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Section 3   Romans 2:1-16
God’s wrath against men as their Moral Governor

Subject of Section 3
The apostle now deals with the matter of conscience, that faculty God has given to man whereby he is able to decide on moral issues. That man is able to so decide is shown by the last verse of chapter one, where the apostle describes men as “knowing the judgment of God”, 1:32. Man has the knowledge of good and evil and knows the difference. He knows, also, that sin deserves punishment. We should bear in mind when thinking of this passage, that the apostle is meeting the moraliser on his own ground, just as the Lord Jesus met the lawyer on his own ground in Luke 10:25,26. Does the man of verse 1 condemn the works of others? Then he must be examined as to his own works, and judged accordingly.

Structure of Section 3

3(a)	2:1-2	The judgment of God is according to truth
3(b)	2:3-11	The judgment of God is according to deeds
3(c)	2:12-15	The judgment of God is according to responsibility
3(d)	2:16	The judgment of God is according to the gospel

The passage tells us at least nine things about the judgment of God. It is:

2:2	Real, being according to truth, and accurate
2:3	Inescapable, if men remain unrepentant
2:4	Avoidable, if men turn to God
2:5	Judicial, not remedial
2:6	Proportional, according to the degree of guilt
2:6	Personal, for the individual is accountable to God
2:6	Universal, for God will “render to every man”
2:8,9	Fearful, for “it is a fearful thing to fall into the hands of the Living God”, Hebrews 10:31
2:11	Impartial, for God is no respecter of persons, either in salvation, Acts 10:34, or judgment

The emphasis in chapter 1 is on the reasons for His wrath, now the reality of His wrath is made known. The word used for judgment in verses 2 and 3 means a sentence or verdict of judgment after a process of investigation. The judgment in view therefore is that before the Great White Throne, Revelation 20:11-15, on “the great day”, Jude 6.

3(a)   2:1,2
The judgment of God is according to truth

2:1
Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.

Therefore thou art inexcusable, O man, whosoever thou art that judgest- in 1:32 men agree that sin should be judged, but they condone it in others and practise it themselves. In this verse, however, the apostle speaks to a class of men drawn from Jew and Gentile, (since he shows the danger of judgment for both, verses 9-11) who condemn sin in others. The Son of God is the only one charged with the task of judging, John 5:22,27.
For wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things- men may take a high moral ground and expose the sins of other men, but as the proverb says, “As in water face answereth to face, so the heart of man to man”, Proverbs 27:19. In other words, just as when we stand on a bridge and see our reflection in the water below, so when we look at another’s life, we see a reflection of our own.

2:2
But we are sure that the judgment of God is according to truth against them which commit such things.

But we are sure that the judgment of God is according to truth against them which commit such things- the apostle is confident, both as a believer and as an apostle, that God’s verdict on man’s sin will be accurate, unbiased and real, in contrast to the warped ideas of men. Truth may be defined as “that which corresponds to reality.” Men will be judged by the unerring wisdom of God, and not by the fallible opinions of men. The very fact that sinners call for retribution when a hideous crime is committed shows that they have a sense of justice implanted within them by God when He made man in His own image.

3(b)   2:3-11
The judgment of God is according to deeds

2:3
And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?

And thinkest thou this O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God? As the writer to the Hebrews said, “How shall we escape, if we neglect so great salvation?” Hebrews 2:3. Judgment is inescapable as far as unrepentant sinners are concerned. Heaven and earth flee away from God’s judgment throne, Revelation 20:11, so although men may try to hide, there will be no place for them to go.

2:4
Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?

Or despisest thou the riches of his goodness and forbearance and longsuffering- the goodness of God means God’s kind ways. The forbearance of God is shown when He holds back from judging. His longsuffering is shown by Him waiting long for sinners to repent. Man is entirely responsible for his refusal to turn to God.
Not knowing that the goodness of God leadeth thee to repentance? God’s desire is that men be saved, for God is “longsuffering to us-ward, not willing that any should perish, but that all should come to repentance”, 2 Peter 3:9. So judgment is avoidable as far as those who repent are concerned.

2:5
But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God;

But after thy hardness and impenitent heart treasurest up unto thyself wrath- the wrath men accumulate is in direct proportion, (“after” means “in relation to”), to the hardness of their hearts against God, and their refusal to repent.
Against the day of wrath and revelation of the righteous judgment of God- the day in question is what Jude calls “the great day”, Jude 6, when men are judged before the great white throne with impartial judgment, Revelation 20:11-15. The standard will not be the biased view of men about others and themselves, but rather God’s righteous verdict. Compare the riches of God’s goodness which He stores up for those who believe, verse 4, and the treasure of wrath accumulated by men, as stated in this verse.

2:6
Who will render to every man according to his deeds:

Who will render to every man according to his deeds- what is within the impenitent heart is expressed in actions, as the Lord Himself taught in Mark 7:14-23, and those actions will receive judgment appropriate to each one, as Revelation 20:12,13 makes clear, for the books recording their works will be opened, and men will be judged according to God’s true record of their sins. As the wise man said, “For God shall bring every work into judgment, with every secret thing, whether it be good or whether it be evil”, Ecclesiastes 12:14.

2:7
To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life:

To them who by patient continuation in well-doing seek for glory and honour and immortality, eternal life- the principle that “he that doeth righteousness is righteous” holds good at all times. Only those who have a righteous nature can do righteous works, 1 John 3:7. As the Lord Jesus Himself said, “every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit”, Matthew 7:17. The fruit of a tree indicates the nature of the tree.
Eternal life is looked at here in its full expression in eternity. Every believer of every age possesses eternal life, the life of God, or else communion with God would not be possible. The fulness of that life awaits in the future, however, when all the corruptible things that hinder the full appreciation of it are removed at the resurrection. Immortality, as used here, means incorruptibility, the state of things that cannot decay. The true believer’s ultimate goal is to glorify and honour God in a state of eternal incorruption.
This verse does not contradict later truth that justification is by faith alone, and not by works. This passage shows that Paul is in agreement with James that faith without works is dead. If a person patiently continues in well-doing, he does so because he has repented before God and been created anew, see 2 Corinthians 5:17,21; James 1:18; 1 John 3:6-10.

2:8
But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath,

But unto them that are contentious- these are they who argue against God, whether by words or deeds.
And do not obey the truth, but obey unrighteousness- instead of responding in obedient faith to the truth of God, they prefer to obey the dictates of their unrighteous hearts.
Indignation and wrath- indignation is God’s attitude toward sin; wrath, the expression of that attitude in judgment.

2:9
Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile;

Tribulation and anguish, upon every soul of man that doeth evil- tribulation is what man will experience when God’s wrath is upon him, whereas anguish indicates the extremity of the suffering. The Lord Jesus warned, “there shall be weeping and gnashing of teeth”, Matthew 24:51. Let the sinner beware, for “It is a fearful thing to fall into the hands of the living God.” Hebrews 10:31.
Of the Jew first, and also of the Gentile- the Jew will be “first” in judgment because of his sin despite great privileges. When He upraided the cities where most of His mighty works had been done, the Lord warned them that the men of Nineveh, (heathen Gentiles who had repented when Jonah preached to them), would condemn them in the day of judgment, Matthew 12:41.
Note that none are exempt from judgment, for God does not leave Himself without witness, Acts 14:17, and his eternal power and Godhead are clearly seen in creation, so men are without excuse, Romans 1:19,20.

2:10
But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile:

But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile- glory and honour were linked with immortality in verse 7, but now with peace. The apostle first describes the turmoil and agitation of the lost in the Lake of Fire, and now contrasts it with the peace that those who know God shall enjoy eternally. The context relates to the sinful works of men, so it is appropriate for the apostle to contrast those with the righteous works of those who know God. Again, the nature of each person is producing what is in harmony with it.

2:11
For there is no respect of persons with God.

For there is no respect of persons with God- as Peter said, after he realised that he should no longer make a difference between Jews and Greeks, “Of a truth I perceive that God is no respecter of persons: but in every nation he that feareth him, and worketh righteousness, is accepted with him”, Acts 10:34,35. There is no bias with the Divine Judge, nor can He be bribed. Peter is not saying that all religions are valid, for he is not speaking of religions, but nations. He means that where there is an earnest seeking after God, (as there was with Cornelius, to whom he was speaking), a man’s ethnic origin is of no account. God finds it acceptable if men, (even Gentiles), seek after Him sincerely.

3(c)   2:12-15
The judgment of God is according to responsibility

2:12
For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law;

For as many as have sinned without law, shall also perish without law- this does not mean men will perish in a lawless, unprincipled way, but rather, that the Gentiles will perish without being called to account for having broken the written set of laws given to Israel at Sinai. Gentiles will not be judged for breaking the law if they genuinely did not know about it. They will perish, however, for sinning, if they did not repent, for they have the work of the law written in their hearts, as verse 15 will say.
And as many as have sinned in the law shall be judged by the law- the Jew had the law given to him at Sinai, and that will be the test for him. The Lord Jesus said to the Jews, “Do not think that I will accuse you to the Father: there is one that accuseth you, even Moses, in whom ye trust”, John 5:45. This is one of the reasons why the unrepentant Jew will have priority in judgment, verse 9. The law was like the hedge God put around the vineyard, in the parable, Isaiah 5:2. The Jew was “in the law”, instructed by it and protected by it.

The apostle now shows in verses 13-15 the principles upon which Gentiles will be judged. First, they will be judged for what their works were, verse 13. Second, they will be judged according to the fact that they had a knowledge of what the law demands not only because of what they were by nature, (for God created them in His image, verses 14 and 15, and this image is still partially retained, despite the fall), but also because they had the knowledge of good and evil, verse 15.

2:13
(For not the hearers of the law are just before God, but the doers of the law shall be justified.

(For not the hearers of the law are just before God, but the doers of the law shall be justified- the Gentiles did not hear the law at Sinai, as Israel did. But that is not the test. It is obeying the law that matters. If it were possible to be justified by works, (and it is not, as the apostle will state in 3:20), then it would not be by hearing commands, but by actually doing them. A parenthesis begins with this verse and extends to the end of verse 15.

2:14
For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves:

For when the Gentiles, which have not the law, do by nature the things contained in the law- “do by nature” means to act by the in-built moral instinct that was implanted in man when he was made in the image and after the likeness of God, Genesis 1:26. This is inherited at birth. This instinct still remains in part, despite the fall of man, but is generally stifled by men in relation to themselves, but not so much in relation to the sins of others, as we see from verse 1.
These, having not the law, are a law unto themselves- this comes about by the process described in verse 15, where heart and conscience argue the case, and reach a verdict, and thus men legislate for themselves.

2:15
Which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another;)

Which shew the work of the law written in their hearts- the work of the law is not the same as the works of the law. The work of the law that is written in the hearts of men is to convict the sinner of his sin. But the apostle declares here that this conviction takes place even in those who have not formally received the law of Moses. Because the law of God is written in the hearts of all men, they have the means whereby their own conscience will convict them. And this is what is described in the rest of the verse. It is as if the heart of the sinner becomes a law-court, in which the prosecution and the defence argue the case, and the conscience is brought in as witness.
Their conscience also bearing witness- conscience is that faculty of mind which firstly enables us to distinguish between good and evil, and then between right and wrong. It bears witness to our evil deeds by rebuking us. It also bears witness to the good we should do but fail to do.
And their thoughts meanwhile accusing or else excusing one another)- a debate goes on between the heart, (which knows what should be done because God’s law is written there), and conscience, (which gives its verdict on what is done), and the result is either self-accusation or self-excuse. So the individual Gentile applies the law unto himself, even though he does not possess a written code, and by so doing legislates for himself. We should notice that this man has no power to clear himself from sin; he can only make excuses for it. This will not be enough in the Divine courts of justice.
The apostle has justified the statement he made in verse 12, that those who sin without having the law formally given to them are still liable to perish. The apostle now resumes his line of thought from verse 12.

3(d)   2:16
The judgment of God is according to the gospel

2:16
In the day when God shall judge the secrets of men by Jesus Christ according to my gospel.

In the day when God shall judge the secrets of men by Jesus Christ according to my gospel- the full revelation of how God will judge men is set out in the gospel, forming the dark background against which the announcement of the person and work of Christ is made. Just as Gentiles will not be judged according to a law they were never given, so they will not be judged by a gospel they never heard. Rather, the apostle is saying here that the judgment of God is made known now in the gospel. As we have seen, the Gentiles will be judged by their reaction to the light they had, whether from creation or conscience.

Section 4  2:17-3:20
God’s wrath against men as Legislator

Subject of Section 4
The apostle now directly confronts the Jew with his lack of responsible action in the light of the privileges he has been given by God. He deals with the matter in five ways, showing conclusively that just as the heathen man of chapter 1 rejects God as Creator, and the moraliser rejects God as Moral Governor, the Jew dishonours God as the Legislator who gave the law and the prophets to the nation for their instruction.

Structure of Section 4

4(a)	2:17-20	The charge of complacency
4(b)	2:21-24	The charge of hypocrisy
4(c)	2:25-29	The charge of unreality
4(d)	3:1-8	The charge of infidelity
4(e)	3:9-17	The charge of iniquity
4(f)	3:18-20	The charged ones found guilty

4(a)   2:17-20
The charge of complacency

2:17
Behold, thou art called a Jew, and restest in the law, and makest thy boast of God,

Behold, thou art called a Jew- the word “behold” has its counterpart in the word “therefore” of verse 21. The apostle draws the attention of the Jew to his lack of consistency. “You pride yourself on the fact you are a Jew, therefore you must expect examination”. The Jew was a man relying on nationality and background for favour with God.
And restest in the law- thinking that to simply receive the law is enough.
And makest thy boast in God- which at first sight is a good thing, but this was really an evidence of national pride in what God had done for them. Compare the true boasting in 5:11.

2:18
And knowest his will, and approvest the things that are more excellent, being instructed out of the law;

And knowest his will- the Jew was sure that his interpretation of the law was correct.
And approvest the things that are more excellent, being instructed out of the law- guided by the law he was able to form an opinion on moral issues, and to say with authority what was best.

2:19
And art confident that thou thyself art a guide of the blind, a light of them which are in darkness,

And art confident that thou thyself art a guide of the blind- the Gentile is blind, and the Jew leads him, doing so independently of the help of God, as is suggested by “thou thyself“.
A light of them which are in darkness- the Gentile is in spiritual darkness, the Jew is confident that he is able to enlighten him.

2:20
An instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law.

An instructor of the foolish- the Gentile lacks the wisdom revealed in the Old Testament, therefore the Jew instructs him.
A teacher of babes, which hast the form of knowledge and of the truth of the law- the Gentile is an immature babe, the Jew trains him. The Gentile is in error, the Jew has the “form of the law”, that is, the law as an organised system, and hence possesses truth.
All the things mentioned in verses 17-20 are in relation to the law of Moses. That law directed men, but it gave no power to move in the right direction, as Romans 8:3 indicates. Instead of looking to God in faith for power to fulfil His will, the Jew was content to strive to keep the observance of the law, which caused him to be complacent and proud.

4(b)   2:21-24
The charge of hypocrisy

2:21
Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal?

Thou therefore which teachest another, teachest thou not thyself? A “hypocritos” was the mask an actor wore on stage, making him appear a different person in public to what he was in private. Publicly, the Jew advanced the cause of the law of Moses, but privately committed what he condemned in others. The descriptions of verses 19 and 20 all had the idea of teaching in them, so Paul confronts the Jew with his inconsistency. That which he teaches to another, the Jew must teach himself first. The scribes sat in Moses’ seat as teachers of the law, but the Lord said “they say, and do not”, Matthew 23:3.
Thou that preachest a man should not steal, dost thou steal? We may illustrate these things from the fall of David in the matter of Bathsheba, for David stole her from Uriah her husband, as Nathan the prophet declared in parable form, 2 Samuel 12:1-10.

2:22
Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege?

Thou that sayest a man should not commit adultery, dost thou commit adultery? David was guilty of this sin with Bathsheba.
Thou that abhorrest idols, dost thou commit sacrilege? It was Uriah the Gentile, Bathsheba’s husband, who was concerned for the welfare of the ark, and the tables of the law within it, 2 Samuel 11:11, whereas David was intent on breaking the laws written on them, even though at his coronation he would have committed himself to upholding them. To commit sacrilege is to rob temples, but David had gone further and had robbed God.

2:23
Thou that makest thy boast of the law, through breaking the law dishonourest thou God?

Thou that makest thy boast of the law, through breaking the law dishonourest thou God? The last five commandments of the law related to the rights of one’s neighbour, but killing, committing adultery, stealing, bearing false witness, (as David did in effect when he sent a present to Uriah, pretending he was in favour with him, 2 Samuel 11:8), and coveting one’s neighbour’s wife, all hurt a man’s neighbour. God was dishonoured as much by this, as by the breaking of the first five commandments.

2:24
For the name of God is blasphemed among the Gentiles through you, as it is written.

For the name of God is blasphemed among the Gentiles through you, as it is written- God said through the prophet, “my name continually every day is blasphemed”, Isaiah 52:5. See also 2 Samuel 12:14, where Nathan the prophet tells David that “by this deed thou hast given great occasion to the enemies of the Lord to blaspheme”. It was God’s purpose that Israel should be unto God “for a people, and for a name, and for a praise, and for a glory”, Jeremiah 13:11, but in the main they were the reverse.

4(c)   2:25-29
The charge of unreality

2:25
For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision.

For circumcision verily profiteth, if thou keep the law- circumcision was a physical operation on a Jew’s body with spiritual implications, committing him to the keeping of the law. It distinguished him from a Gentile, but it was only of value if the truth of separation to God and the obedience to the law expressed in it was practised.
But if thou be a breaker of the law, thy circumcision is made uncircumcision- a circumcised Jew who did not keep the law was no better than an uncircumcised Gentile.

2:26
Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision?

Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision? If a circumcised man can become like an uncircumcised Gentile by bad conduct, then in theory an uncircumcised Gentile can become like a circumcised Jew by good conduct. Righteousness is “all that the law demanded as right,” which the apostle has already shown was known by Gentiles without them having tables of stone, verses 14,15. The apostle is shaking Jewish complacency to its foundations. The rabbis said “All the circumcised have part in the world to come”, by which they meant Messiah’s kingdom, but the apostle shows here that they were mistaken.

2:27
And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision dost transgress the law?

And shall not uncircumcision which is by nature if it fulfil the law- Gentiles were born without the benefit of inherited privileges, (“uncircumcision…by nature”), yet some of them sincerely attempted to act righteously. The apostle is not saying they could completely carry out the law, but that if they did they would condemn faithless Jews.
Judge thee, who by the letter and circumcision dost transgress the law- Jews had the law administered nationally, (the letter of the law handed down at Sinai), and circumcision administered personally, to admit them into the community which had the law. So they grew up in a sphere conducive to law-keeping, but broke the law. By being content with possessing the Scriptures, (the letter), and being circumcised, they thought themselves secure, failed to depend on God, and hence transgressed the law. They are condemned by sincere Gentiles. They had allowed the very possession of the law and circumcision to lead them to transgress the law, but only because their hearts were not right.

2:28
For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh:

For he is not a Jew, which is one outwardly- that is, one living an outwardly blameless life. Paul describes himself before he was converted as, “touching the righteousness which is in the law, blameless”, Philippians 3:6. He was blameless, that is, as far as men were able to tell.
Neither is that circumcision, which is outward in the flesh- note how radical these statements are. Neither outward observance of ceremonies, nor physical marking of the outside of the flesh are of any value. The Old Testament insisted on heart circumcision, which meant inward separation from that which displeased God, and involvement in that which pleased Him. The following scriptures bear this out:
“Circumcise therefore the foreskin of your heart”, Deuteronomy 10:16.
“And the Lord thy God will circumcise thine heart…to love the Lord thy God with all thine heart”, Deuteronomy 30:6.
“Circumcise yourselves to the Lord, and take away the foreskins of your heart”, Jeremiah 4:4.

2:29
But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God.

But he is a Jew, which is one inwardly- a Jew in the proper sense of the word does not rely on an outward sign in the flesh, like physical circumcision, but on having an inner earnestness to do God’s will. The prophets in the Old Testament had spoken like this, see, for example, 1 Samuel 15:22,23 and Micah 6:6-8.
And circumcision is that of the heart, in the spirit, and not in the letter- a truly circumcised person is not content with mere observance of the externals of religion as detailed in the ceremonial law.
Whose praise is not of men, but of God- this is a play on the word Jew, which coming from the name Judah, means “praise,” see Genesis 29:35. Men may not appreciate the spiritual person, but God does, and commends him. If the Jew would really live up to his name, he must be changed inwardly. Some of the Pharisees were guilty of seeking the praise of men by outward observance, John 12:43. These were not true to their calling as Jews.