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Commentary
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 Romans Chapter Two With incorrect faith that does not respect God's person and liberty we make him into another God - like wise we make Him another God if we respect a different law also - Christ's obedience to the Father displays the perfect example of what is essentially the sovereignty and person of a perfect incorruptible God. When we find fault with another (v1) - (as we have not known God ourselves) we would make our own laws upon all and therefore a different God when we judge. Only Christ had known His Father. Likewise a jew is not justified judging the gentiles if the jew has likewise not known God. All have an imperfect expectation of God's person (were we not able to believe on Christ) (v2). The lawbreakers not only sin by fault as under the law - but by finding fault on the basis of their own assumed righteousness rather than in the righteousness of Christ, they have moved improperly. By making judgement upon another when they are also under fault, not having known God - which is hypocrisy (v3), they are alike to continuing in sin thinking it acceptable rather than only temporarily permissible under the requirements of repentance. Yet God waits expectantly for people to come to Him (v4) with respect of His person. Jesus Christ is the way to God. By becoming sin for us, by translating fault under the law of Moses to under the law of faith - (where we know the God of which we speak) and judge justly what is true of Christ and faulty in ourselves - we come back to God reconciled. But those who find fault in another and have a different God (or none at all) that are not concerned over their own sins of licentiousness will be surely under the wrath of God (v5) because God has laws and does indeed judge justly. (v6) Jesus Christ is blameless: fruits meet for repentance are available freely to all who would believe upon Him. (v7) Jesus is the source of glory, honour and immortality, eternal life. To those with a different gospel of falsely based liberty aside from the laws of the true God, they inherit indignation and wrath. (v8) Whether jew or greek, these two judgements (v9,v10) stand on the faith of the believer - and therefore not just the identity of God, but upon ultimately the faith of Jesus Christ within the believer. The works of the law do not bring correct faith but behaviour; so that we would recognise God in the person of Jesus Christ and His coming. Repentance and the ability to correct others are the good works of the Gospel, and in both senses the first work is to perfect our faith. First make the inside of the cup clean before cleaning the outside. There is no respect of persons before God (v11). There is no difference in the fault of the jew or the fault of the gentile. (v12) Note that the feelings of individuals on "fault" is irrelevant - because not one of them has known God. Only through faith on Jesus Christ can we come to a knowledge of God. In faith, only Jesus' example has any worth: for our faith and obedience was shown us by Christ - and His righteousness is clothing for our faith. Fault then is a lack of both knowledge and the correct fear of God. By justifying ourselves with faith (v13), we will be God's own people who wish to obey and eventually turn from sins to obedience because we have access or justification to remain in God's presence. So when gentiles respect the sovereignty of God and keep His laws in truth (v14) and have respect and obedience (v15) to God from Christ's example; (v14) (from consideration of whether it be right or wrong in their minds), they stand justified. They will be justified in the day of judgement for believing upon Christ as the saviour to all Israel, and will do so by faith in the gospel preached here by Paul. (v16). Standing in the truth (rather than in sin under the condemnation of the law) anchors the believer in God against the day of judgement. But of the jews, and of their faults: they have either made themselves guilty under the law, or if they think differently they have incorrect faith and have another God, (not even their own). A man by knowing the law and keeping the law (v17) though he live according to the law (v18), but has not the correct faith towards God's person; (v19-21) he serves a different God. Likewise by breaking the law (v22) yet being confident that he knows God, he is a failure (v23): because in both senses he has not known God. Apart from a translation from the works of the law to a law of correct faith the gentiles will also blaspheme likewise through such a jew's teaching.(v24) There is not one that so stands justified before God.(v25) But if correct faith (v26) leads to repentance out of love for God and fear of His name, shall that not accomplish the ends of the law? Correct faith can not lead to blasphemy of God's person when it is preached to another - neither can correct faith stand as hypocrisy. (v27) Standing on correct faith in the inward parts of a person will make the person justified before God; in preference to the works of the law, as if merely they could. All are under law, but correct faith is identical with God's sovereignty and His correction, whereas merely attempting to obey the law has led to physical or carnal hypocrisy. Therefore being called a jew does not make the "circumcision" to be equivalent to being 'faithful' if the uncircumcision is faithful in its works. Through Christ's example there is no more a "jew" or "gentile" through faith on Christ. (v28) God's Israel can not be a physical kingdom any longer. Repentance, and faith leading itself into repentance justifies a man before God (v29) whether he be jew or gentile. Repentance is not in the man whom the full condemnation (under the law) has fallen upon, (which is all those to whom the law was given - Israel to whom Christ was sent.) i.e. whom do not have Christ's taught faith. Therefore only the remnant of old testament Israel with faith in Christ stand justified before God from amongst OT Israel. Though now also the gentiles are within spiritual Israel through the works of repentance in faith - and also apart from the law and its condemnation. |
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