law of Moses is agreeable to truth, even when it is pronounced upon the Jews who commit such crimes, and condemns them to death.

Romans 2:3 This being the case, dost thou think, O Jewish man, who condemnest those heathens who commit such sins, and yet committest the same sins thyself, that thou shalt escape the sentence of God because thou are a son of Abraham, and a member of God's visible church?

Romans 2:4 Or dost thou misconstruct the greatness of his goodness, in bestowing on thee a revelation of his will, and forbearing to punish thee, and his being slow to anger with thee, by inferring from these things that God will not punish thee; not knowing that this goodness of God is designed to lead thee to repentance?

Romans 2:5 Whatever thou mayest think, in proportion to thy own obduratness and impenitency of heart, thou layest up in store for thyself punishment, to be inflicted on thee in the day of punishment, when there shall be an illustrious display of the righteous judgment of God made before the assembled universe;

Romans 2:6 Who will render to every man, not according to his external privileges, but according to the real nature of his works:

Romans 2:7 To them, verily, who by perseverance (1 Thessalonians 1:3) in faith and holiness, according to the light which they enjoy, seek glory, honor, and immortality, he will render eternal life:

Romans 2:8 But to them who, being of a proud skeptical disposition, dispute against, and obey not the truth concerning God and his will, made known to them, but obey unrighteousness from false principles and evil inclinations, anger and wrath shall be rendered.

Romans 2:9 I speak of all men without exception: for I say, the severest punishment will be inflicted on every man who practices evil; upon the Jew first, or heaviest, because his sins are aggravated by superior advantages, and also upon the Gentile, because, being taught his duty by the light of nature, he is justly punishable.

Romans 2:10 On the other hand, I affirm, that eternal life shall be to every one who practices good; first or chiefly to the Jew, who, through his superior advantages, hath made greater progress in virtue, and also to the Greek, whose improvement hath been in proportion to his advantages.

Romans 2:11 For there is no respect of persons with God: A wicked Jew shall not escape at the judgment, because he is a son of Abraham; neither shall a wicked Gentile be spared, because he lived without revelation.

Summary

The Jew constantly condemned the Gentile for doing certain things, but in doing so he condemned himself, for he did the same things. God's just judgment is against all who do such things as the Jew did. Therefore he cannot escape condemnation. The goodness and patience of God are designed to lead men to repentance, but the Jew misconstrues these and does not repent. By this course he heaps up for himself wrath in the last day, when God will render to every one according to his deeds. To the good he will give eternal life; on the disobedient he will inflict wrath. There is no partiality with God.

Comment

While this passage (like the rest of the book) was written primarily for the edification of Christians, it seems to have an equally important secondary purposeto convert the non-Christian Jew. This is seen in the fact that Paul is here addressing his remarks directly to the Jew, as a careful reading will substantiate.
With the above thought in mind we can realize that the eyes of the Jewish reader must have reflected the sense of self-righteousness he felt within his heart as he read Paul's conclusion of the state of the Gentiles. The apostle now turns to the other half of that world of Gentiles and Jews. He is to finally demonstrate that they are in reality less excusable than the Gentiles, and thus laboring under a greater need for the gospel. Verse one indicates nothing of the persons addressed, and the argument continues in this concealed form until the 17th verse. Since this is true, the Jew would read and hear these words without the veil of prejudice over his mind and would imagine Paul to be continuing in his discussion of the sinful state of the heathen. This being so, he would readily assent to the principles laid down in these verses; and yet before he knew it, he would begin to behold his natural face in the mirror.

21.

What is the primary and secondary purpose of Romans 2:1, Romans 3:9 a?

22.

How does Paul begin his discussion of the need of the Jew?

23.

Why does he do it in this way?

24.

Why would it be ridiculous to excuse a man who practiced the same sins he condemned in another?

25.

Explain the purpose of the personal note in Romans 2:3.

It would seem ridiculous to excuse the man who judged or condemned another and at the same time practiced the very sins he condemned (Romans 2:1). This evident fact is based upon the eternal truth that God will render judgment upon the basis of truth, not upon heredity or position. The judgment of God will be against all such hypocrites (Romans 2:2).

Making it still more personal (to the Jewish reader): this is a good principle but personally speaking do you, O man, who are doing this very thing, suppose that you will escape the judgment of God? Notice here the inspired author has anticipated the thoughts of the Jewish mind which were probably as follows: He seems to be applying this to me also, but I-'ll escape somehow; for although I am guilty of the above stated charges, I see no immediate judgment of God. He will overlook it. After all, I mean well and I am a son of Abraham and bear the mark of circumcision. (Romans 2:3).

To correct this erroneous view, the inspired writer then points out that all this goodness of God, both in forbearing his judgments, and this suffering long with the offender, and in giving him a place in the family of Abraham, along with the mark of circumcision, is but directed to the end that he might repent. The fact that God has not sent his judgment upon you is evidence that He is giving you a period of time for repentance. And now if you fail to repent, you will despise all the riches of His goodness. But what are you doing? Why, through your hard and impenitent heart you are storing up for yourself a great portion of wrath in the day of wrath and revelation of the righteous judgment of God. Romans 2:3-5.

In this great day of judgment the Judge of the world will have one rule which He will be sure to use, and it won-'t be whether you are a son of Abraham and bear the mark of circumcision or not. The rule of judgment will be according to works. Then follow examples of the two classes of people who will appear before God to be judged by this rule. There are those who through patient continuance (stedfastness) in well doing seek for glory and honor and in-corruption; these shall be given eternal life. Notice: There is no indication here that sinless perfection is the requirement for receiving eternal life, but rather a constant, unwavering and honest effort to attain glory and honor and incorruption by doing that which they know to be rightright according to God's law. This may not seem to you to be true, but please conclude this part of the study before reaching a definite conclusion. Then there are those who through a proud, self-centered spirit, dispute against that which they know to be right and obey not the truth, but unrighteousness; to them shall be meted out the punishment due for such willful disobedience: wrath, indignation, tribulation, and anguish. This punishment will be rendered to every soul of man who works evil. Note that they are lost, but not because they simply fell short of perfection. They are lost not only because they did not even try, but rather because they stedfastly disobeyed and deliberately opposed God, clamoring against His law. (Cp. Romans 1:18 b, Romans 1:25; Romans 1:28 a) Although the Jew and Greek will be judged by the same rule (according to works), the Jew, because of his superior knowledge and opportunity is under a greater responsibility; hence he will receive more severe judgment than the Gentile who was less privileged. (Cp. Luke 12:47-48) Thus we see that in the judgment, the Jew and Greek will each receive a fair consideration. Behold and admire the impartiality of God's coming judgment. Truly God is no respecter of persons. (Romans 2:1-11)

26.

What was the purpose of God's long-suffering?

27.

To whom was this long-suffering of God especially directed?

28.

What did the Jew do instead of repenting?

29.

What was the Jew doing for himself by not repenting?

30.

On what basis will God judge these Jews and Gentiles?

31.

What is meant by patient continuance of Romans 2:7?

32.

What will be given to those who so continue in well doing?

33.

In reference to the judgment, what is meant by the Jew first?