Bible Studies In The Word of God

ROMANS 2

 

Verse 1.  Before reading further into this chapter, I shall insist that the reader see the comments on chapter 1:7, then come back to this place. The closing verses of that chapter pertain to the evil practices of the Gentiles. The Jews were free in their condemnation of the Gentiles, yet they were just as guilty, in principle, as were the Gentiles; therefore this chapter will be directed against them. In condemning the Gentiles for their iniquities, they condemned themselves for things as bad in principle.

Verse 2. We means Paul and all others who were acquainted with the ways of God. His judgments are always in harmony with the truth, whether against Jews or Gentiles.

Verse 3. 0 man means the Jew who was condemning the Gentile. He thought that his being a Jew would exempt him from the judgment of God.

Verse 4. Despisest means to belittle or disregard, and the Jew did that with reference to the goodness of God.  It was the quality of goodness and longsuffering of God that caused him to put up with the unrighteousness of both Gentile and Jew. The goodness of God would lead the self-righteous Jew to repentance if he did not “despise” or overlook it.  

Verse 5. A hard and impenitent heart is one that stubbornly persists in a course of wrongdoing. Treasurest up means that such a life is sure to make a record that will bring the wrath of God upon it in the day of wrath; that will be the day of judgment spoken of by Paul in Acts 17:31.

Verse 6. According to his deeds does not teach “degrees of reward or punishment,” but only whether they are good or evil. (See 2 Corinthians 5:10.)

 
Verse 7. Eternal life will be rendered to one. class of persons. They are the ones who seek for glory, honor and immortality. They are to do this seeking by patient contimlance in well doing.

Verses 8, 9. These verses designate the' other class as those who are contentions (resort to trickery), resist the truth and obey unrighteous instructions. To this class God will render indignation and wrath, tribulotion and anguish. The apostle gives additional reasons why they will receive such from God; it is because they are souls that do evil. Jew yirst and also of the Gentile again suggests comments at chapter 1:7.

Verse 10. This verse is for emphasis on verse 7.

Verse 11. Respect of persons all comes from one Greek word, and it is defined “partia1ity” by Thayer. It means God will not favor the Jew any more than the Gentile.

Verse 12. All sinners, whether Jews or Gentiles, will be punished for their sins. The word law in this verse means the law of Moses; the Jews will be judged for their sins under that law.  The Gentiles will be judged for their sins, but it will be without law; that is, not by the law of Moses, for they did not live under that. The law by which they will be judged is stated in verses 14, 15.

Verses 13. The principle set forth in this verse applies to whatever law the people lived under, whether they were Jews or Gentiles. 

Verse 14. The Gentiles have not the law (of Moses), yet they do have the law and evidences of nature (creation, chapter 1:20). If they make use of such law it will serve as a rule of action for themselves. Many of the requirements stipulated in the law of Moses were in line with natural principles (such as love of parents and children, and respect for a neighbor’s wife, etc.) The Gentile was expected to respect these natural laws, and he will be condemned if he does not. It must be remembered that all of the aforesaid comments about the two laws apply to the years before the giving of the Gospel of Christ. After that, all persons everywhere were commanded to be subject to that universal law. (See Acts 10:35 and 17: 31.)

Verse 15. Another part of the law in nature for the Gentile was his conscience. That is a part of every human being and he was born with it. For an extended definition of the word see the comments at Acts 24:16. The conscience may be erroneously informed, hence a man might follow it and still be wrong. But no man can go contrary to his conscience without being guilty of wrong. The Gentile was required never to do anything for which his conscience would condemn him.

Verse 16. This verse states the day on which the judging will be done; it is the one Paul mentions in Acts 17:31.  My Gospel does not denote origin or ownership, but the one that Paul was preaching; the Gospel that was the subject of his preaching.

Verse 17. This and the following three verses set forth the claims (which were true) of the Jew. He could boast (glory) because God had
given the law to his nation.

Verse 18. God’s will was made known in the law, hence the Jew could have knowledge of it. Approvest means to decide between right and wrong, and the Jew could do that by the instruction the law provided him.

Verse 19. The knowledge furnished by the law, enabled the Jew to feel that he could extend guidance and enlightenment to others less fortunate.

Verse 20. Even persons without ordinary discernment could be instructed by one who had the law for his own support. Teacher of babes is figurative, meaning the Jew could give information to the most unlearned, because he had the (background of the inspired law. The Jew was not restricted to the mere principles of right doing, but he had the form or ritual in which they were to be carried out.

Verse 21. With all of the forementioned advantages, the Jew had no reason for coming short of the proper conduct in his own life. However, many of them were satisfied to rest on their knowledge of what was right, without setting an example of the things they told others to do. They would steal to enrich their own purse, yet condemn the Gentiles for the sin of theft.

Verse 22. An adulterer would be condemning himself when he told another not to commit that wrong. Commit sacrilege means to rob a temple. The Jews would profess a horror for idols, yet would not hesitate to enter the idols temple to steal the metals.

Verse 23. It is wrong to commit any lawlessness; it is worse to break the very law that one has praised as being the law of God.

Verse 24. The Gentiles could see the disorderly conduct of the Jews, and it led them to speak against the God whom they professed to serve. As it is  written, “My name continually every day is blasphemed” Isaiah 52:5.

Verse 25. Circumcision was one of the rites required by the law. These Jews were insisting that it be attended to, yet were indifferent about the many practical duties that the same law required. (See Matthew 23:23.)

Verse 26. The uncircumcision is used figuratively, meaning the Gentiles to whom the rite was never given.  Keep the righteousness of the law means the same as doing them by nature as set forth in verse 14.

Verse 27. Uncircumcision and circumsion are used to mean the Gentiles and Jews. By nature (see verse 14) means the Gentile did by nature what the Jew did not do, though he had the written law that showed him plainly what his duty was. By this better example of the Gentile, he judged (condemned) the Jew in his transgression of the law that had been given to him by letter (had been written in words).

Verse 28. The word Jew is used to designate a real servant of God, not one who merely professes to be one just because he wears the national name. On the same principle, fleshly circumcision has ceased to count favorably for anyone whose general life does not harmonize with the spiritual significance of the rite, namely, the cutting off of the sins of his life.

Verse 29. The real Jew in God’s sight is one whose circumcision has been of a spiritual character, cutting off from the heart that which is evil.  Such circumcision is not in the letter (is not literal), but is spiritual. And such a rite will obtain the praise (approval) of God, although the Jew wth his love of rituals will not approve.  This circumcision is stated in Colossians 2:11.