Romans 2:1-16 Therefore you are inexcusable, O man, whoever you are that judge: for wherein you judge another, you condemn yourself… It had been clearly established against the Gentiles that they were inexcusable, and that there could be no hope of their escape but on the ground of the salvation revealed in the gospel. But of such salvation the Jew stood in equal need. Only to convince him of it a different process was required. Confident that he should escape the just punishment of sin, it was necessary to convince him that the grounds of his expectation were false. He is, therefore, reminded — I. THAT, IN PRONOUNCING JUDGMENT UPON THE SINS OF OTHERS, HE WAS BUT FORESHADOWING HIS OWN DOOM, for that the judgment of God is always according to truth. It is true that Paul's reasoning would be equally conclusive against Jew or Gentile, but there is no intimation that the latter meted out condemnation only to others; or that he flattered himself that, while they were justly punished, he should escape. But the fond thought of many a Jew was that his interest with the Eternal Judge was too intimate, powerful, and well assured to render it possible that he should be punished as other sinners (Matthew 3:9; John 8:33-44). Now the apostle would have him understand that such a hope was vain. No external connection with the kingdom of God; no attention to the requirements of religious ritual can possibly avail to deliver any man from wrath if it does not avail to save him from his sins (Isaiah 1:11-20). Neither circumcision nor baptism, neither the sacrifices of Judaism nor even the precious blood of Christ, will screen a man from wrath who does not honestly consent to abandon his sinful practices. II. THAT THE RICHES OF GOD'S GOODNESS WERE INTENDED TO LEAD HIM TO REPENTANCE, and that, therefore, his continued sinfulness would but serve to enhance his guilt. 1. In specifying "the riches of God's goodness," etc., the apostle refers to those aboundings of grace which pertained specially to the Jews. The words of Moses indicate at once their character and purpose (Deuteronomy 4:5-8). The Mosaic institutions, the Abrahamic covenant, the whole of the Old Testament, and the disciplinary dealing of God with the nation, had but this one object, "That they should fear the Lord," etc. (Deuteronomy 10:12). To this end mercy was promised them upon repentance; and, for the like purpose, all gracious instruction, aid, defence, and supply were assured to them. But should they, notwithstanding all this, refuse to repent and to become a holy people, then they should be overtaken by wrath. 2. The purpose and tendency of the goodness of God was to lead them to repentance. But it required the concurrence of their own wills, which, however, they would not render. Their hearts were hard and impenitent. They valued their religious institutions only so far as they supposed that, through their magic influence, the consequences of their sins should never overtake them. Moses had clearly foreseen this abuse of God's goodness, and had strongly warned the people against it (Deuteronomy 29:18-20). Yet, notwithstanding this, the people, from generation to generation, did bless themselves in their hearts, saying, "Peace! peace!" when there was no peace (Jeremiah 23:16, 17). Therefore was sent to them the scathing rebuke (Isaiah 6:9, 10). III. THAT THE DAY FOR THE REVELATION OF WRATH IS FIXED AND THAT THE DECISIONS SHALL THEN BE IN ACCORDANCE WITH THE STRICTEST EQUITY. This day is not one of probation, in which, along with a revelation of wrath, there is also a revelation of mercy; but one in which, probation being concluded, its lasting results will be disclosed. It is stated — 1. That the judgments of that day shall proceed upon character and works alone. Such is the uniform and consistent doctrine of Scripture. The question of questions will be not to what nation or Church the man belonged; not, "Was he duly circumcised or baptized?" This, too, was the teaching of the Old Testament (Ecclesiastes 8:12, 13; Ecclesiastes 12:14; Proverbs 11:18, 21; Psalm 1:5, 6) and of Christ Himself (Matthew 7:21). If a man despise the goodness of God, and continue in his sins to the end of life, then all his sins, with all their evil influence upon his own character, must go with him to the judgment, and he must bear the punishment of all. But if, softened by the riches of that goodness, he yields to the gracious influence, then, by virtue of the Atonement, his iniquity shall be taken away (Ezekiel 18:21, 22; Matthew 18:3). 2. That the rule of judgment shall be administered without respect of persons. That which is pronounced wicked in a heathen will be pronounced equally wicked in a Jew or a Christian. Nay, more so (Luke 12:47, 48). Therefore, "as many as have sinned without law, shall also perish without law," etc. 3. That the judgment of that day will be so far from opening up a way of escape for the Jew that it will disclose for his portion a "how-much-sorer punishment." And this according to the solemn warning of the Judge Himself (Matthew 11:21-24). His sin is greatest who has sinned against the fullest light and the richest grace. Therefore there must be provided a deeper hell of "tribulation and anguish" for the obdurate Jew than for the impenitent Gentile; but the deepest must needs, on the same principle, be reserved for those who have sinned away the day of Christian light and salvation. 4. The results of the judgment, shall be to the righteous eternal life, i.e., an immortality of supremely blessed existence. To the impenitent and disobedient it shall be a revelation of "indignation and wrath," producing "tribulation and anguish." And as the award shall be final, so too the results shall be ever-enduring (Daniel 12:2; Matthew 25:46; Mark 9:43-48; 2 Thessalonians 1:9). One way there is, but only one, by which sinful men may escape from the terrors of that great day — the way of repentance. Obviously that way of escape was open to the Jew even before the advent of Christ (Ezekiel 18:30), and was assumed by Paul to be available for the sinful Jew still, and also for the sinful Gentile (vers. 26-29). (W. Tyson.) Parallel Verses KJV: 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. |
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