God's Justice

There is no break in Paul's writing between Chapters 1 and 2, and he continues in the next verse, 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 (2:1). We may judge someone else's sins, but so often we're guilty of the very same act.

Watching television and movies can be dangerous. Often a person receives vicarious pleasure from watching the violence and corruption on the screen. He wouldn't think of doing such things himself, but when he sees them portrayed on a screen he drinks it all in. He's as guilty as the people he's watching, because he's mentally indulging in the same practices.

But we are sure that the judgment of God is according to truth against them which commit such things (2:2). God's judgment will be according to truth, because He'll judge not only men's actions but the motives that prompted the actions.

Many times after committing a crime, a man will make up an excuse to justify what he's done. As he gives you his explanation, he sounds like he really is innocent. However, he made up the story after the fact to justify himself and avoid punishment.

God told Ezekiel, "Dig a hole through the wall, go in, and take a look around the house of Israel." Ezekiel went in and saw many filthy pictures, detestable animals, and idols upon the walls. The Lord said, "You're seeing the insides of the minds of men" (Ezekiel 8:8-12).

Some day you may stand before God in heaven saying, "I didn't intend to cause any harm." He could say, "Let's review the thoughts that were in your mind at that moment." The Bible says, "All things are naked and opened unto the eyes of him with whom we have to do" (Hebrews 4:13b). You can't hide from God. He knows the secret motives of your heart, and His judgment will be according to the absolute truth.

Or despisest thou the riches of his goodness and forbearance and long-suffering; not knowing that the goodness of God leadeth thee to repentance? (2:4). Men so often mistake the patience of God as a weakness or, worse yet, as approval. A man says, "If there is a God in heaven, let Him strike me dead!" He shakes his fist at God. When he isn't struck dead, he says, "I told you. There is no God." How foolish! A person may be lulled into believing that God doesn't care or that He even approves of his sins, because God's judgment isn't immediate. By misinterpreting the patience of God as "getting by with it," a man shows despite toward the goodness of God and fools himself.

The goodness of God leads a man to repentance. So many times a preacher tries to get a sinner to repent by shaking him over hell and emphasizing the wrath of God. In reality, knowing how much he deserves the judgment and wrath of God, yet realizing the goodness, forbearance, and long-suffering of God, causes a man to repent.

The day of judgment will come and all secrets will be revealed. 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 (2:5). That's why I pray, "Remember not the sins of my youth" (Psalm 25:7a). That's why David prayed, "Have mercy upon me, O God...according unto the multitude of thy tender mercies blot out my transgressions" (Psalm 51:1). As a sinner David didn't say, "Have justice on me, O God."

God will render to every man according to his deeds (2:6). By continuing to sin, a person is damming up a huge reservoir of judgment that will finally burst and carry him off in the torrent. To them who by patient continuance in well doing seek for glory and honour and immortality, God will reward with eternal life. But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile; but glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile (2:7-10).

For there is no respect of persons with God (2:11). In this particular dispensation God deals equally with all men, Jews and Gentiles. If you're following Christ, He'll bless and reward you. If you harden your heart against Him by following your own path, then God will judge you regardless of whether you're a Jew or a Gentile. Your nationality won't make the day of judgment any easier for you, because God doesn't show any favoritism.

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 (2:12). Those who have never heard about Jesus Christ will be judged according to the knowledge that they have had. If they didn't have the Law of Moses, they'll be judged apart from the Law.

(For not the hearers of the law are just before God, but the doers of the law shall be justified. 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: which show the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the meanwhile accusing or else excusing one another) (2:13-15).

God has given each person a basic sense of right and wrong. This standard is written upon the tablet of his heart, and his thoughts are either accusing or excusing him. What will God judge? The secrets of men by Jesus Christ according to my gospel (2:16).

Behold, thou art called a Jew, and restest in the law, and makest thy boast of God, and knowest his will, and approvest the things that are more excellent, being instructed out of the law; and art confident that thou thyself art a guide of the blind, a light of them which are in darkness, an instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law. Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal? thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege? thou that makest thy boast of the law, through breaking the law dishonourest thou God? (2:17-23).

Paul was addressing himself to the Jews who had the Law of Moses and were boasting in it. "We have the Law and know the things that are right. We're a light to those in darkness and a guide to the blind." The Jews stood as the moral and spiritual teachers of the world.

But Paul said, "Wait a minute! You teach that a man shouldn't steal, but do you covet your neighbor's goods? You teach that a man shouldn't commit adultery, but do you think about it yourself? You teach that a man shouldn't worship idols, but do you secretly worship idols in your heart?"

Paul was pointing out that the true intent of the Law is to govern and judge the attitudes of men more than their actions. This is the very thing that Jesus pointed out in the Sermon on the Mount (Matthew 5:17-18). Using five examples, He showed how the Law was being misinterpreted by the scribes and Pharisees and what God meant when He gave it. In each case, the scribes were applying the Law to a man's actions when God was judging his attitudes. The whole purpose of the Law was voided by their misinterpretation.

By applying the Law only to actions, the scribes felt very self-righteous. However, the Law's purpose was to make the whole world guilty before God by revealing sin and, thus, drive men to the grace of God in Jesus Christ. By misunderstanding the intent of the Law, the reaction of the scribes in their smugness and self-righteousness was exactly the opposite of what God intended.

As a result, the name of God is blasphemed among the Gentiles through you, as it is written. For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision (2:24-25). The Jews were trusting in the Mosaic ritual of circumcision for their salvation, but their disobedience of the spirit of the Law invalidated the ritual.

It's wrong to trust in a ritual such as baptism for salvation. Unfortunately, the so-called salvation of many people is based on the water sprinkled on their heads as infants. These people don't even remember the event, but they have a certificate that proves it happened. Such a religious ritual is meaningless in terms of salvation. Our relationship with God is totally dependent upon a living, active faith in Jesus Christ.

You may say, "When I was baptized, they put me all the way under. None of that sprinkling for me!" If you're not walking according to God's will, you can't trust in the ritual, even if you were baptized in the deepest ocean. Your heart determines your salvation, and your present life can invalidate the meaning of any ritual you may have experienced.

Paul says that the benefit of circumcision is removed by disobedience to the Law of God. For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision. Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision? (2:25-26). The crucial issue isn't ritual but obedience to God.

Personally, I don't agree with any denomination claiming that a person cannot be saved until he is baptized. Does baptism save? No. The work of God in a man's heart is what counts. Salvation rests upon the work of Jesus Christ on the Cross.

And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision dost transgress the law? For he is not a Jew which is one outwardly; neither is that circumcision, which is outward in the flesh: but he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God (2:27-29).

Circumcision was intended to signify a people who would deny their flesh and live after the Spirit. The significance of the rite could be totally negated by a man if he continued to live after the flesh. Likewise, baptism symbolizes the death of the old nature and the new life of the Spirit. The proof of this work of God is in a person's life, not in the ritual.