Divine Versus Human Judgment in Romans Two
The Apostle Paul, in Romans 2, addresses the concept of divine judgment, contrasting it with human judgment and emphasizing God's impartiality [5, 9]. Paul begins by stating that anyone who judges another is without excuse, as they condemn themselves by practicing the same things they judge [3]. This sets the stage for his argument that both Jews and Gentiles are subject to God's righteous judgment [4, 9].
Paul asserts that "the judgment of God is according to truth against those who practice such things" [2]. This divine judgment is not merely a human assessment but a definitive and omniscient process carried out by God [7]. Unlike human judgment, which can be partial or based on outward appearances, God's judgment is entirely impartial; "there is no respect of persons with God" [5]. This means that God does not favor one group over another, such as Jews over Gentiles, based on their national identity or religious privileges [5, 9]. Instead, judgment will be based solely on an individual's character and conduct, and how they have responded to the "graces, privileges, and blessings which they had received, improved or abused" [5].
The Methodist theologian Adam Clarke highlights this impartiality, noting that God "will take no wicked man to glory, let his nation or advantages be what they may; and he will send no righteous man to perdition, though brought up in the very bosom of Gentilism" [5]. This perspective underscores that divine judgment is a matter of justice and equity, not caprice or favoritism [4, 5]. John Gill, one theologian, further explains that this judgment is "according to truth," standing in opposition to hypocrisy [7].
Paul's argument in Romans 2 is partly a refutation of the idea that the Jews, by possessing the Law, were exempt from God's wrath [4, 9]. He implies that the Jews were "apt to think he would use in their favour" a "partial hand" [9]. However, Paul makes it clear that "tribulation and anguish shalbe vpon the soule of euery man that doeth euill: of the Iewe first, and also of the Grecian" [1]. This demonstrates that both Jew and Gentile are equally accountable before God for their actions [1].
The concept of divine judgment is distinct from human judicial precepts. Thomas Aquinas, in his Summa Theologica, discusses how divine law directs individuals in their relationships with God and one another. While moral precepts are derived from the natural law, these principles require determination by either divine or human law [8]. However, the ultimate judgment described in Romans 2 is God's own, which is "judgment to come" and will be universal [7].
The contrast between divine and human judgment is also evident in the idea that God's judgment is sometimes described as a "strange work" for Him, as seen in the prophet Hosea, where mercy triumphs over judgment [6]. This highlights a divine characteristic that differs from human tendencies to punish past offenses even after repentance [6].
Sources
- Romans “Romans 2:9 (Geneva1599) — Tribulation and anguish shalbe vpon the soule of euery man that doeth euill: of the Iewe first, and also of the Grecian.”
- Romans “We know that the judgment of God is according to truth against those who practice such things. -- Romans 2:2”
- Romans “Therefore you are without excuse, O man, whoever you are who judge. For in that which you judge another, you condemn yourself. For you who judge practice the same things. -- Romans 2:1”
- Romans (Baptist/Reformed) “John Gill on Romans 2 (introduction): INTRODUCTION TO ROMANS 2 This chapter contains, in general, a vindication of the justice and equity of the divine procedure against men, such as are described in the preceding chapter; and a refutation of the several pleas that might be made by the Gentiles, who had not the law, and by the Jews who had it; and concludes with exposing the wickedness of the latter, and with showing who they are that are properly Jews, and circumcised persons, in the account of God. It begins, in Rom 2:1, with an inference deduced from what had been said in the latter part ”
- Romans (Methodist/Wesleyan) “Adam Clarke on Romans 2:11: For there is no respect of persons with God - The righteous Judge will not act according to any principle of partiality; the character and conduct, alone of the persons shall weigh with him. He will take no wicked man to glory, let his nation or advantages be what they may; and he will send no righteous man to perdition, though brought up in the very bosom of Gentilism. And as he will judge in that day according to character and conduct, so his judgment will proceed on the ground of the graces, privileges, and blessings which they had received, improved or abused. A”
- Hosea (Methodist/Wesleyan) “Adam Clarke on Hosea 11:9: I will not execute - Here is the issue of this conflict in the Divine mind. Mercy triumphs over Judgment; Ephraim shall be spared. He is God, and not man. He cannot be affected by human caprices. They are now penitent, and implore mercy; he will not, as man would do, punish them for former offenses, when they have fallen into his hand. The holy place is in Ephraim, and God is in this holy place; and he will not go into the cities, as he did into Sodom and Gomorrah, to destroy them. Judgment is his strange work. How exceedingly affecting are these two verses!”
- Romans (Baptist/Reformed) “John Gill on Romans 2:2: But we are sure that the judgment of God,.... By "the judgment of God", is not meant what is exercised on and towards men in this life, but what will follow after death; which is called judgment to come, is represented as certain, will be universal as to persons and things, and is here called "the judgment of God", in opposition to the judgment of men; and because it will be carried on by God only, who is omniscient and omnipotent, and will be definitive: this is and will be, according to truth, against them which commit such things; in opposition to all hypocrisy an”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, First Part of the Second Part (Prima Secundae), Of the Precepts of the Old Law, Art. 4: Article: Whether, besides the moral and ceremonial precepts, there are also judicial precepts? I answer that, As stated above (Articles [2],3), it belongs to the Divine law to direct men to one another and to God. Now each of these belongs in the abstract to the dictates of the natural law, to which dictates the moral precepts are to be referred: yet each of them has to be determined by Divine or human law, because naturally known principles are universal, both in speculative and”
- Romans (Nonconformist/Puritan) “Matthew Henry on Romans 2:1: In the former chapter the apostle had represented the state of the Gentile world to be as bad and black as the Jews were ready enough to pronounce it. And now, designing to show that the state of the Jews was very bad too, and their sin in many respects more aggravated, to prepare his way he sets himself in this part of the chapter to show that God would proceed upon equal terms of justice with Jews and Gentiles; and now with such a partial hand as the Jews were apt to think he would use in their favour. I. He arraigns them for their censoriousness and self-conceit”