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The central sections C and C are to claim our attention. The development of
theme and argument is graphically placed before the eye in the recurring Greek words
that are noted. Let us trace it, using the guides provided.
Logizomai--This is an important word in Romans, being translated later on by
`counted', `reckoned' and `imputed'. In Rom. 2: we do not read of faith of being
imputed for righteousness, but we have the principle established. The word occurs twice,
and in the first case it is false reckoning (2: 3). The Jew `reckoned' upon his descent
from Abraham, his circumcision, his covenant privileges, to enable him to escape the
judgment of God. This is immediately disproved. On the other hand a `reckoning' that
would be most distasteful to the Jew was that established by the Apostle in verse 26:
`Therefore if the uncircumcision keep the righteousness of the law, shall not his
uncircumcision be counted for circumcision?' This was an argument that seriously
disturbed the fancied security of the Jew."
The two references to `nature' phusis, and two references to `secret' or `hidden'
kruptos should be examined:
"The Gentiles, which have not the law . . . . . by nature" (Rom. 2: 14).
"The Uncircumcision by nature" (Rom. 2: 27),
and "He is not a Jew, who is one outwardly . . . . . but he is a Jew who is one inwardly
(kruptos) . . . . . of the heart, in the spirit" (Rom. 2: 28, 29). The conscience of the
unevangelized heathen will bear witness at that judgment and will either accuse or excuse
them, as their secret motives for either good or ill will come to light.
Rom. 2: is not dealing with the bema or the judgment of a believer's "works" but like
the references to Tyre, Sidon and Sodom it reveals a searching of the hearts that goes so
deep, and that reverses so much that is human in outlook and conclusion, as to render our
own judgment of little value.
The instances brought forward, namely that of Abraham, Sodom and the heathen,
while by no means exhaustive have given us some idea of the character of that judgment
which deals with `intent' rather than with execution, and so presents the bema judgment
of the believer's "works" in a new light. The judgment of the nations as recorded in
Matt. 25: 31-46 provides another example of the working of this great principle. No
human judge could sentence or reward a man for what he would have done; that is the
prerogative of the Lord alone.