1 Therefore you are inexcusable, O man, whoever you are who judge, for in whatever you judge another you condemn yourself; for you who judge practice the same things. 2 But we know that the judgment of God is according to truth against those who practice such things. 3 And do you think this, O man, you who judge those practicing such things, and doing the same, that you will escape the judgment of God? 4 Or do you despise the riches of His goodness, forbearance, and longsuffering, not knowing that the goodness of God leads you to repentance? 5 But in accordance with your hardness and your impenitent heart you are treasuring up for yourself wrath in the day of wrath and revelation of the righteous judgment of God, 6 who “will render to each one according to his deeds”: 7 eternal life to those who by patient continuance in doing good seek for glory, honor, and immortality; 8 but to those who are self-seeking and do not obey the truth, but obey unrighteousness—indignation and wrath, 9 tribulation and anguish, on every soul of man who does evil, of the Jew first and also of the Greek; 10 but glory, honor, and peace to everyone who works what is good, to the Jew first and also to the Greek. 11 For there is no partiality with God. 12 For as many as have sinned without law will also perish without law, and as many as have sinned in the law will be judged by the law 13 (for not the hearers of the law are just in the sight of God, but the doers of the law will be justified; 14 for when Gentiles, who do not have the law, by nature do the things in the law, these, although not having the law, are a law to themselves, 15 who show the work of the law written in their hearts, their conscience also bearing witness, and between themselves their thoughts accusing or else excusing them) 16 in the day when God will judge the secrets of men by Jesus Christ, according to my gospel.
Commentary
Commentary
Vs. 1 (Preamble) The Apostle Paul having
given us a list in Rom 1:18-32 of sins, vices, and seemingly every form of
wickedness and evil which those who have reject true knowledge of God find
themselves doing. Now addresses the "onlooker" as it were. The
one who observing the brazen and openly wicked conduct of such
people, feels rather assured in themselves that they themselves are not nearly as "bad" as
those wicked people that they see and judge as such. Now the point of Paul's
doing this, is to place us all under sin (Rom 3:9). Both the
brazen sinner, as well as the one who observes and judges them as
such, while not realizing the outward manifestations of such sins can also be
harbored in ones own heart as Jesus' warned about. And so the final purpose is
to bring all people into a conviction of their sin, which then leads to their
repentance and salvation from it, when they believe in the Lord Jesus Christ
(Gal 3:22). And so with that in mind we can now correctly look into Romans
Chapters 2-3, not as self-righteous individuals, or anyone else's
"superior", but as grateful people redeemed from our own sins,
solely by the grace of God.
And so the Apostle Paul begins here with a strong rebuke to us all
(whether religious or not), saying: "Therefore you are inexcusable, O
man, whoever you are who judge, for in whatever you judge another you condemn
yourself." Vs. 1 Now as Paul says here in whatever we judge another, we in fact are
only condemning ourselves! For the sins and transgressions, even the faults we
see in others, are often our very own! For the sins we see in others (and
judge others for) are often the "secret" sins in our own hearts,
minds or lives. Or they are the sins which we are ourselves have practiced in
our own lives before our salvation from them. And so here the Apostle Paul
leaves no room for anyone to hide behind "religion" as if one has
never sinned, nor had temptations towards it (consider 1 John 1:8-10), though they might be manifested differently. Now an example of this might be (since Paul will be primarily
addressing "religious" Jews in chapter two) of a Jewish man
absolutely shunning the notion of taking another Jewish mans wife and sleeping
with her. Yet the same man might do this if this were the wife of a
"heathen" and he thought he could get away with it. Now this
imaginary scenario, is not that far off from an very
unfortunate occurrence that is recorded in the Bible. Consider
if you will then King David and Bathsheba. Bathsheba was the wife of
Uriah a Hittite, a resident alien, i.e. a non-Jew in David's armed forces. Now
it was springtime and David had remained back in Jerusalem while he let Joab,
the commander of the army, lead the troops into battle against the Ammonites,
something he as the king should have done. And so one night while the
armies of Israel were besieging the Ammonites, David awoke from his sleep, and
feeling restless walked about the rooftop of his house, (houses in ancient
Israel had flat roofs whereby the residents could escape the heat of the day
and catch the cool evening breeze). And so it was from that vantage point
that David observed a beautiful woman bathing in the serene night air on her
housetop. So captivated with this woman was David that he sent and inquired
about her. And so when he was told that she was Bathsheba the wife of Uriah the
Hittite (a "foreigner") he sent for her, and she came and lay
with him. Now Bathsheba became pregnant from their encounter and so she
notified David of this. Now David initially tried to conceal his deed by having
Joab send him Uriah from the battle. Which Joab did, and so David sent a gift
of food before Uriah to his home so Uriah might go there and lay with his wife;
having obtained leave from the battle as it were by David's command so that
David could conceal his deed. However Uriah did not go home, but rather slept
with David's servants outside the door of David's house. And so when David
became aware of it he asked Uriah why he did not return to his home, to which
Uriah replied: "The ark and Israel and Judah are dwelling in tents, and my
lord Joab and the servants of my lord are encamped in the open fields. Shall I
then go to my house to eat and drink, and to lie with my wife? As you live, and as your soul lives, I will not do this
thing." 2 Sam. 11:11
And so David, realizing
he couldn't get Uriah to willfully go home and lay with his wife, asked him to
stay one more night in Jerusalem before he would send him back to Joab, which
Uriah agreed to. And so this time David asked Uriah to dine with him which
Uriah did. And so the two of them ate and drank together, and David made Uriah
drunk hoping that this time he would go home and lay with his wife.
Instead Uriah slept again outside with David's servants on his field sleeping
mat as it were. With that David sent Uriah back to Joab the commander of the
army with an official letter from David, which Uriah carried with himself and
delivered to Joab when he arrived. Now inside the letter David wrote to Joab to
place Uriah in the fiercest part of the battle, and then have those around
him withdraw from him, which Joab did, and which then led to Uriah's demise in
the battle (see 2 Samuel 11 for whole story). Now we know God's response to
David's having done this (see 2 Samuel 12:1-15). As well the Bible records for
us David's response to God; both his confession and repentance, which
ultimately led to David's restoration with God (Psalm 51). However there
were consequences from his sin that brought much sorrow and trouble to him
throughout the rest of his life. And so getting back to Paul, he is here rebuking all such
hypocrisy whereby we judge the sinful acts of others on one hand, yet are
wilfully blind too (and or justify) our own transgressions on other. That is the principal Paul is
laying out here, judging others unrighteousness, while one is
basically doing the same, though it may be manifesting itself differently.
And so if one thinks that by judging another's sins one comes into a right
standing with God, or is in a right standing with God, than one is only
deceiving themselves. For you can nod in agreement with the Scriptures rebuke
against every and all forms of ungodliness and unrighteousness of man, but if
the same is in your own heart and life, then you yourself are in need of
your own repentance, just as much as the sinner you yourself judge and condemn
as such. Thus you've got
to abhor your own sins and transgressions, before you abhor anyone else's.
Vs. 2 "But we know that the judgment of
God is according to truth against those who practice such things."
The Apostle Paul by saying that God's judgment is against
those who practice such sins (i.e., Rom 1:18-31), is warning us all not think
oneself in a good standing with God simply because one professes faith in God!
For to live an unrighteous life (though cloaked in all kinds of religious
service and ceremony) will not profit anyone who thinks they are
"secure" by doing so. For the judgment of God is without
partiality towards anyone. For it neither respects, nor regards anything about
the outward individual. For all that is seen and heard which can sway or
manipulate another person's opinion, has no influence on God. Neither ones
"outward" person, nor one's social standing (whether inside, or
outside of the house of faith), nor anything else about them, that might
cause someone to lean favorably toward them, has any bearing on God's opinion
and ultimately His judgment of them (consider 1 Sam. 16:7; Acts
10:34-35). For the judgment of God is always according to the truth, (the truth
in His word) and the truth He knows about each one of us. Therefore it doesn't
matter if your "religious" or not, if you've been baptized or not, or
take communion or not. Those things in of themselves are of no regard in
the eyes of God, especially if you are living a sinful lifestyle. All that
matters is one's repentance towards God and one's faith in the Lord Jesus
Christ, that is what matters!
Vs. 3 "And do you think this, O man, you
who judge those practicing such things, and doing the same, that you will
escape the judgment of God? "
And so Paul is very direct here because the
"religious" person can be the most self-deceived of all. If in
practicing their religion they are not exemplifying the fruits of righteousness
that are incumbent upon us all. But instead are judging other people's
sins, while themselves are basically practicing the same. Thus judging
another's unrighteousness while practicing the same will not deliver anyone
from the judgment of God. For God doesn't judge us by whether or not we go to
church, or we have been baptized, or we take communion, or we pray, or
read the Bible. All which are great and good things, (and I encourage you to do
them all with a heart of faith and love), but in of themselves, if they do not
translate into practical righteousness in our own lives, then no-one doing
them should take any solace in them, especially if they are living a
contrary lifestyle to them, and yet are judging others.
Vs. 4 "Or do you despise the riches of His
goodness, forbearance, and longsuffering, not knowing that the goodness of God
leads you to repentance?"
The Apostle Paul's question here is then addressing the
self-righteousness and or "religious" person who clearly sees and
judges the sins of others, and yet does not see their own sin, and thus their
own need for repentance. And so they despise the goodness, forbearance, and
longsuffering of God exemplified through the Gospel towards every sinner who
does. (Regarding this, please read Matt 9:9-13 where the Pharisees despised
Jesus for eating with tax collectors and sinners, and then consider Jesus'
response to them). And so here we see that God's goodness, forbearance, and
longsuffering towards us all, is so that we all might have opportunity to
repent and believe. For God is a Just Judge (Deut. 32:3-4) and God is angry
with the wicked every day (Psalm 7:11). Yet God does not delight in the death
of anyone, nor does He want anyone to perish by His wrath and judgment
(consider Ezekiel 18:32; 33:11). Therefore when God defers His judgment
towards us sinners, (of which we all are, and of which we must all
see ourselves as being, if we hope to find the mercies of God) it is
so that we might repent and believe. For only then
can God transfer His just wrath against all our sins and
transgressions onto His Son the Lord Jesus Christ who bore His Just wrath
on the cross. So that justice having been served by Him, Jesus can now restore
us to God Himself by our faith in His Person. Therefore that is most critical,
that everyone come to place of repentance before God (James 4:8-10), so that He
might extend His grace and mercy towards all who believe in His Son (John
3:16).
Vs. 5-10 5 But in accordance with
your hardness and your impenitent heart you are treasuring up for yourself
wrath in the day of wrath and revelation of the righteous judgment of God, 6 who “will render to each one according
to his deeds”: 7 eternal life to those
who by patient continuance in doing good seek for glory, honor, and
immortality; 8 but to those who are
self-seeking and do not obey the truth, but obey unrighteousness—indignation
and wrath, 9 tribulation and anguish,
on every soul of man who does evil, of the Jew first and also of the Greek; 10 but glory, honor, and peace to
everyone who works what is good, to the Jew first and also to the Greek.
The Apostle Paul continues his rebuke of all those who in their
self-sufficient pride are resisting God. Who when faced with their
own sin and sinfulness don't repent and believe, instead they only harden
themselves towards God. Now again these may be "religious" people, or
they may not, that's not the issue. What is the issue is their wilfully
hardening their hearts towards the goodness of God; meaning His
command to repent and believe in the Lord Jesus Christ through the Gospel, by
which God might save and change them. Therefore it is through their own
hardness and impenitent hearts that they are "...treasuring up for themselves wrath in the day of wrath and
revelation of the righteous judgment of God, 6 who “will render to each one according
to his deeds” vs.5-6
And so it's not the proud in spirit who enter the Kingdom of God,
it is the poor in spirit (consider Hab. 2:4; Matt. 5:3). That is all those who
see themselves as they truly are, and thus in absolute need of God's salvation
will find it for themselves (Isaiah 55:6-7). Whereas the proud, the complacent,
the arrogant, the indifferent all will have their lot with unrepentant and
unbelieving. Because they are content with the "status quo" in their
own lives and persons, and so they never come to the place of repentance
(consider Rom. 10:20-21). Now God's wrath and revelation mentioned
here is only being deferred until the Great White Throne Judgment, where the
ungodly and unbelieving who die in their sins and transgressions, will be
repaid according to their deeds (Rev. 20:11-15, also see Matt 16:27-28). In
that Day the false confidence of the ungodly, the scoffer, the complacent
unbeliever will all quickly vanish from them as they are filled with
terror at the Presence of the Majesty of the Lord Jesus Christ from on High.
Who will then Judge and repay them according to what has been recorded in God's
books about them. And so the choice is ours to repent and believe (and thus
receive God's love, goodness, mercy and truth for ourselves through the
Gospel while we can) or to carry on in ones wayward and empty path, that will
only lead to ones own eternal destruction and ruin.
Now the Apostle Paul positively goes onto say about God repaying
each and everyone according to their deeds that God will likewise render:
"7 eternal life to those who by patient
continuance in doing good seek for glory, honor, and immortality; 8 but to those who are self-seeking
and do not obey the truth, but obey unrighteousness—indignation and wrath, 9 tribulation and anguish, on every
soul of man who does evil, of the Jew first and also of the Greek; 10 but glory, honor, and peace to
everyone who works what is good, to the Jew first and also to the Greek." vs. 7-10
In essence what we have here is faith in vs. 7-10 is faith
exemplified. That is what Paul is saying in verse seven is that those who
believe and obey the Gospel are in fact seeking for eternal life (Gal 2:17).
Not that believers are working for it (see Eph. 2:8-9). Rather because we
believe (and thus already posses it, see Eph. 1:13-14) we now desire
to live lives that are in accord with it, that is our new nature and
standing which we have with and from God (2 Cor 5:17), being born-again by the
Holy Spirit. And yet because the completeness of our transformation is
still to come (see 1 Cor 15:20-28; 35-49; 50-58) we diligently
seek after it, striving with His working within us towards it (1 Cor 9:24-27;
Phil 2:12-13; 2 Tim 2:15; Heb 4:11). As Paul says here, in the patient
forbearance of doing good (consider Titus 2:6-8, 14; 3:8, 14; 2 Peter
1:5-11). For every believer who does so is seeking for glory, honor, and
immortality (2 Tim. 2:20-21). Knowing that whatever good (or wrong) we do
will be repaid at the Judgment seat of Christ (Rom 14:10; 1 Cor 3:10-15; 2 Cor.
5:10). Conversely then the Apostle Paul also says 8 but to those who are
self-seeking and do not obey the truth, but obey unrighteousness—indignation
and wrath, 9 tribulation and anguish,
on every soul of man who does evil, of the Jew first and also of the Greek; 10 but glory, honor, and peace to
everyone who works what is good, to the Jew first and also to the Greek." vs. 8-10
And so in verses 8-10 (as well as 11-16), we see God's
absolute impartiality in judgment. Whether one is a Jew or a Greek (i.e.
Gentile) is of no significance to God, if one is self-seeking and
does not obey the truth, but obey's unrighteousness (consider Matt
3:7-12). God in His indignation and wrath will repay them with tribulation and
anguish (vs. 8-9). And so as in chapter 1:18-32 God still plays a Sovereign
role in this world, and in peoples lives, here and now (consider Isaiah 45:7).
For He alone has the Sovereign right to bring tribulation and anguish on every
soul of man who does evil, whether this be the Jew (to whom the Law was given
and the Gospel first came) or the Gentile (to whom salvation is also equally
extended too through it). If they refuse to repent and believe it, and instead
choose to carry on in their sins and transgressions then each one who does so
will be justly repaid according to their deeds.
Vs. 11-16 11 For there is no
partiality with God. 12 For as many as have
sinned without law will also perish without law, and as many as have sinned in
the law will be judged by the law 13 (for not the hearers of
the law are just in the sight of God, but the
doers of the law will be justified; 14 for when Gentiles, who
do not have the law, by nature do the things in the law, these, although not
having the law, are a law to themselves, 15 who show the work of the
law written in their hearts, their conscience also bearing witness, and between
themselves their thoughts accusing or else excusing them) 16 in the day when God will judge the
secrets of men by Jesus Christ, according to my gospel.
Therefore whether or not one had the written Law of God will also
be irrelevant at the Judgment. "For as many as have sinned without law will also
perish without law, and as many as have sinned in the law will be judged by the
law." vs. 12 Thus the
Gentile at the Judgment will not be able to claim ignorance of the Law as an
excuse for their living unrighteously. For as Paul previously demonstrated God
has given ample revelation of Himself, and His will for us all, even as to the
way of salvation (consider Titus 2:11-14). Having also given each person a
moral conscience which each one either obeys or debases, according to ones own
works and ways. Similarly the Apostle also makes it clear that simply
knowing the written Law of God justifies no one. Thus the Jew
who knows the Law, (and is circumcised according to it) and yet chooses to
live contrary to the law, that is the moral decrees that are to direct
people to righteousness and justice, equity and fairness etc., will by no means
find justification from God, simply because they are a Jew, and have
"possession" of the Law. For as Paul says in verse thirteen
"for
not the hearers of the law are just in the sight of God, but the
doers of the law will be justified." Thus
in a similar tone to what the Apostle James says, that "faith without
works is dead" (see James 2:18-26). So here the Apostle
Paul makes it clear that hearing the law and not doing the law (that is
the righteousness declared within it) will justify no one. And so here Paul is
refuting the false confidence of the Jew whose hope is in his or her Jewish
pedigree, who knows the Law and the righteousness declared through the Law, and
yet does not obey it. They then should have no confidence in merely
possessing the Law, nor in judging the Gentiles who do not know it or have it
as they have. For as Paul goes onto say in verses 14-15 "for
when Gentiles, who do not have the law, by nature do the things in the law,
these, although not having the law, are a law to themselves, 15 who show the work of the law written in their hearts,
their conscience also bearing witness, and between themselves their thoughts accusing or else excusing them."
And so even though the Gentiles do
not have the written Law. Yet they instinctively do the righteous things
which the Law commands, which says do not lie, steal, covet. commit
adultery etc., and thus do no harm to one's neighbors, nor neglect or
take advantage of widows and orphans, the poor, the weak and elderly etc. And
so when the Gentiles though not having the Law instinctively
obey it's righteous decrees, doing the good that is in accord with it,
they show the work of the Law of God written on their hearts, (that is not the
Law itself, that's something only God does by His Spirit within all who
believe) but the work of the Law, that is the righteousness and
justice that the Law itself testifies too. And so their conscience also
bearing them witness as too whether they've living just and right (or
not). Thus their thoughts either accusing or excusing them, "in
the day when God will judge the secrets of men by Jesus Christ, according to my
gospel." vs. 16
And so in the end God will judge everyone (both their known deeds
and their secret deeds, whether good or evil) via the Gospel. That is what Paul
is saying when he says "his own Gospel", which is the one and only
Gospel in the Bible, which the other Apostles likewise received and declared.
Scripture Citations
Word Studies
Vs. 7 ζητέω (zēteō) "to seek, seek
after", "search for"; multiple usages and contexts.
Str 2212; GK 2426; TDNT 2.892; TDNTA 300; LN 13.19 (3x); 20.66 (4x); 25.9
(21x); 27.34 (10x); 27.41 (57x); 33.167; 57.59 (7x); 68.60 (24x) 119x
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