Romans 2:12
Verse
Context
God’s Righteous Judgment
11For God does not show favoritism.12All 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.13For it is not the hearers of the law who are righteous before God, but it is the doers of the law who will be declared righteous.
Sermons
Shane Idleman
George Warnock
John Gill
E.M. Bounds
A.B. Simpson
R.L. DabneySummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
For as many as have sinned without law, etc. - They, viz. the Gentiles, who shall be found to have transgressed against the mere light of nature, or rather, that true light that lighteth every man that cometh into the world, Joh 1:9, shall not come under the same rule with those, the Jews, who have in addition to this enjoyed an extraordinary revelation; but they shall be dealt with according to the inferior dispensation, under which they lived: while those, the Jews, who have sinned against the law - the positive Divine revelation granted to them, shall be judged by that law, and punished proportionably to the abuse of such an extraordinary advantage.
Jamieson-Fausset-Brown Bible Commentary
For as many as have sinned--not "as many as have sinned at all," but, "as many as are found in sin" at the judgment of the great day (as the whole context shows). without law--that is, without the advantage of a positive Revelation. shall also perish without law--exempt from the charge of rejecting or disregarding it. and as many as have sinned in the law--within the pale of a positive, written Revelation. shall be judged by the law--tried and condemned by the higher standard of that written Revelation.
John Gill Bible Commentary
For when the Gentiles which have not the law,.... The objection of the Gentiles against their condemnation, taken from their being without the law, is here obviated. The apostle owns that they had not the law, that is, the written law of Moses, and yet intimates that they had, and must have a law, against which they sinned, and so deserved punishment, and which they in part obeyed; for these men do by nature the things contained in the law. The matter and substance of the moral law of Moses agrees with the law and light of nature; and the Gentiles in some measure, and in some sort, did these things by nature; not that men by the mere strength of nature without the grace of God, can fulfil the law, or do anything that is acceptable to God; and indeed, what these men did was merely natural and carnal, and so unacceptable to God. Some understand this of nature assisted by grace, in converted Gentiles, whether before or after the coming of Christ; others expound the phrase, by nature, freely, willingly, in opposition to the servile spirit of the Jews, in their obedience to the law; though it rather seems to design the dictates of natural reason, by which they acted: and so these having not the law, the written law, are a law to themselves; which they have by nature and use, and which natural reason dictates to them. So Plato distinguishes the law "into written and un written (q): the written law is that which was used in commonwealths; and that "which was according to custom or nature", was called unwritten, such as not to go to market naked, nor to be clothed with women's clothes; which things were not forbidden by any law, but these were not done because forbidden by the unwritten law;'' which he calls "unwritten", because not written on tables, or with ink; otherwise it was written in their minds, and which by nature and use they were accustomed to. (q) Laertii Vit. Philosoph. l. 3. in Vita Platon.
Tyndale Open Study Notes
2:12 destroyed: This common New Testament word describes the fate of the wicked after death (see also 9:22; 14:15; 1 Cor 1:18; 15:18; 2 Cor 2:15; 4:3; Phil 1:28; 3:19; 2 Thes 2:10; 1 Tim 6:9). Condemned sinners do not cease to exist, but they suffer eternal punishment, which includes the everlasting destruction of all good in their identity and experience. • the Jews, who do have God’s law: The Jews were given the law of Moses, while the Gentiles never had God’s written law. In the New Testament period, Jews emphasized their possession of the law as a mark of God’s favor and even as a guarantee of salvation.
Romans 2:12
God’s Righteous Judgment
11For God does not show favoritism.12All 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.13For it is not the hearers of the law who are righteous before God, but it is the doers of the law who will be declared righteous.
- Scripture
- Sermons
- Commentary
The Significance of the Christian Woman's Veiling
By Dan Mast8241:08:30ROM 2:12In this sermon, Brother Denny discusses three principles found in 1 Corinthians 11: headship, modesty, and honor and respect. He emphasizes the importance of understanding these principles in relation to the practice of women veiling their heads. Brother Denny recommends listening to a Bible study series by Tom Schenck for a deeper understanding of the subject. He also encourages the congregation to have searching hearts and to obey the principles laid out by Paul in order to restore morals.
The Lord Hears Us
By Shane Idleman47140:09ISA 43:1JHN 6:44ACT 10:30ROM 2:12ROM 10:91CO 2:14EPH 5:18JAS 4:8REV 19:11This sermon from Acts 10:30 emphasizes the importance of God hearing our prayers. It highlights the story of Cornelius seeking God and Peter's vision, showing how God brings them together. The sermon delves into the power of Christian disciplines like fasting and prayer to help us hear from God. It also discusses the need to present the whole truth of the Gospel, the role of repentance, and the transformative work of the Holy Spirit in believers' lives.
Parable of the Talents
By George Warnock3081:25:45ParableISA 55:11MAT 7:24MAT 25:1LUK 12:48ROM 2:12HEB 12:6In this sermon, the preacher discusses the parable of the talents from Matthew 25. The parable tells the story of a man who goes on a journey and entrusts his servants with different amounts of talents (a form of currency). Each servant is given talents according to their ability. The preacher emphasizes that God gives us gifts and abilities according to his plan and purpose for our lives. He encourages the congregation to use their talents wisely and invest them in the lives of others, so that they may bear fruit and bring increase to the kingdom of God. The sermon serves as a warning to not be prideful or discontent with the talents we have been given, but to faithfully steward them for God's glory.
Of the Pardon of Sin.
By John Gill1Grace and ForgivenessPardon of SinLEV 4:20PSA 51:1PSA 130:4DAN 9:9MAT 26:28ACT 5:31ROM 2:12EPH 1:7HEB 8:121JN 1:9John Gill expounds on the doctrine of the pardon of sin, emphasizing that it is rooted in the satisfaction made by Christ. He explains that forgiveness is a revelation of the gospel, not attainable through natural understanding or the law, which offers no hope of pardon. Gill highlights that all sins, regardless of their nature or severity, can be forgiven through the grace of God and the blood of Christ, and he outlines the effects and properties of this pardon, including peace of conscience and access to God. He also addresses common questions regarding the nature of sin and the conditions for forgiveness, affirming that true repentance and faith are essential for experiencing God's mercy.
Unction a Necessity
By E.M. Bounds0MAT 10:28MAT 25:46JHN 3:16ROM 2:122PE 3:9John MacArthur delves into the concept of 'Perish' (apollumi) in the Bible, emphasizing that it signifies utter ruin and loss of well-being, not annihilation. The term describes a state of eternal uselessness and separation from God for those who reject Christ, leading to everlasting torment and conscious punishment. The Bible teaches that those who fail to obtain eternal life will face eternal, definitive destruction and a hopeless destiny of death, not a cessation of existence.
Christ in You
By A.B. Simpson0MAT 11:20ACT 10:34ROM 2:12GAL 2:6EPH 6:9COL 3:25JAS 2:11PE 1:17REV 3:15The preacher delves into the concept of partiality, which involves judging based on appearances and showing favoritism without considering a person's true merits or character. This partiality is condemned in the Bible, emphasizing that God is impartial and does not show favoritism based on external factors. The sermon highlights verses like Ephesians 6:9, Colossians 3:25, and James 2:1, which warn against holding faith with an attitude of personal favoritism and assure that God judges without partiality. The preacher emphasizes that God's justice is unwavering, and He sees through external appearances to the heart of the matter, judging all by the same measure.
Arminian Theory of Redemption
By R.L. Dabney0PRO 23:26JHN 1:13JHN 3:36ACT 4:12ROM 2:12ROM 9:16EPH 1:4EPH 1:19HEB 11:6R.L. Dabney delves into the debate between Calvinists and Arminians, focusing on the sources and tenets of Arminian Theology. He explores the logical progression of Arminian beliefs, from the doctrine of indifference of the will to views on original sin. The sermon also addresses the concept of common sufficient grace in Arminianism, highlighting the belief that God provides grace to enable individuals to fulfill conditions for redeeming grace. Additionally, the sermon discusses the Arminian perspective on justification, personal election, regeneration, and the salvability of heathens without the gospel.
The Law and the Saint 2. the Negative Side
By A.W. Pink0Law And GraceChristian ConductROM 2:12A.W. Pink addresses the relationship between the Law and the believer, emphasizing the confusion surrounding this topic in contemporary Christianity. He outlines three views: that salvation is achieved through the Law, that the Law serves as a rule of life for believers, and that the Law is irrelevant to Christians today. Pink argues that while believers are not justified by the Law, they are still called to obey its moral precepts as a reflection of their faith and relationship with God. He encourages believers to seek clarity from Scripture rather than relying on conflicting human interpretations.
2 Peter 2:21
By John Gill0ApostasyKnowledge of TruthROM 2:122PE 2:2JUD 1:3John Gill expounds on 2 Peter 2:21, emphasizing that it would have been better for those who have known the way of righteousness to remain in ignorance than to turn away from the truth they once embraced. He explains that the knowledge of the Gospel, which leads to justification through faith in Christ, carries a greater responsibility and guilt when rejected. Gill highlights the danger of apostasy, where individuals who once followed the holy commandment of the Gospel return to their former sinful ways, thus aggravating their condition. The sermon warns against the serious consequences of turning away from the truth after having known it.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
For as many as have sinned without law, etc. - They, viz. the Gentiles, who shall be found to have transgressed against the mere light of nature, or rather, that true light that lighteth every man that cometh into the world, Joh 1:9, shall not come under the same rule with those, the Jews, who have in addition to this enjoyed an extraordinary revelation; but they shall be dealt with according to the inferior dispensation, under which they lived: while those, the Jews, who have sinned against the law - the positive Divine revelation granted to them, shall be judged by that law, and punished proportionably to the abuse of such an extraordinary advantage.
Jamieson-Fausset-Brown Bible Commentary
For as many as have sinned--not "as many as have sinned at all," but, "as many as are found in sin" at the judgment of the great day (as the whole context shows). without law--that is, without the advantage of a positive Revelation. shall also perish without law--exempt from the charge of rejecting or disregarding it. and as many as have sinned in the law--within the pale of a positive, written Revelation. shall be judged by the law--tried and condemned by the higher standard of that written Revelation.
John Gill Bible Commentary
For when the Gentiles which have not the law,.... The objection of the Gentiles against their condemnation, taken from their being without the law, is here obviated. The apostle owns that they had not the law, that is, the written law of Moses, and yet intimates that they had, and must have a law, against which they sinned, and so deserved punishment, and which they in part obeyed; for these men do by nature the things contained in the law. The matter and substance of the moral law of Moses agrees with the law and light of nature; and the Gentiles in some measure, and in some sort, did these things by nature; not that men by the mere strength of nature without the grace of God, can fulfil the law, or do anything that is acceptable to God; and indeed, what these men did was merely natural and carnal, and so unacceptable to God. Some understand this of nature assisted by grace, in converted Gentiles, whether before or after the coming of Christ; others expound the phrase, by nature, freely, willingly, in opposition to the servile spirit of the Jews, in their obedience to the law; though it rather seems to design the dictates of natural reason, by which they acted: and so these having not the law, the written law, are a law to themselves; which they have by nature and use, and which natural reason dictates to them. So Plato distinguishes the law "into written and un written (q): the written law is that which was used in commonwealths; and that "which was according to custom or nature", was called unwritten, such as not to go to market naked, nor to be clothed with women's clothes; which things were not forbidden by any law, but these were not done because forbidden by the unwritten law;'' which he calls "unwritten", because not written on tables, or with ink; otherwise it was written in their minds, and which by nature and use they were accustomed to. (q) Laertii Vit. Philosoph. l. 3. in Vita Platon.
Tyndale Open Study Notes
2:12 destroyed: This common New Testament word describes the fate of the wicked after death (see also 9:22; 14:15; 1 Cor 1:18; 15:18; 2 Cor 2:15; 4:3; Phil 1:28; 3:19; 2 Thes 2:10; 1 Tim 6:9). Condemned sinners do not cease to exist, but they suffer eternal punishment, which includes the everlasting destruction of all good in their identity and experience. • the Jews, who do have God’s law: The Jews were given the law of Moses, while the Gentiles never had God’s written law. In the New Testament period, Jews emphasized their possession of the law as a mark of God’s favor and even as a guarantee of salvation.