January 23, 1979
I want to talk to you a little tonight on Romans 1:14. I missed this the other week when I
was teaching. Verse 14 has been a real opportunity to me.
I wonder why that does not say, “I’m a debtor both to the Greeks and to the Jews, both to
the wise and the unwise.” My reason for believing that is because the wise would be the
people who had the Word of God. The children of Israel, commonly referred to as Jews,
they had that Word of God. Paul, by divine revelation, would be saying, “I’m a debtor both
to the Jews and the Greeks, both to the wise Jews who had the scriptures available to them,
and to the unwise, the Greeks, barbarians, who did not have the scriptures available.” I
don’t know if you can find a text for that, but that is the way I feel about that verse. I think
we need to look anyway.
Tonight we begin in Chapter 2.
I finished Chapter 1 last week, but we still need to bring it together with Timothy,
Galatians and Ephesians and put it all together, which I trust we’ll be able to do during the
Advanced Class this sunnier, when we deal with the category of discerning of spirits, devil
spirits and how they operate.
Chapter 2:1-3:20 seems to be the same thing, the same thing continues indicating man’s
utter hopelessness, including the Jew who had the Word of God, the righteous judgement
of God, and that salvation for both Jew and Gentile is by and only because of God’s grace.
When I first began working Romans again, I was thinking along the line of the first chapter
being for Gentiles only and starting in Chapter 2 with the Jews. As I continue to work this
thing, I’m not so sure, but that Chapter 2 is simply a continuation of the truths told in
Chapter 1. It begins to include the Jews.
I’d like to read this with you, and you get your head into it and see if we’re right. See if
you think we’re right, if we’re handling the Word of God rightly, because it becomes very,
very important because there is no Bible scholar I’ve ever read who believes Chapter 2 is a
continuation of Chapter 1, including the Jews. They all believe Chapter 1 deals with
Gentiles, and Chapter 2 deals with Jews to indicate that both Jew and Gentile had major
I’ve read Romans 2:1-3:20 I don’t know how many times, and I wonder if Chapter 2 is not
a continuation of Chapter 1 having the Gentiles involved and then getting the Jews
involved. We know from the Word of God that all men, both Jew and Gentile, are dead in
trespasses and sins, without God and without hope. Let’s take a look at Chapter 2 and let
me read it with you from the King James.
Get a feel for it and see if we’re not having perhaps a different approach to it than men
have dared to put to it before.
“Therefore” is just a continuation of Chapter 1. It’s just a transition.
“Thou art inexcusable, O man” – He hasn’t mentioned Jews at all. He’s still continuing
where he’s been dealing with the Gentiles.
I think one of the great keys for understanding this particular section is the word “judgest.”
The Greek word is krinō. It will come up a number of times. This is its first usage.
(Dr. Wierwille continues reading Chapter 2.)
Verse 9 – This is the first mention of the word “Jew.” It seems to me like he’s carrying
right on in Chapter 2, and finally he recapitulates, “every soul that doeth evil..”
See the context? I’m wondering if Chapter 2 is just not a continuation of what we’ve
handled in Chapter 1, and we now get to here to include the Jews in Verse 9 and following.
Including both Gentiles and Jews – See context?
“For as many” – As many what? Both Jew and Gentile. I think the “many” refers perhaps
to both Jew and Gentile.
(Dr. Wierwille reads through Chapter 3, Verse 20.)
As I read this I see a carry on in Chapter 2 of Gentiles, then including the Jews, and finally
ending up in 3:20, “by the deeds of the law there shall no flesh be justified.” That indicates
that even the Jews who had the law were as much in condemnation and as sinful as
everybody else. Verse 21 begins where 1:17 closes, because it goes back, “But now the
righteousness of God.” In 1:17, “For therein is the righteousness of God.”
And in Verse 21 (Chapter 3), “the righteousness of God without the law is manifested,
being witnessed by the law and the prophets.”
No difference between what? Jew or Gentile.
I wonder if this is not the truth of Chapter 2. In my heart tonight I believe it is. I believe
Chapter 2 carries right on where Chapter 1 terminates and is still talking about Gentiles
who never had the oracles of God, never had the scrolls, never had the scriptures, they
keep right on going until he gets to the Jews. He finally concludes in Chapter 3 that both
Jew and Gentile are equally outside the pail, that the only way in is to get born again and
receive the righteousness of God, which is by believing, not by law, not by works. Even
though the Gentiles did a lot of good works, without the law, without having the scrolls,
the Jews, having the scrolls did a lot of the devilish stuff that the Gentiles did. So he just
concludes all under sin.
We’ll work this as we go along. I think we’re going to see that this is the way it should be,
and could be handled.
“Therefore” – Whenever you read “therefore,” ask yourself “whyfore.” Because they knew
of the judgment of God. We learned earlier that they were without excuse, because of the
Romans 2:1-6 99
invisible things of the world shown. Therefore, knowing of the judgment of God, thou art
“Thou art inexcusable” – These are the same words that are in Roman 1:20.
“O man” means anyone who judgest.
“Judgest” is the word krinō.
“Wherein” is the preposition en, meaning in. In your judgment of others, or another.
Anyone who judges, in their judgment of another they are inexcusable for doing it.
That second word “judgest,” is again krinō.
“Thou condemnest” – “Condemnest” is the word krinō but it has the preposition kata in
front of it. Katakrinō. Kata means down. When you condemn someone you down them.
For wherein thou judgest another, thou downest judgment upon yourself.
For wherein thou judgest another, you judge yourself, you really down yourself. Like I
teach if you point a finger at someone else you point how many back? That’s what he’s
saying here. Down judgment. Condemnation. You condemn yourself for thou that judgest
doest the same thing.
“Doest” is same as commit. Commit the same things.
I do not believe it necessarily refers to the homo/lesbian stuff we just read, but what they
are committing in sin. Sin is sin. There are no grades of sin with God. Grades are in
people, culture, society. Sin is sin. That’s right.
“Are sure” is know. But we know that the judgement, krinō, of God is according to truth.
Man’s judgment is sinful. But God’s judgment is always according to truth.
“Against” is epi.
Which commit, or do, such things, the judgment.
“Thinkest” is logizomai. It is the Greek word from which we get the word logic. Can you
logically follow this, you who judge? Bullinger will give you in his footnote this word
logizomai, and he’ll tell you how it’s used here and then he’ll give you how many times
it’s used in Romans. Nineteen times in Romans. I’d like for you to mark your Bibles every
time logizomai is used. Knowing that the word logic comes off of this. It’s real in-depth.
They translate it “reason,” and other words. If you mark that, I think it’ll be great learning
for you in the Corps.
“Judgest” – Root is krinō.
Because of everything else that has been happening in our lives last week, I did not have
time to work this krinō stuff, but the key is there. If I would have had time to work it, I
would have patterned the whole thing under this word, judgment, because I believe that’s
where the great keys in understanding reside. Here’s man judging. And man is always
judging someone else. He’s always pointing his finger. But on the other hand, there’s the
true judgment, which is the judgment of God. Man is always judging, and man’s
judgement is always wrong. The only time man’s judgment is ever right is if he judges
according to the revealed Word of God. I believe the whole key is, as I’ll show you before
we finish 3:20, that it’s God’s judgment that is right.
This third verse is a tremendous thing. When I work the Word and the integrity of the
Word, who is man that man should ever make a judgment, unless I can read it to you from
It’s got to be read from God’s Word, rightly divided, where you can share the Word with
an individual, then it’s the Word that does the judging. You as an individual don’t do it. I
have no right to judge your life. You don’t have any right to judge mine either, for God is
our judge. He is the one, but He has given us His Word. If you can work it from the Word
and you can show it, then it’s still God doing the judging, the correction, the reproof.
This is a tremendous verse.
“Or despisest thou” – The word “despisest” literally means do you despise God for His
goodness. Do you despise God for the riches of His goodness.
“Riches” is chrēstotēs. and this word can be translated graciousness. I think that’s a
Or despisest thou the riches of God’s graciousness. It will be closely associated, when you
work it down, with God’s grace.
“Forbearance and longsuffering” – Polysyndeton, “ands” used simply to tie it together, but
it’s beautiful. Riches of His goodness, forbearance, longsuffering – You have to put those
three together. That’s really beautiful because forbearance is the Greek word anochē,
which is a withholding of punishment, a delayed punishment. Do you despise God for the
riches of His graciousness and that He is withholding or delaying punishment. Do you
despise God for that? And His longsuffering?
“Longsuffering” is the Greek word makrothumia. That word literally means “ long before
he gets angry.” Do you despise God for His graciousness, the riches of His graciousness,
withholding or delaying punishment, long before He gets angry?
“Not knowing” – Now knowing equals willful ignorance. You are willfully ignorant. If
you’ll remember what I taught you previously, they had knowledge, but they rejected it.
There was light but they turned to the darkness. They willfully wanted ignorance.
Willfully ignorant that the goodness – “Goodness” is the same word chrēstos, the
graciousness, divine grace of God. Graciousness, long before God gets angry, withholding,
delaying, punishment. It’s the goodness, the graciousness of God that leadeth thee to
“To” is eis, meaning unto repentance.
“Repentance” – To repent is not to confess your sins, for everybody is dead. How many do
you want to confess? How can you when you’re dead? This Romans is a fantastic record of
God’s Word. People are willfully ignorant. By their wills they want to be ignorant. If
you’re willfully ignorant, you can also get willfully smart. You can change. That’s what
the word “repentance” means. All the Bible scholars literally translate “repentance” as a
change of mind. The Greek word is metanoia. How do you get a change of mind? Very
simple, one word, believe. If I were to translate this, instead of translating repentance a
change of mind, I would translate it “a change in believing.” Then you’ve got it. It’s a
change in believing. Before this, they were willfully ignorant and they believed in that. But
Romans 2:1-6 101
now you get a change in believing. Tremendous verse.
Let’s take a look at it once more.
Or despisest thou God for the riches of His graciousness, His withholding of punishment,
long before He gets angry, willfully ignorant of the graciousness of God that leadeth to a
change in believing?
It’s the graciousness of God, the goodness of God. I understand “goodness.” It’s the
goodness of God that leadeth man to repentance. It’s not the fear of God that leads a man
to repentance, not the fear of going to hell. It’s not fear of the negative; it’s believing in the
positive, on the graciousness, the love of God. It’s God’s grace that brings a man. How
could you love a god that you always had to be afraid of? How can you love an earthly
father that you’re constantly afraid of? You couldn’t. You could only love an earthly father
because you are not afraid of him. Right? It’s the goodness of God that leadeth a man unto
repentance. So you can preach hellfire and brimstone as long as you like. You’re off of
God’s Word. The teaching of the Word has to be to the people. It’s the goodness of God.
God loves you. He’s looking for you. Come on home. Not fear of God, not that God is
going to come and beat a man. That’s not what brings a man to repentance. It’s the
goodness of God. You got to show people the goodness of God. For the most part our
culture has never seen the goodness of God. They have only seen a god of wrath, god of
anger, a god that beats the hell out of people. That is not God’s Word. God’s Word talks
about the graciousness, God’s grace. He should be mad, for all of us are a bunch of punks.
But God by His mercy and grace saved us. That kind of God I can worship with all my
heart, soul, mind and strength. I could not worship a god who went about beating the hell
out of people whom I loved. If you really love, you don’t go around and make people sick.
You don’t kill them. You don’t beat them when you love them.
Why is it that so-called Christendom has moved so far away from the truth of God’s
Word? Can only be because the Adversary has blinded people’s eyes. I prefer love, grace.
That’s this great fourth verse. It’s the goodness of God that leadeth. It doesn’t say “push.”
God never possesses. It’s the goodness of God that leadeth. You share God’s Word with
someone. They begin to believe it, and it starts leading them. It’s the goodness of God that
leadeth a man unto repentance. When you repent you get born again. You don’t repent that
you’re dead. He knows you are dead. You repent by confessing with your mouth the Lord
Jesus, God raised him from the dead, and thou shalt be saved.
This fourth verse sits like a diamond in here, and it basically contradicts so many things in
Christendom. I think the Word of God is right. I think current Christendom is wrong when
they teach fear, hellfire, brimstone, all the sickness God brings to people. I think they are
wrong. I think the Word of God speaks loudly to those who have spiritual ears to hear.
Man has freedom of will. He could choose to select the graciousness, receive the
graciousness, of God that we just read about. But stupid man, he wants to remain willfully
ignorant. A man who remains willfully ignorant, that’s his problem. He doesn’t have to,
but he makes that decision by the freedom of his will.
“But after thy hardness”
“After” is the preposition kata, down.
“Hardness” is the Greek word sklērotēs.
But your being insensitive to God’s graciousness – That’s how it ought to be translated.
But you being insensitive to God’s graciousness, goodness, and you having an impenitent
heart, not wanting to repent. The opposite of repent is impenitent.
“Heart” – the innermost part of your being
“Treasurest up” literally is “a mass, an accumulation..” You amass unto yourself, an
“Against” is en, in. Amass unto yourself, an accumulation of wrath, which is going to be
evidenced in the day of wrath.
“Revelation” is apokalupsis, appearing. Same word for book of Revelation. The day or
wrath and the appearing of the righteous judgment. Here you again have the word that is
off the word krinō. It’s spelled here dikaiokrisia. Righteous judgment is that one word.
Wrath against the day of wrath and the appearing of the righteous judgment of God.
Righteous judgment of God. That judgment passed by one who is absolutely right in His
evaluation or judgment. Man has no right to judge, because man is never absolutely right
in his evaluation. See how he sets over on the opposite side God’s judgment? God’s
judgment of man is absolutely right. That’s the righteous judgment of God. Absolutely
right in his evaluation.
The rendering here is reward. I think this being the year of hope, knowing about the
coining of the Lord, the return, the rewards that are handed out to the believers that have
past from death to light, etc.
I’m going to close here tonight, because Verse 6 is like in writing, a transitional verse,
takes you from one thought concept into another. It ties together the next section.
“Deeds” is works.
For those outside the pail of believers, it has to be judgment. For those inside the body of
Christ, it’s rewards.
That’s where we are going to hold tonight.