Epistles of Paul 69

Good evening, brethren. In the first chapter of Romans, Paul addresses the Gentiles about their knowledge, their so-called science, which is basically knowledge which they have, in a way, with their knowledge, suppressed true knowledge of the truth and the existence of God.

True knowledge, as we know it, is the goal that God has set up for us as human beings, that we are going to be saved and we are going to be in the family of God.

In other words, in God's kingdom. How? Through God's righteousness. It's nothing that we've done. And in Romans chapter 1 verse 16, we read Romans chapter 1 verse 16, we read that Paul stated, I'm not ashamed of the gospel. I'm not ashamed of this knowledge, of this true good news, which is the gospel. And then he says it's the power of God to salvation. Obviously, the gospel of Christ is the power of God to salvation, to everyone who believes for the Jew first and also to the Greek. It is a gift that God's given to us. And what is a gift is that we have the capability of being saved through this good news. And the good news is what God is doing for us. It's his righteousness. And verse 17, it says, for in it, in this good news, the righteousness of God is revealed to us, is revealed from faith to faith. And as it's written, the just shall live by faith. So we ought to live by faith. In other words, we are to absolutely practice this truth and what we know and what we need to do in absolute faith. In other words, in absolute trust that God is faithful with, obviously, God's help, which is God's only Spirit. And it says then, a bit further, that it says in verse 17, verse 17, sorry, we read verse 17. So it says in verse 32, Romans 1, verse 32, knowing that the righteous judgment of God, who knowing that those who practice such things are deserving of death. So what does God want from us? God wants us all to repent. Everyone that practiced sin is worthy of death. Everyone, unless we repent. And so, Paul, in this first chapter, Paul basically addressed the Gentiles and highlighted the point that they knew God and they rejected God. And he said, you know God by the invisible things that are clearly seen as it says in verse 20. So mankind knows better and therefore, the Gentiles, they knew God, but they rejected God. But now, in chapter 2, Paul now is addressing the Jews, because they have the law. They had the law and they have the law. They had and have the standards. But because of that, they felt superior. Nonetheless, they did not obey. And so, here is a lesson for you and I for us, because we in God's church, we have the laws as well. Do we practice these laws in a repentant, ever-repentant and changing attitude? And so, it is a thought that we've got to keep in mind. Always, how are we doing and keep evaluating and examining ourselves and always strive to please God. So, let's now continue in chapter 2, verse 1. And it says, therefore you, he's talking about to the Jews, but obviously to all of us, you are inexcusable, a man, whoever you are, who judge. For in whatsoever you judge another, you condemn yourself. For you, you who judge, practice the same things. So, we all have to be careful that we don't judge others. But we can see in this context, he is referring to the Jews, that they were judging the Gentiles and they were just as guilty. For instance, they committed adultery or fornication, they were disobeying God, and they were then criticizing the others. And therefore, he says, therefore you condemn yourself. Now, the other word judge, for whoever you judge another, is the word Greek word 2919, krino, which means separate, putasanda, select, choose, approve, esteem, prefer. It's got various meanings, opinion, pronounce and opinion, preside over giving judicial decisions.

So, yeah, is people taking a position of presiding over giving judicial decisions. And if we're reading Romans 14 verse 4, so let's just go a few chapters ahead, Romans 14 verse 4 says, who are you to judge another man's servant? Who are we to judge other people? It's not our role. We don't have that responsibility to be judging others. It's Christ. We are Christ's servants. And so he says, to his own master, he stands or falls. And you and I, other people, their master is Christ.

And so, indeed, he'll be made to stand for God is able to make him stand. So, he's going to have to stand and answer for his actions before God. We also read in Matthew chapter 7 verse 1, Matthew chapter 7 verse 1, judge not that you be not judged. So, yeah, we have a clear instruction for us not to judge others. So, we're not going to be judged.

Now, it was not a question of just recognizing that something is wrong, what the Jews were doing, yeah, which is describing in Romans 2. But yeah, he's referring that these people were accusing and passing centers. They were condemning a person. In other words, they had a superior attitude condemning the Gentiles. And what he's saying is, because it says in verse 1, for you judge practice the same thing. So, he's really talking about hypocrisy. He's really talking about hypocrisy, then continuing in verse 2. But we know that the judgment of God is according to truth against those who practice such things.

God's judgment is according to truth. Now, what is truth? You probably know of Baha'ar, John 1717. God's word is truth. So, God's judgment is according to truth, according to God's word. That's what the judgment, God's judgment is, according to truth. And God's word, the truth, is against those who practice such things.

And so, let's continue then reading in verse 3. And you think this, oh man, you judge those practicing such things and doing the same, that you will escape the judgment of God. You see, that's the problem. Do we're doing the same? The word judgment of God is a similar word, Greek 2917, krima, which is the judgment act of condemnation of wrong. Punishment, that one, that punishment, that one is sentenced. A matter to be judicially decided, or a case in court. So, it's the judgment of God. So, he says, you judge and practice those things, doing the same. Do you think that you'll escape the judgment of God?

Now, you and I know, as we read in 1 Peter chapter 4, 1 Peter chapter 4, so let's go there, 1 Peter chapter 4 verse 17, for the time has come for judgment to begin at the house of God. So, judgment, the time has come now for judgment to begin at the house of God.

In other words, we are now in court. The court is now, and us, you and I, are now in court. What do we have? We have an accuser in court. Look at Revelation chapter 12 verse 10. Revelation chapter 12 verse 10. Verse 9 is talking about that Satan is a deceiver of the world, the whole world, and in verse 10, then it's talking about it. It says, for a loud voice salvation and strength and the kingdom of God and a part of his Christ have come for the accuser of our brethren who accused them before our God day and night.

So, we have an accuser in court, in front of God's court, and he's accusing you and I day and night. So, we have an accuser. So, when we have a court, you have an accuser and you had a defense. If you look at 1 John chapter 2 verse 1. 1 John chapter 2 verse 1. 1 John chapter 2 verse 1. My little children, these things I write to you so that you may not sin, and if anyone sins, we have an advocate with the Father, Jesus Christ, the righteous.

We have a defense attorney, an advocate fighting for us. And so, we are before God in court the judgment for us as God's people has begun. Satan is accusing us and it says here in chapter 2 verse 1 of 1 John, if anyone sins, so if we sin, Satan is there accusing us. Bang! He's there, accuser, day and night.

But we have an advocate. How is Christ defending us? He's defending us when we come to God and pray for forgiveness and acknowledge our sins and strive to really repent. Then Christ's blood cleanses us, Christ sprinkles us with his blood, and he is our defense attorney. You see, God's intent and God's mercy and God's righteousness and goodness is that you and I come to repent us. So look in Romans chapter 2 verse 4. Or do you despise the riches of his goodness, forbearance, and long suffering, not knowing that the goodness of God leads you to repentance? God is leading us, he's creating the situation and he wants us and has given us the capability through Christ's suffering and blood that we can be forgiven. But that hope and that goodness leads us, encourages us to repent. That's what God's goodness is and his long suffering. It was his patience. I'm very patient and God is, I'm very grateful, should I say, that God is more patient than I am. Now look at Acts 11 verse 18. Acts 11 verse 18.

Acts 11 verse 18, we see, so this is a story out at Peter and coming to brethren that had received God's Holy Spirit.

And it says, yeah, because it says in verse 15, the Holy Spirit fell on them. And so this was Gentiles that had received God's Holy Spirit. And then in verse 18, it's, yeah, verse 17, therefore God gave them the same gift. That's the Gentiles as he gave to the Jews. And then in verse 18 says, and they heard his sins and he became silent. And then we and they glorified God saying, then God has also granted to the Gentiles repentance to life.

And so we see that God grants, gives repentance. But what does that mean? God gives or grants the opportunity to repent to Jews and to Gentiles, to everybody. God grants us repentance, in other words, the opportunity to repent. And his goodness leads us to repentance. So God's, what he's done is given the opportunity for the whole of mankind, Jews and Gentiles, to repent. And his goodness, his kindness leads us to repentance. But both need to repent. In other words, God is calling us and it is up to us to repent. Now obviously we're all worthy of death. We're all worthy of death. We all have sinned. But God in his goodness wants you and I to repent, to change. All right, so let's go on reading now in Romans 2 verse 5. But in accordance with your hardness and your impenitent heart. So it's your hardness in heart and your impenitence in the heart. Now interesting, the word hardness comes from the Greek word 4643.

From where we get the word sclerosis or hardening of the arteries. And so your hardness, not of just the physical arteries in the heart, but it's talking about the spiritual hardness in the heart. And the heart which is impenitent, which is unrepentant. And so what God wants is us to have a malleable, moldable, meek, teachable heart and one that repents.

That's what God wants. But in accordance to your hardness and your impenitent heart, in other words, if you are hard, if you are stiff naked, if you are unrepentant, you are treasuring up for yourself wrath in the day of wrath and revelation of the righteous judgment of God. So you and I don't want to be that. We want to be meek and teachable and repentant. Verse 6, who God will render to each one according to his deeds. Each one will be rewarded according to his works. God will render each one according to his works. Now, salvation is a free gift.

Repeat again. Salvation is a free gift, but our reward is according to our works. So there's two things. One is salvation is a free gift, and in addition to that salvation, is a reward according to our works. And then, yeah, is it? Because in the end, if you are not repentant, if you are unrepentant, and if you are stiff naked and not teachable, those very works itself work against the kindness of God. And so you're not bearing the fruit that God wants. And therefore, the end result would be that if you are unrepentant, you will suffer punishment. But if you are repentant and if you're therefore repairing fruits of repentance, returning that gift of eternal life by following and obeying God and being made right with God, then the outcome is eternal life. That's what it says in verse 7. Eternal life to those who by patient, continuously in doing good. You see, yes, doing good. We do have to do good. And by doing that, we seek glory, honor, and immortality. Now the word eternal, eternal life, is the Greek word 166, which basically means to never cease. It also means without beginning and end, but in this context, it's to never cease. Okay, so God will not give eternal life to a rebel. That's what it is. But to those that are obedient, yes, he will give to them life because they're following God's way, the way of love. Now doing good, it says to those who by patient, routinely in doing good. What is doing good? Doing good is righteousness. Obviously, we're doing God's righteousness. Now look at Psalm 119. 172. That's a Psalm that many of us probably know were off by heart. But Psalm 119 verse 172 reads in the second part of Psalm 119 verse 172, For all your commandments are righteousness. All God's laws and principles are righteousness. And so when we practice them, we're doing good. We're living God's way, which is a way of love, because God's laws and God's principles are God's way of outgoing concern of love. So righteousness means, in other words, God living in us.

God is living in us. We are doing what God does. We are living away the way that God lives. We are doing what is right. We are practicing God's way of life with the help of God's power, of God's Holy Spirit, not our own, not our own power. So it's not our own righteousness. It's God's righteousness. But then continuing in Romans chapter 2 verse 7, it says, we're doing good, seek glory, honor. There's nothing wrong with seeking glory and honor, because that's what we'll have. We strive for that reward in the kingdom of God and immortality. The word immortality is the Greek word 861, a fétarsia, which means incorruption. I want to draw your attention to that word, because it says you have to seek glory, honor and incorruption. I want to draw attention to that word in 1 Corinthians 15 verse 52 and 53. So let's look at 1 Corinthians 15 verse 52 and 53. Now you know 1 Corinthians 15, probably by heart, when it talks about not the whole chapter, probably not, but you know that this section, when it's talking about in verse 52, it says, in a moment, in the twinkling of an eye, at the lost trump. That's at Christ's coming, the lost trump. For the trumpet will sound and the dead will be raised incorruptible.

Here's that word incorruptible, fétarsia. That's Greek 861, incorruption, incorruptible. And we shall be changed. For this corruptible must put on incorruption. So that's the same Greek word. Now, at the end of verse 53 it says, and this mortal must put on immortality. The word for immortality is Athanasia, which is a different word, Greek 110, which is undying, everlasting.

So we are seeking glory and incorruption. That's what in Romans chapter 2 verse 7, which would be a better translation. Read also 1 Timothy 6 verse 10. 1 Timothy 6 verse 10.

1 Timothy 6 verse 10, because Yahweh read, and if it is 2 Timothy 6 verse 10, let me just double. No, it's not. Anyway, so I have misquoted. But anyway, it says that only God has immortality. Oh yeah, it's verse 16. Abhayapada. 1 Timothy 6 verse 16. For who alone has immortality? Now, that word immortality is again Greek word 110. Athanasia, or Athanasia, which is undying, everlasting. So in Romans chapter 2 verse 7, he's not using the word Athanasia, but he's using the word Greek 861, Athanasia, which is in corruption. So let's go on back to Romans 2 verse 7. Eternal after those of our patient, continuously doing good, seek for glory, honor, and a better translation based on 1 Corinthians 15, as I showed you in 1 Timothy 6. A better translation would be in corruption. All right, now verse 8. Verse 8.

But to those who are self-seeking and do not obey the truth, but obey unrighteousness, indignation, and wrath, and tribulation, and anguish, etc. But let's look at a few things in this verse first. Self-seeking. To those who are self-seeking, the word at times is also translated as contentious. The others, the people that God will reward according to their works that are contending, that are contentious, that are self-seeking, it's people that are fighting for them to win instead of fighting for the truth. Now, an example of people that are self-seeking, and people that strive about words of no prophet, are quarrelsome and so discord. Look at 2 Timothy chapter 2 verse 14. 2 Timothy chapter 2. 2 Timothy chapter 2.

2 Timothy chapter 2 verse 14. Remind them of these things, charging them before the Lord, not to strive about words to no prophet, to the ruin of the eras. They're contentious, they're self-seeking, they're getting into these arguments, quarrelsome. Look at 1 Timothy chapter 6 verse 4 and 5. 1 Timothy chapter 6 verse 4 and 5. Talking about people that are proud, knowing nothing, but are obsessed with disputes and arguments over words, from which can envy, strife, reviving, evil, evil suspicious, suspicious, useless wranglings of man, of corrupt minds, and destitute of the truth. And destitute of the truth. Destitute of the truth. So we gotta be careful because it says, from such, withdraw yourself. So then don't get involved with these disputes and arguments over words. Also, another example of this is in James chapter 3. James chapter 3. Let's start in verse 14. James chapter 3 verse 14. But if you have bitter envy and self-seeking, or in my margin, in my Bible, it's got a little one and it says, selfish ambition, self-seeking. But some translate as factions, partisan, in other words, self-seeking in your hearts. Do not boast and lie against the truth. So again, it brings you against the truth. This wisdom does not descend from above, but is earthly, sensual, demonic.

So here we have this principle that our self-seeking and people that are self-seeking and having this contentious type of attitude has these attributes which basically God hates. Let's look at that in Proverbs chapter 6. Proverbs chapter 6.

Proverbs chapter 6. Let's look at verse 16 through 19. Proverbs chapter 6 verse 16 through 19. These things the Lord hates, yes, seven are abomination to him, a proud look. Well, a person that's proud and a proud look is not humble, is not teachable, a lying tongue, hands that shed innocent blood, a heart that devises wicked plans, feet that are swift in running to evil, a false witness who speaks lies, and anyone who sows the score among the brethren. There were contentious and showing the score, and that is basically self-seeking. So continuing now in verse 8, it says, but those who are self-seeking and do not obey the truth. It says that's not following the truth. They're trying to argue for themselves, for their own position, rather than obeying the truth, but they obey unrighteousness. In other words, their outcome, their result, what they will receive is indignation and wrath, tribulation, and anguish on every soul of man who does evil to the Jew first and to the Greek, to everybody. So he keeps emphasizing, yeah, in this epistle to the Jew first and to the Greek, so to all mankind. And so he says if you disobey, and the Jews had the first opportunity to hear the truth, and indeed the gospel went first to them, so to the Jew first and to the Greek. But if you're obedient, verse 10, glory, honor, and peace to everyone who works what is good. So we got to do works. Works matter. And then he says to the Jew first and to the Greek as well.

Now let's go on to verse 11. For there is no partiality with God. God is acceptable now to all people. Jew and Gentile is not partial. There's no partiality.

And that reminds us of the story of that great sheet with clean and unclean animals, etc. That dream, that vision that Peter had in Acts 10. So let's go back to Acts 10.

And then Peter said, no, I can't keep that. And he wondered what it meant there in Acts 10. And he had this vision three times because the Lord said to Peter, you read that in verse 14, but I'll be upon it. Peter said, no, Lord, I've never eaten anything common and clean. And the voice came to him and says, what God has cleansed you must not call common. And so that happened three times as you wonder what that meant. But then he came to realize we can see, we see that in verse 28 of Acts 10 that said, but God has shown me that I should not call any man common or any clean. In other words, I should, he should not call and we should not call in this case was you should not call the Gentiles common or clean. So to God there's no partiality. And that's why then he says in verse 34 of Acts 10, then Peter opened his mouth and said, in truth I perceive that God shows no partiality. He was to the Jew first and then to Gentile, no partiality. But in every nation, in every nation whoever fears God and works righteousness is accepted by God.

So we need to fear God and work righteousness, God's righteousness. We've got to do what is obey God and do what's pleasing to him. So no matter who we are, there's no partiality.

The word partiality, which is sometimes also translated as respect of persons, it's a very difficult Greek word. In fact, the old Greek words are difficult, but this one is 4382. Proso polytasia or something like that, so forgive my bad Greek, but it means favoritism, respect of outward circumstances, for instance, due to age or due to looks or due to color or sex or whatever it may be. God does not look at outward appearance, but God looks at what? You know very well. God looks at our heart. You remember when David was selected as a king, we read that in 1 Samuel 16. 1 Samuel 16. Let's go there and we start in verse 7. Then the Lord said to Samuel, do not look at his appearance or at his physical stature, because I've refused him. So he was looking at one of the sons of Jesse, and then he said no, and then God says no, for God does not see as a man sees. For man looks at the outward appearance, but the Lord looks at the heart. And we know in the story that that seven sons passed before Samuel, and then Samuel said, isn't there another one? He says, oh yeah, that remains yet the youngest. We read that in verse 11 of 1 Samuel 16.

And there it is. That was David, and that's who God selected. So God looks at our minds. God looks at our attitude. God looks at our obedience in the heart. Also, there's another example, which is when Jehoshaphat, the king of Judah, we read that in 2 Chronicles 19, that the king told the judges. 2 Chronicles 19.

Look there. 2 Chronicles 19 verse 6 and 7. And he said to the judges, take heed to what you're doing, for you do not judge for man, but for the Lord, who is with you in the judgment. Now therefore, let the fear of the Lord be upon you. Take care and do it, for there is no inequity with the Lord our God, no partiality nor taking of bribes. God is not partial. God does not take bribes. And for instance, as an example of bribes, well, how do people, let's call it, would give bribes to God? Well, an example is penance. Those that were Catholic know what it's meant by penance that you had to pay with, in a sense, like a bribe and do some sort of sacrifice and things like that as a bribe. Now, penance does not work. What God wants is change, is repentance. All right, so let's move on to Romans chapter 2 verse 12. Romans chapter 2 verse 12.

For as many as have sinned without law will also perish without law. And as many as have sinned in the law will be judged by the law. Now, what does that mean? Gentiles did not have knowledge of the law, and so they sinned without the law. For as many have sinned without law. So they sinned without the law. What does that mean? It means that ignorance of the law is no excuse. The penital is still there. For instance, if you don't know about the law of gravity and you jump from third-story building and the law of gravity is going to act upon you whether you know about it or not. You're going to fall, and there's going to be a consequence. Whether you know or not that you cannot commit adultery. You commit adultery, there will be a penalty. If you know that, there will be a penalty. If you don't know, and you commit adultery, you still have a penalty.

One who knows something that it's wrong, therefore suffers a double penalty, because he's going against his conscience. His conscience that breaks him. And so, I'll give you that example. You are driving on the road, you're going over a 50 mile per hour speed limit zone, and next thing you see a little blue light behind you and stops your car.

And you said, well, it's a speed zone, yeah, 15. The traffic officer tells you, but I'm sorry, you were going at 75. Oh, I didn't know the speed limit. Well, that doesn't excuse you. You'll still get a fine. You see, not knowing the law, doesn't excuse you. Likewise, you might not know the laws of God, Sabbath, the Holy Days, idolatry, whatever you are, but you're still going to die. We're all going to die, because we break the laws. Romans 6 verse 23, just a few chapters ahead. We know that. Romans 6 verse 23, the wages of sin is death.

You see, it doesn't say the wages of not knowing what sin is, and breaking it is death. No, the wages of sin is death, whether you know it or not. And in the same chapter, Romans 6 verse 15, no, it's not that. So, sorry, I think it's Romans 4 verse 15, then double check. I'm sorry.

Anyway, oh yeah, it's Romans 4 verse 15. Yeah, for where there is no law, there is no transgression. You see, if there's no law, there's no transgression. So, and therefore, if there's no law, there's no sin. But the wages of sin is death, so which means there is law. And whether you know about it or not, there is a penalty. But there's no sin if there's no law. But there is law, and therefore there is sin, and there is penalty. So, whether you know about it or not, you will be penalized. In Romans chapter 5 verse 13, Romans 5 verse 13, it says, "...for until the law sin was in the world, but sin is not imputed when there is no law." If, obviously, if there is a sin, there has to be a law. And so, sin was imputed. Sin was imputed, too. Adam and Eve. So, there was a law right from the beginning. So, there is law. Whether you know about it or not, you're still gonna have the penalty. The Jews knew the law, and so they held accountable for greater knowledge, as we read in Luke 12 verse 48. Luke 12 verse 48.

It says, "...that he who did not know, yet committed things deserving of stripes, of a big part of stripes, shall be beaten with a few, but every one to whom much is given, for him much will be required, and to whom much has been committed of him the last the more." The Jews, much has been given. They knew the law, and therefore, if we know and don't do it, it's like, in a sense, being double cursed, a double punishment. And there is the application for us in God's church. We gotta be careful. And so, let's read Romans 2 verse 12 again. For as many as have sinned without the law, will also perish without the law. Meaning, if they have sinned not knowing the law, they still have the penalty of the law, because, as I mentioned, ignorance of the law is no excuse. The penalty is still there. And as many as have sinned in the law will be judged by the law. In other words, it'll be like a double curse. Now verse 13, it's a very, very key verse in this epistle of Romans. Verse 13 says, for not the years of the law are just in the sight of God, but the doers of the law will be justified. Well, that's from here. It's a whole subject of justification, and that will be covering in our next study.