In the first chapter of Romans, Paul lays the foundation for his subsequent argument, mainly, we, as humans, have no excuse before God when it comes to sin.
“Therefore you have no excuse, O man, every one of you who judges. For in passing judgment on another you condemn yourself, because you, the judge, practice the very same things.” - Romans 2:1
This is a condemnation of hypocrisy, a condemnation of a “plank and speck” type, a condemnation similar to that handed down by Christ to the teachers of the law. It is interesting to note that the only person worthy of judging another was Christ, for He was sinless, but instead of judgment, Christ honored His Father by reserving that privilege for Him.
“If anyone hears my words and does not keep them, I do not judge him; for I did not come to judge the world but to save the world. The one who rejects me and does not receive my words has a judge; the word that I have spoken will judge him on the last day. For I have not spoken on my own authority, but the Father who sent me has himself given me a commandment—what to say and what to speak. And I know that his commandment is eternal life. What I say, therefore, I say as the Father has told me.” – John 12:47-50
Yet even though Christ reserved His judgments, He still had the authority to judge.
“You judge according to the flesh; I judge no one. Yet even if I do judge, my judgment is true, for it is not I alone who judge, but I and the Father who sent me.” – John 8:15-16
And finally, in all of His judgment, Christ sought to aline Himself with the will of the Father, in order to bring Him glory.
“I can do nothing on my own. As I hear, I judge, and my judgment is just, because I seek not my own will but the will of him who sent me.” - John 5:30
Call me crazy, but I think Christ just exemplified the perfect approach to judgment, and it’s a lesson we need to take to heart: God has the right to judge, God’s Word has the right to judge, but we do not. When we judged as sinners, we are condemning ourselves, when we judge as believers, we are robbing God of his proper glory. “The LORD rebuke you…” (Jude 1:9)
Perhaps it was out of our insecurity that we, when sinners, were so quick to judge. We were so afraid to look back at ourselves. At times, we even treated with contempt the very forbearance, patience, and kindness God showed us before we knew Him.
“Or do you presume on the riches of his kindness and forbearance and patience, not knowing that God's kindness is meant to lead you to repentance?” - Romans 2:4
Leading to repentance…here it is…the reason we were not all dead and burning in hell at that very moment…that very first moment we sinned…and this is the reason: Even in our former rebellion, God was patient.
“But because of your hard and impenitent heart you are storing up wrath for yourself on the day of wrath when God's righteous judgment will be revealed.” - Romans 2:5
They were obstinate, they were unrepentant. They new the truth, but they chose their own way. That is why they deserve the just wrath of God. That was Paul’s point in his introductory chapter (Romans 1). And this…is the point where Paul makes a statement that seems very out of place:
“He will render to each one according to his works…” - Romans 2:6
Stop.
Did you read that too?
Was it not Paul himself who stated in Chapter 1 “The just shall live by faith?” (Romans 1:17) Why is he now mentioning works? Is Paul making a salvitic statement?
First, a good working definition for “render” and “works” is needed in order that Paul statement be properly understood. The Greek word for “render” is apodidomi. Thayer’s Lexicon defines apodidomi, in the sense it is being used in Romans 2:6, as “requite, recompense in a good or a bad sense.” The Greek word for “works” is ergon. Thayer’s Lexicon defines ergon, in the sense it is being used in Romans 2:6, as “(to recompense one in accordance to their) works.” The key word here seems to be “recompense.” In the positive sense, recompense is understood as rewarding someone for services rendered. In the negative sense, recompense is understood as making restitution for damage or injury. In the neutral sense, it simply means compensation.
A concrete example of how these words are also used by Paul can be found in 2 Timothy 4:14, where Paul states, “Alexander the coppersmith did me great harm; the Lord will repay him according to his deeds.
It is quite obvious in this passage that this Alexander did some work which was purposely damaging the ministry of Paul (what he was exactly doing is somewhat of a debate among scholars). Paul, however, does not seek immediate justice from man, but is confident that God will serve the justice due for the wrongs done.
Returning to Romans 2, we see that what we seek plays a vital role in what we obtain. Those “who by patience in well-dong seek for glory and honor and immortality, he will give eternal life.” (Romans 2:7) But those “who are self-seeking and do not obey the truth, but obey unrighteousness, there will be wrath and fury.” (Romans 2:8) Again in Romans 2:9, tribulation and distress falls on “every human being who does evil”, and in Romans 2:10, there is glory, honor, and peace “for everyone who does good.”
It is important to note here that those who do not seek God are not justified by the excuse that they didn’t know Him, for in chapter 1, Paul has already presented the argument that shows this line of reasoning doesn’t hold. Pointing again at verse 8, they are not disobeying a mystery, but a revealed truth!
So where is Paul going with this? I believe Romans 2:11 gives us the answer: “For God shows no partiality.”
What you sow, that shall you reap! (Job 4:8, Galatians 6:7)
God shall not be mocked!
God’s justice shall not be mocked!
God’s mercy shall not be mocked!
There is no excuse, there is no loophole!
“For all who have sinned without the law will also perish without the law, and all who have sinned under the law will be judged by the law.”- Rom 2:12
“For it is not the hearers of the law who are righteous before God, but the doers of the law who will be justified.” - Rom 2:13
God has shown no partiality. He has rendered each according to their works, for under the law, all justification preceded from doers…from works.
If we were to stop here, our doctrine would be in danger of heresy. Therefore it is necessary to peek ahead into Romans 3:23, which states: “For all have sinned and fallen short of the glory of God.”
In Romans 2:12, Paul states, “all who have sinned”, and in Romans 3:23, Paul states “all have sinned.” Therefore, according to Romans 2:12, all shall either perish or be judged.
The law…death…
We have fallen short, we have failed, but where we have failed, Christ succeeded. This is where the necessity of Romans 2:6 and Romans 2:13 arises, and this is where the necessity of God rendering each according to their works comes to full fruition. Without this truth, Christ’s perfect life is meaningless. This is the justification to be found in works, but this justification is unattainable to a sinner. Only Christ overcame, only Christ was sinless, and God rendered to Him the just recompense of His act, glorification, and rendered also to Him anything for which He asked.
And what did Christ ask for?
“Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world.” - John 17:24
He asked for us, a miserable bunch of sinners…he asked for us…
“But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.” – Romans 5:8
We are Christ's compensation.
May we stand amazed.
Amen.
4 comments:
Thanks for posting more thoughts! I have a question.
You talk about God giving just recompense. We often see, in the writings of Paul, an eschatological character to this recompense. It seems very evident from Scripture that in the end God will judge us according to our works and will repay good for good, and bad for bad. So my question lies in this. If he gives good for good, what does that look like? When we are in heaven, how can we have "more" good than another person? Any thoughts?
I kind of skirted away from that topic in this post, but thanks for bringing it up.
Honestly, in my own study, the Bible is relatively (and perhaps purposely) unclear on any specifics in this matter. To speak on the postitive side, which is seems you are questioning (i.e. varying levels of good), I would come to the conclusion based on Scripture that there will be varying degrees of office in heaven. For example, we may have varying roles of ministering to and/or worshiping/adoration of the Lamb. Naturally some degrees of office will be higher than others, and in my humble opinion, all have to deal with proximity to the throne. What do I mean by that? In a king's court, those who hold higher degrees of office stand/sit in a closer proximity to the king. I find it quite appropriate that maryters worship directly beneath the throne. Perhaps (and again, this is conjecture) this may be a form of "more" good.
Furthermore, an expounded view of heaven may be helpful here. Heaven is one of the most misrepresented, mishandled, and the subject of the most misinterpretation of any religious idea in our society today. Heaven is not harps and halos. The Bible makes it perfectly clear that the glory of heaven is Christ. The Bible makes it also perfectly clear that we, the church, shall be given in marriage as a bride for Christ. It would seem then, that our utmost joy in heaven will stem from an evergrowing intimate knowledge of our husband. Yet, since heaven is timeless, and Christ is infinite, I would project the idea that our knowledge of Christ will inifintely deepen in intimacy for all time, and this will work to create joys upon joys, as we continually experience new understanding of the fullness and richness of Christ. I would make the conjecture, therefore, that in the case of this deepening of intimacy, there may be a varying of degrees, in the sense that the experience of one individual may potentially be greater in a more immediate sense then that of another person.
These two points only make sense to me because there is simply no use for any other gift or treasure beyond Christ that I can possibly comprehend may be waiting for us in heaven. Now, I am not putting God in a box, but if the gift I am portraying is God Himself through Jesus Christ, what greater gift could there possibly be?
I would make the annotation that the two areas I have discussed are simple conjectures and projections. I have not defended anything I have said with any specific Scripture, and therefore must be taken as such. Just some thoughts...
Joe,
I heartily agree with what you said, with perhaps minute differences. But now here is the question I want to follow that with. Should our potential "status" in heaven be an encouragement to do good works on earth? That is, if I want to be "closer" (as you put it) to God, should I go and seek to be a martyr?
Those are excellent questions.
Should our potential "status" in heaven be an encouragement to do good works on earth?
I would say resoundingly "yes", and I like the word you used "encouragement." You could have used the word "purpose", and then I would have possibly had a small issue, but you didn't, so it's all good. John Piper covers this topic exceedingly well in his book Desiring God. The point here is not that Christians seek "status" with the ultimate goal of trumping other Christians in heaven (which is where this argument could lead if it is not treated properly). This line of reasoning inevitably leads to legalism and self-inflated pride. The point is that we are striving for a prize, for a reward. We are a lot like Jacob, who clung to Christ(?) and fervently declared, "I will not let go until you bless me." It should be our goal to nurture other Christians to good works, and therefore making them our joy (much as Paul states of the Corinthians and Philipians, 2 Cor. 2:3, Phl. 4:1). Finally, I would mention that Christ called this type of forbearance in good works a mark of blessing:
"Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you." - Matt. 5:11-12
If I want to be "closer" to God, should I go and seek to be a martyr?
Isn't that simply the best possible question which naturally comes forth from this discussion? It is a great question. I would say a couple of things. First, a Christian needs to be willing to die in order to defend the gospel if the situations Christ places him/her in call for such an action. So the next question would naturally be, should we go and purposely look for those types of situations? Or in other words, should be purposely search out situations where our life would be threatened. To that quesition, I would say this, if God calls you to those specific areas where the situation would arise, then yes, go! But as I look at the ministry of the Apostle Paul, I see several instances where he could have more than willingly put himself in situations where his life could have been threatened, and God did not allow him to do so (I think there was one instance where some apostles lowered him in a basket at night to avoid detection). What I am trying to say is that we, as Christians, are called to spread the gospel to all corners of the world, but where, when, and how are ultimately God's call. Again, God calls for faithfulness and willingness on our part, as Abraham, we must be willing to slay Isaac. That being said, what about those who wish to be "closer" to God, but do not feel called to situations where their lives might be theatened for the gospel. My only comment on this is contentment. We need to be content with what God has given us. Remember, to some he has given a greater portion of faith, but this is no cause for jealousy or dissention. Amd ultimately, as John Piper writes, "God is most glorified in us when we are most satisfied in Him."
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