romans 2:1 commentary
And he must make restitution for the lamb fourfold, because he did this thing and had no compassion." Back of the whole revelation of His works and ways, in His Word, is God Himself. On this account, inexcusable art thou, O man, whosoever thou be who condemnest another, because, in what thou condemnest another thou condemnest thyself; for thou who condemnest doest the same things. In summary, Romans 2 does not in any way contradict Paul's teaching that justification is by faith alone and not by works. Where the occasion demands it, Paul can be dogmatic and issue authoritative instructions. p. 330 D, Gorg. Do I take God’s many blessings for granted? "Commentary on Romans 2:1". Doest the same; committest similar sins. According to reality, not religious profession (Romans 2:17-29). College Press, Joplin, MO. https:https://www.studylight.org/commentaries/gsc/romans-2.html. Your best resolutions must wholly be waived, "A large part of the religion of some men seems to consist in their readiness to find fault with others. It would not be a just principle of interpretation to press this declaration as implying that precisely the same offences, and to the same extent, were chargeable on them. But he likes to enlist the intelligent cooperation of his readers and have them see the point for themselves " (Morris, L. The Epistle to the Romans. Romans 1:18-32 is his own condemnation. Most commentators, therefore, hold that the inference therefore in Ro 2:1 is drawn from Ro 1:32, where it is said that all men know that those who sin are worthy of death. Not every Gentile lived as Paul described. Eternal justice (Romans 2:5-11). As Ray Stedman quipped in his sermon on this section "Here Paul talks about those who pass judgment on others. In this manner the Jews were seated as on a tribunal, from which they pronounced judgment on all other men. It may describe them, but it does not describe us." The second is an application of these principles to the case of the jews, Romans 2:17-24. This is not to say that men will not admit they are sinners. https:https://www.studylight.org/commentaries/jab/romans-2.html. Now the inference is too simple and plain for any one to wonder how the Apostle derived his argument; for he makes them inexcusable, because they themselves knew the judgment of God, and yet transgressed the law; as though he said, “Though thou consented not to the vices of others, and seemest to be avowedly even an enemy and a reprover of vices; yet as thou art not free from them, if thou really examinest thyself, thou canst not bring forward any defense.”. When the Jews saw the Gentiles sin, they were quick to judge and condemn. But a man like Seneca would have thought himself different. Whom is the apostle addressing? 2. But might there not be a set of men, who, in virtue of some promise on the part of God, or of the performance of some special duties, could claim exemption from the execution of God's purpose to punish all sin? It represents a decision God passes on those who practice the very things they judge. Reminiscent of this is the story of the rural church member who used tobacco by dipping snuff. Wuest says they are "without a defense," for Paul like a skilled prosecuting attorney is weaving his air-tight case against his readers. Robert Haldane explains that the therefore "introduces a conclusion, not from anything in the preceding chapter, but to establish a truth from what follows. Therefore you have no excuse, everyone of you who passes judgment, for in that which you judge another, you condemn yourself; for you who judge practice the same things. but God judges ACCORDING TO TRUTH… His scales of justice are PERFECT and for that we should rejoice. For, alas! BibliographyNicol, W. Robertson, M.A., L.L.D. (Amplified Bible - Lockman). This is the force of dio: therefore. Okay Meets His Maker, Romans 2:1-16: Mr. We readily fall into the delusion that God is speaking in this chapter concerning heathen idolaters, who finally descended to worshiping “creeping things,”--and that He cannot be speaking to us! "Commentary on Romans 2:1". Therefore the following translations present a more accurate rendering than the NASB: "we have known that the judgment of God is according to truth" (Young's Literal), "we know that the judgment of God is according to truth against those who practice such things" (NKJV), "Now we know that God's judgment against those who do such things is based on truth" (NIV). Passing judgment, by implication, means condemning. "There were judges in Paul"s world. ", "Thou..that judgest"-i.e. Denney - The apostle has now to prove that the righteousness of God is as necessary to the Jew as to the pagan; it is the Jew who is really addressed in this chapter from the beginning. Yet, strangely enough, their own sins did not prevent them from looking upon those identical actions, when visible in others, as reprehensible and damnable. Philosophy does not preserve its devotee from the indulgence of the flesh. whosoever art a judger; for wherein thou judgest another, thou condemnest thyself; for thou, the judger, doest the same things. In the spiritual court of law, there is no defense for the actions of a person who commits the same sin of which he accuses another. For at whatever point you condemn others you automatically condemn yourself, since you, the judge, commit the same sins. "Commentary on Romans 2:1". Thou art inexcusable, O man — Seeing that knowledge without practice only increases guilt; whosoever thou art, that judgest — That censurest and condemnest; for wherein thou judgest another — Greek, τον ετερον, the other — Namely, the heathen, and pronouncest them worthy of condemnation and wrath; thou condemnest thyself — As deserving the same: for thou that judgest doest the same things. The Gentile does evil; the Jew does evil. This meaning is much more pungent than Meyer"s: in the same things which—that is to say, in the things which thou doest, and which at the same time thou condemnest. Romans 2:1 might, however, be connected more particularly with Romans 1:32. The zeal of persecutors, and often of pretended reformers, may be far from proof that they are free from the very offences which they are condemning in others. 1. Judgment will be according to the New Testament (Romans 2:16). It would eat of his bread and drink of his cup and lie in his bosom, And was like a daughter to him. Thou dost practice the same things ... is a reference to the long list of abominations catalogued as the shame of the Gentiles in the last chapter (Romans 2:28-32); and those persons here addressed are condemned as guilty of "the same things." Put your hand upon your heart. When he went on board, he found that another passenger was to share the cabin with him. It may all be the work of the hypocrite to conceal some base design; or of the man who seeks to show his hostility to one kind of sin, in order to be a salvo to his conscience for committing some other. Krino means to evaluate and determine what is right, proper, and expedient for correction. https:https://www.studylight.org/commentaries/acc/romans-2.html. 9 'Why have you despised (Heb = bazah = disdain; regarded with contempt; Lxx = phaulizo = considered worthless, held cheap, disparaged, treated with contempt) the Word of the LORD by doing evil in His sight? https:https://www.studylight.org/commentaries/scn/romans-2.html. In Romans 1:18-32 all the "unrighteous" are without excuse and in Romans 2 he begins to demonstrate that all the "self-righteous" are also without excuse. Schott), or to all to whom Romans 1:32 applied (Hofmann), or even specially to Gentile authorities (Chrysostom, Theodoret, Theophylact, Oecumenius, Cajetanus, Grotius). BibliographyHaydock, George Leo. And then he lists examples of this behavior and some come too close to home: You lose your temper; I have righteous anger. New Testament Commentary Set, 12 Volumes. God judges honestly (Ro 2:2) and without partiality (Ro 2:11), and no secret is hidden from Him (Ro 2:16). Dividing human sins into sins of unlawful love and unlawful hate, every lustful thought indulged is as truly, though not as deeply, damning as self-abuse, and every malicious purpose is of the nature, though not of the degree, of murder. Neither hath the Lord respect of persons, as some have ventured to suppose from foreseeing what should arise in them, or be done by them, in the after circumstances of their life. Moody), Harry Ironside - In the first sixteen verses of this chapter of Romans another class of people is brought into view: the world of culture and refinement. Therefore—Inasmuch as, according to the above previous verse, the most depraved know their guilt. (So the Vulgate and Calvin [in quo], Luther, and other good interpreters.) If we find ourselves lustfully longing to possess the body of another, if we play with this idea over and over in our mind, and treat ourselves to a fantasy of sex, we have committed fornication or adultery. 1871-8. Since Paul has dealt with the Gentiles (chapter one), he is now ready to talk about the Jews. Romans 2:1. (4) the heart is deceitful. You must meet God, and that as He is, not as you might wish Him to be. 1.] People are responsible only for the light they have or could have. Consequently being a judge or self-appointed adviser was a dangerous position to be in, because it meant that they were passing moral judgments on people, whilst overlooking or ignoring the fact that they themselves were guilty of the same things. It consists of three parts. Copyright StatementThese files are public domain.BibliographyBarnes, Albert. But he never for a moment dreamed that he was under a like condemnation. And when a person is deceived, they do not even know it! (3) Remarkable zeal against sin may be no proof of innocence; compare Matthew 7:3. When we do this, we ascribe to them bad intentions and evil purposes that may not be true. Romans 1:18. Thus, "If our heart condemn us, God is greater than our heart and knoweth all things" (1 John 3:20). Forthere is a secret comparison of them one with another, running through these two chapters; which, as soon as it comes to be considered, gives such a light and lustre to St. Paul's discourse, that one cannot but admire the skilful turn of it, and look on it as the most soft, the most beautiful, and most pressing argumentation; leaving the Jews to say for themselves, why they should have the privilege continued to them under the Gospel, of being alone in a national sense the people of God. Say to them to force women: and they were continually passing judgment on others according... ; 1 Corinthians 4:3, etc., Romans 2:14 ; Romans 2:17 -- and! 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