Teaching through Romans

Hey BobRyan

Don't you ever get tired of this Rom 2 cut and paste thing? You are ever posting and never coming to the knowledge of the truth.

Context dictates that while your cut and paste might be theoretically possible, Rom 3:19 gives the final answer: NO WILL BE SAVED BY SELF-RIGHTEOUSNESS

Lloyd

 

Romans 2 - what a great chapter. Feared by many - embraced by view. But the DETAILS turn out to be God's Word anyway!

"The GOSPEL" as Paul claims in Romans 2. He says -- "According to my Gospel" in fact.

OOps! Did I already post that?

In Christ,

Bob

 

Hello Bob,


Now would be a good time to believe the Word of God, and not change it into your doctrine. You have beaten this JUSTIFICATION by our works into the ground. That would be ok, if the Bible agreed with you. You need to repent from this and believe the Bible. I have over looked this many times, because of your background. Time has come for you to open your eyes to the truth and read the REAL text and not only the words you want to see.

Do our works or deeds justify us? Bob read the verses below for the first time – with eyes open to details.

1st what is justification? The process by which sinful man is made acceptable to a holy God.

Notice Romans 3..
1) Read the word...”freely”. Meaning cost us nothing. No works needed.
2) Read...through redemption...meaning it cost us nothing, but it cost Christ a lot.
3) READ...propitiation..meaning the God is now satisfied with the blood of Christ.

((Side bar))...you hate the word propitiation for it has roots in the pagan world. But is it wrong to use the word here? Notice why it works for the 1st time. In the pagan world the gods must be appeased and the gift must come from the offender. Man has nothing that would appease God. But the propitiation came from God. Christ made the offering and was the offering.


WOW! Apparently the infallible word is telling us the truth. Maybe there is no need to change this word to make it fit our doctrine. It does work.

Now back to the passage at hand.

We were looking at Romans 3..

Notice also...
4) Read…”in what shall we boast?” By keeping the law? By good works? NAY. NAY means no Bob.
Notice last...deeds/works have no part of it.
5) READ the word "without" in verse 28.
6) Read it out loud.
7) Read again ...got it now?

Romans 3...
23 For all have sinned, and come short of the glory of God; 24 Being justified freely by his grace through the redemption that is in Christ Jesus: 25 Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; 26 To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. 27 Where is boasting then? It is excluded. By what law? Of works? Nay: but by the law of faith. 28 Therefore we conclude that a man is justified by faith without the deeds of the law.
*******

Well my stars...it is in the Bible.

Oh but wait...Romans 2 and the book of James

In both of these passages we see the writer showing when we are saved we will show our love with our actions. As long as we are here on this earth our soul is housed in our bodies. This means that our bodies animate our thoughts. It means our heart is seen in what we show our love to.

“Our Walk Talks louder then our Talk Talks”

I have said this before, but it is not a cut and paste as we see so much. Anyone that knows me well knows also I love basketball. I play basketball at 6am 3 days a week. I also play in a basketball league. I’m now 47 years old and I hurt after a game. I’m not as quick as I use to be. My wife ask me as I limp back into the house..” why don’t you just give it up?” I can’t. I love it. The pain is worth it. I have old basketballs from 1900 displayed over the fireplace in my library. I talk WVU Basketball..for that is the team I follow. I like to help young players in our Christian school. I cannot hide the love for basketball. My actions give me away.

In Salvation, the actions/works/deeds do not save us. Have you ever met someone and after a while you have a burden to witness to him about the Lord, and while doing this, he claims to be saved? I have done this before and been very surprised. I see in them, no following God , only sin and that is why I asked about salvation. They never went to church, yet now they say they love God. Hey..I’m not the judge as God is in Romans 2. God the judge of romans 2 can see the heart and He knows who is his and who is not. In the end your claims of salvation, must match the love in your heart. You may fool others, But God will judge the heart.

If you love me…feed my sheep….(action)

Do you share Gods love as much as you share Basketball…or WHATEVER your love is? If you were made to stand and PROVE you were saved and LOVED GOD based on your life…could you?

James says…you say you have faith..I better see some action behind that claim. Paul like wise ends chapter 2 of Romans looking at the heart and showing that the deeds come from the heart.

The bad news is…you may have been trusting in your works all these years and works do not save. The good news..Gods grace saves..so there is no need to trust in them. But…if you are saved…your love will show in the actions you do. Not that we always do the right thing. We all fall at times. But over all others will see Christ in us.


Repent from works based salvation. Christ has paid it all. Gods grace...is our only hope. Paul uses this phrase a few times..."falling from grace"..meaning..... Do not fall back into a works based salvation from the grace based salvation that God has gave us.

In Christ…James

 

hi bob..

part 2..below from ...Jamieson, Fausset and Brown....on Romans 2


7-10. To them who, &c.--The substance of these verses is that the final judgment will turn upon character alone.
      by patient continuance in well-doing, &c.--Compare Lu 8:15: "That on the good ground are they, which in an honest and good heart, having heard the word, keep it, and bring forth fruit with patience"; denoting the enduring and progressive character of the new life.

      8. But unto them that are contentious, and do not obey the truth, &c.--referring to such keen and determined resistance to the Gospel as he himself had too painfully witnessed on the part of his own countrymen. (See Ac 13:44-46; 17:5, 13; 18:6, 12; and compare 1Th 2:15, 16).
      indignation and wrath--in the bosom of a sin-avenging God.

      9. Tribulation and anguish--the effect of these in the sinner himself.

      10. to the Jew first--first in perdition if unfaithful; but if obedient to the truth, first in salvation (Ro 2:10).

      12. 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.

      13-15. For not the hearers, &c.--As touching the Jews, in whose ears the written law is continually resounding, the condemnation of as many of them as are found sinners at the last involves no difficulty; but even as respects the heathen, who are strangers to the law in its positive and written form--since they show how deeply it is engraven on their moral nature, which witnesses within them for righteousness and against iniquity, accusing or condemning them according as they violate or obey its stern dictates--their condemnation also for all the sin in which they live and die will carry its dreadful echo in their own breasts.

      15. their thoughts the meanwhile accusing or else excusing--that is, perhaps by turns doing both.

***************************

Notice this verse..from the posting above.

Luke 8:15
"But the seed in the good soil, these are the ones who have heard the word in an honest and good heart, and hold it fast, and bear fruit with perseverance.

In Christ...James

 

hi Bob,

From Barns..on Romans 2..6-12

Verse 6. Who will render.
That is, who will make retribution as a righteous Judge; or who will give to every man as he deserves.

To every man.
To each one. This is a general principle, and it is clear that in this respect God would deal with the Jew as he does with the Gentile. This general principle the apostle is establishing, that he may bring it to bear on the Jew, and to show that he cannot escape simply because he is a Jew.

According to his deeds.
That is, as he deserves; or God will be just, and will treat every man as he ought to be treated, or according to his character. The word deeds (\~erga\~) is sometimes applied to the external conduct. But it is plain that this is not its meaning here. It denotes everything connected with conduct, including the acts of the mind, the motives, the principles, as well as the mere external act. Our word character more aptly expresses it than any single word. It is not true that God will treat men according to their external conduct; but the whole language of the Bible implies that he will judge men according to the whole of their conduct, including their thoughts, and principles, and motives; that is, as they deserve. The doctrine of this place is elsewhere abundantly taught in the Bible. Proverbs 24:12; Matthew 16:27; Revelation 20:12; Jeremiah 32:19. It is to be observed here, that the apostle does not say that men will be rewarded for their deeds, (comp. Luke 17:10,) but according to (\~kata\~) their deeds. Christians will be saved on account of the merits of the Lord Jesus Christ, (Titus 3:5) but still the rewards of heaven will be according to their works; that is, they who have laboured most, and been most faithful, shall receive the highest reward, or their fidelity in their Master's service shall be the measure or rule according to which the rewards of heaven shall be distributed, Matthew 25:14-29. Thus the ground or reason why they are saved shall be the merits of the Lord Jesus. The measure of their happiness shall be according to their character and deeds. On what principle God will distribute his rewards the apostle proceeds immediately to state.

{q} "Who will render" Proverbs 24:12; Matthew 16:27; Revelation 20:12

Verse 7. To them...
Whoever they may be.

Patient continuance....
Who by perseverance in well doing, or in a good work. It means, that they who so continue or persevere in good works as to evince that they are disposed to obey the law of God. It does not mean those who perform one single act, but those who so live as to show that this is their character to obey God. It is the uniform doctrine of the Bible, that none will be saved but those who persevere in a life of holiness, Revelation 5:10; Matthew 10:22; Hebrews 10:38,39. No other conduct gives evidence of piety but that which continues in the ways of righteousness. Nor has God ever promised eternal life to men unless they so persevere in a life of holiness as to show that this is their character, their settled and firm rule of action. The words well doing here denote such conduct as shall be conformed to the law of God; not merely external conduct, but that which proceeds from a heart attached to God and his cause.

Seek for...
This word properly denotes the act of endeavouring to find anything that is lost, Matthew 18:12; Luke 2:48,49. But it also denotes the act when one earnestly strives, or desires to obtain anything; when he puts forth his efforts to accomplish it. Thus, Matthew 6:33, "Seek ye first the kingdom of God," etc. Acts 16:10; 1 Corinthians 10:24 Luke 13:24. In this place it denotes an earnest and intense desire to obtain eternal life. It does not mean simply the desire of a sinner to be happy, or the efforts of those who are not willing to forsake their sins and yield to God, but the intense effort of those who are willing to forsake all their crimes, and submit to God and obey his laws.

Glory and honour and immortality....
The three words used here denote the happiness of the heavenly world. They vary somewhat in their meaning, and are each descriptive of something in heaven, that renders it an object of intense desire. The expressions are cumulative, or they are designed to express the happiness of heaven in the highest possible degree. The word glory \~doxan\~ denotes, properly, praise, celebrity, or anything distinguished for beauty, ornament, majesty, splendour, as of the sun, etc.; and then it is used to denote the highest happiness or felicity, as expressing everything that shall be splendid, rich, and grand. It denotes that there will be an absence of everything mean, grovelling, obscure. The word honour (\~timhn\~) implies rather the idea of reward, or just retribution--the honour and reward which shall be conferred in heaven on the friends of God. It stands opposed to contempt, poverty, and want among men. Here they are despised by men; there they shall be honoured by God.

Immortality....
That which is not corruptible, or subject to decay. It is applied to heaven as a state where there shall be no decay or death, in strong contrast with our present condition, where all things are corruptible, and soon vanish away. These expressions are undoubtedly descriptive of a state of things beyond the grave. They are never applied in the Scriptures to any condition of things on the earth. This consideration proves, therefore, that the expressions in the next verse; indignation, etc., apply to the punishment of the wicked beyond the grave.

Eternal life....
That is, God will "render" eternal life to those who seek it in this manner. This is a great principle; and this shows that the apostle means by "their deeds," (Romans 2:6,) not merely their external conduct, but their inward thoughts, and efforts evinced by their seeking for glory, etc. For the meaning of the expression "eternal life," See Barnes "John 5:24".

Verse 8. Who are contentious....
This expression usually denotes those who are of a quarrelsome or litigious disposition; and generally has reference to controversies among men. But here it evidently denotes a disposition towards God, and is of the same signification as rebellious, or as opposing God. They who contend with the Almighty; who resist his claims, who rebel against his laws, and refuse to submit to his requirements, however made known. The Seventy use the verb to translate the Hebrew word \^HEBREW\^, marah, in Deuteronomy 21:20. One striking characteristic of the sinner is, that he contends with God; that is, that he opposes and resists his claims. This is the case with all sinners; and it was particularly so with the Jews, and hence the apostle used the expression here to characterize them particularly. His argument he intended to apply to the Jews, and hence he used such an expression as would exactly describe them. This character of being a rebellious people was one which was often charged on the Jewish nation, Deuteronomy 9:7,24; 31:27; Isaiah 1:2; 30:9; 65:2 Jeremiah 5:23; Ezekiel 2:3,5.

Do not obey the truth. ....
Comp. Romans 1:18. The truth here denotes the Divine will, which is alone the light of truth. Calvin. It means true doctrine in opposition to false opinions; and to refuse to obey it is to regard it as false, and to resist its influence. The truth here means all the correct representations which had been made of God, and his perfections, and law, and claims, whether by the light of nature or by revelation. The description thus included Gentiles and Jews; but particularly the latter, as they had been more signally favoured with the light of truth. It had been an eminent characteristic of the Jews that they had refused to obey the commands of the true God, Joshua 5:6; Judges 2:2; 6:10; 2 Kings 18:12; Jeremiah 3:13,25; 42:21; 43:4,7; 9:13

But obey unrighteousness.....
The expression means that they yielded themselves to iniquity, and thus became the servants of sin, Romans 6:13,16,17,19. Iniquity thus may be said to reign over men, as they follow the dictates of evil, make no resistance to it, and implicitly obey all its hard requirements.

Indignation and wrath.....
That is, these shall be rendered to those who are contentious, etc. The difference between indignation and wrath, says Ammonius, is that the former is of short duration, but the latter is a long-continued remembrance of evil. The one is temporary, the other denotes continued expressions of hatred of evil. Eustathius says, that the word indignation denotes the internal emotion, but wrath the external manifestation of indignation. Tholuck. Both words refer to the opposition which God will cherish and express against sin in the world of punishment.

{r} "that are contentious" 1 Timothy 6:3,4
{s} "and do not obey" 2 Thessalonians 1:8

Verse 9. Tribulation. ....
This word commonly denotes affliction, or the situation of being pressed down by a burden, as of trials, calamities, etc.; and hence to be pressed down by punishment or pain inflicted for sins. As applied to future punishment, it denotes the pressure of the calamities that will come upon the soul as the just reward of sin.

And anguish. ...
\~stenocwria\~. This noun is used in but three other places in the New Testament, Romans 8:35; 2 Corinthians 6:4; 12:10. The verb is used in 2 Corinthians 4:8; 6:12. It means, literally narrowness of place, want of room; and then the anxiety and distress of mind which a man experiences who is pressed on every side by afflictions, and trials, and want, or by punishment, and who does not know where he may turn himself to find relief. Schleusner. It is thus expressive of the punishment of the wicked. It means that they shall be compressed with the manifestations of God's displeasure, so as to be in deep distress, and so as not to know where to find relief. These words, affliction and anguish, are often connected, Romans 8:35.

Upon every soul of man.....
Upon all men. In Hebrew the word soul often denotes the man himself. But still the apostle, by the use of this word here, meant perhaps to signify that the punishment should not be corporeal, but afflicting the soul. It should be a spiritual punishment, a punishment of mind. (Ambrose. See Tholuck.)

Of the Jew first.....
Having stated the general principle of the Divine administration, he comes now to make the application. To the principle there could be no objection. And the apostle now shows that it was applicable to the Jew as well as the Greek, and to the Jew pre-eminently. It was applicable first, or in an eminent degree, to the Jew, because

(1) he had been peculiarly favoured with light and knowledge on all these subjects.

(2.) These principles were fully stated in his own law, and were in strict accordance with all the teaching of the prophets. See Barnes "Romans 2:6". Also Psalms 7:11; 9:17; 139:19; Proverbs 14:32.

Of the Gentile....
That is, of all who were not Jews. On what principles God will inflict punishment on them, he states in Romans 2:12-16. It is clear that this refers to the future punishment of the wicked, for

(1) it stands in contrast with the eternal life of those who seek for glory, (Romans 2:7). If this description of the effect of sin refers to this life, then the effects spoken of in relation to the righteous refer to this life also. But in no place in the Scriptures is it said that men experience all the blessings of eternal life in this world; and the very supposition is absurd.

(2.) It is not true that there is a just and complete retribution to every man, according to his deeds, in this life. Many of the wicked are prospered in life, and "there are no bands in their death, but their strength is firm," Psalms 73:4. Many of the righteous pine in poverty and want and affliction, and die in the flames of persecution. Nothing is more clear than [that] there is not, in this life, a full and equitable distribution of rewards and punishments; and as the proposition of the apostle here is, that God WILL render to every man ACCORDING to his deeds, (Romans 2:6) it follows that this must be accomplished in another world.

(3.) The Scriptures uniformly affirm, that for the very things specified here, God will consign men to eternal death. 2 Thessalonians 1:8, "In flaming fire, taking vengeance on them that know not God, and that OBEY NOT the gospel of our Lord Jesus Christ, who shall be punished with everlasting destruction," etc. 1 Peter 4:17. We may remark, also, that there could be no more alarming description of future suffering than is specified in this passage. It is indignation; it is wrath; it is tribulation; it is anguish which the sinner is to endure for ever. Truly men exposed to this awful doom should be alarmed, and should give diligence to escape from the woe which is to come!

{1} "Gentile" or, "Greek"

Verse 10. No Barnes text on this verse.

{t} "glory" 1 Peter 1:7
{1} "Gentile", or "Greek"

Verse 11. For....
This particle is used here to confirm what is said before, particularly that this punishment should be experienced by the Jew as well as the Gentile. For God would deal with both on the principles of justice.

Respect of persons.....
The word thus rendered means partiality, in pronouncing judgment, in favouring one party or individual more than another, not because his cause is more just, but on account of something personal--on account of his wealth, or rank, or office, or influence, or by personal friendship, or by the fear of him. It has special reference to a judge who pronounces judgment between parties at law. The exercise of such partiality was strictly and often forbidden to the Jewish magistrates, Leviticus 19:15; Deuteronomy 1:17; Proverbs 24:23; James 2:1,3,9. In his capacity as a Judge, it is applied often to God. It means that he will not be influenced in awarding the retributions of eternity, in actually pronouncing and executing sentence, by any partiality, or by regard to the wealth, office, rank, or appearance of men. He will judge righteous judgment; he will judge men as they ought to be judged; according to their character and deserts; and not contrary to theft character, or by partiality. The connexion here demands that this affirmation should be limited solely to his dealing with men As THEIR JUDGE. And in this sense, and this only, this is affirmed often of God in the Scriptures, Deuteronomy 10:17; 2 Chronicles 19:7 Ephesians 6:9; Colossians 3:25; Galatians 6:7,8; 1 Peter 1:17; Acts 10:34. It does not affirm that he must make all his creatures equal in talent, health, wealth, or privilege; it does not imply that, as a sovereign, he may not make a difference in their endowments, their beauty, strength, or graces; it does not imply that he may not bestow his favours where he pleases where all are undeserving, or that he may not make a difference in the characters of men by his providence, and by the agency of his Spirit. All these are actually done, done not out of any respect to their persons, to their rank, office, or wealth, but according to his own sovereign good pleasure, Ephesians 1. To deny that this is done, would be to deny the manifest arrangement of things everywhere on the earth. To deny that God had a right to do it, would be

(1.) to maintain that sinners had a claim on his favours;

(2.) that he might not do what he willed with his own; or

(3.) to affirm that God was under obligation to make all men with just the same talents and privileges; that is, that all creatures must be, in all respects, just alike. This passage, therefore, is very improperly brought to disprove the doctrine of decrees, or election, or sovereignty. It has respect to a different thing, to the actual exercise of the office of the Judge of the world; and whatever may be the truth about God's decrees, or his electing love, this passage teaches nothing in relation to either. It may be added, that this passage contains a most alarming truth for guilty men. It is that God will not be influenced by partiality, but will treat them just as they deserve. He will not be won or awed by their rank or office; by their wealth or endowments; by their numbers, their power, or their robes of royalty and splendour. Every man should tremble at the prospect of falling into the hands of a just God, who will treat him just as he deserves; and should, without delay, seek a refuge in the Saviour and Advocate provided for the guilty, John 2:1,2.

{u} "For there is no" Deuteronomy 10:17; 2 Chronicles 19:7; Galatians 6:7,8; 1 Peter 1:17

Verse 12. For....
This is used to give a reason for what he had just said, or to show on what principles God would treat man so as not to be a respecter of persons.

As many....
Whosoever. This includes all who have done it, and evidently has respect to the Gentile world. It is of the more importance to remark this, because he does not say that it is applicable to a few only, or to great and incorrigible instances of pagan wickedness; but it is a universal, sweeping declaration, obviously including all.

Have sinned,.....
have been guilty of crimes of any kind toward God or man. Sin is the transgression of a rule of conduct, however made known to mankind.

Without law.....
\~anomwv\~. This expression evidently means without revealed or written law, as the apostle immediately says that they had a law of nature, (Romans 2:14,15.) The word law, \~nomov\~, is often used to denote the revealed law of God, the Scriptures, or revelation in general, Matthew 12:5; Luke 2:23,24; 10:26; John 8:5,17.

Shall also perish.....
\~apolountai\~. The Greek word used here occurs frequently in the New Testament. It means, to destroy, to lose, or to corrupt; and is applied to life, (Matthew 10:39) to a reward of labour, (Matthew 10:42) to wisdom, (1 Corinthians 1:19) to bottles, Matthew 9:17. It is also used to denote future punishment, or the destruction of soul and body in hell, (Matthew 10:28; 18:14; John 3:15,) where it is opposed to eternal life, and therefore denotes eternal death. Romans 14:15; John 17:12. In this sense the word is evidently used in this verse. The connexion demands that the reference should be to a future judgment to be passed on the heathen. It will be remarked here, that the apostle does not say they shall be saved without law. He does not give even an intimation respecting their salvation. The strain of the argument, as well as this express declaration, shows that they who had sinned--and in the first chapter he had proved that all the heathen were sinners--would be punished. If any of the heathen are saved, it will be, therefore, an exception to the general rule in regard to them. The apostles evidently believed that the great mass of them would be destroyed. On this ground they evinced such zeal to save them; on this ground the Lord Jesus commanded the gospel to be preached to them; and on this ground Christians are now engaged in the effort to bring them to the knowledge of the Lord Jesus. It may be added here, that all modern investigations have gone to confirm the position that the heathen are as degraded now as they were in the time of Paul.

Without law......
That is, they shall not be judged by a law which they have not. They shall not be tried and condemned by the revelation which the Jews had. They shall be condemned only according to the knowledge and the law which they actually possess. This is the equitable rule on which God will judge the world. According to this, it is not to be apprehended that they will suffer as much as those who have the revealed will of God. Comp. Matthew 10:15; 11:24; Luke 10:12.

Have sinned in the law.....
Have sinned having the revealed will of God, or endowed with greater light and privileges than the heathen world. The apostle here has undoubted reference to the Jews who had the law of God, and who prided themselves much on its possession.

Shall be judged by the law....
This is an equitable and just rule; and to this the Jews could make no objection. Yet the admission of this would have led directly to the point to which Paul was conducting his argument, to show that they also were under condemnation, and needed a Saviour. It will be observed here, that the apostle uses a different expression in regard to the Jews from what he does of the Gentiles. He says of the former, that they "shall be judged;" of the latter, that they "shall perish." It is not certainly known why he varied this expression. But if conjecture may be allowed, it may have been for the following reasons.

(1.) If he had affirmed of the Jews that they should perish, it would at once have excited their prejudice, and have armed them against the conclusion to which he was about to come. Yet they could bear the word to be applied to the heathen, for it was in accordance with their own views, and their own mode of speaking, and was strictly true.

(2.) The word "judged" is apparently more mild, and yet really more severe. It would arouse no prejudice to say that they would be judged by their law. It was indeed paying a sort of tribute or regard to that on which they prided themselves so much--the possession of the law of God. Still, it was a word implying all that he wished to say, and involving the idea that they would be punished and destroyed. If it was admitted that the heathen would perish, and if God was to judge the Jews by an unerring rule, that is, according to their privileges and light, then it would follow that they would also be condemned, and their own minds would come at once to the conclusion. The change of words here may indicate, therefore, a nice tact, or delicate address in argument, urging home to the conscience an offensive truth rather by the deductions of the mind of the opponent himself, than by a harsh and severe charge of the writer. In instances of this the Scriptures abound.; and it was this especially that so eminently characterized the arguments of our Saviour.

 

last... a well known line in a movie....

"Show me the money!!"

Or...don't just keep telling me you can get me more money..show me that you can.

I ask you..where is your love? God sees your love in your actions. If you try to save yourself with your good works, you do not abide in Gods love and grace.

1 John 2:3 ..we know that we know him...if we keep His commandments.

Notice this is NOT a commandment...in this case This is a tool to use so that we can ask...do i know him? Am i following Him?

Notice in verse 5...whoever keeps His word..in this person..the love of God is perfected

Notice verse 10..he that loveth his brother abideth in the light..

Notice verse 14..the word of God abideth in you

verse 15....love not the world...if you do..the love of the father is not in you.


The actions in verse 3...come from our heart. Where our heart is...or where our heart abides....is what we love. so..our actions/deeds/works show what we love...but does not save us.

Salvation is by Grace..and grace alone.

In Christ..James

 

StefanM,

As to your OP..this is the only way to teach Gods Word. Do not hide behind your own doctrine. I say this to Calvinist as well. Lay all thoughts on the table. This is what I have done for 15 years when teaching Gods Word. I teach all sides that I know of and end with what I think is the best, letting them know it is my views. 5 years ago when teaching on "what is salvation" I spent 3 Sundays giving the best view I knew how to give, on why a person could lose their salvation. I used all the key verses. I read from others that teach this. Now I do not believe this. But when the truth comes out latter...it is more pure.

It sounds like Bob wants to push his ideas not only on us, but romans 8 also. Romans 2 is part of Gods word and must be study. You said you went though all of the book from romans 1:1 on. But is there a need to hold romans 2 up over romans 8? Let the Holy Spirit work. Bob wants to run back to romans 2 each time. That would be like me runing to romans 9 each time. Both are Crazy things to do. I have not seen anyone tell you to read romans 2 though the eyes of romans 8. This would be crazy too.

I have found out, as it seems you have, that God is a much better teacher than I. I do express my views as all have seen in my post. But my views are not the word.


In Christ..James

 

From James' quote above...

This is excellent as it points to MORE than the number of "toys in heaven" but rather TO HEAVEN ITSELF - to ETERNAL LIFE ITSELF -- not merely the number of toys you can have IN that eternal life.

It SHOWS the SUCCESSFUL cases not merely the FAILING Cases in Romans 2!

Please provide the link if it is available.

That one is going in the files!!

In Christ,

Bob

 

James - a favor please.

Please add Barnes comments for vs 13-16.

Thanks!

And also thanks for a DETAILED commentary on all the DETAILS in vs 6-12.

That is a FIRST for Calvinists on this thread - even if for only 6 verses!

In Christ,

Bob

 

James? You still there?

 

Well, how willing are you to compromise the truth to keep the job? "If you dont stand for something you'll fall for anything!"
Why not read The Sovereignty of God by A.W. Pink, fully substantiated with scriptures and come to grips with the fact that God is sovereign and man is responsible!! Both are true! God has predestined this world but that does not negate man's responsibility. If you've not guessed by now I'm a 5 point calvinist and so thrilled with His mercy and grace to me! As Spurgeon said he is a calvinist because that is a nickname for biblical truth!
As I said, in that pulpit you cant present both sides! First you must decide who you are in Christ, go from there and tell the people how and why you arrived at that place. Both sides tells them nothing at all, just lends your confusion to them. You're in my prayers, that God will guide you to His truth! Blessings.

 

This is excellent as it points to MORE than the number of "toys in heaven" but rather TO HEAVEN ITSELF - to ETERNAL LIFE ITSELF -- not merely the number of toys you can have IN that eternal life.

It SHOWS the SUCCESSFUL cases not merely the FAILING Cases in Romans 2!


That one is going in the files!!

In Christ,

Bob [/QUOTE]

Hi Bob,

This is great. Make sure you file under.."M" for mislead. Lets talk about passing over the details.


You are one of a kind Bob...truly

In Christ..James

 

Hi 2bhisown;

If this world is predestined to be and do what God has predestined then the responsibility lies in God's Hands. How can anyone be responsible when they can only do what they are allowed to do?
May Christ Shine His Light On Us All;
Mike

 

If this world is predestined to be and do what God has predestined then the responsibility lies in God's Hands. How can anyone be responsible when they can only do what they are allowed to do?
May Christ Shine His Light On Us All;
Mike </font>[/QUOTE]Do you know HIs decree? Are you referring mostly to evangelizing? We are commanded to evangelize. Best reason to do so. We are responsible to be obedient, not to decide if or when we will do so. He has already given us our marching orders and it is now up to us to follow them, not to quibble or hassle the little nit picking objections to doing so. Just do it!! He takes it from there. We are the means He uses to effect His Will. We are His ambassadors to carry out His plan. It isnt our business to know all the fine points of that very plan! As John Calvin so aptly stated, " Man with all his shrewdness is as stupid about understanding by himself the mysteries of God, as an ass is incapable of understanding musical harmony."
JOHN CALVIN on 1 Cor 1:20.
Blessings, Psalm 131:1 Neither do I concern myself with great matters, Nor with things too profound for me.

 

Hi 2Bhisown;

Some of them yes I do.

No I was referring to mans responsibility for his own sin.

Ture, but lying to the non-elect is not part of that comandment. God hates liars. Actually there is no such thing as Non-elect in God's word.

Exactly. I noted a bit of freewill here. How is it we can decide to do for God or not to do. If we are predestined as Calvinist claim. this leaves no room for a decision. Decision is already made by God for us. Nothing happens unless God allows it. If he allows it then he is leaving it up to us.
May Christ Shine His Light On Us All;
Mike

 

Some of them yes I do.

No I was referring to mans responsibility for his own sin.

Ture, but lying to the non-elect is not part of that comandment. God hates liars. Actually there is no such thing as Non-elect in God's word.

Exactly. I noted a bit of freewill here. How is it we can decide to do for God or not to do. If we are predestined as Calvinist claim. this leaves no room for a decision. Decision is already made by God for us. Nothing happens unless God allows it. If he allows it then he is leaving it up to us.
May Christ Shine His Light On Us All;
Mike </font>[/QUOTE]I've never said we were without a will! Obviously we have a will. We must acknowledge and have awareness that we are sinners before any thing else! How can we be saved from the wrath of God if we feel no need? That is the first thing, when we respond to the touch of the Holy Spirit on our heart and become aware of our great sinfulness! Only then can we turn to God, pleasing for HIs mercy! Without His wrath, there would be no mercy or salvation! None of this negates God's sovereignty or HIs decree!

 

Some of them yes I do.

Sorry for the typo in "pleading".
Why do people ask about lying while evengelizing? Why would anyone even consider such? Is it necessary to lie when presenting the gospel? Of course not! If you ask a person if they have ever considered that they are a sinner if they are without Christ, how is that lying? That is the cold truth!! If they dont acknowledge their sinfulness they are doomed to hell, bottom line, no lie there! Many people today have walked an isle, signed a card, heard of God's love, and never knew they had a need to repent and call upon God for mercy. Therefore many sitting in church with a false sense of security still need to be evangelized!
In my Bible it speaks often of being "chosen", or the elect! Well, if there are some chosen then obviously there are some NOT chosen. Many examples of them are present in my Bible!
Blessings! May HIs grace increase in our hearts!

 

I ask James to ALSO post the comments on Romans 2 vs 13-16 JUST as he posted vs 6-12.

I point out that IN the quote HE GAVE from Barnes - "ETERNAL LIFE" is defined by BARNS as REAL eternal life -- not merely "the toys one gets while living eternal life".

To these very direct, straightforward statements we get "this"

When your logic fails James - you ad hominem always prevails.

Why not just "SAY" your argument has run aground rather than slinging nonsensical-mud?

The requests I made were very reasonable and the salient point made FROM YOUR OWN quote - is devastating to your OWN argument.

Do you think that tossing back "a jab" is solving your problem or sufficiently befuddling the reader??

The "obvious" point is still waiting for a response. And feel free to add those "comments" from your OWN source for vs 13-16. Why you think a request for YOUR OWN source is to be responded to in such a way - is beyond me.

In Christ,

Bob

 

Dear Bob,

Yes you got me again. I do not understand why i even try to fool you. I fail time and time again for you are way to smart to be fooled. I post 4 long replies, you skip over all of this and pull one phrase out to twist to your doctrine. Forget the meaning of deeds that is also address. Forget the context of Romans. I am a fool Bob..i should listen to you. I guess you think Paul was a fool too..look what this guy wrote in Romans

1:17..the just shall live by faith.
2: 28,29...neither is that circumcision which is outward in the flesh; but he is a jew, which is one inwardly
3:20 by the deeds of the law shall no man be justified
3:28 justified by faith without the deeds of the law
4: 2, 3...if Abraham were justified by works, he hath the glory, but not God. But what does scripture say? Abraham believed God and it was counted unto him righteousness
4: 5...but to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness
4:6...God imputed righteousness without works
4:13...was NOT to Abraham, or his seed, through the law, BUT through the righteousness of faith
5:1 therefore being justified by faith, we have peace with God
5:9 .....being now justified by His blood
5:18..righteousness comes by the one...Free Gift (no need to pay for it by works..it is FREE)...unto justification of life.
6:23.....the gift (which is free...cost nothing in us)..is eternal life..
7:4...ye also become become dead to the law by the body of Christ that we should be married to another..
7:6...we are delivered from the law....that we should serve in the spirit
8:24...for we are saved my hope..(not works that you can see)..but hope that is seen is not hope..
8:33...it is God that justifieth...(not our deeds)
9:11 election..not of works...but of him that calleth
9:16....not of him that willeth, nor of him that runneth (works)...but of God that shewth mercy
9:30...even the righteousness which is of faith
9:31,32 but Israel.....hath not attained to righteousness...WHY?..because they sought it not by faith
10:4 for Christ is the end of the law for righteousness to every one that BELIEVETH.


We could go on in all books of the NT. But you must see the point. Works comes with salvation, for we want to work for the one we love. However...works do not save. This is clear.

I'll post the other barns notes later today. But i can guess right now the 2 things you will see...and the 100 things you will over look. Your love shows where your faith is. Its in your works. If this is your faith..just as the jews above...you will not stand just in front of God. The Bible clearly tells us our faith should be in Christ saving power and grace....not what we do.

In Christ...James

 

for you bob...


Verse 13. For not the hearers, etc. The same sentiment is implied in James 1:22; Matthew 7:21,24; Luke 6:47. the apostle here doubtless designed to meet an objection of the Jews; to wit, that they had the law, that they manifested great deference for it, that they heard it read with attention, and professed a willingness to yield themselves to it. To meet this, he states a very plain and obvious principle, that this was insufficient to justify them before God, unless they rendered actual obedience.

Are just. Are justified before God, or are personally holy. Or, in other words, simply hearing the law is not meeting all its requirements, and making men holy. If they expected to be saved by the law, it required something more than merely to hear it. It demanded perfect obedience.

But the doers of the law. They who comply entirely with its demands; or who yield to it perfect and perpetual obedience. This was the plain and obvious demand, not only of common sense, but of the Jewish law itself, Deuteronomy 4:1; Leviticus 18:5. Comp. Romans 10:9.

Shall be justified. This expression is evidently synonymous with that in Leviticus 18:5 where it is said that "he shall live in them." The meaning is, that it is a maxim or principle of the law of God, that if a creature will keep it, and obey it entirely, he shall not be condemned, but shall be approved, and live for ever. This does not affirm that any one ever has thus lived in this world, but it is an affirmation of a great general principle of law, that if a creature is justified BY the law, the obedience must be entire and perpetual. If such were the case, as there would be no ground of condemnation, man would be saved by the law. If the Jews, therefore, expected to be saved by their law, it must be, not by hearing the law, nor by being called a Jew, but by perfect and unqualified obedience to all its requirements. This passage is designed, doubtless, to meet a very common and pernicious sentiment of the Jewish teachers, that all who became hearers and listeners to the law would be saved. The inference from the passage is, that no man can be saved by his external privileges, or by an outward respectful deference to the truths and ordinances of religion.

{v} "For not the hearers" James 1:22,25

Verse 14. For when. The apostle, in Romans 2:13, had stated a general principle, that the doers of the law only can be justified, if justification is attempted by the law. In this verse and the next, he proceeds to show that the same principle is applicable to the heathen; that though they have not the written law of God, yet that they have sufficient knowledge of his will to take away every excuse for sin, and consequently that the course of reasoning by which he had come to the conclusion that they were guilty is well founded. This verse is not to be understood as affirming, as an historical fact, that any of the heathen ever did perfectly obey the law which they had, any more than the previous verse affirms it of the Jews. The main point in the argument is, that if men are justified by the law, their obedience must be entire and perfect; that this is not to be external only, or to consist in hearing or in acknowledging the justice of the law; and that the Gentiles had an opportunity of illustrating this principle as well as the Jews, since they also had a law among themselves. The word when (\~otan\~) does not imply that the thing shall certainly take place, but is one form of introducing a supposition, or of stating the connexion of one thing with another; Matthew 5:11; 6:2,5,6,16; 10:19. It is, however, true that the main things contained in this verse, and the next, actually occurred, that the Gentiles did many things which the law of God required.

The Gentiles. All who were not Jews.

Which have not the law. Who have not a revelation, or the written word of God. In the Greek the article is omitted, "who have not law," i.e., any revealed law.

By nature. By some, this phrase has been supposed to belong to the previous member of the sentence, "who have not the law by nature." But our translation is the more natural and usual construction. The expression means clearly by the light of conscience and reason, and whatever other helps they may have without revelation. It denotes simply, in that state which is without the revealed will of God. In that condition they had many helps of tradition, conscience, reason, and the observation of the dealings of Divine Providence, so that to a considerable extent they knew what was right and what was wrong.

Do the things. Should they not merely understand and approve, but actually perform the things required in the law.

Contained in the law. Literally, the things of the law, i.e. the things which the law requires. Many of those things might be done by the heathen, as, e.g., respect to parents, truth, justice, honesty, chastity. So far as they did any of those things, so far they showed that they had a law among themselves. And wherein they failed in these things, they showed that they were justly condemned.

Are a law unto themselves. This is explained in the following verse. It means that their own reason and conscience constituted, in these things, a law, or prescribed that for them which the revealed law did to the Jews.

{w} "a law unto" 1 Corinthians 11:14

Verse 15. Which shew. Who thus evince or show.

The work of the law. The design, purpose, or object which is contemplated by the revealed law; that is, to make known to man his duty, and to enforce the obligation to perform it. This does not mean, by any means, that they had all the knowledge which the law would impart, for then there would have been no need of a revelation; but that, as far as it went, as far as they had a knowledge of right and wrong, they coincided with the revealed will of God. In other words, the will of God, whether made known by reason or revelation, will be the same so far as reason goes. The difference is, that revelation goes farther than reason; sheds light on new duties and doctrines; as the information given by the naked eye and the telescope is the same, except that the telescope carries the sight forward, and reveals new worlds to the sight of man.

Written in their hearts. The revealed law of God was written on tables of stone, and then recorded in the books of the Old Testament. This law the Gentiles did not possess, but, to a certain extent, the same requirements were written on their hearts. Though not revealed to them as to the Jews, yet they had obtained the knowledge of them by the light of nature, The word hearts here denotes the mind itself, as it does also frequently in the sacred Scriptures; not the heart, as the seat of the affections. It does not mean that they loved or even approved of the law, but that they had knowledge of it; and that knowledge was deeply engraven on their minds.

Their conscience. This word properly means the judgment of the mind respecting right and wrong; or the judgment which the mind passes on the morality or immorality of its own actions, when it instantly approves or condemns them. It has usually been termed the moral sense, and is a very important principle in a moral government. Its design is to answer the purposes of an ever-attendant witness of a man's conduct; to compel him to pronounce on his own doings, and thus to excite him to virtuous deeds, to give comfort and peace when he does right, to deter from evil actions by making him, whether he will or no, his own executioner. See John 8:9; Acts 23:1; 24:16; Romans 9:1; 1 Timothy 1:5. By nature every man thus approves or condemns his own acts; and there is not a profounder principle of the Divine administration, than thus compelling every man to pronounce on the moral character of his own conduct. Conscience may be enlightened or unenlightened; and its use may be greatly perverted by false opinions. Its province is not to communicateany new truth, it is simply to express judgment, and to impart pleasure or inflict pain for a man's own good or evil conduct. The apostle's argument does not require him to say that conscience revealed any truth, or any knowledge of duty, to the Gentiles, but that its actual exercise proved that they had a knowledge of the law of God. Thus it was a witness simply of that fact.

Bearing witness. To bear witness is to furnish testimony or proof. And the exercise of the conscience here showed or proved that they had a knowledge of the law. The expression does not mean that the exercise of their conscience bore witness of anything to them, but that its exercise may be alleged as a proof that they were not without some knowledge of the law.

And their thoughts. The word thoughts (\~logismwn\~) means, properly, reasonings, or opinions, sentiments, etc. Its meaning here may be expressed by the word reflections. Their reflections on their own conduct would be attended with pain or pleasure. It differs from conscience, inasmuch as the decisions of conscience are instantaneous, and without any process of reasoning. This supposes subsequent reflection, and it means that such reflections would only deepen and confirm the decisions of conscience.

The mean while. Margin, "Between themselves." The rendering in the margin is more in accordance with the Greek. The expression sometimes means, in the mean time, or at the same time; and sometimes afterward, or subsequently. The Syriac and Latin Vulgate render this mutually. They seem to have understood this as affirming that the heathen among themselves, by their writings, accused or acquitted one another.

Accusing. If the actions were evil.

Excusing. That is, if their actions were good.

One another. The margin renders this expression in connexion with the adverb, translated "in the mean while," "between themselves." This view is also taken by many commentators, and this is its probable meaning. If so, it denotes the fact that in their reflections, or their reasonings or discussions, they accused each other of crime, or acquitted one another; they showed that they had a law; that they acted on the supposition that they had. To show this was the design of the apostle; and there was no further proof of it needed than that which he here adduced.

(1.) They had a conscience, pronouncing on their own acts; and

(2.) their reasonings, based on the supposition of some such common and acknowledged standard of accusing or acquitting, supposed the same thing. If, therefore, they condemned or acquitted themselves, if, in these reasonings and reflections, they proceeded on the principle that they had some rule of right and wrong, then the proposition of the apostle was made out that it was right for God to judge them, and destroy them, Romans 2:8-12.

{1} "the mean" or, "between themselves"

Verse 16. In the day. This verse is doubtless to be connected with Romans 2:12, and the intermediate verses are a parenthesis, and it implies that the heathen world, as well as the Jews, will be arraigned at the bar of judgment. At that time God will judge all in righteousness, the Jew by the law which he had, and the heathen by the law which he had.

When God shall judge. God is often represented as the judge ofmankind, Deuteronomy 32:36; Psalms 1:4; 1 Samuel 2:10; Ecclesiastes 3:17; Romans 3:6; Hebrews 13:4. But this does not militate against the fact that he will do it by Jesus Christ. God has appointed his Son to administer judgment; and it will be not by God directly, but by Jesus Christ that it will be administered.

The secrets of men. See Luke 18:17; Ecclesiastes 12:14, "For God shall bring every work into judgment, with every secret thing," etc. Matthew 10:26; 1 Corinthians 4:5. The expression denotes the hidden desires, lusts, passions, and motives of men; the thoughts of the hearts, as well as the outward actions of the life. It will be a characteristic of the day of judgment, that all these will be brought out, and receive their appropriate reward. The propriety of this is apparent, for

(1.) it is by these that the character is really determined. The motives and principles of a mart constitute his character, and to judge him impartially these must be known.

(2.) They are not judged or rewarded in this life. The external conduct only can be seen by men, and of course that only can be rewarded or punished here.

(3.) Men of pure motives and pure hearts are often here basely aspersed and calumniated. They are persecuted, traduced, and often overwhelmed with ignominy. It is proper that the secret motives of their conduct should be brought out, and approved. On the other hand, men of base motives--men of unprincipled character, and who are corrupt at the heart--are often lauded, flattered, and exalted into public estimation. It is proper that their secret principles should be detected, and that they should take their proper place in the government of God. In regard to this expression, we may further remark

(1.) that the fact, that all secret thoughts and purposes will be brought into judgment, invests the judgment with an awful character. Who should not tremble at the idea that the secret plans and desires of his soul, which he has so long and so studiously concealed, should be brought out into noon-day in the judgment? All his artifices of concealment shall be then at an end. He will be able to practise disguise no longer. He will be seen as he is; and he will receive the doom he deserves. There will be one place, at least, where the sinner shall be treated as he ought.

(2.) To execute this judgment implies the power of searching the heart, of knowing the thoughts, and of developing and unfolding all the purposes and plans of the soul. Yet this is entrusted to Jesus Christ, and the fact that he will exercise this shows that he is Divine.

Of men. Of all men, whether Jew or Gentile, infidel or Christian. The day of judgment, therefore, may be regarded as a day of universal development of all the plans and purposes that have ever been entertained in this world.

By Jesus Christ. The fact that Jesus Christ is appointed to judge the world is abundantly taught in the Bible, Acts 17:31; 2 Timothy 4:1; 1 Peter 4:5; John 5:22,27; 1 Thessalonians 4:16-18; Matthew 25:31-46.

According to my Gospel. According to the gospel which I preach.Comp. Acts 17:31; 2 Timothy 4:8. This does not mean that the gospel which he preached would be the rule by which God would judge all mankind, for he had just said that the heathen world would be judged by a different rule, Romans 2:12. But it means that he was entrusted with the gospel to make it known; and that one of the great and prime articles of that gospel was, that God would judge the world by Jesus Christ. To make this known he was appointed; and it could be called his gospel only as being a part of the important message with which he was entrusted.

{x} "secrets" Luke 8:17
{y} "my Gospel" Romans 16:25

Verse 17. Behold. Having thus stated the general principles on which God would judge the world; having shown how they condemned the Gentiles; and having removed all objections to them, he now proceeds to another part of his argument, to show how they applied to the Jews. By the use of the word behold, he calls their attention to it, as to an important subject; and with great skill and address, he states their privileges, before he shows them how those privileges might enhance their condemnation. He admits all their claims to pre-eminence in privileges, and then with great faithfulness proceeds to show how, if abused, these might deepen their final destruction. It should be observed, however, that the word rendered behold is, in many Mss., written in two words, \~ei de\~, instead of \~ide\~. If this, as is probable, is the correct reading there, it should be rendered, "If now thou art," etc. Thus the Syriac, Latin, and Arabic read it.

Thou art called. Thou art named Jew, implying that this name was one of very high honour. This is the first thing mentioned on which the Jew would be likely to pride himself.

A Jew. This was the name by which the Hebrews were at that time generally known; and it is clear that they regarded it as a name of honour, and valued themselves much on it. See Galatians 2:15; Revelation 2:9. Its origin is not certainly known. They were called the children of Israel until the time of Rehoboam. When the ten tribes were carried into captivity, but two remained, the tribes of Judah and Benjamin. The name Jews was evidently given to denote those of the tribe of Judah. The reasons why the name of Benjamin, was lost inthat of Judah were probably,

(1.) because the tribe of Benjamin was small, and comparatively without influence or importance.

(2.) The Messiah was to be of the tribe of Judah, (Genesis 49:10); and that tribe would therefore possess a consequence proportioned to their expectation of that event. The name of Jews would therefore be one that would suggest the facts that they were preserved from captivity, that they had received remarkably the protection of God, and that the Messiah was to be sent to that people. Hence it is not wonderful that they should regard it as a special favour to be a Jew, and particularly when they added to this the idea of all the other favours connected with their being the peculiar people of God. The name Jew came thus to denote all the peculiarities and special favours of their religion.

And restest in the law. The word rest here is evidently used in the sense of trusting to, or leaning upon. The Jew leaned on, or relied on the law for acceptance or favour; on the fact that he had the law, and on his obedience to it. It does not mean that he relied on his own works, though that was true, but that he leaned on the fact that he had the law, and was thus distinguished above others. The law here means the entire Mosaic economy; or all the rules and regulations which Moses had given. Perhaps also it includes, as it sometimes does, the whole of the Old Testament.

Makest thy boast of God. Thou dost boast, or glory, that thou hast the knowledge of the true God, while other nations are in darkness. On this account the Jew felt himself far elevated above all other people, and despised them. It was true that they only had the true knowledge of God, and that he had declared himself to be their God, (Deuteronomy 4:7; Psalms 147:19,20 but this was not a ground for boasting, but for gratitude. This passage know us that it is much more common to boastof privileges than to be thankful for them, and that it is no evidence of piety for a man to boast of his knowledge of God. A humble, ardent thankfulness that we have that knowledge--a thankfulness which leads us not to despise others, but to desire that they may have the same privilege--is an evidence of piety.

{z} "art called a Jew" Romans 2:28

Verse 18. And knowest his will. The will or commands of God. This knowledge they obtained from the Scriptures; and of course in this they were distinguished from other nations.

And approvest. The word used here is capable of two interpretations. It may mean to distinguish, or to approve. The word is properly and usually applied to the process of testing or trying metals by fire. Hence it comes to be used in a general sense to try or to distinguish anything; to ascertain its nature, quality, etc., Luke 12:56. This is probably its meaning here, referring rather to the intellectual process of discriminating, than to the moral process of approving. It could not, perhaps, be said with propriety-- at least the scope of the passage does not properly suppose this--that the Jew approved or loved the things of God; but the scope of the passage is, that the Jew valued himself on his knowledge of that which was conformable to the will of God. See Barnes "Romans 14:1" and following.

The things that are more excellent. The word here translated more excellent denotes, properly the things that differ from others,and then also the things that excel. It has an ambiguity similar to the word translated "approved." If the interpretation of that word above given is correct, then this word here means those things that differ from others. The reference is to the rites and customs, to the distinctions of meats and days, etc., prescribed by the law of Moses. The Jew would pride himself on the fact that he had been taught by the law to make these distinctions, while all the heathen world had been left in ignorance of them. This was one of the advantages on which he valued himself and his religion.

Being instructed, etc. That is, in regard to the one God, his will, and the distinguishing rites of his worship.

{a} "And knowest" Psalms 147:19,20
{1} "and approvest", or "triest the things that differ"
{b} "the things" Philippians 1:10