1. (1-3) An indictment against the morally educated man.
Therefore you are inexcusable, O man, whoever you are who judge, for in whatever you judge another you condemn yourself; for you who judge practice the same things. But we know that the judgment of God is according to truth against those who practice such things. And do you think this, O man, you who judge those practicing such things, and doing the same, that you will escape the judgment of God?
a. Therefore you are inexcusable, O man, whoever you are who judge: In Romans 1, Paul pointed out the sin of the most notoriously guilty. He now speaks to those who are generally moral in their conduct. Paul assumes they are congratulating themselves that they are not like the people described in Romans 1.
i. A good example of this mind set is Jesus’ illustration of the Pharisee and the Publican. If we take those figures from Jesus’ parable, Paul spoke to the Publican in Romans 1 and now he addresses the Pharisee (Luke 18:10-14).
ii. Many among the Jewish people of Paul’s day typified the moralist; but his words in Romans 2:1-16 seem to have a wider application. For example, there was Seneca, the Roman politician, moral teacher and the tutor of Nero. He would agree wholeheartedly with Paul regarding the morals of most pagans, but a man like Seneca would think, “I’m different from those immoral people.”
iii. Many Christians admired Seneca and his strong stand for “morals” and “family values.” “But too often he tolerated in himself vices not so different from those which he condemned in others – the most flagrant instance being his connivance at Nero’s murder of his mother Agrippina.” (Bruce)
b. For in whatever you judge another you condemn yourself: After gaining the agreement of the moralist in condemning the obvious sinner, now Paul turns the same argument upon the moralist himself. This is because at the end of it all, you who judge practice the same things.
i. As we judge another person, we point to a standard outside of our self – and that standard condemns everyone, not only the obvious sinner. “Since you know the justice of God, as evidenced by the fact that you are judging others, you are without an excuse, because in the very act of judging you have condemned yourself.” (Murray)
ii. Practice the same things: Notice that the moralist is not condemned for judging others but for being guilty of the same things that he judges others for. This is something the moral man would object to (“I’m not like them at all!”), but Paul will demonstrate this is true.
iii. Wuest, quoting Denney on for you who judge practice the same things: “Not, you do the identical actions, but your conduct is the same, i.e., you sin against light. The sin of the Jews was the same, but their sins were not.”
c. According to truth: This has the idea of “according to the facts of the case.” God will judge (and condemn) the moralist on the basis of the facts.
d. The point is made clear: if the moralist is just as guilty as the obvious sinner how will they escape the judgment of God?
i.You is emphatic in the question, “[do you think] you will escape the judgment of God?” Paul bears down here, letting his reader know that he is no exception to this principle. Paul knew how to get to the heart of his readers. “Our exhortations should be as forked arrows to stick in men’s hearts; and not wound only, as other arrows.” (Trapp)
ii. Lenski on the moralist: “Paul’s object is far greater than merely to convict also them of unrighteousness. He robs them, absolutely must rob them, of their moralism and their moralizing because they regard this as the way of escape from God’s wrath.”
2. (4-5) God’s judgment against the moralist is announced.
Or do you despise the riches of His goodness, forbearance, and longsuffering, not knowing that the goodness of God leads you to repentance? But in accordance with your hardness and your impenitent heart you are treasuring up for yourself wrath in the day of wrath and revelation of the righteous judgment of God,
a. Or do you despise the riches of His goodness, forbearance, and longsuffering: Paul points out that the moralist himself presumes upon the goodness, forbearance, and longsuffering of God, which all should bring the moralist into a humble repentance instead of an attitude of superiority.
i. Goodness may be considered God’s kindness to us in regard to our past sin. He has been good to us because He has not judged us yet though we deserve it.
ii. Forbearance may be considered God’s kindness to us in regard to our present sin. This very day – indeed, this very hour – we have fallen short of His glory, yet He holds back His judgment against us.
iii. Longsuffering may be considered God’s kindness to us in regard to our future sin. He knows that we will sin tomorrow and the next day, yet He holds back His judgment against us.
iv. Considering all this, it is no surprise that Paul describes these three aspects of God’s kindness to us as riches. The riches of God’s mercy may be measured by four considerations:
· His greatness – to wrong a great man is a great wrong and God is greatest of all – yet He shows mercy.
· His omniscience – if someone knew all our sin, would they show mercy? Yet God shows mercy.
· His power – sometimes wrongs are not settled because they are out of our power, yet God is able to settle every wrong against Him – yet He is rich in mercy.
· The object of His mercy: mere man – would we show mercy to an ant? Yet God is rich in mercy.
v. Knowing how great God’s kindness is, it is a great sin to presume upon the graciousness of God, and we easily come to believe that we deserve it.
b. Forbearance and longsuffering: Men often think of this as weakness in God. They say things like “If there is a God in heaven, let Him strike me dead!” When it doesn’t happen, they will say, “See, I told you there was no God.” Men misinterpret God’s forbearance and longsuffering as His approval, and they refuse to repent.
i. “It seems to me that every morning when a man wakes up still impenitent, and finds himself out of hell, the sunlight seems to say, ‘I shine on thee yet another day, as that in this day thou mayest repent.’ When your bed receives you at night I think it seems to say, ‘I will give you another night’s rest, that you may live to turn from your sins and trust in Jesus.’ Every mouthful of bread that comes to the table says, ‘I have to support your body that still you may have space for repentance.’ Every time you open the Bible the pages say, ‘We speak with you that you may repent.’ Every time you hear a sermon, if it be such a sermon as God would have us preach, it pleads with you to turn unto the Lord and live.” (Spurgeon)
c. Not knowing that the goodness of God leads you to repentance: Many people misunderstand the goodness of God towards the wicked. They don’t understand the entire reason for it is to lead them to repentance.
i. Men should see the goodness of God and understand:
· God has been better to them than they deserve.
· God has shown them kindness when they have ignored Him.
· God has shown them kindness when they have mocked Him.
· God is not a cruel master and they may safely surrender to Him.
· God is perfectly willing to forgive them.
· God should be served out of simple gratitude.
ii. Are you waiting for God to drive you to repentance? He doesn’t work like that; God leads you to repentance. “Notice, dear friends, that the Lord does not drive you to repentance. Cain was driven away, as a fugitive and a vagabond, when he had killed his righteous brother Abel; Judas went and hanged himself, being driven by an anguish of remorse because of what he had done in betraying his Lord; but the sweetest and best repentance is that which comes, not by driving, but by drawing: ‘The goodness of God leadeth thee to repentance.’” (Spurgeon)
iii. “In the New Testament, repentance is not simply negative. It means turning to a new life in Christ, a life of active service to God. It should not be confused with remorse, which is a deep sorrow for sin but lacks the positive note in repentance.” (Morris)
d. You are treasuring up for yourself wrath in the day of wrath and revelation of the righteous judgment of God: Because of this presumption on God’s graciousness, Paul can rightly say that the moralist is treasuring up… wrath in the day of wrath.
i. The moralist thinks he treasures up merit with God as he condemns the “sinners” around him. Actually, he only treasures up the wrath of God. “Just as men add to their treasure of wealth, so dost thou add to the treasures of punishment.” (Poole)
ii. As men treasure up the wrath of God against them, what holds back the flood of wrath? God Himself! He holds it back out of His forbearance and longsuffering! “The figure is that of a load that God bears, which men heap up more and more, making heavier and heavier. The wonder of it all is that God holds any of it up even for a day; yet he holds up all its weight and does not let it crash down on the sinner’s head.” (Lenski)
e. In the day of wrath and revelation of the righteous judgment of God: In the first coming of Jesus the loving character of God was revealed with greatest emphasis. At the second coming of Jesus the righteous judgment of God will be revealed most clearly.
3. (6-10) God will judge the moralist because their works also fall short of God’s perfect standard.
Who “will render to each one according to his deeds”: eternal life to those who by patient continuance in doing good seek for glory, honor, and immortality; but to those who are self-seeking and do not obey the truth, but obey unrighteousness; indignation and wrath, tribulation and anguish, on every soul of man who does evil, of the Jew first and also of the Greek; but glory, honor, and peace to everyone who works what is good, to the Jew first and also to the Greek.
a. Will render to each one according to his deeds: This is an awesome and fearful thought, and it condemns the moralist as well as the obvious sinner.
b. Eternal life to those: If someone genuinely did good at all times, he could merit eternal life of his own accord – but there is none, because all, in some way or another are, have been, or will be self-seeking and do not obey the truth, but obey unrighteousness.
c. Indignation and wrath, tribulation and anguish, on every soul of man who does evil: Because all fall short of this standard of God’s constant goodness, God’s wrath will come to all who do evil – without respect to whether they are Jew or Gentile.
i. This judgment comes to the Jew first. If they are first in line for the gospel (Romans 1:16) and first in line for reward (Romans 2:10), then they are also first in line for judgment.
ii. The word indignation comes from the idea of “boiling up,” thus having the sense of a passionate outburst. The word wrath comes from the idea of a swelling which eventually bursts, and applies more to an anger that proceeds from one’s settled nature.