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Outline

1. The Danger of Thinking You’re Better
2. The Danger of Thinking You’re Excused
3. The Danger of Misunderstanding God’s Patience

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Reading — Romans 2:1-11

Romans 2:1–11 (ESV)

• (1) 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.
• (2) We know that the judgment of God rightly falls on those who practice such things.
• (3) Do you suppose, O man—you who judge those who practice such things and yet do them yourself—that you will escape the judgment of God?
• (4) 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?
• (5) 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.
• (6) He will render to each one according to his works:
• (7) to those who by patience in well-doing seek for glory and honor and immortality, he will give eternal life;
• (8) but for those who are self-seeking and do not obey the truth, but obey unrighteousness, there will be wrath and fury.
• (9) There will be tribulation and distress for every human being who does evil, the Jew first and also the Greek,
• (10) but glory and honor and peace for everyone who does good, the Jew first and also the Greek.
• (11) For God shows no partiality.

Introduction

We are living in a spiritually dangerous cultural moment.

To speak out against the sins of our culture carries real risk. Labeling certain beliefs or behaviors as wrong can quickly be categorized by those in government, media, or your HR department as hate speech. I read recently of a person arrested in the UK simply for praying silently outside an abortion clinic. Speaking out simple truths like “a man cannot become a woman” or “a woman cannot become a man” can get us in real hot water. Publicly speaking out on the some of the sins from our last sermon in Romans 1 (like homosexuality) could cost you your job, get you banned on social media, or cause huge relational conflicts even among your own family members.

Perhaps, you feel like the tides are shifting politically to make our moment less dangerous. Let me reiterate:

We are living in a spiritually dangerous cultural moment.

If you do happen to speak up about any of these issues, it is likely that you’ve had Matthew 7:1 quoted at you.

Matthew 7:1 (ESV) — “Judge not, that you be not judged.

or

John 8:7 (ESV) — …“Let him who is without sin among you be the first to throw a stone…”

Or you might be accused of being a hypocrite?

The dangers that I’m concerned about today are not political, legal, or even relational. I’m concerned with the Danger of the Double Standard. Certainly our culture is vexed about certain double standards, but those are not my concern today.

I’m primarily interested in the double standard that Paul is talking about in Romans 2.

Series: Better Than You Think

We are still early in our series through Romans called “Better Than You Think.”

In the current section of our series from Rom 1:18-3:20, Paul is making a very long and persuasive argument that all of humanity is in big trouble because of sin.

Two weeks ago, Daniel led us through the second half of chapter 1 where Paul powerfully described the dangerous devolution that takes place when people fail to honor God and then just do what they want.

Today, we will see the spiritual dangers we face when we give a hearty “AMEN!” to condemning the sins of our culture, while living with a double standard in how we see our own sins.

Jerry Bridges also sees this problem in the church today.

We can readily identify sin in the immoral or unethical conduct of people in society at large. But we often fail to see it in what I call the “acceptable sins of the saints.”

• Jerry Bridges, Respectable Sins: Confronting the Sins We Tolerate, 16.

This morning, we’ll look at the following dangers:

1. The Danger of Thinking You’re Better
2. The Danger of Thinking You’re Excused
3. The Danger of Misunderstanding God’s Patience

Pastoral Prayer

Let’s take time to pray before we go further. And as we do, let’s consider these two passages from Psalms to help us hear this sermon well.

• Psalm 139:23–24 (ESV) — Search me, O God, and know my heart! Try me and know my thoughts! And see if there be any grievous way in me, and lead me in the way everlasting!
• Psalm 19:12–13 (ESV) — Who can discern his errors? Declare me innocent from hidden faults. Keep back your servant also from presumptuous sins; let them not have dominion over me! Then I shall be blameless, and innocent of great transgression.
• Psalm 119:11 (ESV) — I have stored up your word in my heart, that I might not sin against you.
• Psalm 119:165 (ESV) — Great peace have those who love your law; nothing can make them stumble.
• give us special grace to be humble today
• protect us from a hard heart
• make your mercy and grace irresistible to us in Christ

I. The Danger of Thinking You’re Better

Romans 2:1–2 (ESV)

• (1) 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.
• (2) We know that the judgment of God rightly falls on those who practice such things.

To whom is this section of the letter addressed?

You may have noticed that Paul begins Chapter two very personally “Therefore YOU have no excuse…every one of YOU who judges…”

Who is the “you” referring to?

The entire letter was written to the church in Rome. In chapter one, we feel his warmth toward the church in vs. 6. This is a plural “you” or “y’all.”

• Romans 1:7 (ESV) — To all those in Rome who are loved by God and called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ.

He continues writing to the church personally in his greeting through vs. 15.

Then in vv. 18-32, he addresses “them” (third person plural)—those outside the church—and inside the Gentile pagan culture. Paul calls “them” out for their rejection of God, their idolatry (v. 23), their sexual deviancy (vv. 26-27), and all manner of sins (vv. 29-31). Paul explains that all mankind knows God through the common grace of creation, but fails to honor him as God.

Paul is now, in Chapter 2, addressing a different group of people. He uses a 2nd person singular “you” in a literary diatribe, an imaginary dialogue to anticipate an opponent’s arguments and make your case.

He is now addressing those who yelled “Amen!” to the judgements on the “them” in Chapter 1. In fact, they are pronouncing judgment on the same people.

In Chapter 1, Paul announced the wrath of God on pagans who cast off the restraint of their Creator. Now in Chapter 2, Paul will pronounce condemnation on those moralizers who condemn the hedonism of the pagans, but who don’t see that they are sinning in similar ways. They have a double standard.

It’s interesting to consider what is similar and what is different between these two groups of people. John Stott gives us a really helpful summary.

Both groups have a certain knowledge of God as creator (1:20) or judge (1:32; 2:2), and both contradict their knowledge by their behaviour; they ‘do such things’ as Paul has been describing (1:32; 2:2).

What, then, is the difference between them? It is that the first group do things they know to be wrong and approve of others who do them (1:32), which is at least consistent; whereas the second group do what they know to be wrong and condemn others who do them, which is hypocritical.

— John R. W. Stott, The Bible Speaks Today, p. 81.

Though in a general sense, Paul is addressing moralizers who are making judgments about others, specifically he is most likely addressing the Jews, who believed that their covenant relationship with God put them in a different position than the Gentiles. We’ll think about that a bit more in the next point.

Is it okay to judge?

If we read this too quickly or carelessly, we may come away with some idea that what the Jews were doing wrong was judging the sinful behaviors of the Gentiles. Notice, though that the problem was not their judgments. They were judging correctly, but they were doing the same sins themselves.

Matthew 7:1–2 (ESV) — “Judge not, that you be not judged. For with the judgment you pronounce you will be judged, and with the measure you use it will be measured to you.

The danger of the double standard was not seeing their own sinfulness

John Murray notes in his commentary that these Jews faced two dangers—hypocrisy and blindness—hypocrisy because they saw clearly enough to condemn others for sins they themselves were committing, and blindness because they “failed to see their own self-condemnation in the condemnation they pronounced on others” (Murray, p. 57).

Paul does not go into detail about which sins these Jews were condemning but also committing. It seems unlikely that these moralizing Jews were committing the gross sins of vv. 23-28, but rather the “everyday” sins of covetousness, malice, deceit, gossip, slander, envy, and strife of vv. 29-30. However, in doing so, they did not truly see themselves as being sinful, but rather as being superior to the Gentiles.

Jesus, in the Sermon on the Mount, challenged his hearers in similar ways by connecting the sinful heart to the sinful action—anger to murder, lust to adultery.

This danger is still present for the religious or moral today

It is still quite easy for moral, religious persons like us, in comparing our moral choices to others, to focus so clearly on the sins of others that we ignore the reality or severity of our own sins. The reason that this is so dangerous is that it can keep us from seeking God’s remedy in the Gospel.

Romans 2:2 (ESV) — We know that the judgment of God rightly falls on those who practice such things.

One of the dangers of a double standard is that we actually believe that we are better that we really are, and fail to see our need for a Savior.

II. The Danger of Thinking You’re Excused

In my experience this second danger is more pronounced than point 1. Even when we judge others and overlook many of our own faults and sins, we don’t truly believe we are innocent or perfect. However, we may expect God to treat our sins differently from the sins of others. The bulk of Paul’s argument in our passage is given to convince us otherwise.

Let’s begin with verse 3.

Romans 2:3 (ESV)

• (3) Do you suppose, O man—you who judge those who practice such things and yet do them yourself—that you will escape the judgment of God?

“Suppose” comes from a mathematical term—to reckon or calculate—to use logic. In this case, to use logic to determine that you will escape the judgment of God.

Even though you judge others who commit some sin, expecting that they will be judged by God, you do the same thing and believe that you will escape the judgment of God. Paul goes into more detail about the kinds of things the Jews were condemning yet doing in Romans 2:21-24, which we’ll save for a later sermon.

Let’s consider some of the ways we might “calculate” that we’ll be excused from the judgment of God. I’ve thought of three equations or arguments we may be using.

1. My sin excused because it is not as bad

This argument sort-of goes back to point one, but let’s consider more specifically. We may not think our sins are as bad as the sins of others. We think they are different in kind or degree.

We all make categories of sins in our minds—big sins and little sins. When we are not disciplined and biblical in our thinking we drift into always putting the sins we commit into the “little” category.

I quoted earlier from Jerry Bridges’ book, Respectable Sins, in which he has chapters on the following “little” sins:

• Ungodliness
• Anxiety and Frustration
• Discontentment
• Unthankfulness
• Pride
• Selfishness
• Lack of Self-Control
• Impatience and Irritability
• Anger
• Judgmentalism
• Envy and Jealousy
• Sins of the Tongue
• Worldliness

Those just don’t sound nearly as worthy of Hell as murder, adultery, homosexuality, or idolatry.

We haven’t even talked about how the cultural milieu affects how we think about what sins get categorized as big or little. The world even makes up new “sin” categories (e.g. intolerance) and recategorizes certain sins and non-sins, just self-expression.

2. My sin is excused because I had right motives or a good heart

We are all tempted to think our sins are not very bad because we claim to have some right motive or good-hearted reason.

• “I lied because I didn’t want to hurt her feelings.”
• “I know I shouldn’t have lashed out in anger, but that’s the only way I can really get my wife’s attention.”
• “I know worldliness isn’t really ideal, but how else are Christians supposed to get out into the world and be a witness?”
• “Nobody’s perfect. God knows I mean well.”
• “God knows my heart.”

These situations are often some attempt to justify a sinful action or attitude for a supposedly good end—the old ethical model of the end justifying the means (which is not a Christian ethic).

3. My sin is excused because I’m in a group that receives God’s special favor

This last example best exemplifies what was going on the with the Jews to whom Paul was writing and making his argument.

Yes, they most likely thought their sins were not as bad as those of the Gentiles. But, at the root of their miscalculation was the idea that they belonged to God’s special people and that God would therefore not judge them.

We get a glimpse of this in vs. 4.

Romans 2:4 (ESV)

• (4) 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?

As a people, the Jews had experienced an abundance of God’s kindness, deliverance, and patience. They had been given the Law through Moses. They had experienced the deliverance from Egypt.

As a member of God’s special people, surely God would not bring judgment on individual sinners and sins, right?

Paul answers with a resounding answer in verse 5.

Romans 2:5 (ESV)

• (5) 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.

Paul gets to the heart of the issue here, pointing out that proximity to God’s people does not ensure personal salvation. Here we have a hard and impenitent heart storing up wrath. The word for “storing up” is almost always used to talk about rewards in heaven. Here, ironically Paul uses it to talk about the wrath of God. Instead of walking in repentance for their sins, they harden their hearts.

What about membership in the church…or America?

We have a clearer understanding of the individual nature of salvation than the Jews, perhaps. But, we are still tempted to associate our participation in church (or even worse, being a Christian in America) with God being lenient for our sins.

Individuals, not groups, are sent to heaven or hell

Paul drives home the point that eternal life is not granted to a group, but to individuals.

Romans 2:6–11 (ESV)

• (6) He will render to each one according to his works:
• (7) to those who by patience in well-doing seek for glory and honor and immortality, he will give eternal life;
• (8) but for those who are self-seeking and do not obey the truth, but obey unrighteousness, there will be wrath and fury.
• (9) There will be tribulation and distress for every human being who does evil, the Jew first and also the Greek,
• (10) but glory and honor and peace for everyone who does good, the Jew first and also the Greek.
• (11) For God shows no partiality.

Paul is extremely clear here that heaven and hell are not based on group identity. I realize that membership in the invisible church is based on individual faith. My point is that merely growing up in the church or simply attending church does not circumvent the requirement for individual faith and its accompanying good works.

Verses 6-11 are in a chiastic structure A, B, C, C’, B’, A’. Normally, the focus of a chiasm is the middle, but in this case, it is the beginning and end—God shows no partiality. He treats everyone alike—Jew or Gentile.

Thoughts on “according to his works”

You may have flinched when we read vv. 6 and 10, which sound an awful lot like eternal life is granted on the basis of good works. Is Paul contradicting himself in other placed in Romans and throughout the New Testament where he makes plain that salvation is based on grace alone through faith alone (Ephesians 2) or where being justified by faith we have peace with God (Romans 5).

Here are a few thoughts that may help you interpret this passage:

1. Remember that the main point of vv. 6-10 is to show that there are not separate paths to salvation for Jew and Gentile. “To the Jew first and also the Greek.”
2. Remember where we are in Paul’s argument in Romans. He is in the process of showing that no one is justified by works. Rom 3:20 is his conclusion to this point.

   Romans 3:20 (ESV) — For by works of the law no human being will be justified in his sight, since through the law comes knowledge of sin.

   No Jew or Greek will be justified by works of the Law. All have sinned and fall short of the glory of God (Rom 3:23).

3. Verses 7 and 10 describe the only path to merit eternal life apart from Christ. (Moo, NICNT, p. 152)

   We think, therefore, that vv. 7 and 10 set forth what is called in traditional theological (especially Lutheran) language “the law.” Paul sets forth the biblical conditions for attaining eternal life apart from Christ. Understood this way, Paul is not speaking hypothetically. But once his doctrine of universal human powerlessness under sin has been developed (see 3:9 especially), it becomes clear that the promise can, in fact, never become operative because the condition for its fulfillment—consistent, earnest seeking after good—can never be realized.

   • Douglas J. Moo, The Letter to the Romans,The New International Commentary on the New Testament, 153.

We’ve wrestled with the dangers of believing our sins aren’t that bad and the danger of assuming our sins will be excused.

Now, let’s zero into how we see and understand God’s patience.

III. The Danger of Misunderstanding God’s Patience

You may be wondering how to ascertain whether or not you’re dabbling in double standards—how to find clues about whether or not you’re minimizing your sins or assuming you’ll be excused. Verse 4 is an excellent diagnostic tool for us. Let’s read vv. 3-4 again.

Romans 2:3-4 (ESV)

• (3) Do you suppose, O man—you who judge those who practice such things and yet do them yourself—that you will escape the judgment of God?
• (4) 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?

This verse is not magnifying God’s mercy and grace, but rather minimizing it—stripping it of all its power.

I don’t love how the ESV translates the main idea. The word translated “presume” (καταφρονέω) is only translated this way once in the ESV. Seven times it is translated “despise” and once it is translated as “disrespectful.”

The idea is to treat with contempt; despise; look down upon; have little regard for; considering of little value. One example would be Matthew 6:24.

Matthew 6:24 (ESV) — “No one can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and money.

What does it mean to despise or show contempt for God’s kindness, forbearance, and patience?

God’s patience toward the Jews

Let’s begin with the Jewish opponent Paul is arguing against. God had shown a great deal of patience toward the Jewish people. He had overlooked their transgressions and iniquities countless times. Yes, there were times when God brought his discipline on them for a time, but he would then deliver them again from their enemies. Consider the extravagance Paul describes. God had poured out the “riches of his kindness and forbearance and patience.” The idea of “riches” governs all three terms (Murray). The Jewish people had been called out from the pagan nations. They had received the Covenants and had been blessed with Law and Prophets and Writings of the Old Testament. God had sent Judges and Kings to deliver them, and Prophets and Priests to guide them and atone for their sins. Finally, God sent his only Son, born of a Jewish virgin, to bring salvation, the forgiveness of sins, and final redemption.

However, time and time again, the Jews would despise God’s mercy and go back to their hard-hearted ways.

God’s patience toward man at the beginning

What if we back up and consider God’s patience toward mankind at the beginning? When did this kindness and patience and forbearance begin? What was the penalty for eating the forbidden fruit? “In the day you eat of it you shall surely die” (Gen 2:17). Yet, God did not immediately kill Adam and Eve, but rather pursued them in the garden, not to destroy them, but to clothe them. What about Cain? God pursued him after his insufficient offering and was patient with him even after he murdered his brother.

God’s patience toward us

Has God poured out the riches of his kindness and forbearance and patience on us? He most certainly has. Think back to your first real experience of seeing your own sinfulness clearly—of realizing that your transgressions, iniquities, and sins truly deserved punishment from a Holy God.

Were you amazed that God did not punish you as you deserved? Or was your conscience eased when you didn’t get caught? Was your conclusion that God is a gracious God or that he’s not really paying attention? Did you find God’s kindness, forbearance, and patience motivation to pursue holiness, or did you treat it with contempt?

Some misapplications of God’s patience

It’s critical in our personal spiritual pursuits as well as in our evangelism not to misapply God’s patience.

When we sin and God does not immediately “bring the hammer” what do we conclude?

• thinking “I’m okay”
• thinking “God doesn’t care”
• thinking “God won’t ultimately judge”
• thinking “God is morally obligated to forgive”

The right application of God’s mercy

Romans 2:4 (ESV) — …God’s kindness is meant to lead you to repentance?

God is patient toward us, not so we can sin more, but so that we will turn to him in worship and obedience and holiness.

1 Corinthians 6:20 (ESV) — for you were bought with a price. So glorify God in your body.

This turning is called “repentance.” It is a change of mind that leads to a change in direction—from sin to obedience; from unbelief to belief; from self-seeking to God-honoring.

From verse 8 to verse 7.

• Romans 2:8 (ESV) — but for those who are self-seeking and do not obey the truth, but obey unrighteousness, there will be wrath and fury.
• Romans 2:7 (ESV) — to those who by patience in well-doing seek for glory and honor and immortality, he will give eternal life;

Conclusion / Application

The bottom line: God has shown kindness, forbearance, and patience toward you, whether you are a Christian or not. He has not brought the punishment that our sins deserved. If you are still breathing, there is still time to repent and turn to God in faith. But, we must not forget that judgment is coming.

For the unbeliever / non-Christian

2 Peter 3:9–11 (ESV) — The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance. But the day of the Lord will come like a thief, and then the heavens will pass away with a roar, and the heavenly bodies will be burned up and dissolved, and the earth and the works that are done on it will be exposed. Since all these things are thus to be dissolved, what sort of people ought you to be in lives of holiness and godliness,

For the moral or religious

We must not live with a double standard, so aware of the gross sins of our culture that we excuse the sins of the heart and the tongue.

Don’t be the root of bitterness spoken of in Deuteronomy:

Deuteronomy 29:18–19 (ESV) — …Beware lest there be among you a root bearing poisonous and bitter fruit, one who, when he hears the words of this sworn covenant, blesses himself in his heart, saying, ‘I shall be safe, though I walk in the stubbornness of my heart.’ This will lead to the sweeping away of moist and dry alike.

Instead, we should be like the tax collector in Luke 18.

Luke 18:11–13 (ESV) — The Pharisee, standing by himself, prayed thus: ‘God, I thank you that I am not like other men, extortioners, unjust, adulterers, or even like this tax collector. I fast twice a week; I give tithes of all that I get.’ But the tax collector, standing far off, would not even lift up his eyes to heaven, but beat his breast, saying, ‘God, be merciful to me, a sinner!’