We are told that, when man thus departed from God He gave him over to carry out the evil inclinations of his heart. Of course, God gave him over to a reprobate mind and to practice the things that are detrimental to him, only when his case was hopeless. God never forces any man's will. He worries, figuratively speaking, along with one just as long as there is any possiblitly of His getting him to return. When, however, anyone reaches the point that no moral suasion will avail, the Lord abandons him to his fate. Three times in this chapter we are told that God gave over humanity to the working out of the corruption of the heart. This is found in verses 24, 26, and 28.

"Wherefore God gave them up in the lusts of their hearts unto uncleanness, that their bodies should be dishonored among themselves: 25 for that they exchanged the truth of God for a lie, and worshipped and served the creature rather than the Creator, who is blessed for ever. Amen. 26 For this cause God gave them up unto vile passions: for their women changed the natural use into that which is against nature: 27 and likewise also the men, leaving the natural use of the woman, burned in their lust one toward another, men with men working unseemliness, and receiving in themselves that recompense of their error which was due. 28 And even as they refused to have God in their knowledge, God gave them up unto a reprobate mind, to do those things which are not fitting; 29 being filled with all unrighteousness, wickedness, covetousness, maliciousness; full of envy, murder, strife, deceit, malignity; whisperers, 30 backbiters, hateful to God, insolent, haughty, boastful, inventors of evil things, disobedient to parents, 31 without understanding, covenant-breakers, without natural affection, unmerciful: 32 who, knowing the ordinance of God, that they that practice such things are worthy of death, not only do the same, but also consent with them that practice them" (Romans 1:24-32).

If anyone wishes to know exactly what Paul was describing in vss. 24-32, all he has to do is to go to Pompey, Italy, for instance, and visit the various houses that have been unearthed. Immoral practices and evil, wicked deeds of the people of Pompey are portrayed in pictures on the walls of certain houses. We have every reason to believe that what was practiced in Pompey and Herculaneum was prevalent in the average city of the Greco-Roman world. This type of life and conduct mentioned by Paul in Romans, chapter 1, is also alluded to by secular historians. They do not, however, give such a gruesome, horrible picture of moral conditions as the Apostle Paul did by the Spirit of God.

Though God did give over the heathen to abandonment and to the working out of the the corruption of his depraved heart, He now commands all men everywhere that they should repent and turn to God.

"The times of ignorance therefore God overlooked; but now he commandeth men that they should all everywhere repent: inasmuch as he hath appointed a day in which he will judge the world in righteousness by the man whom he hath ordained; whereof he hath given assurance unto all men in that he hath raised him from the dead" (Acts 17:30,31).

 

In Romans 1:18-32 the departure of man from God originally was set forth. Man at first had the knowledge of God, but he did not honor Him as such. Neither was he thankful. He therefore turned away from God and became vain in his reasoning. When he reached this point, he began to engage in idolatrous practices. When he thus turned his back upon God, the Almighty gave him over to work out the evil things of his depraved heart. The blackest picture appearing on the pages of History is found in this descripton of the lost Gentile world presented by Paul in Romans 1:18-32. In Romans chapter 2 Paul turns to the Jew and presents his case as it stands at the present time. He begins his discussion with this startling statement: Wherefore thou art without excuse, O man, whosoever thou art that judgest ..." The Apostle is very tactful and wise in drawing his conclusions and turning from the lost Gentile world to discuss the Jewish situation. That Paul has the Jew in mind, even though he does not call his name at the beginning of this chapter is evident from what he says. This becomes very apparent when one notices verse 4 in which the Apostle charges the one whom he has in mind as despising the riches of God's goodness, forbearance, and long suffering. This language can refer only to the Hebrew. Finally, in vs. 17, he mentions the Jew outright and in plain words discusses the Jewish problem.
 

"Wherefore thou art without excuse, O man, whosoever thou art that judgest: for wherein thou judges another, thou condemnest thyself; for thou that judgest dost practice the same things. 2 And we know that the judgment of God is according to truth against them that practice such things. 3 And reckonest thou this, O man, who judgest them that practice such things, and doest the same, that thou shalt escape the judgment of God? 4 Or despisest thou the riches of his goodness and forbearance and longsuffering, not knowing that the goodness of God leadeth thee to repentance?" (Romans 2:1-4).

Paul, in a very dramatic and graphic manner, represents the Jew as seated on the bench, and, as judge, pronouncing condemnation of the Gentile world for its departure from God and its immoral, unsavory practices. Thus the judge agrees with Paul the witness that he has presented the case of the Gentiles world accurately.

The Apostle immediately turns to the one seated on the bench and, assuming the role of a witness against the judge, declares that he is without excuse. "... for wherein thou judgest another, thou condemnst theyself; for thou that judgest dost practice the same things" (2:1b). A person's practicing things which he as a judge condemns reminds us of King David who took the wife of Uriah and had him placed in the most dangerous position in the battle in order that he might be killed. Nathan the prophet was sent by the Lord to David, and he spoke a parable concerning a poor man who lived in a given community and who had a pet lamb. In the same vicinity there lived a rich man with large flocks of sheep. When a visitor came, the rich man seized the pet lamb of the poor man and made a feast for him. When Nathan reached this part of his parable, David's wrath reached the exploding point, and he said, "As Jehovah liveth, the man that has done this is worthy to die: and he shall restore the lamb fourfold, because he did this thing and because he had no pity" (II Sam. 12:5,6). In reply Nathan pointed at David and said "Thou art the man!" Thereupon the King in real conviction of sin confessed his wrongs and asked God's forgiveness, which thing was granted. But David had to pay the price of his sinning, which was that the sword should never depart from his house. One may be forgiven, but every son whom the Lord receiveth, He chasteneth.

In vs. 2 Paul tells the Jew who thus criticizes the Gentiles, and who practices the very thing perpetrated by them, that both he and the Jew know that the judgment of God is according to truth to them that practice such things. In vs. 3 he asks the Jew does he think he can escape the punishment from God due for his sin? The rhetorical question demands the answer no.

In verse 4 we have this language: "Or despiset thou the riches of his goodness and forbearance and longsuffering, not knowing that the goodness of God leadeth thee to repentance?" The Jew at the time Paul wrote this statement was despising the riches of God's goodness. God had been good to Israel. When Abraham and Sarah were past the age of parenthood, God performed a biological miracle upon their bodies which made possible the birth of Isaac. This miracle is called and act of creation (Isa. 43:1). When Israel developed into a nation and was in slavery in Egypt, God, with a strong hand and an outstretched arm, went to Egypt and delivered her from bondage. At Sinai He gave His law to her. Throughout the wilderness wanderings God performed miracles daily in her behalf, meeting her actual needs. Joshua led the nation into Canaan and fought the battles against the Canaanites and settled the people in the country. Throughout Israel's history, God bore with her and blessed her, notwithstanding her infidelity and failures. Thus the Apostle calls the Jew's attention to the fact that he at that time was despising these unparalleled blessings and gracious dealings. He also charges the Jew with despising, belittling, underrating the forbearance of God. The forbearance of God refers to Gods exercising mercy toward Israel and not punishing her for her present attitude. The nation had rejected the Messiah when he came. If God had dealt with the people of Israel upon the basis of the merits of their case, He would have blotted the nation from the globe. But he didn't do that. He exercised forbearance in not instantly wiping out the nation.

In the third place, Paul asked the Jew: "... despisest thou the ... longsufering ...?" This word looks toward the future. God will still exercise patience with the nation of Israel and will bear with the people, doing everything in His power for them without forcing their will. In asking concerning the Jew's despising God's goodness, forbearance, and long suffering, the Apostle called attention to the fact that they did not realize that the goodness of God is the thing that is attempting to lead the nation to repentance. Our translation is rather incaccurate in rendering the word in the original "leadeth." The idiom properly rendered should be, is trying to lead thee to repentance. God's goodness from the time that Israel rejected the Messiah has been trying to lead the nation to repentance. His goodness is still trying to lead her to repentance. He will continue in this attempt until He succeeds. In our consideration of this point, let us remember that God does all that He can, that He uses all moral suasion and providential overruling in order to bring people to repentance. But He always stops short of forcing anyone's will. Under His moral government of the universe He must stop short of forcing or coercing the will. From other scriptures We know that eventually God will thus be successful in His attempt to bring the nation to repentance and to the acknowledgment of rejecting her Messiah.

In continuing to underrate or underestimate and thus despise God's goodness, forbearance, and loing-suffering, Israel keeps treasuring up for herself wrath in the day of wrath and revelation of the righteous judgement of God. This is seen in verse 5:

"But after thy hardness and impenitent heart treasurest up for thyself wrath in the day of wrath and revelation of the righteous judgment of God" (Romans 2:5).

David in Psalm 95 foretold the coming of God to earth and warned the people of Israel that, when they heard His voice, they should hearken. As an example of warning to them king David held up the Hebrews who disobeyed God in the wilderness and who perished on account of their unbelief. In this prophecy the King called Israel's attention to the fact that there would be a period of time which he designated as "To-day" in which they would have the opportunity of giving heed to His voice. In the event that they failed to heed the warning, the wrath of God would burst forth upon them. An examination of all related passages and the facts show that this period called "To-day" in Psalm 95 was none other than the period from A.D. 30, when the Messiah was rejected, to A.D. 70, when the wrath of God fell upon the nation by the hands of the Romans under Titus. If, during that period of forty years, Israel had not hardened her heart but had listened to the call of God, there would have been no A.D. 70, that is, no events which occurred that fateful year.

Thus each year of Israel's failure to heed the call was treasuring up more wrath, which finally overflowed in A.D. 70. The Apostle Paul, in writing to the Thessalonians (I Thess. 2:14-16) saw that this wrath was inevitable, because he understood, from Israel's stubborn resistance to the claims of Jesus and from the revelation that was made to him, that Israel would persist in her unbelief and would continue to despise God's goodness, forbearance, and long-suffering until the wrath would be poured out in A.D. 70. In that fatal year Jewish nationality collapsed, Jerusalem fell, and the Jews were scattered throughout the world. As stated above, each year of Israel's rejection of the claims of the Messiah is treasuring up still more wrath as the Apostle warned. She will continue to do this until finally the time arrives "in the day of wrath and revelation of the righteous judgment of God," the Tribulation Period. This time of judgment is by Jeremiah called "the time of Jacob's trouble." Moses spoke of it as the day of Israel's calamity. Thus all the wrath that has been stored up throughout these nineteen hundred years of Christian history will pour forth in that period of wrath and revelation of the righteous judgment of God.
 

According to Romans 2:6 in the day of wrath and the revelation of the righteous judgment of God the Lord will render to everyone according to his works.

"Who will render to every man according to his works: (Rom 2:6).

This will be true not only in God's sending His judgments upon the earth during the Tribulation, but at the end of it, when the Son of man will come in the glory of the Father, will sit upon the throne of judgment, and will judge the nations who will be brought before Him. This judgment of the living nations is set forth in Matthew 25:31-45. In this passage there is nothing said about a resurrection of the dead. The righteous dead are raised before the Tribulation. The wicked dead are not raised until after the thousand years are finished (Rev. 20:11-15). But from the context of Romans, chapter 2, we are certain that Paul was not considering the judgment of the wicked dead after Christ's reign of a thousand years, but was talking about the judgment of the living nations, when Christ returns and mounts the throne to rule the world in righteousness. From parallel passages we know that at that time the Lord will also reward His saints. All the saints will be brought before the judgment seat of Christ to receive the things done in the body according to that which each has done, whether it be good or bad (II Cor. 5:10). Paul is discussing these very ones in Romans 2:7-10, for he says that to them that by patience in well-doing seek for glory and honor and incorruption, eternal life: ... but glory and honor and peace to every man that worketh good, to the Jew first, and also to the Greek."
 

"To them that by patience in well-doing seek for glory and honor and incorruption, eternal life: 8 but unto them that are factious, and obey not the truth, but obey unrighteousness, shall be wrath and indignation, 9 tribulation and anguish, upon every soul of man that worketh evil, of the Jew first, and also of the Greek; 10 but glory and honor and peace to every man that worketh good, to the Jew first, and also to the Greek: (Romans 2:7-10).

One must note that Paul is not discussing the subject of salvation. He is simply talking about God's dealing with people upon the basis of their lives and conduct.

Since Paul was talking about God's dealing with people upon the basis of their conduct, naturally he had to speak in legal terms. For each one will receive according to his deeds and actions.

When the Lord metes out rewards and punishment to people, accordingly as they have done either good or bad, He is going to take into consideration the advantages and the opportunities that each has had. As everyone who is familiar with the Bible's teaching knows, the Jew has had advantages that the Gentile has never had. With increased light always comes added responsibility. Thus Paul asserts that, when God deals with the nations in judgment, He will deal with the Jew first, and then with the Gentile. In dealing with the people the Lord will not show favoritism, for He is no respecter of persons. Each case will be decided upon its own merits, in the light of the opportunities and advantages that each has had.
 

"For there is no respect of persons with God 12 For as many as have sinned without law shall also perish without the law: and as many as have sinned under the law shall be judged by the law; 13 for not the hearers of the law are just before God, but the doers of the law shall be justified: 14 (for when Gentiles that have not the law do by nature the things of the law, these, not having the law, are the law unto themselves; 15 in that they show the work of the law written in their hearts, their conscience bearing witness therewith, and their thoughts one with another accusing or else excusing them); 16 in the day when God shall judge the secrets of men, according to my gospel, by Jesus Christ." (Romans 2:11-16).

As we think of God's judging the world, we immediately think of the light that the various groups of the world have had. The Jew, for example, enjoyed the revelation of God from primitive times. The Christians have all the light that the Jews had in the Old Testament but also have the additional glorious light which comes to us through Jesus Christ and the New Testament. What light have the heathen nations had? It is true that, in modern times, the gospel has been proclaimed in all heathen lands with very few exceptions. Notwithstanding the greatness of the present missionary enterprise, we are told that there are practically one-half of earth's population that have never one time heard the name of Jesus Christ as being the Saviour of the world. Whatever they have heard of Him has largely been in derision or mockery. It is also true that the gospel was preached in all the world in the first generation of Christianity; for Paul declared that the gospel had been preached in all the world (Col. 1:6) and in all creation under heaven (Col. 1:34). But Christianity died out among the heathen nations and survived only in those nations where there was a Jewish environment. What about the millions and billions of heathen who, during the Christian Era, have never one time heard the message of the redeeming love of Jesus Christ? How will they be judged? This question is answered in Romans 2:12-16. Paul declares that those who have sinned under the law shall be judged by the law; on the other hand, those who have sinned without the law shall be judged without the law. Let us note that all are to be judged by the light that they have. The heathen, not having had the law of Moses nor the gospel of Jesus Christ, yet has the law of God written indelibly in his soul. Christ is the one who is the light of the world, "even the light which lighteth every man, coming into the world" (John 1:9). There is therefore written upon the hearts and souls of every one who is born into the world the very essence of the law of God, law in the broadest sense of the term. This is what we call innate law or knowledge. All of us are familiar with intuitions, judgments which we are able to make without any teaching or training from men. There are what we call axiomatic truths, not only in the field of mathematics, but in the sphere of morals and ethics, as well as in the realm of religion. One of the old Greek philosophers said that they did not need more knowledge in order to do right, but that what the human family needed was ability to put into practice the knowledge which they have intuitively. In this judgment to a certain extent the old pagan philosopher was correct.

Every heathen is given this true light when he is born. If he will but live up to it and walk in this light, God will lead him out into the fullness of the light of the Lord Jesus Christ. This is not mere theory. This is actual and real. As proof of this proposition, let us remember Abraham. This man was born into a heathen environment, the Ur of the Chaldees. He was born into a pagan, idolatrous family (Josh. 24:2). He lived up to the light that God had actually put into his soul and spurned the allurements of his environment. God therefore led him out from his country, kinsman, and relatives to a place where he could be associated with Melchizedek, priest and king of God Most High in Jerusalem. God will lead anyone today, regardless of heritage or environment, who will follow the law of God written in the heart and soul, and who will be faithful and true to it. On this point let us hear Isaiah: "The path of the just is uprightness; thou that art upright, dost direct the path of the just" (Isa. 26:7). The just man here is the one who is living up to the light that he has. God who is upright will direct the path of every such one so that he can get the full light. Our Lord Jesus declared that blessed are they that hunger and thirst after righteousness, for they shall be filled. Cornelius of whom we read in Acts, chapter 10, is another illustration of this principle. He was living up to the light that he had, was praying for more; God therefore answered his prayer and brought him into the full knowledge of the Lord Jesus Christ and salvation.

Paul showed us that although the heathen will be judged by the light that he has, he will not be saved by that light. As we learn in the third chapter of Romans, none of the heathen world was living up to the light that they had. Neither was there anyone living up to the light that he had within the pale of Jewry. Since neither Jew nor Gentile is living up to the light that he has, each will have to be saved by the grace of God through faith. A plan of redemption through the precious blood of Jesus Christ has been prepared. Those who accept Him will be saved, those who reject Him will be lost.

In the day that God judges the secrets of men, according to Paul's gospel, by Jesus Christ, He is going to deal with each one upon the basis of the merits of his case. Let us be faithful and true to the light that we have, walk in it, and give it forth to others--to the Jew first and also the Greek.