The first and greatest need is to know your need. Though the gospel be the power of God unto salvation--how could that mean anything to a man who is not conscious of his need of salvation? And what, though the gospel reveals "a righteousness of God from faith unto faith" (1:17)--of what interest could that be to one who does not know his need of such a "righteousness"? He must be brought to realize his need of righteousness, and that to be without it is to fall under the wrath and judgment of God. Therefore through all the long extended passage of Romans 1:18-3:20 the apostle labors to bring home to our hearts a sense of our spiritual destitution and our sin-ruined estate.

      In Rom. 1:18-32 it is manifestly the awful condition of the Gentile world that Paul sets forth. It is a terrible picture--a world abandoned of God and given over to gross vice and wickedness. The picture is not overdrawn. Such was the heathen world in Paul's day; such it is today where the gospel has not gone.^*

      It was not difficult to convict the Gentile world of its degradation and sin. But there was another class of sinners--not the sort mentioned in 1:32, who live in open sin and consent with them "who practice such things," but the moral and superior sort, who scorn to defile themselves with the vices of the Gentiles, and were ever ready and willing to judge and condemn them. To convict such folk of their sin, is much more difficult than to convict the plain open Gentile sinners. These sinners were clothed in respectability. They professed principles of decency and honor. They discountenanced the wickedness and immorality of the lower classes. What shall be said of such people? Do they, too, need the gospel? Are they also lost and condemned like the others? Are they also hopelessly ruined, and in need of this salvation and of this "righteousness of God"?

      The apostle suddenly turns upon these "good people" and tells them that they, like the rest (1:20), are "without excuse." Their ability to judge others condemns them, for they thus show how clear their light is. And they themselves also have sinned. When God comes to judge neither privilege nor standing, nor any claims and pretenses, will be considered, but only facts and realities (2:2). For did they imagine that because they were able to judge others that by this they themselves would be exempted from the judgment of God? (2:3). Or did they think that God's goodness to them in the past was a proof of partiality, and that He was winking at their sins? Far be it: His goodness and patience was designed to lead them to repentance (2:4). But they made it an occasion of adding [10] sin to sin, and treasuring up wrath upon wrath against the day of reckoning (2:5).

      Here he lays down the inflexible principles of God's righteous judgment (2:6-16). Study this passage carefully. Note four things:

      (1) God's judgment is according to truth (2:2).

      (2) It is according to deeds (2:6).

      (3) It is without respect of persons (2:11).

      (4) It deals with the secrets of men (2:16).

      The last named item must be appalling to those who "cleanse the outside of the cup," but who inwardly are "full from extortion and excess." (Matt. 23:25.) In his book, The Religion of a Jurist, Chief Justice Brewster says that his forty years on the bench left one deep and certain conviction in his heart; namely, that sometime, somewhere every false verdict will be reversed, every miscarriage of human justice will be corrected, and every wrong will be righted. Yea--thus it must be and will be.

      Questions will arise here. Does this judgment apply to Christians also? If so, since none are perfect, how can they hope to be saved? And if this (as some may affirm) is the message of the gospel, how is the gospel God's power unto salvation? Moreover these truths concerning God's impartial judgment are not in any sense a new revelation--they were known long before the gospel came. And if those who have received the gospel have to face this judgment, how would they be any better off than the rest?

      In answer to these questions it needs to be pointed out that the apostle is not here giving us the message of the gospel (that comes later) but is seeking to show all men their need of the gospel. True, if this (vs. 6-11) were the last word there could be no hope for any of us. It is the apostle's purpose here to expose our hopeless condition, so that we may realize our need of the gospel as God's only means for our salvation, and that we may accept the same. Nevertheless this passage holds a solemn warning to Christians also, lest, like the Jews in their day, they put their trust in their standing and privilege while living carelessly before God (1 Peter 1:17-19).

      There are a few other things that may puzzle us. Does Paul mean to say that any man ever attained to eternal life by the road pointed out in vs. 7, 10, 13? No--for the apostle presently shows that this has never been achieved by any man (3:20). That should have been the way--but, alas, we have all "sinned and fall short of the glory of God" (Rom. 3:23). Hence the condemnation; hence also the need of salvation and of the gospel.

      And what is "the work of the law," which is written in Gentile hearts (v. 15)? It is not the same as "the law written on hearts" (see Heb. 8:10) which is the high blessing of the New Covenant, but the work of the law, which enables men to discern right from wrong; "for by the law cometh the knowledge of sin."

      Here, at 2:17, he first addresses the Jew directly. See the high claim the Jew made for himself (vs. 17-20). But in life and practice, how far he fell short! (vs. 21-24). His circumcision, though [11] of much advantage in every way (3:1, 2) could not save him. Its benefit was nullified by his sin. Yea, an, uncircumcised one who kept the law would be accepted, though uncircumcised, while the circumcised law-breaker would be condemned. For a Jew to be a Jew merely outwardly would not help him in any wise. Only if inwardly true to his high position could he claim Israel's peculiar covenant-promises for himself (vs. 25-29).

      Keeping in mind now the great key-text (Rom. 1:16, 17) and the course of the apostle's argument in 1:18-32 and 2:1-29--look ahead through 3:1-20. In the first eight verses Paul briefly meets certain objections, which later he discusses more fully. Let us turn our attention to the sum-up of this argument, in 3:9-20.

      What class of people did Paul convict of sin in 1:18-32?

      What kind does he address in Romans 2?

      Were these more respectable folk as badly lost as the openly wicked Gentiles?

      What are the four principles of God's judgment?

      Is Paul in this chapter setting forth the message of the gospel, or is he seeking to make us feel the need of the gospel?

      Did any man ever attain, to eternal life by law-keeping?

      Did the Jew make great claims and pretensions?

      How much were they worth?

      The Wrath of God. The impenitent sinner, be he Jew or Gentile (nay, the Jew first) is destined to face the wrath of God--the most terrible thing that can befall. This is the compelling fact back of all the gospel. It was to save us from God's wrath that Jesus Christ died on the cross (Rom. 1:18; 5:9). [12]

[LOR2 10-12]