Today’s lesson continues our study from the Book of Romans and presents another hard teaching for readers. The entire book has generated considerable debate and discussion about some of the most basic doctrines of Christianity such as Justification, the sovereignty of God and election. Even the Apostle Peter (2 Peter3:16) conceded that some of Paul’s writings were hard to understand.

Others argue that many find the teachings of Romans to be unpalatable because of an unwillingness to admit to the truth of the plain doctrines that it teaches.  Men are naturally opposed to these teachings and it is with great difficulty they come to accept them and this in part explains the difficulties felt in regard to this epistle. Not least among these, is the topic of our study, the justice of God’s judgment.

The doctrines of the book are not its only features that have generated a variance of opinions and interpretations. Our study of Paul’s discourse on the justice, equity, and rightness of God’s judgment raises the question of to whom this was addressed.

The church in Rome was clearly comprised of Jews and Gentiles and different parts of the Book of Romans addressed these groups individually and collectively. It is understandable that in this setting, each group would be defending their peculiar opinions with a risk of polarization and the Apostle used the occasion of his letter to address both groups and so reconcile their strident opinions.  This epistle was also meant to be read by other churches (Col.4:16) and by extension all Christians.

The Apostle Paul had previously identified the four types of men that had suppressed, repressed, restrained and held down the knowledge of the truth and essentially refused the gospel, even though they knew the truth; for God had put the knowledge of Himself inside every men.

Paul gives a detailed and extensive indictment of human sin. The first group are the gross, obviously wicked, disobedient rebels, who have exchanged the truth of God for a lie and worshiped and served the creature rather than the Creator.

Paul has in fact included in his indictment, the vast majority, the world of people who reject morality, or defy the words of God and encourage their fellows to engage in destructive and harmful behaviour to themselves.

Once we accept the teaching of Scripture that God has placed his knowledge into every heart, one must accept that men have no excuse for their unrighteousness.  God must then condemn these obvious sinners.

Here in chapter 2, Paul turns to the second group of men who are outwardly moral, decent and have a facade of goodness, who know the difference between right and wrong and clearly understand that there is a standard.

Then he turns the spotlight on the pagans who are seemingly unenlightened, who have not heard the gospel, but who defile their conscience.

Later in this chapter, Paul will turn the spotlight on those that are devoted to religion and who observe all the practices and performances that are in the Scriptures but in this lesson, we will look at the second and third groups.

Paul makes clear; the judgment of God obviously falls on the whole world, for all men have sinned, and deserve the very holy, perfect, and just Judgment of God.

The judgment of God is of course only one aspect of the outworking of one of His attributes, namely the Justice of God. The two words, judgment and justice, are closely related. Justice is the quality of being righteous, or impartial, while judgment is the activity of rendering a decision.

Speaking of God’s justice, one writer notes:

Theologians usually see three aspects of God's justice. There is, first, the rectitude with which He rules both the good and the evil. It includes His institution of moral government in the world, with promises of reward and threats of punishment

(cf. Rom. 1: 32). Second, there is His distributive justice, the rectitude with which He executes the law, distributing justly the rewards and penalties (cf. Rom. 2:6). This distributive justice, therefore, is both remunerative and retributive, the former having to do with rewards (cf. Rom. 2:7) on the basis of relative merit (we have no absolute merit before God). Retributive justice is made necessary by sin, and it includes the infliction of penalties. Remunerative justice is the expression of divine love; retributive justice is the expression of divine wrath (cf. Rom. 2:8). While remunerative justice is relative, this is absolute. Man does not merit his reward; he does merit his penalty.

The third aspect of God's justice is redemptive justice, called by some theologians, iustitia evangelica. or evangelical justice. This has to do with God's work of justification, by which He justifies the ungodly, bringing their faith-righteousness to light and triumph. It is closely allied with His lovingkindness and flashes forth His grace in the setting of a man in right relationship with God

(cf. Psa. 103: 17; Rom. 3:21- 26).

Our lesson then is dealing with the nature of God with emphasis on His justice; which cannot be considered in isolation but must be viewed in the light of his other attributes such as his wrath, love and mercy. God did not send Jesus to condemn the world (John 3:17) but man’s unrepentant and rebellious nature must of necessity bring judgment according to God’s justice.

Note, the intersection of God’s love, mercy, justice and wrath is most clearly seen in the Cross.

Paul presents a coherent argument for the rectitude and justice of God’s judgment that is clearly in line with the teachings of Jesus and all Scripture. Jesus wept over the fate of Jerusalem, knowing that their callous rejection of their Messiah, their spurning of God’s love and mercy must bring His judgment, because God is not only a god of love and mercy but also a God of wrath and judgment. His symbolic cursing of the ‘fig tree’ (Matt.21:19) further illustrates this point.

For any and all who would dispute the rightness and equity of God’s judgment, any in doubt unwittingly or otherwise as to the applicability of God’s judgment to them, Paul sets out the case for God’s just judgment on both Jews and Gentiles. A key component of his argument is the impartiality of God’s judgement. This is demonstrated in the manner of his judgment: those who sin in ignorance of the law having never received it, will be judged apart from the law but those who know the law will be judged by the law and only those who do the law will be declared righteous.

All men have received God’s revelation, meaning they not only have evidence of his existence but also of his eternal power, majesty, judgment and holiness, (Rom.1:20). Some have been the recipients of God’s special revelation but in all cases, this gracious act of God has by and large, been met with rebellion on the part of man.

Many of those so favoured with God’s special revelation may have exempted themselves from His judgment based solely on their favoured status, Paul however dispels such notions as he emphatically states that all those in rebellion will come under judgment, as God’s justice rightly demands. He will show conclusively that the Jews were no less guilty than the Gentiles and that they both need the same salvation; for although they had ‘greater light’ than the Gentiles, they were guilty of the same things.

Today’s text outlines the universal and just basis for God’s judgment and also demonstrates his mercy and forbearance towards men. We will see six principles of God’s judgment. God judges all men and women on the basis of knowledge, truth, guilt, deeds, impartiality, and motive.

The apostle has demonstrated the guilt of the Gentile in chapter one, and now in our text the focus is largely on the pious religious hypocrite, identified as the Jew in verse seventeen, but he also deals with the gentile group who act according to law sometimes, but ignore it more often than not, thereby defiling their conscience.

THE TEXT.

Verse 1.   The subject of Paul’s rebuke, the yet unidentified ‘o man’ , might at first glance appear to be those addressed in chapter 1:18-32, because of the connecting ‘therefore’ that opens the verse. Paul may have been referring to a person not necessarily of any particular religion who thinks he's moral because he upholds a moral or ethical code.

Paul is however addressing a church with both Jews, proselytes and ‘Godfearers’, who were prominent, knowledgeable, and sophisticated recent converts from the gentile community, many of whom were slaves.

Here the same ‘inexcusable’ label is applied to the moralists, the enlightened Gentiles who cared about morality and rejected overt wickedness, as well as Jews who have the law and who condemn the rebels against God, who are obviously deserving of God's judgment.

This is an example of  why men today will not easily find God.  Man has a tendency to finger others and find that they are pretty bad, so that they petition God to concentrate on those obviously bad people and not pay attention to their own immorality.

These individuals know the difference between right and wrong and feel that they can judge others for things that deserve the judgment and wrath of God.  They have a clear view of what is wrong with society. This is a group of enlightened people, who suffer from sinful morality.

The Jews in Paul’s day and the embryonic church would be the only groups offended by iniquities mentioned in chapter 1:29-32 and therefore the ones assenting to Paul’s diatribe here. In reference to the Jews, the problem was that those agreeing with Paul were guilty (thou condemnest thyself..) of the same sins but did not consider themselves liable for God’s judgment. There were also enlightened moralists among the Gentile community outside of the church.

Traditionally the Jews believed that God would destroy the Gentiles because of their sin. They on the other hand were exempted as a nation and there was no consequence to their personal sin, due to their heritage in Abraham and the covenants. Paul however makes the point that the ethical or moral person that recklessly engages in sin, whether Jew or Gentile will find himself in the same hell as a pagan idolater. Cloaking one’s self in self-righteousness will matter little.

…without excuse, is not to be understood as without excuse for judging others but rather without excuse for their sins. If the Gentile is without excuse, then the Jew is even more so, because he had more information at his disposal (The Law, Covenants, Oracles). Paul wanted the religious person who had outwardly identified himself with Judaism

(or Christianity in today's terms) to know he wouldn't escape judgment on account of association or identity with any group. The ‘ o man’ here obviously has a criterion to judge others and so must know the truth and as a result is without excuse.

Note, recognizing sin in others while being oblivious to the sin in our own lives is a practice all too common among Christians. While there is some sin in all of us occasional or habitual, this does not preclude reproof, rebuke or discipline and the Scriptures provide instructions as to how this is to be dealt with in the church.

Applying this to the modern-day believers, one writer comments under a title

DO WE TEACH OURSELVES :

“ Conservative evangelical us today are in a position similar to that of the Jews of the first century. What made Jews distinctive then a similar to what makes people in this church and with our outlook distinctive.

The Jews it of Paul's day boasted of friendship with God.  Yahweh had been the Victor over his rivals in the Old Testament.  God had delivered his people from Egypt and had given the land of Canaan to his own, driving out foreign gods.  As the Jews traveled throughout the Roman Empire, they would encounter foolish, polytheistic religions and to be reminded of the superiority of their insights.  They boasted of their knowledge of the one true God and they took his truth seriously.  They listened to the teachings of Scripture, relied upon it, studied it, and discovered its deep insights.

We are similar to the first century Jews.  Bible believing evangelicals are distinctive in that we speak easily of a personal relationship with God through Jesus Christ.  It is familiar and comfortable language to us.

We also boast of our love of the Bible, and glory in our knowledge and our commitment to study, learn and apply it.  So, as we listen carefully to Paul pointing out characteristic weaknesses of the Jews, we discover these weaknesses are characteristic of us, too….”

The Scriptures make clear that hypocrisy and self-righteousness is unacceptable. Further it is one thing to judge and label others but we cross another line when we add condemnation, which was the attitude of the Jews to the entire Gentile world.

….dost practice the same things…Paul is not saying that the Jews necessarily practiced the exact same things as the Gentiles but we know enough about that generation from Scripture not to put anything past them, (see Matt.12:34,39, 45; Mark 8:38).

We should make it our practice to examine ourselves on the very points we judge others, for often we might find ourselves equally guilty. (See 2 Sam.12:1-7).

One writer upbraids:

“ All of us know someone whom we consider a little bit lower on the ethical scale that we are, and what a comfort they are to our hearts!  Every time our conscience gives us a little  stab, we immediately remember these people, and we take courage, and feel a lot better.

If we analyze our thoughts, we find that we secretly feel God has no right to bother us while these people are around.  Let him concentrate on them!  They are the ones we need it.”

Verse 2.   We are introduced to one of the principles of God's judgment: God judges according to truth.

Paul sets out that the righteous judgment of God is based on reality, because this is the sense of the word ‘truth’ in this verse. The judgment of God is concerned with the reality of a matter as opposed to just how it might seem from appearances, (1Sam.16:7). This was common and admitted knowledge among the Jews, it was ‘all over’ their scriptures. They knew such sins (1:21-31) incurred the judgment of God.

Thus he will judge men according to the real nature of their conduct; and not as their conduct may appear to onlookers. The secret as well as the open sinner, the hypocrite, as well as the wilful rebel must expect to be judged according to their true character, (Gen.18:25; Rom.9:14; Psalm 9:4, 8; 96:12-13).

Once we know that there is an unambiguous standard and that those who violate this standard are worthy of condemnation, one must be prepared to be judged by that standard. Moralizing will not be sufficient to allow us to escape the wrath of God.

Note, Christians should understand, that those who secretly and hypocritically commit the same sins for which they condemn others, should not expect to escape God’s justice.

…against them…, any and all so guilty.

…such things…., these are the sins listed in chapter 1.

Verse 3.   Sadly, there are those who are prepared to deny plainly manifest truth and think they can escape the inescapable. This is the group addressed in verse 3.

The answer to this question posed rhetorically is an emphatic no! Do you think because you are a Jew, you will escape?

As it was then and is now, many were and are willing blind to the nature of God and His justice. Some believe tribal considerations and external rites can trump the justice of God, as some of the Jews believed, (Matt.3:9; John 8:33). Paul intends for all to understand the justice of God and its underlying principles, so as to refute the erroneous beliefs regarding God’s judgment.

One writer comments on Paul’s appeal to reason as follows:

This is an appeal to their common sense, to their deep and instinctive conviction of what was right. If they condemned those who practised these things; if, imperfect and obscure as their sense of justice was; if, unholy as they were, they yet condemned those who were guilty of these offences, would not a holy and just God be far more likely to pronounce judgment? And could they escape who had themselves delivered a similar sentence? God is of "purer eyes than to behold evil, and cannot look upon iniquity," Habakkuk 1:13. And if men condemned their fellowmen, how much more would a pure and holy God condemn iniquity.

Fact of the matter is that sin is sin wherever committed and sin does not lose its essential character of being odious and offensive to God’s justice. Those who profess to be the people of God and who might consider themselves to have religious privileges, have no peculiar license to sin. God’s justice demands that sin be judged.

Verse 4.   Here the Apostle explores another line of reasoning that might explain the egregious error believed by some Jews and some Christians, about the justice of God.

Could it be that they belittled, demeaned, disdained God’s forbearance, goodness and longsuffering, that Paul calls the riches of his goodness.  This goodness would be the special privileges of the Jews that they erroneously thought to mean that God had been very good to them, didn’t regard them as sinners and they would continue to expect goodness and favour at His hands (Luke13:1-5; John 9:2). The primary reference of the goodness is to the messianic promises. They are given with a view to Jewish repentance and entrance into their kingdom blessings.

The Jews, like many today, interpreted God’s goodness and patience with them, the fact he hadn’t cut them off in judgment, as a sign he didn’t really mind the sin or that He accepted the excuses and rationalisations. They were treating the kindness of God lightly.

This kind of behavior prevented them from seeing themselves as they were. They were thinking that the grace of God meant that he would make an exception in their case.  They might have done some things that were not so nice but God would not be too concerned about those things, for they were “special”.

They missed the true purpose of his forbearance, in that God is waiting for repentance. To them it was a sort of tacit approval of their sins and led to the presumption they would escape God’s judgment. This is a misunderstanding of the true purpose of God's goodness, which is not to show approval of people's sins but to extend to them further opportunities for repentance and to persuade them by means of such goodness. (2 Pet. 3:9; Isa.30:18; Hos.5:15).

This kind of attitude is common among Christians today.

….not knowing…does not mean outright ignorance but such extreme neglect as to be equal to a willing ignorance.

Clearly the repentance that God desires is not a show of sorrow but a total turning from sin.

Note, wicked men in every age abuse and take advantage of God’s goodness and forbearance by persisting in sin and provoking God’s anger.

Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil, Eccl.8:11. (See 2 Pet3:3-4).

Verse 5-6.   This is another principle of God’s justice and judgment enunciated; men will be judged according to their works. Thus we are introduced to another basis for God applying his judgment to everyone, to both the terrible rebels and to all others.

Paradoxically, the goodness intended to lead to repentance often leads to a hard and callous heart in the wicked, as the deceitfulness of sin takes its natural toll. This situation finds a parallel in 2 Corinthians 2:15-16; where Paul says: God considers us to be the sweet smell that Christ is spreading among people who are being saved and people who are dying. To the one, we are the smell of death. To the other, we are the perfume of life. Who is able to do that work

Here is a mind that feels no remorse over sin, one totally insensitive to the design and overtures of God’s goodness. Consequently they have a growing account, storing up wrath as it were, their increasing sin compounds the wrath of God and multiplies their judgment. This mind refuses to face the real condition of their life. They misinterpret God patient and forbearing actions as approval and so refuse to repent. They presume on God’s graciousness, and the state of their heart ensures that the righteous judgment of God will be revealed in his wrath.

Jesus exhorted his listeners to store up treasures in heaven but the wicked stores wrath and both sets of accounts will be settled on the Day of Judgment (2 Pet.3:7). Paul sees God’s wrath on the wicked as righteous judgment underlining the justice of God.

Although the wicked can be judged at any time, there is an ultimate and future judgment slated for the ‘Day of Judgment’ mentioned in several New Testament texts. Presently the success and prosperity of sinners might obscure their coming judgment but it is a certainty. Their punishment will be very personal and individual…unto thyself.

Righteous judgment… Paul makes the point that the punishment of the wicked will not be arbitrary, misplaced or disproportionate, but clearly just and as they deserve; reflecting the justice of God.

Each and every individual will be judged according to their works. The Righteous Judge will be without bias and totally impartial; so Jews and Gentiles will be dealt with on the same basis - what they actually did.

Clearly, this righteous judge declares wrath against those that do wrong, even if onlookers think they are living good lives. God sees the inward heart as hardened and impenitent and he will open out the heart for all to see what is inside plainly. The Day of Judgment will manifest everything

Verse 6 is a disturbing verse. Paul emphatically declares that the deeds reveal the heart. What we do tells what a person really wants out of life.

There is an idea that there is a great balance sheet but this should not be interpreted to mean that God intends to put all our good deeds on one side of the scale and then put all our bad deeds on the other side and if the good side outweighs the bad, one gets into Heaven and if the bad outweighs the good we go to Hell.

Verse 11.   What has been many times implied so far is explicitly stated here as a principle of God’s justice: …there is no respect of persons with God. Plainly, people will be judged on the basis of their deeds, good or bad, and not on any other consideration. Peter underscores this sentiment in Acts 10:34-35: Then Peter opened his mouth, and said, 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.

Religious connections will not avail in that day.

…respect of persons…The word thus rendered means partiality, in pronouncing judgment, in favouring one party or individual more than another, not because his cause is more just, but on account of something personal--on account of his wealth, or rank, or office, or influence, or by personal friendship, or by the fear of him. It has special reference to a judge who pronounces judgment between parties at law. The exercise of such partiality was strictly and often forbidden to the Jewish magistrates, Leviticus 19:15; Deuteronomy 1:17; Proverbs 24:23; James 2:1,3,9. In his capacity as a Judge, it is applied often to God. It means that he will not be influenced in awarding the retributions of eternity, in actually pronouncing and executing sentence, by any partiality, or by regard to the wealth, office, rank, or appearance of men. He will judge righteous judgment….

It is reassuring for Christians that it is the merits of Christ that saves us, for on our account alone, judgment and condemnation would be our lot.

Verse 12-13.   For…Here is how God is not a respecter of persons, all sinners, irrespective of whether or not they had received the law, they will be judged.

Clearly people are not punished or condemned on the basis of whether they have the law or do not have the law. We are now introduced to the road of conscience.

Let us state that there are all kinds of people who do tremendous amount of good, living fine moral lives, who are quite honest but who are not Christians and might even oppose the Christian faith.

The point is also made that there are many who are looking for truth and who seek God and since God has promised that anyone who seeks him will find him, God has the responsibility of saving those who do not have our level of revelation but who seek for him.

We know that Christ, who is the only one that has eternal life in himself, can be found even by those in the jungles and isolated places of the world; for if they seek the truth and obey what they are given, God will lead them to greater truth.

Our fourth principle of judgment then is that God judges according to opportunity.

God never judges anyone according to whether or not they have heard the law of Moses or the law in the Scriptures. One writer explains this simply:

“If you disobey the truth that you have, even though you have never heard of Moses or of Christ, you perish, not because you didn’t hear of Moses or of Christ, but because you have disobeyed truth that you already know-- that is the whole point.

If you know of Moses and of Christ, and you still disobey the truth, you perish also, because your condemnation is even greater-- because of the greater light involved.

But, as it says here, even pagan have a form of basic Law written on their hearts, and this is the basis of God’s just condemnation of man.  It is because they are not what they themselves know they ought to be. In other words, God judges you, not by some artificial standard of his, but by your own standard...

Now tell me: Who of you has lived up to his own ideals? Which of you has never deliberately done wrong? Which of you can say that you measure up to your own standard of what you ought to be?”

Everybody then is in the same boat, for our consciences will encourage us if we do right, but it will condemn us if we do wrong, when we break the rules that we know instinctively, or go about breaking the rules that we have set for ourselves.

Thus the Gentiles in their rebellion would be judged but not by the Jewish law, but they would still be judged and fairly (vs. 14-15). If a Gentile will deny the voice of their conscience, even given the little light they have, they will deny their conscience even when they are given greater light. If on the other hand, they follow the light they have, though little and seek God, He will lead them to greater light, for that is his responsibility. God will never break His promise.  Those who seek him will find him. Man’s judgment is according to light.

The Jews on the other hand would be judged by the law and just being the recipients of the law, would not factor in the judgment; except to maybe bring greater condemnation. Mere knowledge will not satisfy divine justice, for only those who are actual doers will be justified (James1:22-25; Matt.7:21). Meaning, those who complied with its demand and were in constant obedience.

To be justified means to be declared just before God, to be declared in right standing with God.

Paul will show that despite the great disparity between the revelation (the law) the Jews received and that given to the Gentiles, God’s judgments are still fair and impartial, even under these diverse circumstances.

Verse 14-15.   These verses refer to the first phrase of verse twelve and shows another principle of God’s righteous judgment: God takes into account the ‘light’ people had or did not have.

The Gentiles, too, have a law by which they are to be judged and this is the moral law, written in their very constitutions. By nature refers to one's basic constitution, one’s make-up and not to what one is taught or acquires, (Eph. 2:3). So by nature would not be obeying some external code, for example, the Mosaic Law.

The Gentiles do perform moral acts, such as honoring one's parents, paying one's debts, and being kind to the poor, truth, honesty chastity.  Still it is evident that when they do by nature the things contained in the law, whether or not this is only a partial obedience, we are told they are without excuse, (see chapter 1:20).

So they ought to keep the (their) moral law perfectly to escape judgment. Their partial obedience nonetheless is evidence that there is a moral law in their constitution, in their basic make-up. So there is proof that the Gentiles do have a law from God, although not the Mosaic Law, and they show by their actions the Law's work written in their hearts.

Note, neither the Jews nor the Gentiles generally come close to the strict obedience demanded by the respective laws with which they will be judged. This itself is instructive in teaching us, that our justification before a Holy God will not come from obedience to any law.

The conscience also is evidence of the law written in the heart. One writer calls the conscience, the "guardian appointed for man,"  and an "inner witness and monitor”.

Their thoughts the meanwhile…describes the conscience in action. Our inner thoughts debate our actions, some excuse us while some accuse us. Typically in the life of pagans one can imagine a lot more accusing (the actions are evil), than excusing, (their actions were good). We should exercise caution when dealing with the conscience, for it can become seared, (1Tim.4:2). The conscience is not an infallible guide.

Verse 16.   This verse also refers to verse 12 and confirms the Apostle is speaking of a future judgment. The phrase according to my gospel does not mean that in addition to facing righteous judgment, sinners will also be judged according to the gospel. Paul has already made the point that men are to be judged by the light that they have, and it is obvious that not all men have the gospel. He simply means by the phrase, that this coming judgment is a part of the message he preaches. The NASB translation of the verse reads:.. on the day when, according to my gospel, God will judge the secrets of men through Christ Jesus.

For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil, (Eccl.12:14).

…..by Jesus Christ, is another instance where scriptures tell us judgment is through Jesus Christ. It is He who is the Judge, and all including the Jew must deal with that fact,

(John 5:22, 27- 28; Acts 17:31; 1 Cor. 4:5).

On the Day of judgment, all the unsaved will face the right and wrong of their actions. The irrefutable evidence before them will be, they did not always and consistently do what they knew was right. Men will perish not because they did not hear, but because they did not do what they know was right.

When we consider it carefully and logically, we realize that it would make no sense that simply knowing the law and truth would save the Jews or would save us. If that were so, every man in the most remote area would have to be saved, for they had a law too and God would have to judge them according to simple knowledge of their law. Everyone would then have to be saved irrespective of their behaviour, for everyone knows some kind of law. God’s righteous judgment does not operate this way.

CONCLUSION.

The reality and inescapability of the judgment of God is one of the elementary truths of the Scriptures. There is a looming judgment but our text does suggests, that there is a way of escape; the goodness of God that leadeth thee to repentance. That way of escape is found explicitly in the gospel. Jesus Christ has died for sinners and they can escape the judgment!

Only on account of Christ finished work on the cross will God declare us justified. Church membership, baptism, communion, godly parents….these things cannot save. God’s justice demands that sin be punished, Christ has already been punished on our behalf, let us accept the salvation he offers and so escape the coming judgment.

A word of caution: