When we read Romans 2 we have some interesting things to notice, for example in verse 9-10, we have blessings and curses exposed. "There will be tribulation and anguish for every human being who does evil:" 1 , "glory, honor and peace for everyone who does good:" 1 . In the verses we have two possibilities to do evil and to do good. The Jew determines that only by knowing the law is good done. But the text states that the good can be applied to both Jews and Greeks "to the Jew first and also to the Greek" 1 . The Jew defined that blessings would fall only to the Jews, but the verse makes it clear about the action of good, "but glory, honor and peace for everyone who does good:" 1. See, therefore, that God is not partial. "in God there is no partiality." 2 .
We now come to the difficulty of defining what is good, or what is to do good. Verse 12 states, "Anyone who sins without the Law, without the Law will also perish" 2 , sinning without the law, the question is how do you sin without the law? How do you know sin? Romans 7: 7 quotes "I would not have known sin, except through the law;" 3 , in this case we have an impasse, "all who have sinned without a law will also perish" 2, we will therefore idealize, if to know sin you have to know the Law, then a person who does not know the law is condemned in his ignorance? Wouldn't it be strange for God to condemn people for what they didn't know they should do? It would be like firing an employee for not doing the job he was not told to do. Was that Justice? But we read in Acts "God did not take into account the times of ignorance" 4 , so we have to say that God is just and does not blame those who do not know what should be done.
But we return again to the text "Anyone who sins without the Law, without the Law will also perish" 2 , as then this judgment occurs, knowing that if the person does not know the law, he does not become guilty, because "he did not take God in count the times of ignorance " 4 . The Roman writer defines that he would not know sin if it were not for the law. Is a broader view of what sin is possible?
The book of James, gives us the following point "Who knows that he must do good and does not do it, commits sin" 5 , in this text sin was linked to knowing good. defining a "Who knows that you should do good" 5 , for the person. Now we have "Anyone who sins without the Law, without the Law will also perish" 2 , if a person knows good and does not commit sin, so without knowing the law he can commit sin, and can get guilt for him, because he knew something was good and he didn't. But what about the law? The same book of Romans says "the Law is holy, and the commandment is holy, just and good." 6 , which balances "Who knows that he must do good and does not do it, commits sin" 5 , with the text "2 . See that if the commandment was not good, then "Whoever knows that he must do good and does not do it, commits sin" 5 , keeping the commandment would be a sin, but the commandment is good, so when you know the commandment, you fall in the text "Who knows that he must do good and does not do it, commits sin" 5 , so that failing to keep the commandment that is good is sin.
When we read Romans 2:13 we have "the simple hearers of the law are not just before God" 7 , Now hearing the law does not make a person righteous, remember the text "Who knows that he must do good and does not do it, commits sin " 5 , and" the Law is holy, and the commandment is holy, just and good. " 6 , so Romans correctly defines when complete, "those who practice the law will be justified" 7 . What we have to do to receive the definite blessings, "glory, but honor, and peace to everyone who does good, to the Jew first and also to the Greek." 1 .
The question then involves the Gentiles, who do not know the law, Romans clearly quotes "when the Gentiles, who do not have the Law, naturally practice what it commands," 7 the Gentiles are saying follow the law, but it is not for listening to her "naturally practice what she orders" 7 . See that again we are uniting the text "the Law is holy, and the commandment is holy, just and good." 6 , with "Who knows that he must do good and does not do it, commits sin" 5 . Since when the law orders something the Gentile "naturally practice" 7 , so when he practices the law naturally then "they become law for themselves, even though they do not have the Law;" 7 .7 , "become law for themselves" 7 , for "they naturally practice what it commands," 7 and so "show that the requirements of the Law are engraved in their hearts" 8 , knowing that "Law is holy, and the commandment is holy, just and good. " 6 , and bearing in mind that "Who knows that he must do good and does not do it, commits sin" 5 , knowing good and not practicing both Jew and Greek sin.
But in the case of the Gentile who does not know the law, how do the limitations of what is good or evil occur? "they also testify to their conscience and their thoughts, now accusing them, now defending them" 8 , but how can we see if the thoughts of such Gentiles are in accord with good? Now the text is clear, "the Law, naturally practice what it commands," 7 so a person who naturally practices what the law commands, has a pure heart to hear what is right and wrong. Thus, both the Jew and the Gentile are bound by the law, since the Gentile who do not know the law and have God in their hearts, "the Law, naturally practice what it commands," 7 .
From that point on Romans we have the definition that the Jews should teach the Law to the Gentiles, but on the contrary, the Jews did not follow the Law, and the Gentiles that "the Law, naturally practice what it commands," 7 . they saw that the Jews sinned "Whoever knows that he must do good and does not do it commits sin" 5 , so that these Jews were put as uncircumcised. But it defines that the name of God was blasphemed, among the Gentiles, because the Jews who had the Law only heard and did not fulfill.
What we have therefore is that the law permeates all who are sincere with God, those who have not received the Law God inscribes them in the heart, those who read the law must comply, so that both Jew, Greek, and Gentile they do the good follow the law, the Gentiles with the law inscribed in the heart of the same rule that the law commands, "the Law, naturally practice what it commands," 7 . And the Jew who does good, also with the law inscribed on the heart, with the mission of teaching the Gentiles the law he received.
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Romans, Law of Commandments, Ten Commandments, Sabbath, Book of Romans