Romanos 2:3-5

DISCOURSE: 1824
THOSE WHO JUDGE OTHERS, JUDGED

Romanos 2:3. Thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God? Or despisest thou the riches of his goodness and forbearance and long-suffering; not knowing that the goodness of God leadeth thee to repentance? But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God.

HUMAN nature is the same in every age, and every place: external circumstances may make an external difference; but internally, every child of man is alike alienated from God, and alike needs the salvation revealed in the Gospel. To prove this is the scope of the three first Chapter s of this epistle. In the foregoing chapter, it is proved in reference to the Gentiles; and in this, in reference to the Jews But to which of these the words which we have just read are addressed, admits of doubt. We think however, that the transition to the Jews is at the commencement of this chapter, notwithstanding they are not expressly mentioned till the 17th verse: and the not mentioning of their name proceeded, we apprehend from a delicacy of feeling, and a fear lest he might, by a too direct attack, arm, as it were, their minds against him. This certainly accords with the very tender regard which he manifests towards them throughout this whole epistle: and it was the less necessary to mention them, because their contempt of the Gentiles was so fully known, and so universally acknowledged. But the characters that are addressed are the same, whether amongst Jews or Gentiles: and, as the whole force of the address will be invalidated if we do not clearly discern to whom it is delivered, we will,

I. Shew to whom the expostulation is addressed—

There were among the Gentiles some who in their public discourses inculcated a purer morality than that which was generally practised, but in their own life and conversation were guilty of the very crimes which they condemned: and so it is at this day among those who call themselves Christians. The disposition which is here reproved shews itself,

1. In the world towards each other—

[From whatever it may proceed, whether frem envy or uncharitableness, there is a disposition in all to view others in an unfavourable light, at the same time that they themselves are faulty, either in the same precise way, or in other ways to the same extent. Indeed such is the extreme blindness of human nature, that the more any are under the dominion of pride, or vanity, or covetousness, or ambition, the more they hate those in whom the same evils are predominant: the proud man cannot endure the proud; and so of the rest.
But if this disposition manifests itself amongst equals, much more does it among those who are placed at some distance from each other, whether the difference be in age, or rank, or relation, or general habits and dispositions. The old condemn the follies of the young; and the young the severity of the old. The rich inveigh against the idleness or dishonesty of the poor; the poor, against the selfishness and oppressiveness of the rich. Parents complain of their children; children, of their parents. Masters, of their servants; and servants, of their masters. In like manner, the bigot and the free-thinker, the prodigal and the penurious, the hermit and the gay, all love to indulge in mutual criminations; all overlooking their own peculiar failings, and condemning without reserve the characteristic failings of others.]

2. In the world, towards those who profess religion—

[To be religious is, with the generality, the greatest of all crimes: there is no other so little tolerated, so universally condemned. Opprobrious names are universally affixed to the godly: and the current title, whatever it may be, is sufficient to make a man despised, and shunned, and dreaded, as a public nuisance all the world over. Supposing for a moment that religious persons were unwise in laying so great a stress on religion, is there no evil in neglecting God and our immortal souls? yet the world overlook all their own impiety, as if there were no harm in it, and set no bounds to their invectives against those who serve and honour God. It may be thought that the wild enthusiast alone is the object of their aversion: but were the Apostles wild enthusiasts? Was our blessed Lord wanting in wisdom and prudence? Yet were they all regarded “as the filth of the earth, and the offscouring of all things:” and the very men who scrupled not to suborn false witnesses, and to imbrue their hands in the blood of an innocent man, could find no evil in themselves, but only in those who were the objects of their implacable aversion.
If an occasion arise where a professor of religion acts unworthy of his profession, what a cause of triumph is it to an ungodly world! With what exultation are his faults imputed to the whole body of religious people, and all of them condemned as hypocrites alike! The sins of the ungodly and profane are all reputed as nothing in comparison of his crime; and the whole Church of God is vilified, and God himself also is blasphemed, as approving and justifying the iniquity that has been committed.]

3. In religious persons towards the world—

[It would be well if this partiality in judging were confined to the ungodly: but there is a great tendency to it in those who profess religion. Doubtless in proportion as real humility is formed in the heart, this evil disposition will be mortified: but in proportion as pride and conceit are unsubdued the attendant evil of uncharitableness will betray itself. We have a most remarkable example of this in David, when he had relapsed into a state of grievous departure from God. When Nathan told him of a man who had taken a poor man’s lamb, behold, nothing would suffice to expiate the crime but the forfeiture of life itself: so atrocious did this light offence appear, when, all his own unparalleled enormities were forgotten. We grant that this was a very extreme case; and that nothing like it is commonly to be imputed to those who profess religion: but is there not amongst many professors an utter contempt of the ungodly? Do they not frequently speak of their irreligious neighbours with contemptuous asperity, as wretched, blind, carnal creatures? The Jews designated the Gentiles as dogs, and as cursed; whilst they fancied themselves the chosen people of God: and is not a great deal of the same spirit to be seen amongst what are called the religious world? The ignorance and ungodliness of the men of this world are at once conceded as just grounds of their eternal condemnation; whilst the pride and uncharitableness, and ten thousand other evils that are found but too frequently amongst these contemptuous professors, are passed over as venial, or perhaps as having no existence in their hearts. How different was the lesson taught us by our Lord, who, when the Rich Youth came to inquire of him the way to heaven, “loved him,” notwithstanding he knew that the love of earthly things would ultimately overcome all those better desires which occupied his mind! Our divine Master loved him for the good that was in him, though he foresaw it would prove ineffectual for the final welfare of his soul: whereas the great mass of religious professors would have lost sight of all the good that was in him, and have treated him with unqualified contempt. But among those who with great confidence “cry, Lord, Lord,” there are many who will be found in as bad a condition as he: and the Disciple who betrayed our Lord with a kiss, will be found in no happier plight, than they who apprehended him with swords and staves.]

4. In religious people towards each other—

[Strange as it may seem, the different sects of religious people are as ready to anathematize each other, as to condemn those who cast off all religion. It is even an avowed tenet in the Church of Rome, that they who are not of her communion cannot be saved. And there is not a little of that same bigotry existing amongst the different professors of the Protestant faith. To be of their party is almost of itself a qualification for heaven; and a dissent from it a preparative for hell. Blessed be God! this intolerant spirit has of late years greatly abated [Note: Since the establishment of the British and Foreign Bible Society.]: but still it prevails to an awful extent, and gives but too just occasion for sceptics and infidels to triumph. But even amongst persons of the same religious community this propensity to judge and condemn one another greatly prevails. The weak will judge the strong, and the strong despise the weak. Persons, whose situations totally disqualify them for estimating aright the conduct of others who are differently circumstanced, will yet take upon them to determine with confidence the line of conduct that should be pursued, and to pass a sentence of condemnation on those who walk not in the way that seems good to them. In truth, there are but few who do not need that reproof: “Who art thou that judgest another? To his own Master he standeth or falleth.”]

Thus we see to whom the expostulation in our text is addressed; namely, to all who “judge others, whilst they themselves do the same things,” or things equally reprehensible. We proceed now to,

II.

Consider the address itself—

This is extremely pointed. The interrogations shew how fearfully these persons delude themselves. The address is, in fact, an appeal to the consciences of the persons addressed; and it constitutes them judges in their own cause. It shews to all such uncharitable persons, what an awful state they themselves are in:

1. How vain their hopes!

[All the fore-mentioned characters imagine, that they themselves have nothing to fear: but they are all in a state displeasing to God, “whose judgment is according to truth against them that do such things [Note: ver. 2.].” Can any man suppose that a mere profession of religion will pass with God for the actual experience of it in the heart? or that a forwardness to condemn others will be a substitute for the performance of our own duties? Will God form his judgment upon the partial grounds which we take for the forming of ours? Will he admit as just the estimate which we have made of our own character, or be content to try us by the standard which we have used in trying ourselves? No: his law is perfect; and by that he will try all to whom that law has been revealed. He will weigh us all in the balance of the sanctuary; he will “try the hearts,” and “weigh the spirits,” of the children of men: he will “not judge according to the appearance, but will judge righteous judgment.” We appeal then to all, shall these uncharitable hypocrites escape? O thou, who hast thus deceived thyself hitherto, what dost thou now think? Thinkest thou, that, because thou knowest more than others, or makest a greater profession of religion than others, thou shalt escape? Know, that such a hope is vain: “We are sure [Note: ver. 2.],” that, if thou humble not thyself as an undone sinner, and flee not for refuge to the Lord Jesus Christ, the vengeance of God shall overtake thee; and thou shall experience the fate which thou art so ready to award to others.]

2. How aggravated their guilt!

[God has graciously exercised much “forbearance and long-suffering” towards thee; and thou takest occasion from thence to conclude well of thy state, and to sit in judgment upon others who appear less favoured than thyself. But is this the end for which God has borne with thee, and displayed towards thee all the riches of his goodness? Was not that the proper tendency of all “his goodness?” Should it not have humbled thee as unworthy such mercy? Should it not have filled thy heart with gratitude for such distinguishing favour? Should it not have quickened thee to return to God, and to requite him to the best of thy power? Consider, “O man,” whether such be not the improvement which thou shouldst have made of all these mercies? and ask thyself, whether the neglecting to improve them thus be not in fact to “despise them?” Yes: in overlooking thine own sins, and in passing judgment upon others, thou art “hardening thyself in impenitence,” and pouring contempt on God himself. Alas! thou hast little thought what guilt thou hast been contracting. Thou worldly man that judgest the religious, and thou religious man that judgest the world, when wilt thou turn thy thoughts inward, and pass judgment on thyself? Know that, till thou art brought to a more equitable spirit, as it respects thyself, and a more charitable spirit as it respects thy neighbour, thou art a despiser of God, an usurper of his prerogative, and “a judge of the law itself,” even of that law whereby thou thyself art to be judged [Note: Tiago 4:11.]. But this most awfully augments thy guilt, and prepares thee daily for a more aggravated condemnation.]

3. How fearful their prospects!

[There is “a day wherein God will judge the world in righteousness.” Man has his day [Note: 1 Coríntios 4:3. See the Greek.], and God has his [Note: 1 Coríntios 4:5.]. The present is a day of grace: but that which is coming is “a day of wrath.” What a fearful appellation is this! a day wrath! or, as it is elsewhere called, “the day of the perdition of ungodly men [Note: 2 Pedro 3:7.]!” O hear it, and tremble, all ye who are judging others, and neglecting to judge yourselves. Against this day ye are heaping up wrath: ye are adding to the mass day by day: load upon load, mountain upon mountain, ye are piling up; and under this accumulated weight must your souls lie to all eternity. Ah! little do you think what your employment is: little do you think what shall be the issue of all your impenitence and obduracy. But thus it will be. That day is appointed expressly with a view to “the revealing,” and displaying before the assembled universe, “the righteous judgment of God.” Every sin that is committed will then be brought to light; “and every one will be judged according to what he hath done in the body, whether it be good or evil.” Then, whether ye will or not, your attention shall be fixed upon your own sins: you will have nothing to do then with the sins of others. O! begin now, whilst time is afforded you, to search out your own iniquities, and to seek the remission of them through the blood of Christ.]

We will conclude this awful subject with a few words of advice—
1.

Do not occupy yourselves too much about others, but rather take heed unto yourselves—

[There are situations, no doubt, wherein we are called to judge: nor are we ever so to lay aside the office of judging, as to think well of those who are guilty of all manner of sin; or to commit ourselves to those, whom we have good reason to think treacherous and deceitful. Nor need we so forbear judging, as to be satisfied with the state of those who live in a total neglect of God and of their own souls. On the contrary, we ought to weep over them, and pray for them, and to labour by all possible means for their salvation. But our chief concern must be with ourselves. Here our scrutiny cannot be too exact, or our anxiety too great. Here we should be afraid of entertaining a good opinion on insufficient grounds. We should judge ourselves, that we may not be judged of the Lord. Search then, and try your every way: and, not venturing to trust your own efforts, pray earnestly to God, and say, “Search me, O God, and know my heart; try me, and know my thoughts; and see if there be any wicked way in me; and lead me in, the way everlasting [Note: Salmos 139:23.].”]

2. Above all things, seek to know your perishing need of a Saviour—

[This is the grand scope of the Apostle’s argument: he is endeavouring to convince all, both Jews and Gentiles, that they stand in need of the salvation which Christ has purchased for us by his own blood. There is in the generality a fear of seeing themselves in too humiliating a point of view: but this can never be: the more we are abased in our own eyes, the more we shall be exalted in the sight of God. It is “the sick that need the physician:” and the more sensible we are of our disorder, the more we shall value the Lord Jesus Christ. Were there indeed any doubt of his sufficiency to save us, we might well be afraid of viewing our sins in all their extent: “his blood will cleanse from all sin;” and “he is able to save to the uttermost all that come unto God by him.” In him all fulness dwells: and you need not be afraid of seeing yourselves “wretched, and miserable, and poor, and blind, and naked,” when you hear him counselling you to come to him for “gold that shall enrich you, and clothing that shall cover you, and eye-salve that shall restore your sight [Note: Apocalipse 3:17.].” Be nothing, yea, “less than nothing,” in yourselves; and He will be to you all that your heart can desire, “your wisdom, righteousness, sanctification, and redemption.”]