Romans 2

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

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

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.

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

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

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

What is repentance? Write out your definition.

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

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

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

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)

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

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

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.

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

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

Why does he do it in this way?

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

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)

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

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

What did the Jew do instead of repenting?

What was the Jew doing for himself by not repenting?

On what basis will God judge these Jews and Gentiles?

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

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

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

Romans 2:1-16

**Rethinking in Outline Form

THE NEED OF THE GOSPEL AMONG THE JEWS, Romans 2:1-16**

The Jews Were Truly in Need of Justification, for: If God’s judgment was going to be:

According to truth. Romans 2:2

According to works. Romans 2:6

With no respect of persons. Romans 2:11

According to doing and not hearing. Romans 2:13

Then the Jews were tragically in need, for:

According to truth. Romans 2:2

a.

The Jews condemned others and practiced what they condemned. Romans 2:1

b.

The Jew felt he would be treated in a special manner. Romans 2:3

c.

He misunderstood God’s mercy as a license for sin and not an opportunity to repent. Romans 2:4

What thought is broken by this parenthetical statement?

How does this thought read when the parenthetical statement is left out?

To whom has God committed judgment? Cp. John 5:22.

d.

By his hard heart and unrepentant attitude he was only increasing his coming wrath. Romans 2:5

According to works. Romans 2:6

a.

To the steadfast well-doer, eternal life. Romans 2:7

b.

To the factious and disobedient, hell. Romans 2:8

c.

This will be given to everyone, Jews and Greeks. Romans 2:9-10

With no respect to person, Romans 2:11

a.

Even the Gentles will be judged by this standard. They do by nature their law and will be judged accordingly. Romans 2:14-15

In the day when God shall judge the secrets of the hearts of men it will be:

According to truth.

According to works.

With no respect for persons.

According to doing.

If this be so, and it is, then the Jew is truly, tragically, in need. for he is condemned ON ALL FOUR POINTS.

Romans 2:12-16

Text

Romans 2:12-16. For as many as have sinned without the law shall also perish without the law: and as many as have sinned under the law shall be judged by the law; Romans 2:13 for not the hearers of the law are just before God, but the doers of the law shall be justified; Romans 2:14 (for when Gentiles that have not the law do by nature the things of the law, these, not having the law, are the law unto themselves; Romans 2:15 in that they show the work of the law written in their hearts, their conscience bearing witness therewith, and their thoughts one with another accusing or else excusing them); Romans 2:16 in the day when God shall judge the secrets of men, according to my gospel, by Jesus Christ.

REALIZING ROMANS, Romans 2:12-16

Having a law such as the Jews is no advantage in being justified; with or without law, men are lost. But why are they lost? Is it because they do not have Christ, or because they fail to keep their law?

What is the law of Rom 2:12? Does this verse say that there is no possibility of being saved without Christ, or is it discussing the principle God will use in judgment?

Who are the hearers of the law in Romans 2:13? Are there any comparable persons today? Who are they?

I thought the law was unable to justify anyone. Here, it says the doers of the law shall be justified.

How could a person who had not the law do by nature the things of the law?

Note carefully what is written on their heart: Not the law, but the work of the law. What is the work or purpose of law?

Paraphrase

Romans 2:12-16. As many, therefore, as have sinned without revelation, shall also perish without being judged by revelation; their punishment will be less on account of their want of revelation. And as many as have sinned under revelation shall be judged by revelation, their guilt being aggravated by the advantages which they enjoy. They shall be punished in proportion to their guilt.

Romans 2:13 For not those who have enjoyed revelation are esteemed just in the sight of God, but those only who do (Romans 2:10) the things enjoined in revelation shall be justified at the judgment.

Romans 2:14 When, therefore, the Gentiles who have not revelation, do, by the guidance of their reason and conscience, the things enjoined by revelation, these persons, though they have no external revelation to direct them, furnish a revelation to themselves, by obeying that by which they may be justified through Christ, equally with the Jews.

Romans 2:15 These show plainly, that the distinction between virtue and vice, inculcated in revelation, is written not on tables of stone, but on their hearts, their conscience bearing witness thereto, as also their debates with one another; in which they either accuse one another of evil actions, or else defend each other when so accused.

Romans 2:16 What I have said concerning God’s rendering to every one according to his works, and concerning the judgment of those who have sinned, whether under law or without law, will happen in the day when God will judge the inward dispositions of men by Jesus Christ, according to the gospel which I preach.

Summary

The Gentiles who have sinned without a written law will be judged without one, while the Jews will be judged by the law under which they live. Nations who have no written law are law to themselves in so far as they know right from wrong. What they know in this respect is attested by their conscience, and shown by their mutual accusations and acquittals.

Explain the meaning of Rom 2:12.

Comment

Taking up the case of the Jew and Greek from a closer viewpoint, Paul now states the basis of judgment (Notice: the basis of judgment, NOT the basis of justification) for those without the law as well as those with the law (the Mosaic law). As many as have sinned who have not the law of Moses, will be judged by the law they do have, the law of nature. Paul does not tell us exactly what this law is, but he undoubtedly gives us the basis of it in chapter one, verse twenty. And if justice demands it, they will perish, Their judgment will be totally apart from the law of Moses. It is well to notice here that the case of the Gentiles presented in the first chapter would seem to indicate that nearly all, if not all of the Gentile world would be lost, being judged upon the basis of the law of nature. But those who have sinned under the law of Moses, what about them? They will be judged upon the very law they have transgressed. The apostle points out in Romans 2:13 that what he has said in Romans 2:12 is true because of the previously stated facts that God’s judgment will be according to works and without respect of persons. (Cp. Romans 2:6; Romans 2:11) In effect, he says: Just because you hear the law read in your synagogues every sabbath, you need not rest easily; for this will mean nothing toward your acquittal on the day of eternal equity. I repeat again, it is the -doing of the law-’ that counts before God. Paul has thus removed the Jew’s last vestige of hope of being counted as a special object of favor, and has placed before him the mirror where he can see his need of the gospel. Romans 2:12-13.

It would be quite probable that some learned Jew would offer this objection: Now how could the Gentiles be judged by this rule (that the doers of the law shall be justified) since they have no law? This objection is answered in the parenthetical statement of Rom 2:14-15. The apostle says that even though the Gentiles have not the law, if they do by nature (naturally) the things of the law, they thus become a law unto themselves. This strange circumstance is explained in the fact that they have an accurate, though perhaps limited, knowledge of right and wrong which they received from the law of nature, and possibly through tradition. Thus the distinction between virtue and vice (which is the work of the law) is written upon their hearts. That it is written upon their hearts is demonstrated by their actions. Inwardly their conscience assents to the fact that right is preferable to wrong. When the decision of the will is made and the deed is done, their thoughts or inward reasonings either accuse them if the deed was wrong, or excuse them if it was right. The Gentile will be judged according to his conscientiousness in keeping the law of nature and the Jew according to his conscientiousness in keeping the law of Moses. (Cp. Romans 2:6-7; Romans 2:10) (We notice here a certain element of mercy extended to those who never heard the gospel.) The apostle has now clearly explained the way God will judge them according to their works, Romans 2:14-15.

Upon what is the Gentile’s law probably based?

What is the conclusion to be drawn from chapter one regarding the spiritual standing of the Gentiles in judgment?

In respect to the law, who is going to be justified in God’s sight?

Why is the parenthetical statement of Rom 2:14-15 here inserted?

Explain in your own words Romans 2:14-15.

It is here necessary to point out that the thought of Rom 2:13 is broken by the parenthetical statement of Rom 2:14-15, and is not completed until Romans 2:16. Completely stated the thought is as follows: For not the hearers of the law are just before God, but the doers of the law shall be justified; in the day when God shall judge the secrets of men, according to my gospel, by Jesus Christ. When God begins to mark the secrets of our hearts, O Lord, who can stand? But that will be absolutely fair judgment, will it not? Paul says that this is the message of the gospel he preaches, and that God will commit all decisions unto Jesus Christ, and act through him on that great day of judgment. Romans 2:13; Romans 2:16. (Romans 2:12-16)

**ARE THE HEATHEN SAVED?

SPECIAL STUDY ON Romans 2:12-16**

What is the spiritual standing of the Jews and Greeks under consideration in these verses?

Answer: They are sinners, both Jews and Greeks, not having accepted the gospel. We say this for the following reasons:

a.

Since Paul is discussing the universal need of the gospel, it is only logical that he should illustrate this need by those who did not have access to the gospel and those who, having had access to the gospel, had not accepted it. Inasmuch, therefore, as the Jews and Gentiles under consideration had not accepted the gospel, they were sinners, not Christians.

b.

Paul places the basis of judgment for the Jew as the law. This would NOT be the case if these Jews under discussion had been Christians, for they would then have been under the law of Christ, hence, would be judged according to the gospel as Christians.

c.

The Greeks are spoken of as having sinned without the law and thus they would perishbe judged without the law. If they had been Christians they would be judged by the gospel, and it would have been placed as the basis of judgment.

d.

It is self-evident that the Gentiles described in the verses being discussed (Romans 1:18-32; Romans 2:14-15) were sinners and could under no consideration be counted as Christians. To suggest otherwise seems absurd.

Therefore, we must conclude that Paul is discussing those Jews and Gentiles of his day who had not accepted the gospel. Let us not forget that in this discussion he demonstrates their desperate need of the justification found in the gospel. Both the Gentile (chap. 1) and the Jew (chap. 2) when measured by their own law are found guilty.

Why take the gospel to the heathen of today if they can be saved without it? The answer is threefold.

a.

We should take the gospel to the heathen of today because they are not saved in their present state.

(1)

They are lost, but not because they rejected Christ, for they never had the opportunity to either accept or reject him. If they had had this opportunity through access to the gospel, it would be a different matter; but we are discussing those who never had the opportunity to accept Christ.

(2)

The heathen of today are surely, actually and eternally lost because they are not conscientious about keeping their law and because they actually try to withstand God. Notice what Paul has to say upon this point.

(a)

In describing the Gentiles in chapter one, he says, among other things, that they hinder the truth in unrighteousness; they exchanged the truth of God for a lie; they refused to have God in their knowledge; wherefore God gave them up. (Romans 1:18 b, Romans 1:25; Romans 1:28). Thus using the pronouns (they, their and them) with no qualification whatever, he places the greater part, if not all, of the Gentile world under the wrath of God.

(b)

Again in chapter three in summing up the matter, he writes in Romans 2:9-12; … for we before laid to the charge both of Jews and Greeks that they are all under sin; as it is written, There is none righteous, no, not one; There is none that seeketh after God; They have all turned aside, they are together become unprofitable; There is none that doeth good, no, not so much as one.

Here it would seem beyond a shadow of a doubt that the vast majority of Gentiles (and Jews) are lost and consequently under the wrath of God.

(3)

Well, someone says, what about those spoken of in chapter two, Romans 2:6-7; Romans 2:10, who were going to be given eternal life, glory, honor and peace because they were patient in well doing and sought for glory and honor and incorruption, and yet never heard the gospel?

(a)

Well, where are those persons and who are they? According to Paul the number of such persons is practically nil (0).

(b)

God will give to such persons JUST WHAT HE PROMISED and upon EXACTLY the basis he promised it; but on that great day when God begins to judge the secrets of the hearts of men, who will be there to enter into eternal life on this plan?

(c)

The message of these verses (Romans 2:6-7; Romans 2:10) is the basis of God’s judgment; the persons referred to are hypothetical.

(d)

In light of what we have just considered, it would seem to our fallible, human understanding that actually there will be but an infinitesimal portion of the Gentiles who will receive eternal life on the basis stated by Paul in the verses under consideration.

Thus we conclude that since the heathen are not saved in their present state, we should take the gospel to them.

b.

We should take the gospel to the heathen because of the great, glorious, and immediate benefits to be found in the reception of the gospel. Think for a moment of some of them.

(1)

The present knowledge that our sins are all forgiven.

(2)

That we have an advocate with the Father, Jesus Christ the Righteous.

(3)

That we are the temple of God, the sanctuary of his Spirit.

(4)

That we have God’s power through his Spirit and word to help us in defeating Satan.

(5)

That the purpose of life and creation is now clear to us.

(6)

That we are prepared for the judgment.

All these wonderful possessions and more are given to the heathen who accepts Christ. Are not these sufficient reasons for taking the glad news to them? Have we no sympathy for the man who has no present knowledge that his sins are forgiven; who is driven to make appeasement to a dumb idol? Have we no compassion upon those poor benighted souls who have some knowledge of what is right and wrong (unless they have been misled) and yet who, like us, are human and too weak to overcome the efforts of Satan to lead them in the wrong road? Have we no sorrow for those millions who have no inclination to follow in the path of righteousness? Why take the gospel to the heathen? Let us examine our hearts, brethren, if we can see no reason in the above stated information!

c.

We would take the gospel to the heathen because the highest authority in heaven and earth has commanded us to take this message to every creature. The condition of the souls of men the world around is a great constraining force, but above and beyond that is our obedience to our King. He whom we call Lord has intrusted us with this task, and to fail is to fail him, yes more, to disobey him. Why preach the gospel to the heathen?because Christ asked us to do it.

Conclusion: We should preach the gospel to the heathen because they are lost in their present state, because of the benefits they will receive upon accepting it, and because Christ asked us to do so.

How could the conscientious, but nevertheless sinful, persons be saved who never heard of Christ or his blood?

Answer: The same way that Abraham, Isaac, Jacob and others were saved. cp. Matthew 8:11. Because of their patience in well doing or conscientious (though imperfect) obedience to the law, God mercifully accepted their faith as righteousness and anticipatively extended to them the blood of Christ to justify them from their sins. Abraham believed God and it was reckoned unto him for righteousness. Romans 4:3. Thus we see a principle whereby the blood of Christ could be applied to those before Christ who had never heard of him. Though we have shown essentially that there are no heathen who are conscientiously trying to keep God’s law, they could by the same principle have Christ’s blood applied to their sins also.

What about other scripture references which seem to teach that every last Gentile who has not heard the gospel is lost, regardless of what he does?

a.

We will begin our answer by asking two questions:

(1)

Are the persons involved in the reference those that have done the very best they could to obey the law of nature?

(2)

If so, then are they spoken of as being lost?

b.

The writer has found no scriptural reference to any person who could be counted as lost, who never heard the gospel or had opportunity to hear and yet lived up to the law of his conscience according to Romans 2:14-15.

c.

Find a reference that speaks of a Gentile who never heard of Christ or had opportunity to hear and yet was lost in spite of his patience in well doingfaithful obedience to the law of nature (Romans 2:7; Romans 2:14-15)and we will have a case, but not until then.

Would not this teaching give hope to all those who, in all sincerity, were and are following false doctrines? In other words, if conscientiousness is a basis for eternal life in one case, why wouldn-’t it be in all cases?

Before we answer this question, please understand that it is not our desire that anyone should be lost. cf. 2 Peter 3:9. It is the truth we are interested in, for while we might like to see every conscientious person saved, we realize that our personal feelings will not be the basis of judgment on that great day. Jesus said, He that rejecteth me, and receiveth not my sayings, hath one that judgeth him: the word that I spake, the same shall judge him in the last day. John 12:48, Revelation 20:12

Is conscientiousness in itself a sufficient basis for receiving eternal life? Answer: No, in the light of revealed facts. Here are the facts:

a.

The law of nature, Biblical history and the plain statements of Scripture seem to prove that conscientiousness alone is insufficient.

(1)

The law of nature definitely teaches this fact.

(a)

Suppose that in all sincerity you take some ant poison, thinking it to be cough syrupwill your conscientiousness save you from sickness or possibly death?

(b)

Remember the time you were traveling when you unknowingly took the wrong road? Did your sincerity make the wrong road the right one?

(2)

Biblical history substantiates this fact.

(a)

Saul of Tarsus Was as conscientious as any man could be and yet he was lost. Acts 22:3-4; Acts 23:1; Galatians 1:13; 1 Timothy 1:15

(b)

The Jews of Paul’s day were conscientious and yet lost. Romans 10:1-3

(c)

The Gentiles who had neither the law of Moses nor the gospel of Christ (Romans 1:1-32; Romans 2:1-29) were not to be judged on the basis of sincerity alone. Romans 2:14-15. We will discuss more about this in division b.

(3)

Some plain statements of Scripture which seem to bear out this fact.

(a)

Can the blind guide the blind? shall they not both fall into a pit? Luke 6:39

(b)

For they that lead this people cause them to err; and they that are led of them are destroyed. Isaiah 9:16

(c)

There is a way which seemeth right unto a man; But the end thereof are the ways of death. Proverbs 14:12; Proverbs 16:25

(4)

All known facts seem to prove conclusively that conscientiousness alone is no guarantee against being eternally lost.

b.

Conscientiousness in relation to the truth is what will count in the day of judgment.

(1)

This principle illustrated.

(a)

If you suddenly discover that you are about to take a spoonful of ant poison instead of cough syrup, what will you do?go ahead and take it, hoping that because you are sincere all will be well?

(b)

Suppose on your journey across the country you find out that you are on the wrong road, what will you do?continue on the wrong way, hoping to arrive at your destination regardless?

(c)

When Saul of Tarsus found out that he was persecuting Jesus Christ, he ceased, and as a result became Paul, the apostle.

(d)

The Gentile of Rom 1:1-32; Romans 2:1-29 was to be judged not upon conscientiousness alone, but upon his sincere (though imperfect) obedience to the truth revealed in nature. This truth was plain enough for all to see who would see (Romans 1:18-20). cf. Matthew 13:14-15

(e)

Only an honest concern for and obedience to the truth will bring anyone to his desired destination. cf. John 3:36 A.R.V.; John 3:5

(2)

Application of this principle and conclusion. (While this principle may be applied to many groups of people, we will deal only with two of them at this time.)

(a)

When we apply the above principle to those who profess to believe the Bible and claim salvation in Christ through faith only, apart from baptism (immersion), we base our conclusion upon two facts inherent in the principle.

i.

The truth is that if the Bible says anything at all, it says that faith, repentance, confession and baptism are conditions upon which salvation is conferred.

ii.

In their relationship to the truth, they are overlooking or disregarding it and disobeying it.

(b)

Will such people be saved simply because they are conscientious? If so, God has not revealed it to us either through nature or revelation. In the light of all known facts, we can only say to such people: Why risk your life by taking this uncertain pathway? Be safe and go by the sure highway which God has revealed in his word.

(c)

It is not within the scope of this book to discuss the application of this principle to those who have been baptized into Christ and yet continue to follow false teachingunscriptural names and practices and other denominational tendencies.

(d)

We are responsible to see that all such people receive the truth. Surely, if they are conscientious and we give them the proper teaching and example, they will turn from false teaching and obey only the truth.

Why do injury to those who never heard by preaching to them and thus making them more responsible and liable to condemnation?

a.

It might be well to refer to what has already been said which gives good and altogether sufficient reasons for taking the message to the heathen.

(1)

They are lost in their present static.

(2)

There are such great and precious benefits in the acceptance of the gospel that can be found nowhere else.

(3)

Christ has commanded us to preach among all the nations.

b.

If we but think for a moment, we can see that to take the gospel to them would be to make them responsible to a law that is far easier to fulfill than the one under which they live. Thus, practically speaking, their responsibility would be lessened rather than increased. This of course is true because of the assistance given by God through Christ to the person who obeys the gospel.

c.

Then, too, the persons who are continuing steadfastly in well doing seeking for glory and honor and incorruption would be the first ones to accept the gospel message; those, among the others, who do not accept the gospel are all lost anyway.

d.

This objection is a shallow one from the logical standpoint.

Questions on the Special Study

Does the failure to accept Christ figure into the lost estate of the Gentiles?

If not, explain why this is not true.

Will the Gentiles be judged by law? What will be the result?

How can we know the Gentiles are lost being judged by their own law?

How many without the gospel are without hope? What does the text say?

Do verses Romans 2:6; Romans 7:10 give hope to any who have never heard of Christ? (No yes or no answers.)

How many do you think there are among the heathen who will be saved according to the standard Paul sets up here?

Name from memory three benefits we obtain in Christ Jesus.

Why are these benefits sufficient reason for carrying the gospel to the lost?

How does the authority of Christ apply to carrying the gospel?

Give from memory the three reasons for taking the gospel to those who have never heard.

What is the meaning of the word anticipatively? If you do not know, look it up.

Honestly now, do you know of a scripture reference that states that heathen are lost regardless of what they do?

What two thoughts must be in the reference before it would apply to the case?

What is the proper attitude as we approach a discussion of the sincere but lost?

What is meant by the law of nature?

Cite two cases of Biblical history which point out that sincerity alone is not enough.

What did Jesus mean by the blind?

With what must sincerity be linked to be of any value on judgment day?

Give an illustration of this principle.

Were the Gentiles described in Romans 2:1-29 judged on sincerity alone? If not, why not?

What sad conclusion are we forced to make when we apply this principle to those sincere souls among the faith only groups?

How do you feel this principle would apply to those who are following ANY false doctrine?

Would we make the heathen more liable to condemnation by taking the gospel to them? If not, why not?

Who among the heathen would be the first to accept the gospel?

Show how their responsibility would be lessened.

Romans 2:17-24

Text

Romans 2:17-24. But if thou bearest the name of a Jew, and restest upon the law, and gloriest in God, Romans 2:18 and knowest his will, and approvest the things that are excellent, being instructed out of the law, Romans 2:19 and art confident that thou thyself art a guide of the blind, a light of them that are in darkness, Romans 2:20 a corrector of the foolish, a teacher of babes, having in the law the form of knowledge and of the truth; Romans 2:21 thou therefore that teachest another, teachest thou not thyself? thou that preachest a man should not steal, does thou steal? Romans 2:22 thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou rob temples? Romans 2:23 thou who gloriest in the law, through thy transgression of the law dishonorest thou God? Romans 2:24 For the name of God is blasphemed among the Gentiles because of you, even as it is written.

REALIZING ROMANS, Romans 2:17-24

Is there any real significance in the name Jew other than the fact that it distinguishes them from the Gentiles?

In what sense were the Jews resting upon the law? To what purpose or intent?

Make a list of the characteristics of the Jews here given by Paul. There are eleven of them; see if you can find them all.

Was there one of these qualities that was not true or desirable?

In what sense were the Jews glorying in God? Explain the expression.

What is the difference, if any, of knowing His will and approving the things that are excellent?

Tie up the expression being instructed out of the law with the two preceding phrases; i.e., show the relationship.

Did God ever intend for the Jewish nation to be a guide to the blind?

Show the tremendous significance of revelation as expressed in these words.

Is it true that all who are now without revelation are blindin the dark, ignorant, and foolish?

Can you see any application to present-day church members?

In what sense had the Jew failed to teach himself?

What definition of teaching does this verse (Romans 2:21) give?

Do you believe these Jews were actually committing adultery and at the same time teaching others not to?

Why would a Jew rob a temple of idols? Would it be to worship them?

Note in Romans 2:23 that transgression of the law is more serious than the transgression of a divine will. It has judgment implications.

Can God be dishonored?

What is the meaning of blasphemed as here used?

Paraphrase

Romans 2:17-24. What improvement have ye Jews made of revelation? Behold, thou hast the honorable appellation of a Jew, and restest in the law as a complete rule of duty and boastest in God as the object of thy worship;

Romans 2:18 And knowest what God requires, and approvest the things that are excellent, being instructed by the law, which is a revelation from God, and a much surer rule than philosophy;

Romans 2:19 And boastest that thou thyself art a guide in matters of religion to the Gentiles, who, notwithstanding their philosophy, are blind, and a light to all who are in the darkness of heathenism;

Romans 2:20 A reprover of the foolish, a teacher of persons as destitute of spiritual ideas as babes:those titles thou assumest, because thou hast a just representation of religious knowledge and truth in the scriptures.

Romans 2:21 Is thy behaviour suitable to those high pretensions? Thou then who teaches the Gentiles, why teachest thou not thyself? Thou who preachest to them, Do not steal,dost thou steal?

Romans 2:22 Thou enlightened Jewish doctor, who sayest to the Gentiles, Do not commit adultery,dost thou commit adultery? Thou who abhorrest idols, dost thou rob temples of the tithes destined for the support of the worship of God? as if impiety were criminal in heathens, but pardonable in thee.

Romans 2:23 Thou who boastest of revelation, dost thou, by breaking the precepts of revelation, dishonor God who bestowed it on thee? (See Romans 2:4)

Romans 2:24 I do not charge you Jews with these crimes rashly: For, as it was written to your fathers, so I write to you, the name of God is evil spoken of among the Gentiles through your wickedness, who call yourselves his people.

Summary

The Jew made great pretensions to superior knowledge; yet he acted as though he himself needed to be taught. He was inconsistent in his conduct. He preached not to do this, but did it. He taught not to do that, but did it. He boasted in the law, yet broke it. He abhorred idols; yet robbed temples of them to serve them. He affected great reverence for God; yet dishonored him by breaking his law. He even brought his name into disrepute among surrounding nations.

Comment

The Jewish readers of this letter have no doubt by this time come to see the personal application of what has been said, so the open statement of verse seventeen, directed as it is to the Jew, would be no great surprise. The 142 words of this remarkable sentence contain an undeniable exposé of Jewish sins which demonstrate the need in their lives for the gospel of Christ. Notice the apparently complimentary touch of these words along with the masked sarcasm which finally bursts forth into open denunciation of undeniable sins. Hear Paul speak to the heart of these Jews: (Romans 2:17-20)

First, he spoke of their high standing.

a.

Bore the proud name of a Jew. (Proud because it meant praise Genesis 29:35.)

b.

Rested upon the law.

c.

Glorified in God.

d.

Knew His will.

How does the universal need of the gospel help to answer question one?

How does the basis of judgment help to answer the question?

In what manner is the guilt of the Jew (chap, 2) and Gentile (chap. 1) made known?

Why wouldn-’t the Jew be surprised to hear his name mentioned as in Romans 2:17?

What form does the 142-word sentence of the Jewish exposé take? Why?

Why was the name Jew a proud name?

Who was blind, in darkness, a babe, foolish?

e.

Were able to discriminate in a very close way as to right and wrong because of their instruction in the law.

f.

A confident guide to the blind Gentile.

g.

A light to those in darkness.

h.

An instructor of the foolish.

i.

A teacher of those who were so destitute of spiritual knowledge as to be counted as babes.

j.

All these things were theirs because they had the law and in it the knowledge and truth which made such a standing possible (Romans 2:17-20).

He then condemned their hypocrisy. To the question now asked by Paul there could be but one answer. Here is the question, which contains the crux of the whole matter: Thou therefore that teachest another, teachest thou not thyself? (Romans 2:21 a)

a.

What about your teaching on stealing? How does it compare with your actions?

b.

And your prohibitions against adulteryare you practicing the very thing you prohibit?

c.

How you do abhor idols! But is it you who are entering temples of these idols to steal the very objects you abhor?

d.

Summing up the matter, you present a strange paradox. You glory in the law of God and then by your transgressions of the law you dishonor Him who originated the law.

e.

It is as in the days of your fathersthe name of Jehovah is sneered at among the Gentiles because of you (Romans 2:21 b - Romans 2:24). (Romans 2:17-24)

Romans 2:25-29

Text

Romans 2:25-29. For circumcision indeed profiteth, if thou be a doer of the law; but if thou be a transgressor of the law, thy circumcision is become uncircumcision. Romans 2:26If therefore the uncircumcision keep the ordinances of the law, shall not his uncircumcision be reckoned for circumcision? Romans 2:27 and shall not the uncircumcision which is by nature, if it fulfill the law, judge thee, who with the letter and circumcision are a transgressor of the law? Romans 2:28 For he is not a Jew who is one outwardly; neither is that circumcision which is outward in the flesh: Romans 2:29 but he is a Jew who is one inwardly; and circumcision is that of the heart, in the spirit not in the letter; whose praise is not of men, but of God.

REALIZING ROMANS, Romans 2:25-29

In what sense would circumcision be of any profit? I thought we were answerable to the gospel.

What phrase contains the crux of the whole matter? Explain.

Either a man is circumcised or not, After being circumcised, how could he be uncircumcised?

Paul seems to understand circumcision in an entirely new light. Does this have any application to Christian baptism? cp. Colossians 2:12-14. If so, what?

What is the meaning of the word judge in Romans 2:27?

What is the letter of Rom 2:27?

Do outward forms have any significance at all?

In this section a good synonym for circumcision would be ____?

Could we as Christians keep the spirit of the Faith and not the letter, and yet still be acceptable with God? Explain.

Paraphrase

Romans 2:25-29. Whilst ye continue wicked, it is foolish to expect salvation because ye are circumcised; for circumcision, indeed, as the sign of God’s covenant, will profit thee, if thou keepest the law of faith enjoined in the covenant; but if thou be a transgressor of that law, thou are in the condition of a wicked Gentile.

Romans 2:26 And if a heathen, instructed by right reason, and by the grace of God, perform the precepts of the law of faith, will not God treat him as a person circumcised, by bestowing on him justification, the blessing promised to Abraham’s seed?

Romans 2:27 And will not every uncircumcised Gentile, who, under the direction of reason and conscience, without revelation, practices the faith and obedience enjoined in the covenant with Abraham, condemn thee as a transgressor of that covenant, though a Jew by the circumcision which is according to the letter of Moses’s precept?

Romans 2:28 For he is not a son of Abraham, and an heir of the promises, who is one by natural descent only; neither is true circumcision that which is outward in the flesh:

Romans 2:29 But he is a Jew who is one in the temper of his mind; and circumcision is that of the heart, by cutting off evil desires, according to the spirit, not according to the letter of the law. Of such a real Jew, the praise will not be from the Jews, who will disown him if he is uncircumcised, but it will come from God, who, knowing his heart, will acknowledge him as one of Abraham’s spiritual seed.

Summary

Circumcision is of no value unless the law is kept. The Gentile who keeps the law, though not circumcised, will be accepted. The Jew who breaks the law, though circumcised, will be condemned. The Judaism and circumcision which save men are in the heart and spirit, and not outward in literal fleshly marks.

What means of special approval did the Jew attempt to use?

Comment

Properly humbled, the Jew now searches for some way to bolster his deflated ego. He harkens back to the old prejudice of special favor supposedly found in circumcision. Paul speaks of the true meaning of circumcision after this fashion: Circumcision is indeed of profit if you are a doer of the law, but if you are not, of what value is your circumcision? You had just as well be uncircumcised. And speaking of the matter of circumcision, that person who does not bear this rite, if he keeps the ordinance of the law, will he not be considered as if he were circumcised? And would not such a person judge and shame you who have the law and circumcision, yet are a transgressor? As shocking as it may sound, being a Jew is not a matter of outward form, nor circumcision a mere physical rite, for God recognizes a man as a Jew from the condition of his heart. Likewise with circumcision, it also is of the heart and not of the letter. The circumstances are thus constituted so God may do the praising (since the name Jew means praise) and not man. Romans 2:25-29.