ROMANS

In this section:

ROMANS 2:5-8

ROMANS 2:5-8

"5 But because of your stubbornness and unrepentant heart you are storing up wrath for yourself in the day of wrath and revelation of the righteous judgment of God, 6 who will render to each person according to their deeds: 7 to those who by perseverance in doing good seek for glory and honor and immortality, eternal life; 8 but to those who are selfishly ambitious and do not obey the truth, but obey unrighteousness, wrath and indignation." (Romans 2:5-8)

According to the typical NEST interpretation, this passage is said to be teaching works for earning salvation, and additionally, for keeping salvation. It is said that what Paul means here is that Christians who continue in persevering effort, as in a quantified effort, in doing good deeds, seeking glory, seeking honor, and seeking immortality, are in the process of earning eternal life. Additionally, it is claimed that one can only "seek" immortality, but one can not really know if one will attain it since no one really knows if they have been good enough. In other words, you can never know you are really saved since your effort must ultimately be weighed by God who will judge you according to all your deeds. According to the NEST, persevering in a sinless life will earn Christians their salvation, and so if you do any deed of bad work, then you are sinning, and if you are sinning, then you are not persevering. If you do not maintain sinlessness, then you are obeying unrighteousness, and so you will be judged as a failure, and be damned forever.

As we examine this passage, we will soon see that the problem is easily identified as a contextual one. Context, as our golden key, will clear up the NEST mistake, and give us the wonderful teaching that Paul wants to get across to his audience, (which is the same point in principle that is revealed by the Holy Spirit to edify us Christians in our generation). Going through Paul's point, starting with chapter one, we will see that Paul is saying that people, who obey God, are the one's who will receive eternal life. On the other hand, anyone who does not obey God's Law, perfectly, will receive God's wrath in damnation. Here is why context is so important; in finalizing His point, Paul goes on in the next verses to explain what those who hold to the NEST miss in their exegesis, and that is that no one can obey God perfectly, and so all are under His wrath (cf. Romans 3:23-24).

Along with context as our golden key, we must also recognize some important facts concerning Paul's style of writing that he used in this epistle. Paul is using an ancient Greek rhetorical style of writing called diatribe (see footnote 1 below) that he blended with his influence from the Jewish Midrash style of commentary. The diatribe kind of writing style was a very popular method of getting a point across in the ancient Greek world. James also uses some elements of the diatribal method in his epistle. In diatribe, we find literary devices such as hyperbole, sarcasm, and metaphor, as the writer presents an argument in the tone of a debate, where the focus is the "you" audience. The "you" can be "you" Gentiles (cf. Romans 11), or "you" Jews, (cf. Romans 2:17), or simply "you will say" as in the ninth chapter, where we read,

"19 You will say to me then, 'Why does He still find fault? For who resists His will?' 20 On the contrary, who are you, O man, who answers back to God?" (Romans 9:19-20)

The statement is reflective of the diatribe style, and Paul even adds "O man" here. Jewish Midrash styled teaching concerned interpreting Bible texts, and commentary, with a strong doctrinal emphasis. In the rabbinical school setting, such doctrinal teachings and discussions involved quite a bit of debate. In Romans we see a synthesis of both styles as Paul is reasoning in his own rhetorical style with his audience in the form of questions and propositions aimed at various hypothetical people that he calls "you," and then he goes ahead and gives the doctrinal answers and outcomes of his proposals. Consequently, chapter 2 is right in the middle of one of Paul's long diatribal-midrash styled points.

Ultimately, what we are going to see is that Christ is the only one able to fulfill the verses that those who hold to the NEST take out of context in this passage. Christ fulfills the passage for us, and it is "in Christ," (cf. Romans 3:24) where we find the great body truth of our identification of being in Him that saves us and makes us into people, who by perseverance in doing good, seek for glory, and honor, and immortality, eternal life. Otherwise such people do not exist. We are going to see that Paul is making an identifier statement. It is not a contingency of self effort statement, where Christians do a list of things, and God looks at the list, checks off the deeds, and then sees if any good check marks were left off, or any bad check marks are left on. Actually, people are saved, as God's first cause action, to do good works later on. Additionally, people are saved unto having a heart that repents from sin in progressive sanctification. People are saved unto having manifestations of good deeds. People are saved to have perseverance, and so by perseverance (perseverance that they have from God in the miracle of salvation in Christ), saved people persevere in doing good, and in seeking for glory, and honor, and immortality. Perseverance, in doing good, does not mean a Christians will not, or can not, sin. Perseverance in doing good and seeking for glory, and honor, and immortality, eternal life, means to persevere even though the Christian may sin. This does not mean that perseverance is a license to sin. It means that the same Holy Spirit who convicts a Christian of their sin by urging the Christian toward repentance and further sanctification, is the same Holy Spirit that seals the Christian, and makes the Christian persevere. The same blood of Christ covers the Christian when not sinning, as when sinning. People who are saved to do these persevering and seeking things, have mortality now, but they also have eternal life spiritually; and when the body dies, they will live eternally, in a glorified state, where they will put on immortality in the eternal life of a super-body, (cf. 1 Corinthians 15:53, 1 John 3:2, Jude 21 etc.). In fact, it is only in Christ that we seek immortality, because Christ is the only one who possesses pure glory, pure honor, and the source of immortality. You can not seek immortality any other place and get it. You must seek it in Christ, and only Christians do that by God's Spirit. Paul says in 1 Timothy 6:15-16

"15 He who is the blessed and only Sovereign, the King of kings and Lord of lords, who alone possesses immortality ..." (1 Timothy 6:15-16)

[If Christ alone possesses immortality, then to put on the immortal, we must put on Christ, (Galatians 2:20). Paul goes on describing Christ's pure glory and pure honor,]

"... and dwells in unapproachable light, ..." (1 Timothy 6:16)

[That is Christ's glory, but magnified even more than the glory that He manifested to the apostles. Paul goes on,]

"... whom no man has seen or can see ..." (1 Timothy 6:16)

[That is, while He dwells in the light that can not be approached. Continuing, Paul says,]

"... To Him be honor ..." (1 Timothy 6:16)

[It is the perfect honor]

"... and eternal dominion! Amen." (1 Timothy 6:16)

Paul just described the perfect eternality, where we who are spiritually saved, will reign through life in Christ, (cf. Romans 5:17). Everything concerning our salvation has to do with our identification with Christ in the body of Christ, where we are seated with Him in the heavenlies, (cf. Ephesians 2:6). In Christ, is where people do the good of good works. In Christ is where anyone experiences the truly repentant heart. In Christ is where people are saved to do good deeds. In Christ, people are saved to persevere, and so they will, and they do. Paul says, in Philippians 2:12,

"12 So then, my beloved, just as you have always obeyed, not as in my presence only, but now much more in my absence, work out, ..." (Philippians 2:12)

["work out," as in cultivate, put into practice, perform]

"... your salvation ..." (Philippians 2:12)

["salvation" that you already have in Christ]

"... with fear and trembling; because it is God who is at work in you, both to will and to work for His good pleasure." (Philippians 2:12)

The last 17 words above comprise an amazing statement; God is working "in" saved people. With this fact in mind, we recognize that what saved people do, is the saved life that they already have.

It is really that simple. You do not work to be saved in Christ. Rather, you are saved in Christ, and you know it by faith (faith in Christ as your Savior and Lord), and so, therefore, God works in you (the saved person) to will and to work for His good pleasure. Logically then, as you always obeyed as truly saved people, continue to do the saved life that you are. Paul explains the faith connection aside from personal merit a bit more in Ephesians, stating,

"8 For by undeserved favor you have been saved through faith; and that not of yourselves, it is the gift of God; 9 not as a result of works, so that no one may boast. 10 For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them." (Ephesians 2:8-10) (see footnote 2 below)

There we see it again. Salvation is not a result of what we do, but what God does, and so we must be humble. Paul goes on with the perseverance that is the necessity of salvation. He says that we are God's workmanship, created "in Christ Jesus." We are created in Christ Jesus for good works, which God prepared beforehand, so that we would indeed, as a matter of perseverance, walk in them.

Only saved people do deeds as being in God's righteousness, thus making the deeds truly righteous. Only saved people seek for God-pleasing-glory. Only saved people seek for God pleasing honor, and only saved people seek after immortality in the only place one can seek it, which is in Christ Jesus. Therefore saved people seek these things, and saved people have eternal life. Unsaved people do not persevere in seeking for glory, honor and immortality in Christ, so they are manifest as what they really are, and always were, which is lost.

Let us examine the context to see the flow of Paul's point. First, we recognize that Paul is writing to the church in Rome. The church in Rome was made up of a good number of Jews. They may have been Jewish converts from the first harvest of Pentecost who made their way back to Rome. Some of them may have been from the dispersion that occurred after Stephen was stoned in Acts 11:19. There were also Gentile converts there. In fact the first convert from Asia was there, Epaenetus, (cf. Romans 16:5). This letter is Paul's great systematic theology, and he uses this letter to address issues relating to each group. Starting out Paul make his introduction, and says concerning the gospel,

"16 ... it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek." (Romans 1:15-16)

Next, in Romans 1:17, Paul explains that it is in the gospel of the grace of Christ that we are made righteous by faith alone. It is the famous passage that Martin Luther said he discovered in his tower experience, concerning the revelation that saved him;

"17 For in it the righteousness of God is revealed from faith to faith; as it is written, "But the righteous man shall live by faith." (Romans 1:17)

Then Paul says that without this righteousness by faith,

"the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who suppress the truth in unrighteousness," (Romans 1:18)

Moving quickly through this first chapter, we see that Paul explains that no human has an excuse before God. We are all guilty of sin. Even Gentiles of the past who did not know Jehovah specifically--they are without excuse of ignorance. In fact, human history is full of sinful, wicked, evil people who manifest sin in sinful actions, (cf. Romans 1:19-33). The sinful actions are described as things like, unrighteousness, wickedness, greed, evil, envy, murder, strife, deceit, malice, gossip, slander, hatred of God, insolence, arrogance, boasting, inventing evil, disobedience to parents, untrustworthiness, unlovingness, and unmercifulness. This is how Paul comes into chapter 2, and so he says next,

"1 Therefore you have no excuse, everyone of you who passes judgment, for in that which you judge another, you condemn yourself; for you who judge practice the same things." (Romans 2:1)

In other words, nobody (even Jews who think they keep the Law) can judge anyone, because we all sin, and we all know that we sin, and in our sin, we are only doing what we judge other people for--therefore, exposing ourselves as the hypocrites of sin that we are. Now here comes the point that we are concerned with. It is what Paul says next.

"2 And we know that the judgment of God rightly falls upon those who practice such things." (Romans 2:2)

Paul just listed the "things" that are practiced by people that God rightly judges. They are "things" like, unrighteousness, wickedness, greed, evil, envy, murder, strife, deceit, malice; gossip, slander, hatred of God, insolence, arrogance, boasting, inventing evil, disobedience to parents, untrustworthiness, unlovingness, and unmercifulness. Paul could go on, but he does not need to. What we need to understand is that this point that Paul is making describes everybody. No person can look at this list and rightly say, "Paul is talking about other people--none of that applies to me." Paul's list is a list of the manifestations of the human condition, which is sin. Paul even says that people who know the ordinance of God, do these things, (cf. Romans 2:32).

As a first principle, everyone is born in sin, so everyone has inherited a state of sinfulness before God. This condition merits God's judgment. The principle is demonstrated by the fact that when you do any kind of sin in your unsaved lifetime, you are manifesting the sin nature, of which, God's judgment falls. When anyone sins, they are manifesting the sin nature. They are guilty. Even if a person has only one unrighteous thought, that thought proves that they were born tainted, and are guilty. To envy another person is to be guilty of sin. To gossip is to be guilty. To be the slightest bit deceitful, is to be guilty. Disobedience to one's parents (even as a small child) is to be guilty of sin! Therefore, next to God's untainted glory, everyone in their sin nature deserves to be damned forever, and in their actions, they demonstrate the fact in an evident way. If we do not get the gist of what Paul is stating at this point, Paul states it starkly, and plainly, in a few verses by writing,

"... all have sinned and fall short of the glory of God," (Romans 3:23)

"Therefore, just as through one man [Adam] sin entered into the world, and death through sin, and so death spread [like a genetic-spiritual disease] to all men, because all sinned--" (Romans 5:12)

In other words, God's judgment falls on everyone who is unsaved because everyone is in sin in their nature, and sins in practice. It is because of these facts, that everyone needs redemption in Christ to avoid judgment. So starting out in chapter 2, Paul is referencing back to the unsaved people of the world (of all world history) who practice sin out of their sinful natures, and just so we can see what he means, he lists the things that demonstrate that everyone sins. Paul is going to clarify this in Romans 3:10 where he says that there is none righteous, not even one (we will get to analyzing Romans 3:10 in a moment). Let us continue in the immediate contextual flow,

"3 But do you suppose this, O man, when you pass judgment on those who practice such things and do the same yourself, that you will escape the judgment of God?" (Romans 2:3)

Paul's point is that everyone is guilty because everyone sins. It does not matter who you are: Jew, Gentile, religious, or non-religious. It does not even matter how small and insignificant you think your sin is. It does not matter if everyone you know thinks you are a really nice person with good morals; you are guilty and you will not escape God's judgment. Paul says next,

"4 Or do you think lightly of the riches of His kindness and tolerance and patience, not knowing that the kindness of God leads you to repentance [to turning]?" (Romans 2:4)

God's kindness alone is what leads people to repentance--not their own kindness toward God. It is faulty theology to suggest the philosophical belief that human kindness toward God is what leads people to repentance. The reality is that it is God's grace, and guidance alone, that leads people to repentance. It is not of ourselves. It is all a free gift of God. Paul goes on, which brings us on through our passage,

"5 But because of your stubbornness and unrepentant heart you are storing up wrath for yourself in the day of wrath and revelation of the righteous judgment of God, 6 who will render to each person according to their deeds:" (Romans 2:5-6)

God will render to the stubborn, and unrepentant hearted person, wrath. In fact God will render to every human according to their actions which manifest their natures. So far, in our contextual flow, Paul has not painted a very pretty picture. We have seen that Paul has described the sinfulness of historic mankind, and the sinfulness of those who compare themselves to others in self-righteousness through works. All are sinful, and all will be recompensed accordingly. Then comes the rest of the passage used to build the NEST philosophy,

"7 to those who by perseverance in doing good seek for glory and honor and immortality, eternal life; 8 but to those who are selfishly ambitious and do not obey the truth, but obey unrighteousness, wrath and indignation. 9 There will be tribulation and distress for every soul of man who does evil, of the Jew first and also of the Greek, 10 but glory and honor and peace to everyone who does good, to the Jew first and also to the Greek. 11 For there is no partiality with God. 12 For all who have sinned without the Law will also perish without the Law, and all who have sinned under the Law will be judged by the Law;" (Romans 2:7-12)

Paul is using the diatribe type of rhetorical style, and his point is that everyone, who has ever done evil, will be judged either by the Law, or perish without the Law. There is no excuse for Gentiles, and there is no excuse for Jews either. Remember,

"There will be tribulation and distress for every soul of man who does evil, [Everyone does evil.] of the Jew first and also of the Greek, 10 but glory and honor and peace to everyone who does good, to the Jew first and also to the Greek." (Romans 2:9-10)

The dilemma that Paul is pointing out is that all do evil. There is no one who does good (cf. Romans 3:12). If such be the case, then "who does good?" Only certain people do good, but they can only do good in the realm of being in the salvation of the New Covenant in Christ. No one does good outside of Christ. Someone may say, "what do you mean, nobody does good outside of Christ?" They may say something like, "I see people doing good who do not claim to be Christians, like Muslims, Hindus, atheists, and so forth." Knowing that someone may say something like this only demonstrates why it is so important to clarify what Paul means by looking at Paul's own clarification in the full context of Paul's comprehensive point. We absolutely must recognize that Paul is not finished with what he is talking about. He is only in the middle of a long point. In a few more verses (in the next chapter) he illumines some foundational truths for our understanding by stating,

"10 as it is written, 'There is none righteous, not even one; 11 There is none who understands, there is none who seeks for God; 12 all have turned aside, together they have become useless; there is none who does good, ..." (Romans 3:10-12)

[Those last six words are absolutely crucial to truly understanding Paul's comprehensive point that he is building. He says that there is none who does good, and then adds,]

"... there is not even one." (Romans 3:12)

This particular revelation can be a devastating realization for people, but, nevertheless, it is the truth that the Holy Spirit is moving Paul to reveal in this epistle. For correcting the mistake of the NEST, this is a vital truth to grasp. Once again, "... there is none righteous, not even one ... there is none who does good, there is not even one." Now that we recognize it, we must not ignore it, and we must not forget it as we get back into the flow of Paul's point. Paul goes on concerning God's meeting out justice, in Romans 2:11,

"11 For there is no partiality with God. 12 For all who have sinned without the Law will also perish without the Law, and all who have sinned under the Law will be judged by the Law;" (Romans 2:11-12)

Everyone who holds to the NEST must get what Paul says here. There is absolutely no bias one way or the other with God. The people who have sinned under the Law will be judged by it, and will be found guilty, which identifies, by the way, everyone under the Law. Everyone under the Law is found guilty. The way we know that this is what Paul means is by simply looking again to Romans 3:23 in Paul's contextual point, where, once again, we see that Paul is going to say,

"All have sinned and fall short of the glory of God." (Romans 3:23)

There are more important details. Paul continues to build up his point with verse 13,

"13 for it is not the hearers of the Law who are just before God, but the doers of the Law will be justified." (Romans 2:13)

In other words, you must do it all according to the Law, and you can make no mistakes to be justified. You must be perfect to please God. Contextually, all Jews, who are seeking to be justified by the Law, must be perfect doers of the whole Law. But here is the problem: to try and be perfect, in doing the whole Law, is to fall away from God's grace. Paul says it plainly in Galatians,

"You have been severed from Christ, you who are seeking to be justified by law; you have fallen away from grace." (Galatians 5:4)

You have fallen and stumbled headlong away from God's grace into the condemnation of humanistic works. So, what is the problem? The problem is that no person is justified by the Law, can be justified by the Law, or ever will be justified by the Law. It is impossible. Paul says it in Romans 3:20;

"... by the works of the Law no flesh will be justified in His sight ..." (Romans 3:20)

This is Paul's point. The whole context of Chapter 2 is the key. Notice how Paul puts it in Galatians,

"nevertheless knowing that a man is not justified by the works of the Law but through faith in Christ Jesus, even we have believed in Christ Jesus, so that we may be justified by faith in Christ and not by the works of the Law; since by the works of the Law no flesh will be justified." (Galatians 2:16)

Back in Romans 2, continuing with the flow, Paul addresses the Gentiles again on this point, continuing with verse 14,

"14 For when Gentiles who do not have the Law do instinctively the things of the Law, these, not having the Law, are a law to themselves, 15 in that they show the work of the Law written in their hearts, their conscience bearing witness and their thoughts alternately accusing or else defending them, 16 on the day when, according to my gospel, God will judge the secrets of men through Christ Jesus." (Romans 2:14-16)

This almost sounds like good news for Gentiles, that is, it may almost sound like good news, if one believes in being justified by works. The reality is that this is bad news. Basically, the news is that even though Gentiles do not have the Law, they show the work of the Law written in their hearts. The problem is that everyone is born in a state of sin, and every one will be judged according to the gospel (good news). It does not matter how good we have been. It does not matter how many rules we keep. We do not have a type of justification when we show, or do, the Law written in our hearts. The Law written in our hearts does not justify us. It condemns us because of the Law of sin which is cemented in our members, (cf. Romans 7:23). This, of course, is bad news. Our thoughts and consciousness, when not regenerated, is in the bondage of sin. Paul says in chapter 8, that the mind set on the flesh is hostile toward God; for it does not subject itself to the law of God, for it is not even able to do so, (cf. Romans 8:7). Just because the "work" of the Law may be written in the heart, such a fact does not mean that it negates that the mind set on the flesh is hostile toward God; not subjecting itself to the law of God, for it is not even able to do so! With all this in mind, Paul says here in our passage that we will all be judged according to the gospel, which is opposed to the flesh. The gospel is Christ's atonement (blood covering) as the only good work of Salvation, of which one is saved by grace through faith. Paul gives the details of our part succinctly in a few more chapters, saying,

"9 if you confess with your mouth Jesus as Lord, and believe in your heart that God raised Him from the dead, you will be saved; 10 for with the heart a person believes, resulting in righteousness, and with the mouth he confesses, resulting in salvation." (Romans 10:9-10)

All will be judged according to the gospel--not according to any supposed meritorious good works of the flesh. Further, the only work of the Law written in anyone's heart that saves, is the work of the Law of faith, and we only know about the Law of faith from this very same epistle. Once again in this flow of thought in chapter 3 as we read of it in 3:27, where Paul asks the diatribal hypothetical question,

"Where then is boasting? It is excluded. By what kind of law? Of works? No, but by a law of faith." (Romans 3:27)

Further, it is God who writes the "law of faith" on people's hearts, and in like manner, it is God who is both the author and finisher of anyone's faith that is required to fulfill the law of faith (cf. Hebrews 12:2). Next, here in chapter 2, Paul goes on explaining that Jews, who are seeking to be justified by their works, have no special way of salvation. He says,

"17 But if you bear the name 'Jew' and rely upon the Law and boast in God, 18 and know His will and approve the things that are essential, being instructed out of the Law, 19 and are confident that you yourself are a guide to the blind, a light to those who are in darkness, 20 a corrector of the foolish, a teacher of the immature, having in the Law the embodiment of knowledge and of the truth, 21 you, therefore, who teach another, do you not teach yourself? You who preach that one shall not steal, do you steal? 22 You who say that one should not commit adultery, do you commit adultery? You who abhor idols, do you rob temples? 23 You who boast in the Law, through your breaking the Law, do you dishonor God? 24 For "The name of God is blasphemed among the Gentiles because of you," just as it is written. 25 For indeed circumcision is of value if you practice the Law; ..." (Romans 2:17-25)

[The "you" here is the diatribe form representing any Jew. Circumcision is of value if "you" practice the whole Law and never-ever make a mistake, which no one but Jesus Christ is able to do. Paul goes on,]

"... but if you are a transgressor of the Law, your circumcision has become uncircumcision. ..." (Romans 2:25)

[Transgress the Law in one point, and the covenant sign is nullified. Continuing,]

"26 So if the uncircumcised man keeps the requirements of the Law, will not his uncircumcision be regarded as circumcision? 27 And he who is physically uncircumcised, if he keeps the Law, will he not judge you who though having the letter of the Law and circumcision are a transgressor of the Law? ..." (Romans 2:26-27)

[Paul's ingenious use of Spirit led diatribe is stark in these passages. Paul is theologically, and doctrinally, chiding His brothers (the Jews) because nobody can keep the Law perfectly! He is chiding them, as an instrument in God's hands, to bring the elect remnant among them to the good news. Continuing,]

"28 For he is not a Jew who is one outwardly, nor is circumcision that which is outward in the flesh. 29 But he is a Jew who is one inwardly; and circumcision is that which is of the heart, by the Spirit, not by the letter; and his praise is not from men, but from God." (Romans 2:28-29)

[Romans 2:28-29 is a huge point in the legacy of Paul's overarching point. Anyone who is saved has a spiritual circumcision through the gospel of Christ. This is the only way to get praise from God. In other words, justification is fulfilled for you by the great justifier--Christ.]

"... circumcision is that which is of the heart, by the Spirit, not by the letter; ..." (Romans 2:29)

[not by the letter of the previously prescribed good works of the Law]

"... and his praise is not from men, but from God." (Romans 2:29)

We praise God because He is holy. God praises us because He is holy, and in His holiness, He makes us holy by His own Holy Spirit. Circumcision of the heart, by the Spirit, through Christ, is the only true means of righteousness; meaning that nobody by perseverance in doing good, seeks for glory, and honor, and immortality, and gets eternal life, unless they do these things while being justified through the redemption of the cross (which Paul reveals all throughout the rest of Romans). There is no righteous advantage, in respect to the Jew over the Gentile, in doing good works. Paul goes on to clarify into chapter 3,

"1 Then what advantage has the Jew? Or what is the benefit of circumcision? 2 Great in every respect. First of all, that they were entrusted with the oracles of God. 3 What then? If some did not believe, their unbelief will not nullify the faithfulness of God, will it? 4 May it never be! Rather, let God be found true, though every man be found a liar, as it is written, 'That you may be justified in your words, and prevail when you are judged. 5 But if our unrighteousness demonstrates the righteousness of God, what shall we say? The God who inflicts wrath is not unrighteous, is He? (I am speaking in human terms.) 6 May it never be! For otherwise, how will God judge the world? 7 But if through my lie the truth of God abounded to His glory, why am I also still being judged as a sinner? 8 And why not say (as we are slanderously reported and as some claim that we say), "Let us do evil that good may come"? Their condemnation is just. 9 What then? Are we better than they? Not at all; for we have already charged that both Jews and Greeks are all under sin;" (Romans 3:1-9)

We must not quickly just skim over this passage; especially the last seven words. Paul says that he has already made this charge earlier as the thrust of his point, and so he is compelled (inspired) once again to announce the foundational truth,

"... Jews and Greek are all under sin ..." (Romans 3:9)

So, since all are "under" sin, this identifies the result of what Paul says earlier in the infamous passage that is misinterpreted by those who hold to the NEST;

"6 [God] will render to each person according to their deeds: 7 to those who by perseverance in doing good seek for glory and honor and immortality, eternal life; 8 but to those who are selfishly ambitious and do not obey the truth, but obey unrighteousness, wrath and indignation." (Romans 2:6-8)

After going through Paul's contextual point, it is obvious that all are under sin--all obey unrighteousness. Only Christ consistently does good with no mistakes. Only people who are in Christ are the ones who persevere in doing good; actually in doing any kind of good that God recognizes. Though Christians still occasionally sin (cf. 1 John 2:1, Romans 7 etc.), only Christians (which are people who are in Christ) are the ones who receive eternal life, and they receive it because they do, will, and must, always persevere. Further, only people who are in Christ are the ones who seek for glory, and honor. Only people who are in Christ are the one's who receive eternal life now, and after the body dies. Only people who are in Christ are the ones who seek immortality, and so they actually will see it forever, and ever when the body dies. They will see immortality because they will be raised up in eternal life. Paul put it this way by saying that in Christ,

"this perishable must put on the imperishable, and this mortal must put on immortality." (1 Corinthians 15:53)

This great promotion must happen for all those who are truly Once Saved In Eternal Spiritual Salvation, (OSIESS). Going on now in a more comprehensive verse to verse exposition, Paul continues in Romans 3 with the point we touched upon earlier that corrects the wrong interpretation of the NEST concerning Romans 2:5-7. We referenced parts of the following passage already while working through Paul's flow of thought leading to it. Now, we will look at the passage with much more insight,

"10 as it is written, 'There is none righteous, not even one; 11 There is none who understands, there is none who seeks for God; 12 all have turned aside, together they have become useless; there is none who does good, there is not even one. 13 their throat is an open grave, with their tongues they keep deceiving, the poison of asps is under their lips; 14 whose mouth is full of cursing and bitterness; 15 their feet are swift to shed blood, 16 destruction and misery are in their paths, 17 and the path of peace they have not known. 18 there is no fear of God before their eyes.' 19 Now we know that whatever the Law says, it speaks to those who are under the Law, so that every mouth may be closed and all the world may become accountable to God; 20 because by the works of the Law no flesh will be justified in His sight; for through the Law comes the knowledge of sin." (Romans 3:10-20)

Paul drops a big bomb, in a sense, to quickly dispatch of every opened "mouth" that would attempt to debate with Him concerning God's revelation. Paul forthrightly says that every mouth is closed, and all the world is accountable. Secondly, Paul drops the same big bomb on all religious Jews seeking to be justified by Law. Basically, by the works of the Law no flesh will, or can, be justified in God's sight. Paul tells us what the Law does though. First, it silences people of any excuse whatsoever. Secondly, through the Law comes the knowledge of sin. It is imperative that we fully grasp what we have just read. All of these things paint a pretty bleak picture for both Jews and Gentiles. Knowing how bleak the picture is for anyone who is seeking justification by works, certain questions press themselves to the surface; "What are Jews supposed to do? What are Gentiles supposed to do? What does anybody do? Paul tells us in the next verse,

"21 But now apart from the Law the righteousness of God has been manifested, being witnessed by the Law and the Prophets," (Romans 3:21)

This is the answer. In fact it is the only answer that saves, and keeps us saved. What we all need is the righteousness of God. Further, it has already been manifested. In fact, it is manifested now. It is manifested in Christ.

"30 But by His doing you are in Christ Jesus, who became to us ... righteousness" (1 Corinthians 1:30)

It is amazing to recognize what Paul has been doing from way back at the very opening of this epistle. Paul has just been going through a lengthy diatribe in classic Greek rhetorical style in introducing the gospel according to Paul's great ministry of reconciliation entrusted to Him by God.

"... But now apart from the Law the righteousness of God has been manifested," (Romans 3:21)

Paul, God's ambassador of the truth, actually tells us what the righteousness of God is according to his same ministry of reconciliation in 2 Corinthians,

"17... if anyone is in Christ, he is a new creature; the old things passed away; behold, new things have come." (2 Corinthians 2:17)

[That is a statement of the reconciliation accomplished. Continuing,]

"18 Now all these things are from God, who reconciled us to Himself through Christ and gave us the ministry of reconciliation, 19 namely, that God was in Christ reconciling the world to Himself, not counting their trespasses against them, and He has committed to us the word of reconciliation. 20 Therefore, we are ambassadors for Christ, as though God were making an appeal through us; we implore you on behalf of Christ, be reconciled to God. 21 He made Him who knew no sin to be sin on our behalf, so that we would [NET] become the righteousness of God in Him." 2 Corinthians 5:17-21.

We must not let the import of that last verse just slip on by,

"He made Him who knew no sin to be sin on our behalf, so that we would become the righteousness of God in Him." (2 Corinthians 5:21)

It is God's very righteousness, but it is in Him--it is manifested in Christ Jesus. It is as is stated in Galatians 2:20;

"I have been crucified with Christ; and it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself up for me." (Galatians 2:20)

Paul's whole point is crystal clear once we go to context. But there is more. Paul goes on in Romans 3:22 describing how all this righteousness of God in Christ works,

"21 But now apart from the Law the righteousness of God has been manifested, being witnessed by the Law and the Prophets, 22 even the righteousness of God through faith in Jesus Christ for all those who believe; for there is no distinction; 23 for all have sinned and fall short of the glory of God, 24 being justified as a gift ..." (Romans 3:21-24)

[We must note that justification is a gift, and not a wage. Paul goes on,]

"... by His grace through the redemption which is in Christ Jesus; ..." (Romans 3:24)

We notice that the grace-work is accomplished in Christ. "In Christ," is one of Paul's favorite doctrinal pronouncements. The purchasing redemption is in Him. There is so much blessing, but the blessing is only in the sphere of Christ (cf. Ephesians 1). In Romans 6:11 Paul says,

"Even so consider yourselves to be dead to sin, but alive to God in Christ Jesus." (Romans 6:11)

The place is in Him. In 6:23, Paul says,

"For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord." (Romans 6:23)

Finally, wrapping up here with some supporting thoughts, Paul says, concerning Christ who justifies us through redemption as a gift in Himself,

"25 whom God displayed publicly as a propitiation ..." (Romans 6:25)

["Propitiation", is a word that is to be understood literally "as a wrath absorption," as in the act of appeasing God's penalty for sin]

"25 whom God displayed publicly as a [wrath absorption] in His blood through faith. This was to demonstrate His righteousness, because in the forbearance of God He passed over the sins previously committed; 26 for the demonstration, I say, of His righteousness at the present time, so that He would be just and the justifier of the one who has faith in Jesus." (Romans 6:25-26)

[This is the light that illumines the whole point. All justification comes to the one who has faith in Jesus. Paul continues with the point,]

"27 Where then is boasting? It is excluded By what kind of law? Of works? No, but by a law of faith. 28 For we maintain that a man is justified by faith apart from works of the Law. 29 Or is God the God of Jews only? Is He not the God of Gentiles also? Yes, of Gentiles also, 30 since indeed God who will justify the circumcised by faith and the uncircumcised through faith is one." (Romans 6:27-30)

Everyone and anyone who is saved is justified by faith aside from works. Now we know that the people of the Romans 2:5-8 passage, (that is misconstrued to be a fall from grace passage), that are in stubbornness and have an unrepentant heart, are storing up wrath in the day of wrath and revelation of the righteous judgment of God who will render to each person according to their deeds; and we also know that God will render to those who by perseverance in doing good seek for glory and honor and immortality, eternal life; yet we also know contextually that,

"... we have already charged that both Jews and Greeks are all under sin, as it is written; There is none righteous, not even one; 11 There is none who understands, there is none who seeks for God; 12 all have turned aside, together they have become useless; there is none who does good, there is not even one." (Romans 3:9-12)

"But to the one who does not work, but believes in Him who justifies the ungodly, his faith is credited as righteousness," (Romans 4:5)

"Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ," (Romans 5:1)

It is clear from the context that Romans 2:5-7 does not remotely teach that one can lose one's spiritual salvation, gain spiritual salvation, or keep spiritual salvation by meritorious self effort. The passage does, though, demonstrate the need of salvation to experience the results of salvation. Without the righteousness of God in Christ, those who are selfishly ambitious, and do not obey the truth, but obey unrighteousness, (which is what everyone does who is outside of Christ), there is wrath and indignation. Eternal life must be based on perfect obedience, but no mere mortal has perfect obedience. Only Christ has perfect obedience. Seeking for glory and honor and immortality is a flawlessly persevering fruit of Christ's obedience, of which all who are truly saved partake of.
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FOOTNOTES:

(1) See the book: "The Diatribe and Paul's Letter to the Romans" by Stanley Kent Stowers, Scholars Press (1981) ISBN: 0891304932 for more insights into Paul's usage of the ancient rhetorical diatribe.

(2) Greek scholar Dr. E. Campbell words this very well in his commentary on Ephesians,
"With reference to the statement, 'For by grace you have been saved through faith,' Paul says, 'And this is not of you.' Both of the Greek words rendered 'grace' (cariti) and 'faith' (pistews) are in the feminine gender, but the Greek pronoun translated 'this' (touto) is in the neuter gender. If this pronoun refers back to the words 'grace' and 'faith,' as we have suggested, why isn't it in the feminine gender? The answer is in the latter part of this verse, where Paul considers both the grace and faith as a 'gift' (dwron), a Greek noun which is in the neuter gender, and as such, is the antecedent of the pronoun 'this' (touto). In other words, looking at the two essential ingredients involved in God's saving of sinners, Paul refers to the same as a gift which is 'not out of you' (ouk ex umwn). This verse clearly teaches that neither the grace not the faith are of human origin, they are not out of nor from those being saved (cf. v. 5; 2 Timothy 1:9, Titus 3:5) but are from an outside Divine source." pp. 70-71