Romans Chapter Two - Study Notes

1. Therefore you have no excuse, O man, every one of you who judges. For in passing judgment on another you condemn yourself, because you, the judge, practice the very same things.

“Therefore” - relates to the wrath of God revealed and the knowledge of God (1:18-19)

“you have no excuse” - who? “everyone of you who judges” - why? “For in passing judgment

on another you condemn yourself, because you, the judge, practice the very same things.”

What same things? (1:29-31)

2. We know that the judgment of God rightly falls on those who practice such things.

Who is guilty of these things? Both Jews and Gentiles.

“rightly” - Paul is stating something that no Jew could deny: God's judgment against sin is

both true and just.

3. Do you suppose, O man – you who judge those who practice such things and yet do them yourself – that you will escape the judgment of God?

“Do you suppose” - Have you thought this through logically?

“and yet do them yourself” - He is keeping them pinned down!

“that you will escape the judgment of God?” - He is appealing to their consciences. They know that they are guilty as well, and he is also appealing to their intellect:

1. God's judgment falls on those who do “these things”.
2. We, who are standing in judgment over the Gentiles, do “these things”.
3. Therefore, even we, the self-righteous judges, stand under God's judgment.

4. Or do you presume on the riches of his kindness and forbearance and patience, not knowing that God's kindness is meant to lead you to repentance?

“presume on” - show contempt for, Paul is showing that if you think that you can sin and yet avoid judgment that you are, in fact, showing contempt for God's mercy.

“goodness” - as opposed to His severity

“forbearance and patience” - God's goodness in withholding judgment

“being ignorant … lead you to repentance” - This patient goodness of God was not meant to

make them feel secure in their sin but stimulate repentance.

5. But because of your hard and impenitent heart you are storing up wrath for yourself on the day of wrath when God's righteous judgment will be revealed.

“But” - Since you refuse to recognize God's goodness in delaying your destruction and repent

“because of your hard and impenitent heart” - They know they have sinned against God, but

they have not repented but rather have presumed upon God's grace based upon their “favored”

position as God's people.

“you are storing up...” - For every time they presume on God's kindness and continue in their

rebellion to Him, they are storing up for themselves wrath and judgment. There is a coming

day of final judgment and a pouring out of the wrath of God from which there will be no

escape.

6. He will render to each one according to his works:

“Although justification is indeed by faith, judgment will be according to works.” -Stott-

(Matthew 16:27; 2 Corinthians 11:15)

7. to those who by patience in well-doing seek for glory and honor and immortality, he will give eternal life;

“well-doing” - what we do; our works

“glory and honor and immortality” - what we seek; our goal

“eternal life” - where we are going; our end

Persistence in good works (Mark 13:13; 2 Timothy 2:12) is made possible by God's

preservation. (Philippians 2:12-13; Hebrews 13:20-21; Jude 24)

8. but for those who are self-seeking and do not obey the truth, but obey unrighteousness, there will wrath and fury.

What they do: disobey truth; obey unrighteousness

What they seek: their own glory, honor, and immortality

What is their end: wrath and fury

9. There will be tribulation and distress for every human being who does evil, the Jew first and also the Greek,
10. but glory and honor and peace for everyone who does good, the Jew first and also the Greek.

There are only two destinies: 1. tribulation and distress 2. glory, honor, and peace (restored

relationship with God)

“the Jew first...” - The Jew has priority both in salvation (1:16) and in judgment.

11. For God shows no partiality.

Note the chiastic structure of verses 6-11:

A – Vs. 6) The impartial judgment of God

  B – Vs. 7) Those who do good will receive good

    C – Vs. 8) Those who do evil will receive evil

    C – Vs. 9) Those who do evil will receive evil

  B – Vs. 10) Those who do good will receive good

A – Vs. 11) God is impartial in His judgment

A chiastic structure (or a chiasm (kee-az-um)) is a repetition of similar ideas in the reverse

sequence. It is a literary device used commonly by ancient authors to emphasize the point

that is being made. Similar to bold print or underlining or italics, the chiastic structure

highlights the main truth of the structure. There are many of examples of this device both in

the Old and New Testament scriptures. (Two specific examples are: Joshua 1:5-9 and Matthew

6:24)

The truth that is being emphasized (highlighted) in verses 6-11 is that God is an impartial judge. This is the main point of this whole section. Not justification by works, but that God does not show favoritism in salvation or judgment. The Jew and Greek both stand equally before God.

This, among many reasons, is why we must be careful not to rip a text in Scripture from it's

context and use it to say something that the author (the Holy Spirit) never intended, even if what you are trying to say is true. It would be easy to take a verse from this structure and use it to demonstrate that Paul is teaching that justification is based upon our works, even though, he clearly says otherwise on either side of this section.

It is so very important that (as much as we are able) we come to the Scripture with pure hearts, not with our own ideas and traditions, and let the author (inspired by the Holy Spirit) say what he is trying to say. We should not merely search for verses that say what we want them to without reading the surrounding texts and interpreting that specific verse in light of the context.

12. For all who have sinned without the law will also perish without the law, and all who have sinned under the law will be judged by the law.
    “For” - since God is an impartial judge
    “law” - law of Moses

“all who have sinned without the law” - Gentiles

To this the Jewish audience would say, “Amen!”. In their thought there was no salvation
outside the law. But...

“all who have sinned under the law...” - The Jews too will be judged according to their know-

ledge. The Gentiles will not be judged by a standard they have not known. They will perish

because of their sin, not because of their ignorance of the law. Likewise, the Jew will be

judged by the standard they have known. God will be absolutely even-handed in judgment.

13. For it is not the hearers of the law who are righteous before God, but the doers of the law who will be justified.

Paul is writing here about judgment not salvation. No human being, except Christ, has ever

fully obeyed the law. His point is that merely possessing the law did not give the Jew

immunity to judgment. What was needed was obedience and that they didn't possess.

14. For when Gentiles, who do not have the law, by nature do what the law requires, they are a law to themselves, even though they do not have the law.

“who do not have the law” - In verse 12 Paul refers to the Gentiles as those who lived without

the law. Here he explains what he means by that phrase. They are not “without law” or “lawless”.

“By nature do what the law requires” - Gentiles have some knowledge of God's moral demands

upon them. Not all Gentiles are crooks, murderers, and adulterers and thieves. Some do obey

the authorities and practice honesty and love their families.

“they are a law to themselves, even though they do not have the law” - They show, by this,

knowledge of divine moral standards. This also shows that, contrary to what the Jews think,

they don't have a decisive advantage when it comes to knowing and doing the will of God.

15. They show that the work of the law is written on their hearts, while their conscience also bears witness, and their conflicting thoughts accuse or even excuse them

Gentiles, apart from the law, have some knowledge of what God requires. Namely, they should

love God and love their neighbor as themselves, but they have already proven themselves

unable of keeping those “by their ungodliness and unrighteousness” (1:18)

“while their conscience also bears witness” - bearing witness both to themselves and will also

be a witness (mainly against them) in the final judgment

“conflicting thoughts accuse or even excuse them” - Their conscience is there constantly

accusing them when they do wrong, but sometimes (even), it excuses them.

16. on that day when, according to my gospel, God judges the secrets of men by Christ Jesus

To review Chapter Two so far:

(1-4) – We cannot escape God's judgment.

(5-11) – It will be a righteous judgment, according to our works and ambitions.

(12-15) – It will be an impartial judgment as between Jews and Gentiles.

“There are three facts concerning this judgment that we can obtain from verse 16:

1. God will judge men's secrets. God knows our hearts. There will be no miscarriage of justice because all of the facts will be known.
2. It will take place “by Jesus Christ”. John 5:22, 27; Acts 10:42; 17:31
3. It is part of the Gospel. We cheapen the gospel if we represent it as a deliverance only from unhappiness, fear, guilt, etc., instead of as a rescue from the coming wrath. (1 Thessalonians 1:10; 2 Thessalonians 1:9)” -Stott

2:17-24

The Law

“Paul's main point in 2:1-16 is that because Jews will be assessed by God in the judgment on

the same basis as Gentiles (works), they cannot assume, any more than Gentiles, that they

will escape God's wrath.” -Moo-

Paul is, however, well aware that his argument ignores a crucial matter: the Jew's claim to

possess a status, by virtue of the covenant, that puts them in a position entirely different from

the Gentiles. In verses 17-29 Paul takes up this matter.

Without dismissing the Jew's claim entirely (3:1-2), Paul insists that their privileges do not

exempt them from God's judgment. Paul takes up those two things that, more than any others,

pointed to the Jews' special status: the Law (17-24) and circumcision (25-29).

His point in this section is not to demonstrate that Jews commit sins (no Jew could deny that)

but that these sins, despite possession of the Law and circumcision, make Jews just as liable

to God's judgment as Gentiles.

“Whereas Jews tended to rely on their election and works of the Law, Paul insists that it is

faith -only and always- that is the basis for a righteous standing with God. Therefore, the

“signs” of election – Law and circumcision – are of no value without this faith” -Moo-

17. But if you call yourself a Jew and rely on the law and boast in God

“Now if you call yourself a Jew” - “To be a Jew suggests the special status enjoyed by the

people of Israel in distinction to all other peoples. It refers to the religious status shared by

anyone who belonged to the covenant people.” -Moo-

“and take pride in the law” - “Possession of the law was certainly a genuine blessing. But

the problem came because the Jews 'rely on the law'.” -Moo- Jews thought that their reliance

on the Law would exempt them from judgment.

“and boast in God” - The Jews' “boasting in God” is not wrong in itself (Jeremiah 9:23-24;

2 Corinthians10:17) unless it is a sense of human pride and arrogance. Again, presuming on

God's goodness. (2:4) (Micah 3:9-11)

18. and know His will and approve what is excellent, because you are instructed from the law;

Compare this with the Gentiles in Chapter 1. Through the revelation of God, given in creation,

the Gentiles, Paul says, could know God's eternal power and His divine nature, but the Jews can

know God's will and have greater knowledge concerning right and wrong. Why? They have

the Law.

19. and if you are sure that you yourself are a guide to the blind, a light to those who are in darkness,
20. an instructor of the foolish, a teacher of children, having in the law the embodiment of knowledge and truth -

Paul is repeating the Jews' own boasts of their importance in the world. This sense of mission

was rooted in the Old Testament, but they had fallen far short of this responsibility. (Isaiah

42:6-7; 49:6) Again Paul mentions the Jews supreme advantage over the Gentiles when it

comes to revelation, possession of the Law!

“Love uses truth to teach others; but sin uses truth to exalt self.” -Piper-

21. you then who teach others, do you not teach yourself? While you preach against stealing, do you steal?

In verses 17-18 Paul declares that the Jews possess the light (Law) and in 19-20 he reminds

them of their duty to shine that light. Now Paul is exposing their hypocrisy and how they have

used their advantage of possessing the law, not as a means of repentance but instead as a cover

for their sinfulness.

22. You who say that one must not commit adultery, do you commit adultery? You who abhor idols, do you rob temples?

The charges of theft and adultery are pretty straightforward, but what is this about robbing

temples? Some Jews were guilty of robbing pagan temples, that were unattended, of their

wealth, because they knew that the idols had no use for the goods that were being sacrificed

to them. But certainly the majority of the Jewish listeners could object, “We have never stolen

or committed adultery or robbed temples!”. It is possible that Paul is viewing each of these

sins in light of the deepening of the Law taught by Jesus. (Matthew 5:21-48)

Or “it may be that it is Paul's intention here to cite those breaches of the Law as examples of the contrast between word and works, possession of the Law and obedience to it.” -Moo-

“These are illustrations of all that the Law demands, 'Do you keep the whole Law? Are you without sin? Does your sin, even if different from these, put you in need of a Savior? Are you not under the power of sin, even though you have the Law and teach others?'” -Piper-

But consider this last interpretation of the verses from John Piper:

“I think Paul could say, 'Yes, you really do steal and commit adultery and rob temples. 'How

so?', you ask. Because you do not what the Law most essentially demands, namely, faith. Faith

in God for His gracious gift of forgiveness and a right standing with Him, and the enablement

to obey His commandments. But instead, you use the Law to establish your own righteousness

and thus rob God of the most basic thing He demands from you, humble trust in Him for His

mercy. And what is this but adultery as you give your heart and trust – that belong only to

God – to another? And what is this spiritual adultery except the taking of the very idols of the

world and making them your own – as if to rob their temples because God Himself is not good

enough for you. And do not the nations then blaspheme God, if you take their values, but call

yourselves the people of God?'” -Piper- (James 4:1-4) robbing temples – Deuteronomy 7:25-

26; Acts 19:35-37

23. You who boast in the law dishonor God by breaking the law.

“It is not boasting in the Law that brings honor to God but obedience to it.” -Moo-

24. For, as it is written, “The name of God is blasphemed among the Gentiles because of you.”

Paul uses an Old Testament quote (Isaiah 52:5) to confirm the conclusion he has drawn in verse

23.

Israel was created (and so were we all) to glorify God! (Isaiah 43:1-7) Instead, they were

bringing shame to His name. We Gentiles also have failed to live up to the revelation that

we have been given. (1:21) Altogether, (and this is where Paul is heading) we have become

unprofitable to God (3:12) worthless, broken, falling short of His glory. (3:23)

2:25-29

Circumcision

25. For circumcision indeed is of value if you obey the law, but if you break the law, your circumcision becomes uncircumcision.

Having taken away their hope of merely possessing the Law as a basis of right standing

before God, Paul now comes after the other thing that separates them from the Gentiles,

circumcision.

To become uncircumcised means to become like a Gentile and give up any defense that

one's membership in the people of God might provide on the day of judgment.

Paul, like the Old Testament prophets before him, is warning the Jews that their disobedience

to the Covenant obligations, namely obedience, voided any security they hoped to find from

divine judgment. (Jeremiah 7:3-11; 21-24)

26. So, if a man who is uncircumcised keeps the precepts of the law, will not his uncircumcision be regarded as circumcision?

“Paul is again here citing God's standard of judgment apart from the Gospel as a means of

erasing the distinction at this point between Jews and Gentiles. Paul is not pointing the way

to salvation but is showing Jews that their position, despite their covenant privileges, is

essentially no different from that of the Gentiles: disobedience brings condemnation; obedience

brings salvation.” -Moo-

27. Then he who is physically uncircumcised but keeps the law will condemn you who have the written code and circumcision but break the law.

Their obedience to the Law itself will stand as accusatory evidence against the disobedient

Jews. (Matthew 12:41-42)

28. For no one is Jew who is merely one outwardly, nor is circumcision outward and physical.
29. But a Jew is one inwardly, and circumcision is a matter of the heart, by the Spirit, not by the letter. His praise is not from man but from God.

“Circumcision minus obedience equals uncircumcision, while uncircumcision plus obedience

equals circumcision.” -Stott-

“The ultimate sign of membership of the Covenant of God is neither circumcision nor

possession of the Law but the obedience which both circumcision and the Law demand.

Their circumcision did not succeed in making them what their disobedience proved they

were not. This is not salvation by obedience, but obedience as the evidence of salvation.

In the end, the Jews are just as much exposed to the judgment of God as Gentiles.” -Stott-

Circumcise your heart! (Deuteronomy 10:16; Jeremiah 9:25-26)

Introduction to Romans

The Letter of Paul to the Romans

or

The Gospel According to Paul

Who: Paul or Tertius (Tertius was Paul's amanuensis (Romans 16:22))

What: A letter, a treatise of Paul's gospel to the Church at Rome.

When: Approximately A.D. 57, toward the end of Paul's 3^rd missionary journey.

Where: Cenchrea, a town near the city of Corinth in Greece.

Why: There are various reasons, that can be gathered from the text, for why Paul wrote this letter to the church at Rome:

1. To obtain help for his plans to go to Spain. (Romans 15:24)
2. To collect funds for the Christians in Jerusalem. (Romans 15:30-33)
3. To address the situation in the church at Rome:
   Claudius had “expelled the Jews from Rome because they were constantly rioting at the instigation of Chrestus” -Suetonius

This occurred in approximately A.D. 49 and is mentioned in Acts 18:1-2. After Claudius' death they were able to return about A.D. 54 (Romans 16:3). This expulsion of the Jews (ie. Jewish Christians) left the church in Rome largely in the hands of the Gentile Christians in Rome. The God fearers and proselytes now, no doubt, out numbered the Jewish Christians upon their return. They were not keeping the Sabbath nor enforcing circumcision upon new converts. This, of course, led to problems among the Jewish believers who held dearly to these customs. In writing this letter he hopes to lay a foundation for unity in the body of Christ at Rome between the Jews and Gentiles through the Gospel.

4. The Gospel: The continuity of God's plan of salvation, the sin and need of human beings, God's provision for our sin problem in Christ, the means to a life of holiness, and security in the face of suffering and death.

Romans is God's Word to us and in reading it we seek to discover the message that God

has for us in it.

“Every Christian should know it by word and heart and read it often. The more it is read and studied the better it becomes.” Martin Luther

The Letter to the Romans is traditionally broken down into three distinct sections:

Chapters 1 – 8 – Justification by faith and its consequences

Chapters 9 – 11 – Rejection of the Jews and the inclusion of the Gentiles

Chapters 12 – 16 – Practical applications of the Gospel