tribulation and distress, on every soul of man that works evil, both of Jew first, and of Greek;
The verse names the outcome for a life spent doing evil. It sets that outcome in an order: the Jew first, and also the Greek. Two questions press on any reader. What do "tribulation and distress" mean? And why do the people closest to God stand first in line for judgment?
Verses 8 and 9 hold two pairs of words. They are not saying the same thing twice.
On the other hand there are those who are contentious. They do not obey the truth of Christianity. They obey unrighteousness, and their works are evil. They will come under the indignation and wrath of God. And not only this: they will also suffer "tribulation and anguish." "Indignation and wrath" describe God's attitude towards evil doers; "tribulation and anguish" describe their portion.
The ESV pairs "tribulation and distress." The two Greek words behind them also describe what a believer meets on the narrow road. One writer sets the two roads side by side and shows how the words switch ends.
'Tribulation' here is thlipsis, and 'anguish' here is stenochoria, the very words we have just seen that mark the path of the Christian through this world! The Christian starts with the 'narrow gate' and the 'narrow way' that tell of tribulation and anguish. But they are 'but for a moment.' He ends in the 'broad street' and the many mansions, for eternity. The unbeliever starts with the 'wide gate' and the 'broad way' that perhaps tell of ease and luxury. But they end in thlipsis and stenochoria — tribulation and anguish — for eternity!
The verse does not aim at nations or classes. It names "every soul of man." That wording settles a question people still argue over: what must punishment involve?
One of the principles of God's moral government is that He will render "indignation and wrath, tribulation and anguish, upon every soul of man that does evil" (Rom. 2:8-9). The word "punishment," so often used in Scripture here, "needs (as another has said) a conscious subject to endure it." It could have no meaning at all if applied to people who have ceased to exist.
Romans 1 said the gospel goes to the Jew first. Romans 2 keeps the same order for judgment.
In Romans 2 the apostle is not handling the gospel that saves the lost. He is handling the unchanging principles of God's righteous government. So he brings out the alternative: tribulation and distress for the one who works evil, glory and honour and peace for the one who works good, both Jew first and Greek, "for God shows no partiality." Such are His ways. Time, place and people make no deep difference with Him. The one exception is that having privileges brings a prior responsibility, and that is plainly just. If a man enjoys religious light and works out evil despite it, is he less guilty than his less favoured fellow-sinner?
This is a settled pattern in Scripture, not a one-off remark about Israel.
This is only in line with divine principles of action. Whatever claims to be near to God, God always takes in hand first for judgment. The direction for the judgment of Ezekiel 9:6 was "Begin at my sanctuary." So the Lord said to Israel, "You only have I known of all the families of the earth; therefore I will punish you for all your iniquities" (Amos 3:2)… "It is time for judgment to begin at the household of God" (1 Peter 4:17).
Some read verses 7-10 and conclude that people earn life by their conduct.
Keep this in mind. Grace may be displayed in great power. Even so, the principles of righteousness are in no way set aside. Grace upholds them… Note the two-fold truth. "Each of us will give an account of himself to God." Yet the believer will not come into judgment (John 5:24) — not merely into condemnation, but judgment.
The passage states the rule. It never says how anyone could meet it. The answer comes later in the letter.
These are general principles. It does not enter into the question of how a person can "work good," or can "patiently continue in well doing." But we know now from the Scriptures that a man must be born again to "work good." For "no one does good, not even one." (Rom. 3:12.)
- Attitude, then portion. "Indignation and wrath" say what God feels toward evil. "Tribulation and anguish" say what the evildoer receives.
- Portion reversed. For the Christian these two words mark the road now, and the end is glory. On the broad road they wait at the end, and they never end.
- Portion personal. It falls on "every soul." Punishment needs someone conscious to bear it, so God judges people one by one, not by group.
- Portion ordered. The Jew first in the gospel, the Jew first in judgment. Nearness to God raises responsibility, so judgment starts where the light shone brightest. Yet God shows no partiality.
- Portion escaped. Grace upholds these principles instead of cancelling them. The believer gives account, but does not come into judgment.
but glory and honour and peace to every one that works good, both to Jew first and to Greek
This verse is the bright half of a pair: verse 9 warns the evildoer, and verse 10 names what God gives to the one who does good. It raises sharp questions — what does God reward, why is the Jew named first, and can anyone qualify?
God's warning in verse 9 does not stand alone. He sets it between two promises.
But God takes no delight in the punishment of unbelievers, though it is an absolute necessity. But His delight in those who bow to Him is deeper than words can tell, as verses 7 to 10 show. He announces His terrible judgment, yet promise comes before it and promise follows it — pure blessing for those who have chosen the good.
Verses 9 and 10 mirror each other. But the four terms in them do not all do the same work.
"Indignation and wrath" describe God's attitude towards evildoers. "Tribulation and anguish" describe their portion. In contrast, the portion of those who work good will be "glory, honour, and peace", just as God will show His attitude toward them in the sphere of "eternal life".
Two people can hold the same beliefs and the same religious background. God's judgment reaches deeper than either.
These verses do not ask how a man enters the path of "well doing", or by what power he keeps walking in it. What God takes account of is the reality of the walk. He does not count mere profession or privileges, the kind a Jew or an educated philosopher might boast in… Remember that in judgment God will deal with men not only for their evil deeds, but also for the way they have despised the truth.
Paul had used this same order once already, for something quite different.
In Romans 1 Paul began with the bright side. He affirmed the gospel to be God's power for salvation to everyone who believes, to the Jew first and also to the Greek. Now, in Romans 2, he is not handling the gospel that saves the lost. He is handling the unchanging principles of God's righteous government, and he brings out the alternative… Time, place and people make no real difference with Him. The one exception is that having privileges brings a prior responsibility, and that is plainly just. If a man who enjoys religious light works out evil despite it, is he less guilty than his less favoured fellow-sinner? If he heeds the warning and testimony of God, working out what is good, God will not withhold "glory, honour, and peace."
Being named first changes the order, not the award.
In all this the Jew comes in along with the Greek (or Gentile); and his special privileges may even give him a first place; but the same exact award will be to each. There can be no favouritism with the righteous Judge.
Read alone, the verse sounds like an offer: do good, receive glory. But Paul has a different aim here:
The reader will note that the apostle is not here proposing terms on which eternal life is to be obtained, but is showing the righteous rule according to which God acts. On that ground all were lost.
Even so, the words stand as they are. When someone reads them and decides that good people will collect their reward, the reply is blunt:
But I say to him, "You are wrong entirely; there is none good but God." There is plenty of scripture to meet such a case, but we need not weaken this sentence in Romans to do it. God's own nature makes it necessary: a man must have a certain life and character in him to be with God… You must have that life and walk in that life, or you will not be in heaven.
If none is good but God, who is left to receive glory, honour, and peace?
The believer is the only one who works good, and so the only one who possesses glory, honour, and peace… It is the fruit of His own grace. It is not in man to direct his steps, and there is no good in him, except when faith enables him to do God's good pleasure. Without faith it is impossible to please Him.
- Standard. God's rule is fixed, and verse 10 is its bright half: He gives good to the one who does good.
- Portion. The one who does good receives glory, honour and peace, and God shows His attitude toward him in eternal life.
- Reality. God weighs the actual walk, not profession or inherited privilege. He weighs not only evil done, but truth despised.
- Order. "To the Jew first" gives priority in both warning and blessing. More light means responsibility comes first, never a lighter verdict.
- Result. No favouritism: one exact award for each. By this rule everyone is lost, and only faith in God works the good He rewards.
for there is no acceptance of persons with God.
God ends His argument about the coming day of judgment with one short rule. It lands on Jew and Gentile alike. Older translations put it, "there is no respect of persons with God." The question is simple. Could anything about you tilt God's verdict in your favour?
Verses 6 to 11 lay out how God will deal with people in that day, and verse 11 is the last of the principles named. It cuts off the two excuses each side was holding.
This leads to the fourth great principle of God's judgment: in judgment "There is no respect of persons with God". God still keeps the place He has given the Jew. Yet God shows no partiality. So the Jew will not escape because he is a privileged Jew. And the Gentile will not be able to plead that he is only a poor ignorant Gentile.
We know how this works in human courts. The guilty sometimes walk free.
In some countries today respect of persons provides an escape route for the undoubted criminal. Favouritism does its work, or other influences behind the scenes, or bribery comes into play. So the offender escapes the penalty he deserves. It will never be like this with God.
Status, background and reputation are the currency people trade in.
Who can influence God on his behalf? Who can plead his personal prominence, importance, earthly position or advantage before the only true God? None of it matters to Him: "God accepts no man's person." Personalities may count for a great deal in the proud, empty judgment of man. But let no one think he can pass God's scrutiny wearing such a cloak.
Being impartial does not mean God ignores what a person was given. Light received works the opposite way from what people expect.
Such are His ways. Time, place and people make no basic difference with Him. There is one exception: having privileges brings a prior responsibility with it, and this is plainly just. If a man who enjoys religious light works out evil despite it, is he less guilty than his less favoured fellow-sinner?
The same distinction carries into the next verse, about the law.
This brings out the important principle, that, in rendering to every man his deeds, God takes into account the measure of light a man has had. We have already seen that when it is a question of the sin, God measures it by the truth of what He is. But when it is a question of measuring out punishment to the sinner, God takes into account the privileges he may have had under the law, or in some other way.
Put verse 11 beside the two earlier statements about God's judging. Every loophole is gone.
Suppose His judgment sometimes went by mere outward appearances. Suppose it now and then fell short of strict righteousness, or bent because of favouritism or other personal considerations. Then there might be some chance of escape. It is however "according to truth," and so it will drag the exact reality of things into the light of day. It is "righteous," and so absolute and inflexible justice will prevail. There is "no respect of persons." So nothing will turn God from a judgment of absolute righteousness in the light of absolute truth.
The rule that flattens everyone under judgment also flattens everyone at the point of mercy.
On the one hand sin is a great leveller in the presence of His eternal judgment. On the other hand grace levels just as much, but in the opposite direction. There it is a question of the value of Christ and His work, which brings souls into His presence in favour and in peace. Alike lost in sins, we are alike saved from them by the faith of Jesus.
Scripture applies the same rule to those who employ and those who serve. It speaks first to the one with power.
Masters are urged to remember that their Master is in heaven, and that "neither is there respect of persons with Him." He notes threats and oppression. The cry of the poor and needy comes up in His ears, and He will repay it in the coming day. I believe this verse should read, "their Master and yours is in the heavens." That adds an important point. Both master and servant answer to the one Lord, and will stand together at the same judgment seat.
- Level ground. The privileged cannot claim exemption. The ignorant cannot claim excuse. Both stand on one footing before God.
- Level standard. No fame, position or advantage carries weight with Him. What buys favour in a human court buys nothing in His.
- Level, not identical. Impartial does not mean blind. God weighs the light each person was given, and privilege raises responsibility instead of lowering it.
- Level, so no escape. God judges by truth, in righteousness, and without partiality — three walls with no gap between them.
- Level in grace too. Sin levels all under judgment. Grace levels all in Christ — alike lost, alike saved through faith in Jesus.