Romans 2 and 3

Introduction

Romans 2 is pretty self-explanatory, so let’s dive right into it.

Romans 2(1) 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.

I. Two types of sinners: the obvious and the moralist, or religious sinner.

a. There’s really no difference between the two. Both will stand at the White Throne of Judgment.

b. Illustrations:

Luke 18:9 - 14(9) And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others:(10) Two men went up into the temple to pray; the one a Pharisee, and the other a publican.(11) The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican.(12) I fast twice in the week, I give tithes of all that I possess.(13) And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner.(14) I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted.

James 4:6 – 8(6) But he giveth more grace. Wherefore he saith, God resisteth the proud, but giveth grace unto the humble.

(7) Submit yourselves therefore to God. Resist the devil, and he will flee from you.(8) Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double minded.

(2) But we are sure that the judgment of God is according to truth against them which commit such things.

II. Illustration:

John 17:17(17) Sanctify them through thy truth: thy word is truth.

a. Man may have his own opinion about what is and what is not sin. I’m more concerned with God’s opinion, and His Word on the issue is definitive.

(3) And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?

III. The moralist, or religious sinner, will always have what I call a “spiritual gag reflex” when talking about all the types of sin that Paul has outlined in Chapter 1. Yet, they will make excuses for their own sin because it might not be the type of sin that they, themselves, commit or allow.

a. Illustration:

Matthew 5:28(28) But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.

b. Next illustration:

James 2:10 -13(10) For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all.

(11) For he that said, Do not commit adultery, said also, Do not kill. Now if thou commit no adultery, yet if thou kill, thou art become a transgressor of the law.(12) So speak ye, and so do, as they that shall be judged by the law of liberty.(13) For he shall have judgment without mercy, that hath shewed no mercy; and mercy rejoiceth against judgment.

c. This passage in James perfectly illustrates the problem with the moralist or religious sinner in that while he may believe and acknowledge that the whole law is good, righteous, and perfect and is convinced in himself that he “keeps the whole law,” James says he is a liar because if you falter or stumble in one of the 613 laws, you are guilty of breaking them all.

Just as a coup de grâce to drive this point home, I would like to draw your attention to the story of the rich, young ruler found in Matthew 19:16 – 20.

(16) And, behold, one came and said unto him, Good Master, what good thing shall I do, that I may have eternal life?(17) And he said unto him, Why callest thou me good? there is none good but one, that is, God: but if thou wilt enter into life, keep the commandments.(18) He saith unto him, Which? Jesus said, Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness,(19) Honour thy father and thy mother: and, Thou shalt love thy neighbour as thyself.(20) The young man saith unto him, All these things have I kept from my youth up: what lack I yet?

Thus, it is Paul’s point in Chapters 1 and 2 of Romans, that it is perfection that is required for entrance into heaven. Therefore, the obvious sinner and the religious sinner will not escape the judgment of God on the Day of Judgment.

(4) Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?

IV. God’s goodness, forbearance, and longsuffering should never be taken as His affirmation that sin in our lives is okay; quite the contrary. It is these very attributes of God’s nature that lead us to repentance, being driven by an “attitude of gratitude.”

(5) But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God;

(6) Who will render to every man according to his deeds:(7) To them who by patient continuance in well doing seek for glory and honour

and immortality, eternal life:(8) But unto them that are contentious, and do not obey the truth, but obey

unrighteousness, indignation and wrath,(9) Tribulation and anguish, upon every soul of man that doeth evil, of the Jew

first, and also of the Gentile;(10) But glory, honour, and peace, to every man that worketh good, to the Jew

first, and also to the Gentile:(11) For there is no respect of persons with God.

(12) For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law;

(13) (For not the hearers of the law are just before God, but the doers of the law shall be justified.

V. Those that read this verse and come to the erroneous conclusion that Paul is saying, “Simply keep the law, and you will be justified” need to read on. For Paul’s emphasis, as will be found in the following chapters, is that there is none who have kept the law perfectly, except Jesus.

(14) For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves:

(15) Which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another;)

(16) In the day when God shall judge the secrets of men by Jesus Christ according to my gospel.

VI. The moralist, or religious sinner, who thinks because he condemns the sins of others and because his own sins are not obvious but are secret that he will escape the judgment of God is a fool. Secret sins will always find their way into the light at a time when you think not, and that will either happen here or there.

(17) Behold, thou art called a Jew, and restest in the law, and makest thy boast of God,

(18) And knowest his will, and approvest the things that are more excellent, being instructed out of the law;

(19) And art confident that thou thyself art a guide of the blind, a light of them which are in darkness,

(20) An instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law.

(21) Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal?

(22) Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege?

(23) Thou that makest thy boast of the law, through breaking the law dishonourest thou God?

(24) For the name of God is blasphemed among the Gentiles through you, as it is written.

(25) For circumcision verily profiteth, if thou keep the law: (which no one does) but if thou be a breaker of the law, thy circumcision (baptism) is made uncircumcision (unbaptism).

VII. Outward rituals such as circumcision and baptism are only valid expressions of our faith if our lives are true examples of that faith. Otherwise, as Paul has just said, they mean nothing.

(26) Therefore if the uncircumcision (unbaptism) keep the righteousness of the law, shall not his uncircumcision (unbaptism) be counted for circumcision (baptism)?

(27) And shall not uncircumcision (unbaptism) which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision (baptism) dost transgress the law?

(28) For he is not a Jew, which is one outwardly; neither is that circumcision, (baptism) which is outward in the flesh:

(29) But he is a Jew, which is one inwardly; and circumcision (baptism) is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God.

Romans 3(1) What advantage then hath the Jew? or what profit is there of circumcision?(2) Much every way: chiefly, because that unto them were committed the oracles

of God.

VIII. The Jews are the caretakers of the Word of God.

(3) For what if some did not believe? shall their unbelief make the faith of God without effect?

(4) God forbid: yea, let God be true, but every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged.

(5) But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who taketh vengeance? (I speak as a man)

(6) God forbid: for then how shall God judge the world?

IX. If our unrighteousness demonstrates the righteousness of God, what shall we say? Paul brings the counter argument of an opponent: “If my unrighteousness will demonstrate God’s righteousness, how can God judge me? Because my sin ultimately serves to bring Him more glory, and that is good.”

a. Is God unjust who inflicts wrath? Paul was familiar with this line of thinking that says, “God is in control of everything. Even my evil will ultimately demonstrate His righteousness. Therefore, God is unjust if He inflicts His wrath on me because I’m just a pawn in His hand.”

In theory, the most dramatic example of someone who might ask this question is Judas, and you can hear Judas make his case. “Lord, I know I betrayed Jesus, but You used it for good. In fact, if I hadn’t done what I did, Jesus wouldn’t have gone to the cross at all. What I did even fulfilled scriptures. How then, can you judge me at all?” But the answer to Judas’ question might go something like this: “Yes, God used your wickedness, but it was still your wickedness. There was no good or pure motive in your heart at all. It is no credit to you that God brought good out of your evil. Therefore, you stand guilty before God.”

b. It is true that God will use the unrighteousness of man to accomplish His work and bring praise to His name. Judas’ betrayal of Jesus is a perfect example. Nevertheless, part of the way God glorifies Himself in man’s sin is by righteously judging the unrighteous.

c. How will God judge the world? For both Paul and his readers, it was a given that Judgment Day was coming when some would be acquitted and some condemned. He didn’t need to contest this point; it was simply understood in that culture. Paul understood that God would judge the world, both Jew and Gentile. The Jews in Paul’s day figured that God would judge the Gentile for their sin, but save the Jews despite their sin.

(7) For if the truth of God hath more abounded through my lie unto his glory; why yet am I also judged as a sinner?

(8) And not rather, (as we be slanderously reported, and as some affirm that we say,) Let us do evil, that good may come? whose damnation is just.

X. For if the truth of God has increased through my lie to His glory, why am I still judged as a sinner? Paul restates the objection of an imaginary questioner, “If God will glorify Himself through my lie, how can He judge me since I seem to indirectly increase His glory?”

a. Let us do evil that good may come: This was a perversion of Paul’s doctrine of justification by faith, and an extension of the objection of his imaginary questioner. If you take the thinking of Paul’s adversary far enough, you end up saying, “Let’s sin as much as we can so that God can be glorified even more.” This shows us that one way to examine a teaching is to extend its meaning and consequences and see where you end up.

b. Of course, let us do evil that good may come was not Paul’s teaching. He makes it clear that we are slanderously reported to teach this. Still, it is possible how this accusation came as Paul freely preached forgiveness and salvation by grace through faith alone in Jesus and not works.

c. Most Christian preaching is so far from the true Gospel of free grace that Paul preached that there is no way anyone could even slanderously report that they taught “Let us do evil that good may come.” If we find ourselves sometimes accused of preaching a Gospel that is “too open” and “too centered on faith” and “grace” and “God’s work,” then we find ourselves in good company with Paul.

d. Their damnation is just: Paul will not even answer such an absurd twisting of his Gospel. He simply says of those who would teach such things or accuse Paul of teaching such things that their damnation is just. God rightly condemns anyone who teaches or believes such a thing.

Twisting the glorious free gift of God in Jesus into a supposed license to sin is perhaps the summit of man’s depravity. It takes the beautiful gift of God and perverts and mocks it. This twisting is so sinful that Paul saves it for last because it is beyond the depravity of the pagan, beyond the hypocrisy of the moralist, and beyond the false confidence of the Jew. Thus, we are left here at the end of verse 8 with the conclusion that man is universally guilty before God, both Jew and Gentile.

(9) What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin;

(10) As it is written, There is none righteous, no, not one:(11) There is none that understandeth, there is none that seeketh after God.(12) They are all gone out of the way, they are together become unprofitable;

there is none that doeth good, no, not one.

(13) Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips:

(14) Whose mouth is full of cursing and bitterness:(15) Their feet are swift to shed blood:(16) Destruction and misery are in their ways:(17) And the way of peace have they not known:(18) There is no fear of God before their eyes.(19) Now we know that what things soever the law saith, it saith to them who

are under the law: that every mouth may be stopped, and all the world may become guilty before God.

(20) Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin.

XI. Justified: Just as if I’d never sinned is an impossible achievement by anyone who tries to achieve it by keeping the law.

a. The law’s only intent was to make all those (mankind) see their own depravity, their own failure, and their need for a Savior.

(21) But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets;

XII. Illustration:

John 1:45(45) Philip findeth Nathanael, and saith unto him, We have found him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph.

(22) Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference:

XIII. It is the faith of Jesus Christ whereby His righteousness is imputed to us.

a. Illustration:

John 8:28 – 32(28) Then said Jesus unto them, When ye have lifted up the Son of man, then shall ye know that I am he, and that I do nothing of myself; but as my Father hath taught me, I speak these things.(29) And he that sent me is with me: the Father hath not left me alone; for I do always those things that please him.(30) As he spake these words, many believed on him.(31) Then said Jesus to those Jews which believed on him, If ye continue in my word, then are ye my disciples indeed;(32) And ye shall know the truth, and the truth shall make you free.

b. Perfect adherence and fulfillment of the whole law is what was required. Jesus, through His life (from His birth to the cross), fulfilled every letter of the law perfectly.

(23) For all have sinned, and come short of the glory of God;(24) Being justified freely by his grace through the redemption that is in Christ

Jesus:(25) Whom God hath set forth to be a propitiation through faith in his blood, to

declare his righteousness for the remission of sins that are past, through the forbearance of God;

XIV. Being justified freely: Just as if I’d never sinned

a. Propitiation: In the Greek, this word is hil-as-tay′-ree-on, which means mercy seat, which was placed on top of the Arc of the Covenant, covering the law which was within.

b. Sins that are past: That is, passing over through His forbearance the sins committed by all those under the Old Covenant who looked for the coming Messiah.

Colossians 2:13 – 14(13) And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses;(14) Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross;

(26) To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.

XV. Because of Jesus’ righteousness, which was perfect in word and deed, He is just and accepted by God. Therefore, God is able to justify anyone who believes in Him. Thus, Jesus’ obedience, His faith, His righteousness, and every other attribute that can be attributed to Him, is imputed to the believer by faith alone.

(27) Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith.

(28) Therefore we conclude that a man is justified by faith without the deeds of the law.

(29) Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also:

(30) Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith.

(31) Do we then make void the law through faith? God forbid: yea, we establish the law.

IN CONCLUSION: The Gospel of Jesus Christ, according to Paul the Apostle, is truly the greatest news that the world has ever been given. It is simple in its proclamation, but it is extremely profound in its application. Mankind, from his birth (because of the fall), is destined for the wrath of God at the Great White Throne of Judgment. The sins that we commit are not what make us fallen but testify to the fact that we are fallen. Thus, God is true in His Word and just in His condemnation. Because of His abounding grace and mercy, before the world began, God had prepared a way of redemption through His Son, Jesus Christ, who took upon Himself the form of a man and subjected Himself to His own law that He might, through His life, fulfill all the righteousness of the law, and through His death, shed His blood to be the perfect sacrifice that would pay the price for all the sins of mankind—past, present, and future—having, by His propitiation, reconciled all of mankind unto Himself on the cross. The only stipulation given to mankind is to believe, to trust in, to rely on, and to cling to all that Jesus has done on our behalf. Have you done that?