Lessons #63 and 64
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+ 1. It is best to use this note after you have listened to the lessons because there are +
+ comments given in the actual delivery not in the note. +
+ 2. The Bible abbreviations are as follows: CEV =Contemporary English version, +
+ CEB = Common English Bible, ESV= English Standard Version, +
+ GW = God’s Word, ISV = International Standard Version, +
+ NAB=New American Bible, NASB= New American Standard Bible, +
+ NEB= New English Bible, NET = New English Translation, +
+ NLT = New Living Translations NJB = New Jerusalem Bible, +
+ NJV = New Jewish Bible, TEV = Today’s English Version. +
+AMP = Amplified Bible, UBS = United Bible Society +
+ HCSB = Holman Christian Standard Bible +
+ 3. Notes have not been edited for grammatical errors. +
+ 4. Text is based on 1984 edition of the NIV +
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Explanations of God’s judgment (Rom 2:11-13)
11 For God does not show favoritism. 12 All who sin apart from the law will also perish apart from the law, and all who sin under the law will be judged by the law. 13 For it is not those who hear the law who are righteous in God’s sight, but it is those who obey the law who will be declared righteous.
We had indicated in the introduction of Romans 2:7-13 that it is concerned with Apostle Paul’s discourse on God’s reward as based on a person’s work not mere possession of the Law. We also stated that for the purposes of our exposition of the passage, we further subdivided the section into two. The first consists of the results of God’s judgment that in effect cover the concept of reward in verses 7 to 10. The second concerns explanations of God’s judgment in verses 11 to 13 that in a sense addresses the fact that mere possession of the law does not please God but its application. We have considered in detail the first subdivision that is concerned with the results of God’s judgment or decision so our focus in our present study is with the second subsection that is concerned with explanations of God’s judgment in verses 11 to 13.
There are three points the apostle made in the section before us that cover the explanations for God’s judgment or decision. The first is that God is not partial with respect to the matter of justice as the apostle stated in verse 11. The second is that knowledge or ignorance of the law does not change punishment for breaking it. This point, he made in verse 12. The third point is that those who will be justified before God are those who are doers of God’s law not merely hearers as he stated in verse 13. By the way, “to be justified” as we used it means “to be or become judicially vindicated as having complied with the requirements of the law (of God).” These three points of the apostle lead us to a message we believe the Holy Spirit wants us to convey to you, the believer in Jesus Christ. This message is Be concerned about obeying God’s word because God is not partial and so is pleased only with those who obey Him. This message will become evident as we expound the passage before us.
We assert that the section before us is concerned with explanations of God’s judgment primarily because each of the three verses in the Greek text, because of grammatical rules, has its second word a Greek word that led our English versions that are more literal in their translations and some that are not normally literal in their translations to begin each of the three verses with the word “for” although the NIV and some of our other English versions omitted it in verse 12. The word “for” is translated from a Greek conjunction (gar) that has several usages. For example, it can be used as a marker of inference with the meaning “so, then, by all means” or it can be used as a marker of explanation with the meaning “for, you see.” In the three verses where our Greek word appears, it is used both as a marker of reason and a marker of explanation. In effect, depending on the verse, it could be understood to mean that it is used to provide reason for an action that also is an explanation of the action.
The use of the word “for” in Romans 2:11 is to provide the reason and explanation for the results of God’s judgment or decisions, both positively and negatively, are equally applicable to Jews and Gentiles. It is important that the apostle explain the reason the results of God’s judgment apply to everyone regardless of their relationship to God. The apostle had indicated that the Jews are privileged people of God that are in a unique relationship with Him. Therefore, based on human pattern of behavior, we would expect God to deal with the Gentiles different from the Jews when it comes to His judgment or decision. Some Jews thought that their relationship with Abraham guarantees them immunity from God’s wrath; for otherwise, John the Baptist would not have made the declaration recorded in Matthew 3:9:
And do not think you can say to yourselves, ‘We have Abraham as our father.’ I tell you that out of these stones God can raise up children for Abraham.
This aside, Apostle Paul had asserted that the positive results of God’s judgment or decisions are equally applicable to the Jews and Gentiles because of the phrase of Romans 2:10 first for the Jew, then for the Gentile that followed the positive results of eternal blessings of believers stated in the same verse. Likewise, the same phrase first for the Jew, then for the Gentile appears at the end of verse 9 after the apostle stated negative results of God’s judgment or decision in the same verse and in verse 8 of Romans 2. Therefore, as we have stated, it is necessary for the apostle to provide reason and explanations for God treating both Jews and Gentiles the same way when His judgment or decision is concerned.
In any case, the reason or explanation the results of God’s judgment or decision are applicable to both Jews and Gentile alike is His attitude towards the matter of His justice. It is this attitude of God in matter of justice that is given in the sentence of Romans 2:11 God does not show favoritism. This is an emphatic declaration that absolutely asserts what the apostle stated. We say this because of the word “not” is translated from a Greek particle (ou) that is an objective negative, denying the reality of alleged fact fully and absolutely in contrast to another Greek negative (mē) that is a subjective negative, implying a conditional and hypothetical negation. Thus, the apostle states strongly and absolutely that what he declared about God is true and cannot be disputed.
Again, the apostle stated in Romans 2:11 God does not show favoritism. The word “show” does not appear in the Greek, but it is inserted by the translators of the NIV to help, perhaps, make better sense of the sentence in the Greek. However, literally, the Greek reads there is not partiality with God. The word “does” in the NIV of Romans 2:11 is translated from a Greek word (eimi) that may mean “is” in the sense of “to mean”, as in Matthew 9:13:
But go and learn what this means: ‘I desire mercy, not sacrifice.’ For I have not come to call the righteous, but sinners.”
The expression learn what this means is more literally learn what is. The Greek word may mean “to be, exist”, as it is used with the meanings “are” and “were” in Romans 4:17:
As it is written: “I have made you a father of many nations.” He is our father in the sight of God, in whom he believed—the God who gives life to the dead and calls things that are not as though they were.
In our passage of Romans 2:11, the Greek word has the sense of “to be” to describe a quality that does not exist with God.
The quality that is not found with God is described in the NIV with the word “favoritism” that is translated from a Greek word (prosōpolēmpsia) that means “respect of persons, partiality.” The word is concerned with the inclination to favor one person over another or to favor one opinion over another in a manner that conveys injustice. It is a related Greek word (prosōpon) that is definitely used to describe what God is not in the matter of justice as, for example, in Deuteronomy 10:17:
For the LORD your God is God of gods and Lord of lords, the great God, mighty and awesome, who shows no partiality and accepts no bribes.
Elihu following his defense of God’s justice described Him as not being partial to the powerful over the disadvantaged as recorded in Job 34:19:
who shows no partiality to princes and does not favor the rich over the poor, for they are all the work of his hands?
Thus, it is fitting that God instructed Israel to ensure that in the matter of justice, that partiality is not practiced as stated, for example, in Deuteronomy 1:17:
Do not show partiality in judging; hear both small and great alike. Do not be afraid of any man, for judgment belongs to God. Bring me any case too hard for you, and I will hear it.
So there can be no misunderstanding of the matter of partiality, God clearly indicated that partiality should not be shown to the disadvantaged or the advantaged described in terms of the poor and great in the instruction of Leviticus 19:15:
“‘Do not pervert justice; do not show partiality to the poor or favoritism to the great, but judge your neighbor fairly.
The Holy Spirit through James warns the church of Christ against partiality or favoritism to wealthy believers as described in James 2:1–4:
1My brothers, as believers in our glorious Lord Jesus Christ, don’t show favoritism. 2 Suppose a man comes into your meeting wearing a gold ring and fine clothes, and a poor man in shabby clothes also comes in. 3 If you show special attention to the man wearing fine clothes and say, “Here’s a good seat for you,” but say to the poor man, “You stand there” or “Sit on the floor by my feet,” 4 have you not discriminated among yourselves and become judges with evil thoughts?
In our passage of Romans 2:11, the Greek word we considered has the sense of “partiality,” that is, “an inclination to favor one group or view or opinion over alternatives; especially considered as an injustice.” Hence, there is no doubt that God is never partial in the matter of justice. The society may discriminate on the matter of justice based on a person’s status but not with God. Thus, you should know that whether you are advantaged or disadvantage because of the world’s standard that when it comes with God dealing with you, your status in the world does not matter.
It is important that we be clear that the reason the apostle gave for the application of the results of God’s judgment or decisions to Jews and Gentiles involves the matter of God’s justice. This is important because it is not correct to think that because there is no partiality with God or no favoritism with God as implied in some of our English versions that God does not show special favor to some. God shows His special favor not to everyone but only those who are of the elect or those in covenant relationship with Him. Such favor is not unjust because it is based on His plan or choice of some for special relationship with Him. Prophet Malachi declared that God makes distinction between believers and unbelievers as implied in Malachi 3:18:
And you will again see the distinction between the righteous and the wicked, between those who serve God and those who do not.
Abraham was aware that God makes distinction between believers and unbelievers and so he posed the question to Yahweh that visited him that implies this fact in Genesis 18:25:
Far be it from you to do such a thing—to kill the righteous with the wicked, treating the righteous and the wicked alike. Far be it from you! Will not the Judge of all the earth do right?”
Yahweh Himself announced to Pharaoh that He was going to make distinction between His covenant people, Israel, and the Egyptians in the way He was to bring plagues on Egypt. Consequently, this assertion was made beginning with the fourth plagues of flies as recorded in Exodus 8:22–23:
22 “‘But on that day I will deal differently with the land of Goshen, where my people live; no swarms of flies will be there, so that you will know that I, the LORD, am in this land. 23 I will make a distinction between my people and your people. This miraculous sign will occur tomorrow.’”
The point we have made suggests that we use the word “partiality” instead of “favoritism” in Roman 2:11. It is true that both words are related but the word partiality here removes any difficulty that may be perceived because of the fact that God does indeed show favor to His own that He does not show to unbelievers. Such favor, as we have implied, is not based on injustice on the part of God but on His plan or purpose in election. Apostle Paul gives the reason and explanation for the results of God’s judgment or decision, both positive and negative, being applied equally to Jews and Gentiles. Anyway, the first point of the apostle in the passage we are studying is that God is not partial with respect to the matter of justice.
Be that as it may, the apostle presents in verse 12 his second point that knowledge or ignorance of law does not change punishment. Before we get to this second point, we again assert that the verse is used both for reason and explanation for the results of God’s judgment or decision whether positive or negative, being equally applied to Jews and Gentiles because of the Greek word (gar) that we indicated means “for” not, translated in the NIV but translated in many other English versions. The word “for” in verse 12 is used not only for reason and explanation of the results of God’s judgment or decision, whether positive or negative, being equally applied to Jews and Gentiles but also used to imply that a reason or an illustration is given that proves that there is no partiality with God as it pertains to justice.
In any case, the apostle breaks his second point into two parts that are applicable to Jews and Gentiles. He began with a statement that applies primarily to Gentiles since we have the clause of Romans 2:12 All who sin apart from the law will also perish apart from the law. The clause All who sin apart from the law certainly refers to Gentiles. Literally, the Greek reads as many as have sinned without law. We can say the clause refers to Gentiles because of the words used in the clause. The word “all” of the NIV as a separate word does not appear in the Greek, but it is part of the meaning of a Greek word (hosos) the apostle used that means “as many as” but when the word is used in the plural, as in our verse of study, it may be translated “all who” or “all those who.” So, the apostle intended to convey that there are many people that have sinned and will sin in the manner stipulated in the clause All who sin apart from the law.
The word “sin” is translated from a Greek word (hamartanō) that means “to do wrong” or “to sin” in the sense of violating divine law as also confirmed by the Holy Spirit through Apostle John in 1 John 3:4:
Everyone who sins breaks the law; in fact, sin is lawlessness.
In our passage of Romans 2:12, the word means “to sin,” that is, “to violate divine law.” The apostle used an aorist tense in the Greek to state a general principle of what happens when an individual sins apart from the law. The phrase apart from the law is translated from a Greek word (anomōs) that means “without a knowledge of the law.” So, the person that sins does not have the knowledge of the law and not necessarily a lawless person. The problem is to understand what “law” means in the phrase apart from the law.
The word “law” is translated from a Greek word (nomos) that is used in three ways in the NT Scripture. It is used for a procedure or practice that has taken hold and so means “a custom, rule, principle, norm.” It is in the sense of “principle” that Apostle Paul used it to describe the inner struggles of the spiritual life in Romans 7:21:
So I find this law at work: When I want to do good, evil is right there with me.
The context of Romans 7:21 indicates that the word “law” refers to “principle” as reflected in the translation of many English versions such as the NASB, the NAB, and many others. The translators of the CEB and the NJB used the word “rule” in place of “law” in their rendering of this passage in Romans. Another usage of the Greek word translated “law” is for describing the first five books of Moses (i.e., Genesis to Deuteronomy) often known as the Torah, as in John 1:45:
Philip found Nathanael and told him, “We have found the one Moses wrote about in the Law, and about whom the prophets also wrote—Jesus of Nazareth, the son of Joseph.”
Still another usage of the Greek word translated “law” is as a reference to the entire OT Scriptures. It is in this sense that the word is used by the Jewish crowd in asserting what they have heard about Christ in John 12:34:
The crowd spoke up, “We have heard from the Law that the Christ will remain forever, so how can you say, ‘The Son of Man must be lifted up’? Who is this ‘Son of Man’?”
There are at least two passages that the crowd could have referred from which they heard about Christ ruling forever. The first passage is Isaiah 9:7:
Of the increase of his government and peace there will be no end. He will reign on David’s throne and over his kingdom, establishing and upholding it with justice and righteousness from that time on and forever. The zeal of the LORD Almighty will accomplish this.
The second passage is Daniel 7:14:
He was given authority, glory and sovereign power; all peoples, nations and men of every language worshiped him. His dominion is an everlasting dominion that will not pass away, and his kingdom is one that will never be destroyed.
Of these three usages of the word “law,” which applies to our context? It is the second meaning that refers to Torah and so refers to Jewish law as contained in the first five books of the OT given by Moses. The Torah contains primarily commands that if violated result in sin. For example, the Ten Commandments prohibited idolatry and other sinful conducts of people on the planet earth. It is because Gentiles at the time the apostle wrote were not privileged to read the law that we indicated that he meant Gentiles in the clause of Romans 2:12 All who sin apart from the law.
Recall that the second point of the apostle is that knowledge or ignorance of law does not change punishment. So, having set up the general fact that Gentiles sin without knowledge of the law, the apostle proceeded to state the punishment associated with sinning as in the verbal phrase of Romans 2:12 will also perish apart from the law.
The word “perish” is translated from a Greek word (apollymi) that may mean “to destroy” as it is used in the prohibition not to harm a fellow believer because of food as stated in Romans 14:15:
If your brother is distressed because of what you eat, you are no longer acting in love. Do not by your eating destroy your brother for whom Christ died.
The word may mean “to kill” as it is used to describe the death of a leader of a rebel group in Judea as we read in Acts 5:37:
After him, Judas the Galilean appeared in the days of the census and led a band of people in revolt. He too was killed, and all his followers were scattered.
In our passage of Romans 2:12, the meaning of the word is “to perish,” that is, to be without eternal life and so end up in eternal misery. Thus, the ultimate punishment of those who sin without the knowledge of the law of Moses and so did not believe in Jesus Christ is eternal punishment. The point remains that those who had no knowledge of the law would still be found guilty without referring to the law since they would have sinned against God although they did not know the law. It is this fact that is intended in the phrase perish apart from the law.
The clause of Romans 2:12 All who sin apart from the law will also perish apart from the law is indeed an illustration of the fact that God is not partial in justice. The apostle had already stated in the first chapter that people have no excuse for getting involved in idolatry since God has revealed truth about Himself through creation and also by creating in humans an awareness of a supreme creator, so it makes sense that although the Gentiles did not have the law that they should be held accountable for breaking God’s law. Anyway, the clause tells us that ignorance of the law is never an excuse for doing what is wrong. Anyone who does wrong would be punished. This truth is conveyed by the Lord Jesus as recorded in Luke 12:47–48:
47 “That servant who knows his master’s will and does not get ready or does not do what his master wants will be beaten with many blows. 48 But the one who does not know and does things deserving punishment will be beaten with few blows. From everyone who has been given much, much will be demanded; and from the one who has been entrusted with much, much more will be asked.
Anyhow, the apostle illustrated the point he made that that knowledge or ignorance of law does not change punishment but first focusing on Gentiles, so he proceeded to focus on the Jews who have the law.
The second part that illustrates the apostle’s second point that knowledge or ignorance of law does not change punishment concerns the Jews as given in the second clause of Romans 2:12 and all who sin under the law will be judged by the law. Literally, the Greek reads and as many as have sinned in (the) law. We are certain that this clause is concerned with the Jews because of the phrase under the law as we proceed to prove.
The word “under” enables us to recognize that the apostle was concerned with the Jews. You see, the word “under” is translated from a Greek preposition (en) that may mean “in”, but it is especially used by Apostle Paul to indicate that something is under the controlling influence of the word associated with the preposition. Thus, the preposition under such usages may mean “under the control of, under the influence of, in close association with.” It is this sense, for example, that is reflected when the apostle communicated that no one could acknowledge Jesus as Lord without being inspired or moved by the Holy Spirit as we read in 1 Corinthians 12:3:
Therefore I tell you that no one who is speaking by the Spirit of God says, “Jesus be cursed,” and no one can say, “Jesus is Lord,” except by the Holy Spirit.
In our passage of Romans 2:12, the Greek preposition is used with the meaning of “being under the influence or being associated” with the law. The “law” here, as we have already noted, refers to the Torah or Mosaic law. This implies that the apostle was concerned with the Jews when he wrote the clause all who sin under the law. Only the Jews were under the control of the law or associated with the law in ancient times. Stephen, the first martyr of the church, acknowledged this truth in his sermon prior to his death, that the law was given to the Jews as recorded in Acts 7:53:
you who have received the law that was put into effect through angels but have not obeyed it.”
Apostle Paul through a negative statement implies that the law was given to the Jews since he asserted that the law was not given to Gentiles as stated later in Romans 2:14:
(Indeed, when Gentiles, who do not have the law, do by nature things required by the law, they are a law for themselves, even though they do not have the law.
Still later, the apostle positively asserted that part of the privilege of the people of Israel is that of receiving the law as he stated in Romans 9:4:
the people of Israel. Theirs is the adoption as sons; theirs the divine glory, the covenants, the receiving of the law, the temple worship and the promises.
Thus, we are certain that the clause of Romans 2:12 all who sin under the law refers to the Jews. In effect, the apostle described those who in spite of having God’s word in written form violate them as that is what is meant by the verbal phrase sin under the law
In any case, the apostle’s second point that knowledge or ignorance of law does not change punishment is further conveyed by the apostle’s assertion that the Jews who have the law but sinned anyway would be evaluated by the standard of the law they violated and so punished. It is this assertion that is stated in the last clause of Romans 2:12 and all who sin under the law will be judged by the law.
The word “judged” is translated from a Greek word (krinō) that may mean “to judge, pass judgment upon, express an opinion about” as it is used in the Lord’s instruction concerning looking down on others in a condemning way in Luke 6:37:
“Do not judge, and you will not be judged. Do not condemn, and you will not be condemned. Forgive, and you will be forgiven.
The word may mean “to judge as guilty, condemn” as in Nicodemus’ question to Jewish leaders regarding what they said about Jesus as stated in John 7:51:
“Does our law condemn anyone without first hearing him to find out what he is doing?”
The word may mean “to punish” as in Stephen’s sermon as he referred to God’s promise to Abraham of punishing those who would enslave his descendants in Acts 7:7:
But I will punish the nation they serve as slaves,’ God said, ‘and afterward they will come out of that country and worship me in this place.’
The word may mean to make a judgment based on taking various factors into account, hence means “to judge, think, consider, look upon,” as in Apostle Paul’s statement to the Jews who rejected the gospel message, as stated in Acts 13:46:
Then Paul and Barnabas answered them boldly: “We had to speak the word of God to you first. Since you reject it and do not consider yourselves worthy of eternal life, we now turn to the Gentiles.
In our passage of Romans 2:12, the word means “to hand over for judicial punishment,” that is, to condemn and punish.
The condemnation and punishment of the Jews would be accomplished by means of the law as in the phrase of Romans 2:12 by the law. The word “by” is translated from a Greek preposition (dia) that may mean “through” but in our verse, it is used with the sense of “by means of” to indicate that the condemnation and punishment of the Jews who sin would be by means of the law. In effect, it is in keeping with what is stated in the law that the Jews would be condemned and punished. In time of judgment, they will be reminded that they did not keep the law and therefore their condemnation and punishment are in keeping with what the law requires. Hence, it should be understood that those who sin after having the law would be condemned and punished also by referring to the law they failed to obey. Anyway, the second point of the apostle that cover the explanations for God’s judgment or decision is that knowledge or ignorance of law does not change punishment. This brings us to the apostle’s third point in Romans 2:13.
Before we get to the third point, let me state that the word For that begins Romans 2:13 is translated from the same the Greek conjunction (gar) we previously indicated may mean “for.” It is used in verse 13 to provide the third explanation for God’s judgment or decision. But there is more to the conjunction. It is used to provide reason the Jews who have the law would be judged by means or standard of the law.
The third point of the apostle that is an explanation or reason for God’s judgment or decision is that those who will be justified before God are those who are doers of God’s law not merely its hearers. The apostle began with a negative declaration that implies that hearers of the law are not the ones that will be justified before God as in the first clause of Romans 2:13 For it is not those who hear the law who are righteous in God’s sight. It seems that the apostle was carried away by the importance of what he thought as he penned the information we have in this first clause of the NIV, firstly because the word “not” is translated from a Greek word (ou) we stated previously is an objective negative, denying the reality of alleged fact fully and absolutely in contrast to another Greek negative (mē) that is a subjective negative, implying a conditional and hypothetical negation. Thus, the apostle states strongly what does not occur as far as God is concerned. Secondly, because there are no verbs used in the Greek, that is, the apostle was elliptical. This is because the Greek simply reads for not the hearers of Law righteous in the sight of God.
The literal translation indicates there are no verbs used in the Greek text although the NIV used verbs to help for smooth reading of the Greek text. You see, the expression of the NIV who hear is the way its translators rendered a Greek noun (akroatēs) that outside the NT was used of persons that come to hear a public speaker and also for the lecturer. That aside, the word means “a hearer.” Outside of our passage of Romans 2:13, the word is used two times in the book of James. It is used for a forgetful hearer of God’s word in James 1:25:
But the man who looks intently into the perfect law that gives freedom, and continues to do this, not forgetting what he has heard, but doing it—he will be blessed in what he does.
It is used to describe the one who hears or listens to the word of God but does not put it into practice in James 1:23:
Anyone who listens to the word but does not do what it says is like a man who looks at his face in a mirror.
It is with the meaning of “hearer” in the sense of one who listens, presumably attentively, to something taught that the word is used in our passage of study. Thus, in Romans 2:13, the apostle was still concerned with Jews because they are the ones who hear the reading of the law, especially on the Sabbaths as we may gather from the summation of James’ address to the church gathered in Jerusalem to determine the question of the relationship of Gentile believers to the Mosaic law as narrated in Acts 15:21:
For Moses has been preached in every city from the earliest times and is read in the synagogues on every Sabbath.”
The word Moses is used here for the law of Moses or the Torah, so the assertion of James is that the law is read and therefore heard by the Jews every Sabbath.
A person could have food set before the individual but merely looking at the food does no good until it is eaten. It is for this reason that Apostle Paul indicates that only hearing of the law does no good as far as God’s evaluation is concerned as that is what he meant in the sentence of the NIV of Romans 2:13 it is not those who hear the law who are righteous in God’s sight or literally not the hearers of Law righteous in the sight of God.
The word “righteous” is translated from a Greek word (dikaios) that pertains to being in accordance with high standards of uprightness, so the word means “upright” as Apostle Paul used it to describe one of the virtues of an overseer of a local church in Titus 1:8:
Rather he must be hospitable, one who loves what is good, who is self-controlled, upright, holy and disciplined.
The word may mean “innocent” as the word is used to describe Jesus Christ by the wife of Pilate as narrated in Matthew 27:19:
While Pilate was sitting on the judge’s seat, his wife sent him this message: “Don’t have anything to do with that innocent man, for I have suffered a great deal today in a dream because of him.”
The word may be used in rendering to people what is due them as it pertains to justice and so it may mean “right” as Apostle Paul used it to describe God’s judgment in 2 Thessalonians 1:5:
All this is evidence that God’s judgment is right, and as a result you will be counted worthy of the kingdom of God, for which you are suffering.
In our passage of Romans 2:13, the word means “righteous” in the sense of acceptable standards of morality approved of God or acceptable to Him.
Hearing the law or hearing the word of God does not lead to God’s judgment or evaluation of someone as being approved by Him or acceptable by Him as that is the sense of the phrase of Romans 2:13 in God’s sight. By the way the Greek phrase so translated may be read before God since that is how the Greek phrase translated in God’s sight is translated in Galatians 3:11:
Clearly no one is justified before God by the law, because, “The righteous will live by faith.”
The reason for rendering the same Greek phrase translated before God in Galatians 3:11 as in God’s sight is because of a Greek preposition (para) the apostle used that may mean “before” but it can also mean “in the sight of or judgment of someone,” hence the translation of in God’s sight in Romans 2:13. The point is that it is God’s judgment that a person who hears only the law has not met His standard or is not acceptable to Him. So, if you come to study the word, you have not as yet fully completed what He requires until you put it to practice. Anyhow, remember that the third point of the apostle that is an explanation or reason for God’s judgment or decision is that those who will be justified before God are those who are doers of God’s law not merely its hearers. We have considered the negative declaration that supports this point which is that hearers of the law are not the ones justified before God, so we proceed to the positive declaration.
That the apostle made a positive declaration is conveyed by the first word but of the last clause of Romans 2:13. The word “but” is translated from a Greek particle (alla) that has several usages. In our passage, it is used to express contrast between the next clause and the previous. In other words, the next clause we are about to consider is a positive declaration in contrast to the previous clause that states what is negative, so it is proper to begin the last clause of Romans 2:13 with the conjunction but.
The positive declaration is that those who will be justified before God are those who not only hear the law but comply with its requirement, that is, do what the law requires. It is this declaration that is given in Romans 2:13 it is those who obey the law who will be declared righteous. A literal translation is the doers of law will be justified.
The expression “who obey” of the NIV is translated from a Greek noun (poiētēs) that refers to a maker of anything so that the word was used for an inventor, an author or a producer. The word is used to describe a composer of either prose or verse, so it means a poet as a maker of poem as it is used by Apostle Paul to describe Athenian poets in Acts 17:28:
‘For in him we live and move and have our being.’ As some of your own poets have said, ‘We are his offspring.’
The word is used to describe a doer or a keeper of a law or precept so that in our passage of Romans 2:13, the word means “a doer,” that is, one who obeys or fulfils the law.
The individual who obeys or fulfils the law is the person that will be declared righteous. The expression “declared righteous” is translated from a Greek verb (dikaioō) that may mean to render a favorable verdict, that is, “to vindicate” as it is used by Apostle Paul to indicate that Jesus Christ was vindicated by the Holy Spirit as we read in 1 Timothy 3:16:
Beyond all question, the mystery of godliness is great: He appeared in a body, was vindicated by the Spirit, was seen by angels, was preached among the nations, was believed on in the world, was taken up in glory.
The word may mean “to be free” as it is used of believers in connection with sin as we read in Romans 6:7:
because anyone who has died has been freed from sin.
The word may mean “to declare, pronounce, righteous and therefore acceptable” as it is used negatively in Romans 3:20:
Therefore no one will be declared righteous in his sight by observing the law; rather, through the law we become conscious of sin.
In our passage of Romans 2:13, the word means “to be acquitted, be pronounced and treated as righteous and thereby become righteous, receive the divine gift of righteousness through faith in Christ Jesus and apart from the law as a basis for evaluation.” It may be understood to mean “to be justified, that is, to be or become judicially vindicated as having complied with the requirements of the law (of God).” The apostle used a passive voice in the Greek implying that an agent is involved in justifying the person who obeys God’s law. The unnamed agent is God since God is responsible for justifying anyone as the apostle stated later in in Romans 8:33:
Who will bring any charge against those whom God has chosen? It is God who justifies.
The point is that only God asserts that a person who obeys the law has been justified.
The clause of Romans 2:13 but it is those who obey the law who will be declared righteous on a surface reading appears to contradict what the apostle stated later in his epistle that we cited previously, that is, Romans 3:20:
Therefore no one will be declared righteous in his sight by observing the law; rather, through the law we become conscious of sin.
There is no conflict if we keep in mind the context of both passages. In Romans 2:13, the apostle is not concerned with the doctrine of justification as in Romans 3:20 but was concerned to justify the fact that the results of God’s judgment or decision are right. Thus, the apostle was probably thinking of what was stated regarding the benefit of obeying the law as we find, for example, in Leviticus 18:5:
Keep my decrees and laws, for the man who obeys them will live by them. I am the LORD.
The point is that the apostle was not dealing with the doctrine of justification at this point in his epistle but merely using his declaration of Romans 2:13 to support the argument regarding the fairness of the results of God’s judgment or decision.
Be that as it may be, the clause of Romans 2:13 but it is those who obey the law who will be declared righteous is a reminder to us that those who are blessed are not those who merely hear the teaching of the word of God but those who actually obey what they heard. Thus, the Lord Jesus declared this truth in Luke 11:28:
He replied, “Blessed rather are those who hear the word of God and obey it.”
There is no doubt that the first step in pleasing God is to hear the word of God but only when a person takes the next of doing what one heard will there be blessing. So, we should do well to pay heed to the instruction of James 1:22:
Do not merely listen to the word, and so deceive yourselves. Do what it says.
Let me end by reminding you of the message of the section we have considered which is Be concerned about obeying God’s word because God is not partial and so is pleased only with those who obey Him.
11/08/24