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Nazarene Commentary 2000©

21^st Century Paraphrase of the Hebrew Scriptures© –
21^st Century Version of the Christian Scriptures© [NCMM]

THE LETTER TO THE ROMANS

CHAPTER TWO:
“Impartial Judgment”

[“Everyone is Guilty”]
Key word: Judge
Theme Verse: 11

Romans 2:1-2 – The Judgmental Defenseless

RO2:1 Therefore, O [Jew], 91 you are without a defense! 92 For you judge yourself [Matthew 7:2] when you are judging others 93 as guilty if you habitually practice the same things you are condemning. 94

91	O [Jew]: The Greek is literally, “O, man (or, human).” The singular “you” follows indicating Paul is not criticizing all Jews but an individual type. The context makes it clear his audience is Jewish at this point.

92	You are without a defense: The Greek word for “defense” is APOLOGIA [Strong’s Exhaustive Concordance #379, inexcusable] (from which the English apology or apologetics comes). Or, KJV: inexcusable; ASV: without excuse; TCN: nothing to say in your own defense. Compare 1 Peter 3:15.

93	You judge yourself when you are judging others: This echoes the Nazarene. See notes on Matthew 7:2 in Nazarene Commentary 2000©. Compare notes on Romans 2:9, Romans 9:20, Romans 14:10. The word judgment is a major theme dominating the epistle to the Romans.

94	If you habitually practice the same things you are condemning: ASV: practice the same things. Here hypocrisy (under + judge) is defined. See notes on Romans 2:21.

RO2:2 Because we know that God’s judgment – upon those who habitually practice such things 95 – is in harmony with truth. 96

95

Those who habitually practice such things: That is the list of vices just above. These vices or sins have degrees of gravity, ranging from God-hater and murderer to whisperer. Some sins are grave when done only once while others become increasingly more serious the more habitual they become. So that given time the habitual whisperer has done as much damage as the murderer. Virtually everyone is guilty of at least one on this Pauline list, and some continue to fail in a number of them. On the practice of sin see notes on 1 John 3:4, 9.

96

We know that God’s judgment… is in harmony with truth: There is a factual reason or governing principle behind all of God’s judgments or judicial decisions. The sinner may not understand why a sin is so grave but study of each one makes it clear there is a universal principle behind it. Isaiah 11:3 speaks of Judge Messiah, “(The Messiah) will not judge on just what the eyes see; nor will he rebuke just because of rumors.”

Romans 2:3-11 – God’s Judgment Revealed

RO2:3 But, is this your logic, O Jew: 97 Do you think you can escape the judgment of The God 98 while you continue to do the same things as those you condemn who habitually practice such things?

97	But, is this your logic, O Jew: Paul continues to talk to his individual protagonist. Or, PME: what makes you think. (See Romans 2:17)

98

Do you think you can escape the judgment of The God: The hypocrite is without logic in that he is critical of those who practice the vices listed above, and at the same time continues in these vices himself. He convinces himself that he will escape the judgment of God while these others will not. Compare Matthew 23:33; 1 Timothy 5:24.

RO2:4 Or, do you despise the rich kindness [of The God] – His restraint and tolerance? 99 Not realizing that the kindness of The God is [trying] to lead you to repentance? 100

99

Do you despise the rich kindness [of The God] – His restraint and tolerance: Or, TCN: or do you think lightly of his abundant kindness, patience and forbearance; PME: are you, perhaps, misinterpreting God’s generosity and patient mercy. Read Psalm 86:5 and see notes on Ephesians 1:7. By this hypocritical, self-righteous judgmental attitude, the self-appointed judge really shows scorn and disdain for the Judge. While God is patiently restraining Himself this critic exercises no such thing toward those he judges.

100	Not realizing that the kindness of The God is [trying] to lead you to repentance: Or, GDS: fail to see that God’s kindness ought to induce you to repent. See notes on 2 Peter 3:9.

RO2:5 However, in harmony with your hard and unrepentant heart 101 you are storing up wrath for yourself in a day of wrath 102 when the righteous judgment of The God is revealed. 103

101	Your hard and unrepentant heart: Or, KJV: impenitent heart; BER: obstinacy; WEY: stubbornness.

102

You are storing up wrath for yourself in a day of wrath: Or, LAM: you are laying up for yourself a treasure of wrath. Compare James 5:5. Each new criticism and self-righteous opinion goes on the record to be accounted for in that Day. See the notes on Matthew 12:36, 37. On Day of Wrath see notes on Revelation 6:17 in Nazarene Apocalypse 2000©.

103	When the righteous judgment of The God is revealed: Or, GDS: when the justice of God will burst forth; CON: when God will reveal to the sight of men the righteousness of His judgment. On revelation see the notes on 2 Thessalonians 1:7 and Revelation 11:18 in Nazarene Commentary 2000.

RO2:6 [The God] will reward each one in harmony with [their] works 104 [Psalm 62:12].

104

[The God] will reward each one in harmony with [their] works: Or, KJV: who will render to every man according to his deeds; CON: for He will pay to all their due, according to their deeds; TCN: what his actions deserve. This is a strong allusion to Psalm 62:12. The judgment of God is based on conduct in this life. (See notes on Matthew 12:36-37; 16:27, and Revelation 20:12-14.) Compare Job 34:11, Ezekiel 18:30, and notes on Proverbs 24:12.

RO2:7 Indeed, to those who endure in good works 105 – glory, honor, and incorruption 106 to those searching for everlasting life. 107

105

Those who endure in good works: Or, KJV: to them who by patient continuance in well doing; BER: to those who with insistent good behavior strive for excellence; TCN: perseverance in doing good. Nothing in Paul suggests “works” are of no value in God’s judgment. Obviously, “good works” include the opposites of those vices listed above. See notes on Ephesians 2:10. (1 Timothy 2:10)

106	Glory, honor, and incorruption: The Greek for “incorruption” is APHTHARSIAN [Strong’s Exhaustive Concordance #861], literally non-decayable, or non-rotting. It is contrasted with “immortality” in 1 Corinthians 15:50-53. Or, KJV: immortality; TCN: imperishable.

107	To those searching for everlasting life: Or, KJV: seek for; BER: strive; TCN: aim at. It seems apparent that immortality and endless life is not a natural attribute of the human soul but must be search for if it is to be realized. (Ezekiel 18:20; Ecclesiastes 9:5, 10)

RO2:8 But, to those who out of selfishness disobey the truth, 108 obeying rather unrighteousness 109 – wrath, anger,

108	To those who out of selfishness disobey the truth: The Greek varies slightly in some texts. Or, KJV: contentions; ASV: factious; ALF: seek their own; CON: men of guile; WEY: self-willed; GDS: self-seeking; NEB: selfish ambition. (Philippians 2:3)

109	Obeying rather unrighteousness: As listed in Romans 1:21-32.

RO2:9 oppression and distress 110 – upon every human soul who persists in working harm to others 111 – first to the Jew, but also to the Greek. 112

110	Wrath, anger, oppression and distress: Note, the unrighteous and disobedient are not described as being punished by hell-fire torment. Paul never uses the word “hell” in his epistles. Many of these apostate Jews would live to experience the holocaust of the Roman war between 66-73 CE.

111

Upon every human soul who persists in working harm to others: Or, KJV: every soul of man that doeth evil; TCN: upon every human being who persists in wrong-doing. Note the “soul” [PSUCHEN Strong’s Exhaustive Concordance #5590] and for details see the publication Where Are the Dead? in Nazarene Commentary 2000©.

112	First to the Jew, but also to the Greek: Note the phrase elsewhere. (Romans 1:16; 2:9, 10) The word “Greek” is a surrogate for “non-Jew” (Gentile).

RO2:10 But, glory, honor, and peace to everyone who continues to work at good 113 – to the Jew first, but also to the Greek.

113	Everyone who continues to work at good: Paul repeats verse 7 emphasizing the need to lead a good life in order to attain a righteous judgment from God. It is true that one does not get into heaven by good works, but neither will one get into heaven without them.

RO2:11 For there is no partiality 114 or favoritism of persons with The God. [Deuteronomy 10:17]

114	For there is no partiality: This is a strong allusion to Deuteronomy 10:17. (2 Chronicles 19:7; Acts 10:34) Or, KJV: no respect of persons; WEY: for God pays no attention to this world’s distinctions; KNX: no human preferences with God; NEB: no favorites.

Romans 2:12-16 – Doers of Law Pronounced Innocent

RO2:12 For all those who sinned without the Law 115 will also be destroyed without the Law; 116 and, all those who sinned under the Law 117 will be judged by that Law. 118

115

Those who sinned without the Law: Paul introduces his next major theme – law. Since he later says ‘that without law there is no sin’ it seems he must mean here The Law of Moses. Paul will use the word “law” in half a dozen different ways in the epistle to the Romans. It is not always easy to determine which “law” he has in mind. Here he means the non-Jews who were not under the Law Covenant given through Moses. Many translations will capitalize Law to indicate that law given to Israel as Yehowah’s chosen people. See the notes on Ephesians 2:12.

116	Will also be destroyed without the Law: Paul may mean that in the judgment these non-Jews will be judged without the Law of Moses. He goes on to explain the manner by which they will be judged though not having the Law of Moses – the conscience.

117	All those who sinned under the Law: That is, the Jews themselves under their Mosaic Law. See the notes on Romans 3:19.

118	Will be judged by that Law: As Paul goes on to explain, in the coming day of judgment all the Jews raised in that Day will be judged by their own Law. See notes on Romans 7:9.

RO2:13 Because, the innocent before The God 119 are not those who just hear the Law. 120 Rather it is those who keep the Law who will be pronounced innocent. 121

119

The innocent before The God: The Greek here for “innocent” is DICAIOTHESONTAI [Strong’s Exhaustive Concordance #1344] and is traditionally rendered justified or declared righteous. It is a legal word from the courtroom which infers “not guilty.” Or, RHM: declared righteous; TCN: pronounced righteous; MOF: acquitted; WMS: recognized as upright. This word will become one of Paul’s favorite and will occur many times in the epistle to the Romans. (Compare Acts 13:39; Galatians 3:11) However, for two thousand years there has been much confusion over the delicate nuances of his meaning.

120	Not those who just hear the Law: That is the Jews who hear Moses read every Sabbath in the synagogue. (Acts 15:21; 2 Corinthians 3:15)

121	Those who keep the Law who will be pronounced innocent: It is doubtful Paul means in an absolute since as he later argues that none can be declared innocent by keeping the Law. He seems to mean in a general since it is the law-abiding person is found not-guilty before the law.

RO2:14 For when non-Jews, though not having the Law, 122 naturally keep the Law, they are a law unto themselves. 123

122	When non-Jews, though not having the Law: Compare notes on Ephesians 2:12. (Psalm 147:20) The Law was given only to the nation of Israel; so all other peoples were without God’s law.

123	Naturally keep the Law, they are a law unto themselves: The non-Jewish nations, including tribes and all peoples, have had their laws, including taboos, whether oral tradition or written, which contain the essential principles of the moral Law of Moses – theft, murder, adultery.

RO2:15 They demonstrate the Law’s work written within their hearts 124 [Jeremiah 31:33] – the combined testimony working between their conscience and their logical thoughts 125 either prosecuting or defending them. 126

124

They demonstrate the Law’s work written within their hearts: In their primitive way the non-Jews are a demonstration of what the Prophet Jeremiah meant when he foretold a new covenant with Israel and a law written on hearts or in the conscience. (Jeremiah 31:33) This is a very astute observation on Paul’s part.

125

The combined testimony working between their conscience and their logical thoughts: Paul explains the mechanism foreviewed in Jeremiah 31:33: the conscience and the thought process combine to make inner judgments of the heart. The Greek word for “conscience” is SYNEIDESEOS, or literally with + idea (or, knowledge). The English conscience also means with + knowledge. “Conscience” is a word Paul uses often, most often in 1 Corinthians chapters 8 and 10. The Nuremberg court in the trial of Nazi criminals described “the universal human conscience.”

126	Either prosecuting or defending them: Like a prosecuting and defending attorneys, the conscience and the logical process makes its judgments. Or, KJV: accusing or else excusing; KNX: condemning this, approving that.

RO2:16 According to my good news through Christ Jesus 127 [this is how] it will be in the day The God judges the secret things of all humankind. 128

127	According to my good news through Christ Jesus: Judgment and punishment are part of Paul’s Gospel. We have been introduced to certain key words associated with his Gospel: judgment, law, punishment.

128

In the day The God judges the secret things of all humankind: We may infer from the above that in the judgment (Acts 17:31; Revelation 20:12-14) the non-Jews will be judged according to the implanted conscience and the Jews by their own Law. (Luke 8:17; 1 Corinthians 4:5; 1 Peter 4:5) All mankind will rise in the judgment to receive their payment for what they have done in their lives. (See notes on Matthew 12:36, 37; Hebrews 9:27) This becomes a major theme in Paul’s Gospel and is discussed in further chapters. Judgment Day is among the Bible’s prime subjects. Research on the words judge and judgment in a concordance or in Nazarene Commentary 2000© is an important study. Paul lists judgment among the elementary principles of the doctrine of Christ at Hebrews 6:2. Though some would place salvation as the theme of the Bible, judgment must come first before salvation can occur. See the Biblical Article God and Judgment.

Romans 2:17-24 – Judgmental Jews Guilty

RO2:17 But, if you are a Jew in name 129 and rely upon the Law, boasting in God, 130

129	A Jew in name: Compare the notes on Romans 2:28, 29 and Romans 9:6.

130	Rely upon the Law, boasting in God: Paul launches into one of his lists, possibly with a degree of sarcasm in his voice.

RO2:18 knowing His will, approving of excellence, 131 educated in the Law,

131

Approving of excellence: Or, KJV: approvest of the things that are more excellent; RHM: testing the things that differ; CON: givest judgment upon good and bad; TCN: appreciate the finer moral distinctions; MOF: a sense of what is vital in religion. Here self-righteousness flourishes as it does among other religions who pride themselves in their unique opinions.

RO2:19 convinced you are a guide to those blind, 132 [Isaiah 42:7] a light to those in darkness, 133 [Isaiah 49:6]

132	A guide to those blind: see notes on Matthew 15:14; 23:16. A possible allusion to Isaiah 42:7.

133	A light to those in darkness: A possible allusion to Isaiah 49:6.

RO2:20 an educator of the foolish, a teacher of babes, possessing the framework of ‘The Knowledge’ and ‘The Truth’ within the Law – RO2:21 hence the [Jew] teaching others, do you not teach yourself? The [Jew] preaching, “Do not steal,” 134 [Exodus 20:15] do you steal?

134	Do not steal: From the Ten Commandments at Exodus 20:15 indicating Paul’s use of the word “law” here includes these commandments and not just the ceremonial law. Compare notes on Romans 7:1.

RO2:22 The [Jew] saying, “Do not commit adultery,” 135 [Deuteronomy 5:18] do you commit adultery? The [Jew] abhorring idols, do you rob temples? 136 [Jeremiah 7:11]

135	Do not commit adultery: Also from the Ten Commandments proving Paul’s use of “law” includes the so-called moral law. Compare notes on Romans 7:1.

136	Do you rob temples: A possible allusion to Jeremiah 7:11. Compare the Nazarene’s condemnation of the Jewish leadership at Matthew 21:13. (Mark 11:17; Luke 19:46; John 2:16) The Greek for “temple” here is from HIERON.

RO2:23 You [Jew], are you boasting about the Law but by transgressing the Law are you dishonoring The God? 137

137	By transgressing the Law are you dishonoring The God: Any transgression of the Law dishonors God.

RO2:24 Just as it has been written, 138 “For the Name of The God 139 is being blasphemed among the non-Jews because of you Jews.” [Isaiah 52:5]

138	Just as it has been written: Paul here quotes the Jewish Greek Septuagint at Isaiah 52:5. The differences between the Greek and Hebrew Texts is an interesting study. One of the ways in which God’s Name is defamed is by transgression of Law. Compare also Ezekiel 36:23 in the Hebrew Text.

139	The Name of The God: A quote from Isaiah 52:5. Isaiah 52:4 shows that this “name” is YEHOWAH [Strong’s Exhaustive Concordance #3068]. Compare also Exodus 6:4 and Psalm 83:18. A study on the word “name” will show much more is involved than just the actual name.

Romans 2:25-29 – The Inner Jew

RO2:25 For, indeed, the Law benefits only if you observe it. However, if you are a transgressor of the Law your “circumcision” has become “uncircumcision.” 140

140

Your “circumcision” has become “uncircumcision”: Compare Acts 7:51. Paul undermines the pride of the Jew and the circumcision which separated them from the non-Jews in general. True circumcision is only of value if one observes the Law. If a Jew is a habitual transgressor of the Law then his circumcision is really useless. There is an important lesson here for Christians who may be in a sect or organization and so feel that this is enough. They feel they could transgress and still remain in favor with God. This example of the Jews shows this cannot be the case and such are misguided.

RO2:26 Therefore, if the uncircumcised observe the judicial decrees 141 of the Law his “uncircumcision” will not be reckoned; for his uncircumcision will be accounted in the log as circumcision.

141	Uncircumcised observe the judicial decrees: Paul is shocking the Jew by stating that a non-Jew who is uncircumcised but keeps the Law by a natural course – see Romans 2:15, 16 – will be reckoned or judged as if circumcised.

RO2:27 And so those who are physically uncircumcised but are fulfilling the Law will judge you as a transgressor 142 who are circumcised and have the Writings. 143

142

Will judge you as a transgressor: Paul argues that the non-Jew who naturally keeps such laws against theft, adultery or idolatry will judge the Jew who is the transgressor. This echoes something of the Nazarene who teaches the non-Jews will be raised in the judgment and condemn some Jews. (See notes on Matthew 12:41, 42.)

143	And have the Writings: See notes on Romans 3:2.

RO2:28 For the true Jew 144 is not manifest in the fleshly circumcision;

144	The true Jew: The Greek is literally “manifest Jew.” Or, KJV: outwardly; RHM: in appearance. Compare the notes on Romans 9:6. (Galatians 3:29; 6:16)

RO2:29 but, in the secret Jew 145 [with a] spiritual “circumcision” of the heart and not in writing. 146 His praise 147 is not from humans but from The God.

145	The secret Jew: The Greek is CRYPTO [Strong’s Exhaustive Concordance #2927]. Or, IB: private Jew; TCN: real Jew; PME: true Jew. Note a similar use of CRYPTOS regarding the godly woman at 1 Peter 3:4.

146	Spiritual “circumcision” of the heart and not in writing: Or. KNX: true circumcision is achieved in the heart; WEY: heart-circumcision; TCN: a spiritual and not a literal thing; KNX: not the letter of the Law. Compare Leviticus 26:41; Deuteronomy 10:16.

147	Praise: A play on words for “Jew” means “praise.” (Genesis 29:35)

Summary of Chapter Two

A condemnation of the judgmental (or, the critical) who hypocritically criticize others while doing the very things they condemn.

Paul begins to introduce one of his major themes: God’s judgment and he will go on to use several words related to judgment. Here he has taken on an unknown Jew who we can presume is a hypocritical, self-righteous critic of others while doing the very things he condemns. Nothing in Paul’s language would not apply to a Christian.

Paul divides the worshippers of The God (ho theos) into two classes: those persisting in badness (which is generally that which harms others) and those enduring in good. The reward for both will be quite different and based on their conduct.

All humankind will be judged by God on judgment day. The two groups of humankind will be judged in two different ways: Jews will be judged by the Law of Moses, while the non-Jews will be judged by their implanted conscience. The function of the conscience and logical thought is something of a demonstration of how God places his laws within the hearts of the Saints in New Israel according to the prophecy of Jeremiah 31:31-35. The subject of judgment is a major part of Paul’s Gospel.

Again Paul challenges his “Jew” with a series of questions, no doubt with a degree of sarcasm. Hypocrisy is the charge. Paul knows from his own experience that the self-righteous legalists were often the most guilty in their secret transgressions of the Law. Often the most critical are the biggest hypocrites. Paul quotes Isaiah 52:5 to show how all of this brings dishonor to God?

Finally, Paul deals with circumcision and that feeling of superiority of being a unique and chosen people related to Abraham. Merely belonging to a “chosen (covenant) people” is not enough. What is importance is obeying the Law. What appears to be a Jew on the outside may not be at all. The real Jew is the spiritual one who has undergone circumcision of the heart. The praise of God ought to concern us, not human praise.

Review Questions on Chapter Two