SermonIndex

Home
Bible
YLT
Romans
Chapter 2

Romans 2

Scripture
Sermons
Commentary

¹Therefore, thou art inexcusable, O man — every one who is judging — for in that in which thou dost judge the other, thyself thou dost condemn, for the same things thou dost practise who art judging,

²and we have known that the judgment of God is according to truth, upon those practising such things.

³And dost thou think this, O man, who art judging those who such things are practising, and art doing them, that thou shalt escape the judgment of God?

⁴or the riches of His goodness, and forbearance, and long-suffering, dost thou despise? — not knowing that the goodness of God doth lead thee to reformation!

⁵but, according to thy hardness and impenitent heart, thou dost treasure up to thyself wrath, in a day of wrath and of the revelation of the righteous judgment of God,

⁶who shall render to each according to his works;

⁷to those, indeed, who in continuance of a good work, do seek glory, and honour, and incorruptibility — life age-during;

⁸and to those contentious, and disobedient, indeed, to the truth, and obeying the unrighteousness — indignation and wrath,

⁹tribulation and distress, upon every soul of man that is working the evil, both of Jew first, and of Greek;

¹⁰and glory, and honour, and peace, to every one who is working the good, both to Jew first, and to Greek.

¹¹For there is no acceptance of faces with God,

¹²for as many as without law did sin, without law also shall perish, and as many as did sin in law, through law shall be judged,

¹³for not the hearers of the law [are] righteous before God, but the doers of the law shall be declared righteous: —

¹⁴For, when nations that have not a law, by nature may do the things of the law, these not having a law — to themselves are a law;

¹⁵who do shew the work of the law written in their hearts, their conscience also witnessing with them, and between one another the thoughts accusing or else defending,

¹⁶in the day when God shall judge the secrets of men, according to my good news, through Jesus Christ.

¹⁷Lo, thou art named a Jew, and dost rest upon the law, and dost boast in God,

¹⁸and dost know the will, and dost approve the distinctions, being instructed out of the law,

¹⁹and hast confidence that thou thyself art a leader of blind ones, a light of those in darkness,

²⁰an instructor of foolish ones, a teacher of babes, having the form of the knowledge and of the truth in the law.

²¹Thou, then, who art teaching another, thyself dost thou not teach?

²²thou who art preaching not to steal, dost thou steal? thou who art saying not to commit adultery, dost thou commit adultery? thou who art abhorring the idols, dost thou rob temples?

²³thou who in the law dost boast, through the transgression of the law God dost thou dishonour?

²⁴for the name of God because of you is evil spoken of among the nations, according as it hath been written.

²⁵For circumcision, indeed, doth profit, if law thou mayest practise, but if a transgressor of law thou mayest be, thy circumcision hath become uncircumcision.

²⁶If, therefore the uncircumcision the righteousness of the law may keep, shall not his uncircumcision for circumcision be reckoned?

²⁷and the uncircumcision, by nature, fulfilling the law, shall judge thee who, through letter and circumcision, [art] a transgressor of law.

²⁸For he is not a Jew who is [so] outwardly, neither [is] circumcision that which is outward in flesh;

²⁹but a Jew [is] he who is [so] inwardly, and circumcision [is] of the heart, in spirit, not in letter, of which the praise is not of men, but of God.

Adam Clarke
Jamieson-Fausset-Brown
John Gill
Matthew Henry
Tyndale

Verse 1

That judgest - Ὁ κρινων, the judger; thou assumest the character of a judge, and in that character condemnest others who are less guilty than thyself.

Verse 2

We are sure that the judgment of God, etc. - God is impartial, and will punish sin wheresoever he finds it. Transgression in a Jew is not less criminal than iniquity in a Gentile.

Verse 4

Or despisest thou the riches of his goodness - Wilt thou render of none effect that marked benevolence of God towards thee which has given so many superior advantages, and that forbearance which has tolerated thy many miscarriages, and that long-suffering which, after repeated provocations, still continues to bear with thee? Not knowing - Αγνοων, not acknowledging that this goodness of God, which has so long manifested itself in forbearance and long-suffering, leadeth thee to repentance - was designed to accomplish this blessed end; which thy want of consideration and acknowledgment has rendered, hitherto, ineffectual. This was a maxim among the Jews themselves; for, in Synopsis Sohar, it is said: - The holy blessed God delays his anger against the wicked, to the end that they may repent and be converted.

Verse 5

But after thy hardness - Occasioned by thy long course of iniquity. And impenitent heart-produced by thy hardness, through which thou art callous to the calls and expostulations of conscience. Treasurest up - continuest to increase thy debt to the Divine justice, which will infallibly inflict wrath - punishment in the day of wrath - the judgment day, in which he will render to every man according to his works. The word treasure the Hebrew uses to express any kind of store or collection: - Treasure or plenty of rain. Deu 28:12 : The Lord shall open unto thee his good Treasure, to give the Rain unto thy land. Treasure of punishment. Deu 32:34, Deu 32:35 : Is not this sealed up among my Treasures? To me belongeth Vengeance and Recompense. Treasures of mines, i.e. abundance of minerals. Deu 33:19 : They shall suck of the Abundance of the seas, and of Treasures hid in the sand. So treasures of gold, silver, corn, wine, oil, etc., mean collections or an abundance of such things: the word is used by the Greek writers precisely in the same sense. By wrath we are to understand punishment, as in Rom 1:18; and it is used so by the very best Greek writers. See Kypke. The treasure of wrath, in this verse, is opposed to the riches of goodness, in the preceding. As surely as thou despisest, or neglectest to improve the Riches of God's Goodness, so surely thou shalt share in the Treasures of his Wrath. The punishment shall be proportioned to the mercy thou hast abused.

Verse 6

Who will render - Who, in the day of judgment, will reward and punish every man according as his life and conversation have been.

Verse 7

To them, etc. - In this manner will God, in the great day, dispense punishments and rewards: 1. He will give eternal life to them who, in all the trials and difficulties of the present state, have persevered in well doing - seeking for and expecting glory, honor, and immortality.

Verse 8

But unto them, etc. - 2. He will manifest his indignation, and inflict wrath - punishment, on all who are contentious - who obstinately dispute against the truth, and obey unrighteousness - who act under the influence of the principle of sin, and not under the influence of the Spirit of God.

Verse 9

Tribulation and anguish - Misery of all descriptions, without the possibility of escape, will this righteous Judge inflict upon every impenitent sinner. The Jew first, as possessing greater privileges, and having abused greater mercies; and also on the Gentile, who, though he had not the same advantages, had what God saw was sufficient for his state; and, having sinned against them, shall have punishment proportioned to his demerit.

Verse 10

But glory, honor, and peace - While the finally impenitent Jew and Gentile shall experience the fullest effects of the righteous indignation of the supreme Judge, even man that worketh good - that lives in a conscientious obedience to the known will of God, whether he be Jew or Gentile, shall have glory, honor, and peace; i.e. eternal blessedness.

Verse 11

For there is no respect of persons with God - The righteous Judge will not act according to any principle of partiality; the character and conduct, alone of the persons shall weigh with him. He will take no wicked man to glory, let his nation or advantages be what they may; and he will send no righteous man to perdition, though brought up in the very bosom of Gentilism. And as he will judge in that day according to character and conduct, so his judgment will proceed on the ground of the graces, privileges, and blessings which they had received, improved or abused. And as there is no respect of persons with God in judgment, so there can be none in the previous administration of his saving blessings. He that will be condemned for his unrighteousness, will be condemned on the ground that he had sufficient grace afforded him for the salvation of his soul; and his condemnation will rest on the simple principle, that he abused the grace which was sufficient to save him, by acting in opposition to its dictates and influence. No man, in that great day, shall be brought to heaven through any partiality of the Judge; and no man sent to hell because God did not afford him sufficient grace, or because he had made a decree which rendered even his use of it ineffectual to his salvation. In reference to the great design of God, in the salvation of man, it shall be said, - in time, at the day of judgment, and throughout eternity, - There Is No Respect of Persons with God.

Verse 12

For as many as have sinned without law, etc. - They, viz. the Gentiles, who shall be found to have transgressed against the mere light of nature, or rather, that true light that lighteth every man that cometh into the world, Joh 1:9, shall not come under the same rule with those, the Jews, who have in addition to this enjoyed an extraordinary revelation; but they shall be dealt with according to the inferior dispensation, under which they lived: while those, the Jews, who have sinned against the law - the positive Divine revelation granted to them, shall be judged by that law, and punished proportionably to the abuse of such an extraordinary advantage.

Verse 13

For not the hearers of the law, etc. - It does not follow, because one people are favored with a Divine revelation, that therefore they shall be saved; while the others who have not had that revelation, shall finally perish: this is not God's procedure; where he has given a law - a Divine revelation, he requires obedience to that law; and only those who have been doers of that law - who have lived according to the light and privileges granted in that revelation, shall be justified - shall be finally acknowledged to be such as are fit for the kingdom of God.

Verse 14

For when the Gentiles, which have not the law, etc. - Nor does it follow that the Gentiles who have not had a Divine revelation, shall either perish, because they had it not; or their unrighteous conduct pass unpunished, because not having this revelation might be considered as an excuse for their sins. Do by nature the things contained in the law - Do, without this Divine revelation, through that light which God imparts to every man, the things contained in the law - act according to justice, mercy, temperance and truth, the practice of which the revealed law so powerfully enjoins; these are a law unto themselves - they are not accountable to any other law, and are not to be judged by any dispensation different from that under which they live. Rabbi Tanchum brings in the Supreme Being as saying: When I decreed any thing against the Gentiles, to whom I have not given laws and statutes, and they know what I have decreed; immediately they repent; but the Israelites do not so. Tanchum, fol. 43. 2.

Verse 15

Which show the work of the law - In acting according to justice, mercy, temperance, and truth, they show that the great object of the law, which was to bring men from injustice, cruelty, intemperance, and falsity, is accomplished so far in them: their conscience also bearing witness - that faculty of the soul, where that Divine light dwells and works, shows them that they are right; and thus they have a comfortable testimony in their own souls of their own integrity: their thoughts, the mean while, accusing, or else excusing one another; or rather, their reasonings between one another accusing or answering for themselves. As if the apostle had said: - And this point, that they have a law and act according to it, is farther proved from their conduct in civil affairs; and from that correct sense which they have of natural justice in their debates, either in their courts of law, or in their treatises on morality. All these are ample proofs that God has not left them without light; and that, seeing they have such correct notions of right and wrong, they are accountable to God for their conduct in reference to these notions and principles. These seems to be the true meaning of this difficult clause. See below.

Verse 16

In the day when God shall judge - And all this shall be farther exemplified and proved in the day when God shall judge the secrets of men by Jesus Christ; which judgment shall be according to my Gospel - according to what I am now laying down before you, relative to the impartiality of God, and his righteous procedure in judging men, not according to their opinions or prejudices, not according to revelations which they never possessed, but according to the various advantages or disadvantages of their political, religious, or domestic situation in life. Much stress has been laid on the word, φυσει, by nature, in Rom 2:14, as if the apostle designed to intimate that nature, independently of the influence of Divine grace, possessed such principles as were sufficient to guide a man to glory. But certainly the term cannot be so understood here. I rather think that the sense given to it in Suicer's Thesaurus, vol ii. col. 1475, reipsa, revera, Certainly, Truly, is its sense here: for when the Gentiles, which have not the law, φυσει ποιῃ, Truly, or in effect, Do the things contained in the law, etc. This seems to be its sense in Gal 4:8 : When ye knew not God, ye did service to them which φυσει, Certainly are no gods; i.e. are false gods. Suicer quotes Cyril of Alexandria, (sub Anathematismo iii. in Actis Ephesinis, p. 212), speaking of the union of the two natures in Christ; he calls this union φυσικην, natural; that is, says he, αληθη, true, or real. He adds, that the word should be thus understood in Eph 2:3 : We were by nature, φυσει, children of wrath; and says, φυσει αντι του αληθως· φυσει is here used for αληθως, Truly; We were Truly, Incontestably, the children of wrath, even as others. That is, like the rest of mankind, we have all sinned and come short of the glory of God, and, consequently are exposed to punishment. Some think that this text refers to the natural corruption of man; but, although it is true that man comes into the world corrupt, and that all men, since the fall, are very far gone from original righteousness, yet it is not clear that the text in Eph 2:3, speaks of any other thing than the effects of this degeneracy. I prefer this sense, in the passage in question, to that which says the light of nature, or natural instinct, is here meant; for I know of no light in nature that is not kindled there by the grace of God. But I have no objection to this sense: "When the Gentiles, which have not the law, do, by the influence of God upon their hearts, the things contained in the law, they are a law unto themselves; that light and influence serving instead of a Divine revelation." That the Gentiles did really do the things contained in the law, in reference to what is termed natural justice, and made the wisest distinctions relative to the great principles of the doctrine of civil Rights and Wrongs, every man conversant with their writings will admit. And in reference to this the word φυσει may be legitimately understood thus - they incontestably did the things contained in the law, etc. The passage in Rom 2:15, Their thoughts - accusing or excusing one another, certainly does not refer to any expostulations or operations of conscience; for this is referred to in the preceding clause. The words accusing, κατηγορουντων, and excusing, απολογουμενων, answering or defending one another, μεταζυ αλληλων, among themselves, are all forensic or law terms, and refer to the mode of conducting suits of law in courts of justice, where one is plaintiff, who produces his accusation; another is defendant, who rebuts the charge and defends himself; and then the business is argued before the judges. This process shows that they have a law of their own, and that to this law it belongs to adjust differences - to right those who have suffered wrong, and to punish the guilty. As to the phrase written in their hearts, it is here opposed to the Jewish laws, which were written on tables of stone. The Jews drew the maxims by which their conduct was regulated from a Divine revelation: the Gentiles theirs from what God, in the course of his providence and gracious influence, had shown them to be right, useful, and necessary. And with them this law was well known and affectionately regarded; for this is one meaning of the phrase, written in the heart. It was from this true light, enlightening the Gentiles, that they had so many wise and wholesome laws; laws which had been among them from time immemorial, and of which they did not know the origin. Thus Sophocles, in the noble speech which he puts in the mouth of Antigone: - Ου γαρ τι νυν γε κὐχθες, αλλ' αει ποτε Ζη ταυτα, κοὑδεις οιδεν εξ ὁτου φανη "Not now, nor yesterday, but evermore These laws have lived: nor know we whence they came." Antig. ver. 463-4. These are the laws, νομινα, which the Spirit of God wrote originally on their hearts; and which, in different forms, they had committed to writing.

Verse 17

Behold, thou art called a Jew - What the apostle had said in the preceding verses being sufficient to enforce conviction on the conscience of the Jew, he now throws off the cover, and openly argues with him in the most plain and nervous manner; asserting that his superior knowledge, privileges, and profession, served only to aggravate his condemnation. And that, in fact, he who, under all his greater advantages, transgressed the law of God, stood condemned by the honest Gentile, who, to the best of his knowledge obeyed it. Dr. Taylor. And restest in the law - Thou trustest in it for thy endless salvation. The word επαναπαυη, implies the strongest confidence of safety and security. Thou reposest thy whole trust and confidence in this law. And makest thy boast of God - That thou knowest his nature and attributes, which are not known to the Gentiles. The word, καυχασαι, implies the idea of exulting in any thing, as being a proper object of hope and dependence: and, when referred to God, it points out that He is the sure cause of hope, dependence, joy, and happiness; and that it is the highest honor to be called to know his name, and be employed in his service. As if the apostle had said: You rejoice in God as the object of your hope and dependence; you praise and magnify him; you account it your greatest honor that He is your God, and that you worship him.

Verse 18

Knowest his will - Hast been favored with a revelation of his own will, immediately from himself. The things that are more excellent - τα δισφεροντα, The things that differ - that revelation which God has given of himself makes the nicest distinctions between right and wrong; between vice and virtue; showing how you should walk so as to please God, and, consequently, acquire the most excellent portion that human spirits can have on this side heaven: for all these blessings ye acknowledge to receive from your law, being instructed, κατηχουμενος, being catechized, from your infancy, in the knowledge of Divine things.

Verse 19

And art confident, etc. - In consequence of all these religious advantages, ye believe that ye are able to teach others, and to be guides and lights to the bewildered, darkened Gentiles, who may become proselytes to your religion.

Verse 20

An instructer of the foolish, etc. - Ye believe the Gentiles to be babes and fools when compared with yourselves; that ye alone possess the only true knowledge; that ye are the only favourites of Heaven; and that all nations must look up to you as possessing the only form of knowledge, μορφωσιν της γνωσεως, the grand scheme and draught of all true science, of every thing that is worthy to be learned: the system of eternal truth, derived from the law. If, therefore, ye act not as becomes those who have such eminent advantages, it must be to your endless disgrace and infamy.

Verse 21

Thou therefore - Dr. Taylor has paraphrased this and the three following verses thus: "What signify your pretensions to knowledge, and the office of teaching others, if you have no regard to your own doctrine? What are you the better for preaching against theft, if you are a thief yourself? Or for declaring adultery unlawful, if you live in the practice of it? Or for representing idolatry abominable, if you are guilty of sacrilege? What honors or singular favors do you deserve, if, while you glory in the law and your religious privileges, you dishonor God, and discredit his religion, by transgressing his law, and living in open contradiction to your profession? And this is more than supposition; notorious instances might be produced of the forementioned crimes, whereby the Jews of the present age have brought a reproach upon religion among the Gentiles; as well as those Jews of former times, of whom the Prophet Ezekiel speaks, Eze 36:23 : And I will sanctify my great name, which was Profaned among the Heathen, which ye have Profaned in the midst of them." That the Jewish priesthood was exceedingly corrupt in the time of the apostle, and that they were so long before, is fully evident from the sacred writings and from Josephus. The high-priesthood was a matter of commerce, and was bought and sold like other commodities. Of this Josephus gives many instances. The rapine of Eli's sons descended to several generations. Dr. Whitby well observes that of all these things mentioned by the apostle the Jewish doctors were notoriously guilty; and of most of them they were accused by our Lord. 1. They said and did not; and laid heavy burdens upon others, which they would not touch with their own fingers, Mat 23:3, Mat 23:4. 2. They made the house of God a den of thieves, Mat 21:13; Joh 2:16. 3. They were guilty of adultery by unjust divorces, Mat 19:9. 4. Their polygamy was scandalous: even their rabbins, when they came to any place, would exclaim, Who will be my wife for a day? As to idolatry, they were perfectly saved from it ever since the Babylonish captivity but to this succeeded sacrilege, as is most evident in the profanation of the temple, by their commerce transacted even within its courts; and their teaching the people that even their aged parents might be left to starve, provided the children made a present to the temple of that which should have gone for their support. According to Josephus, Bell. Jud. l. vi. c. 26, They were guilty of theft, treachery, adultery, sacrilege, rapine, and murder. And he adds, that new ways of wickedness were invented by them; and that of all their abominations the temple was the receptacle. In his Antiquities of the Jews, lib. xx. c. 8, he says: The servants of the high priests took away, by violence, the tithes of the priests, so that many of them perished for want of food. Even their own writers acknowledge that there were great irregularities and abominations among the rabbins. So Bereshith rabba, sect. 55, fol. 54: "Rabbi Abun proposed a parable concerning a master who taught his disciples not to pervert justice, and yet did it himself; not to show respect of persons, and yet did it himself; not to receive bribes, and yet received them himself; not to take usury, and yet took it himself. The disciple replied: - Rabbi, thou teachest me not to take usury, and yet thou takest it thyself! Can that be lawful to thee which is forbidden to me?"

Verse 24

For the name of God is blasphemed, etc. - In Debarim rabba, sect. 2, fol. 251, it is said: - "The rulers destroy the influence of their own words among the people; and this is done when a rabbin, sitting and teaching in the academy, says, Do not take usury, and himself takes it; do not commit rapine, and himself commits it; do not steal, and himself steals." That they were exceedingly lax in their morals, the following fact proves: - "Rabbi Ilai said, If a man see that his evil propensities are likely to prevail against him, let him go to some place where he is not known, and let him put on black clothes, and cover his head with a black veil; and then let him do whatsoever he pleases, lest the name of God should be publicly profaned." Moed katon, fol. 17. 1. In Sohar Levit. fol. 31, col. 122, it is said: - "On three accounts the Jews are obliged to remain in captivity - 1. Because they openly reproach the Shechinah - 2. Because they profane themselves before the Shechinah - 3. Because they turn away their faces from the Shechinah." But it would be endless to collect from their history the proofs of the charges brought here against them by the apostle. See Whitby, Schoettgen, and others.

Verse 25

For circumcision verily profiteth - It is a blessing to belong to the Church of God and wear the sign of the covenant, provided the terms of the covenant are complied with. But if thou be a breaker of the law - If thou do not observe the conditions of the covenant, the outward sign is both without meaning and without effect. This was a maxim of the rabbins themselves; for they allowed that an apostate or ungodly Israelite must go to hell, notwithstanding his circumcision.

Verse 26

Therefore if the uncircumcision, etc. - If the Gentile be found to act according to the spirit and design of the law, his acting thus uprightly, according to the light which God has afforded him, will be reckoned to him as if he were circumcised and walked agreeably to the law.

Verse 27

And shall not uncircumcision, which is by nature - And shall not the Gentile, who is εκ φυσεως, according to the custom of his country - who is, by birth, not obliged to be circumcised. If it fulfill the law - If such a person act according to the spirit and design of the law; judge κρινει condemn thee, who, whilst thou dost enjoy the letter, the written law, and bearest in thy body the proof of the circumcision which it requires, dost transgress that law?

Verse 28

For he is not a Jew - A genuine member of the Church of God, who has only an outward profession. Neither is that circumcision - Circumcision is a rite which represents a spiritual thing, viz. the change and purification of the heart, as may be seen, Jer 4:4, Jer 4:6, Jer 4:10; Jer 9:26; Eze 44:7, Eze 44:9.

Verse 29

But he is a Jew - A true member of the Church of God. Which is one inwardly - Who has his heart purified, according to what God has uniformly prescribed by his prophets; see above: for circumcision is of the heart, in the spirit, εν πνευματι by the Spirit of God, who is the author of all spiritual affections and holy purposes: or, every thing here is to be understood spiritually, and not literally; for without holiness none can please God, and without holiness none can see him. Whose praise is not of men - It has, with great probability, been conjectured that the apostle may here refer to the signification of the name Jew, or Judah, יהודה Yehudah, Praise, from ידה Yadah, he Praised. Such a one is a true Israelite, who walks in a conformity to the spirit of his religion: his countrymen may praise him because he is a steady professor of the Jewish faith; but God praises him, because he has entered into the spirit and design of the covenant made with Abraham, and has got the end of his faith, the salvation of his soul. Sentiments like these, on the same subject, may be found in the ancient Jewish writers. Rabbi Lipman gives the opinion of their most ancient and pure writers in these words: - "A certain Christian mocked us, saying, 'Women, who cannot be circumcised, cannot be reckoned among Jews.' Such persons are ignorant that faith does not consist in circumcision, but in the heart. He who has not genuine faith is not a partaker of the Jewish circumcision; but he who has genuine faith is a Jew, although not circumcised." Nizzachon, Num. 21, p. 19. It is a curious maxim of the Talmudists, That the Jews sit in the inmost recesses of the heart. Nidda, fol. 20, 2. This is exactly the sentiment of St. Paul: Circumcision is of the heart, in the spirit. In short, common sense, as well as their law and their prophets, taught every considerate man among them that God could be pleased with their rites and external performances no farther than they led to holiness of heart and righteousness of life. 1. What the apostle says, in the preceding chapter, concerning the Gentiles doing by nature the things contained in the law, if properly considered, would lead certain persons from forming erroneous judgments concerning the Divine dispensations. We are not to suppose that God is not to be found where his written word does not appear; nor that the salvation of the nations yet unblessed with the light of the Gospel is impossible. God has never confined himself to any one particular way of communicating his salvation, any more than he has confined his saving grace to one people. His word is an indescribable blessing; but that word becomes effectual to salvation when accompanied by the power of the Holy Spirit. It was that Spirit which gave the word originally; and that same Spirit can speak without this word. It is through his influence alone that the Gentiles do the things contained in his own law; and it is not to be wondered at that the work is the same, both in the law and in the heart, when it has proceeded from the same Spirit. 2. God therefore will judge all nations according to the use and abuse they have made of this word, whether it was written in the heart, or written on tables of stone. 3. As he is no respecter of persons, all nations are equally dear to him; and he has granted and will grant to them such discoveries of himself as have been and will be sufficient for their salvation. 4. His Word is an infinite blessing; and he has given it to one people that they may be the means of conveying it to another. Europe, and especially Christian Europe, has got the Bible; and God requires Europe to send the Bible throughout the earth. If this be not done, through their neglect, the Gentile nations will not be destroyed by a merciful God; yet the Europeans will have a most solemn and awful account to render to their Judge, that they have hidden the heavenly light under their own bushel. Britain is shaking herself from the dust, and, by means of the British and Foreign Bible Society, is sending the holy Scriptures to every kingdom, and nation, and people, and tongue. The Gentiles are now learning from the written law more fully and savingly what the Spirit of God had before written on their hearts; and it seems as if the kingdom of God were now about to come with all-conquering power.

Introduction

THE JEW UNDER LIKE CONDEMNATION WITH THE GENTILE. (Rom. 2:1-29) the goodness of God leadeth thee to repentance--that is, is designed and adapted to do so.

Verse 5

treasurest up unto thyself wrath against--rather "in." the day of wrath--that is wrath to come on thee in the day of wrath. What an awful idea is here expressed--that the sinner himself is amassing, like hoarded treasure, an ever accumulating stock of divine wrath, to burst upon him in "the day of the revelation of the righteous judgment of God!" And this is said not of the reckless, but of those who boasted of their purity of faith and life.

Verse 7

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 Luk 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.

Verse 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 Act 13:44-46; Act 17:5, Act 17:13; Act 18:6, Act 18:12; and compare Th1 2:15-16). indignation and wrath--in the bosom of a sin-avenging God.

Verse 9

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

Verse 10

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

Verse 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.

Verse 13

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.

Verse 15

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

Verse 16

In the day, &c.--Here the unfinished statement of Rom 2:12 is resumed and closed. shall judge the secrets of men--here specially referring to the unfathomed depths of hypocrisy in the self-righteous whom the apostle had to deal with. (See Ecc 12:14; Co1 4:5). according to my gospel--to my teaching as a preacher of the Gospel.

Verse 17

Behold--"But if" is, beyond doubt, the true reading here. (It differs but in a single letter from the received reading, and the sense is the same).

Verse 18

approvest the things that are excellent--"triest the things that differ" (Margin). Both senses are good, and indeed the former is but the result of the latter action. (See on Phi 1:10).

Verse 20

hast the form of knowledge and of the truth in the law--not being left, as the heathen are, to vague conjecture on divine things, but favored with definite and precise information from heaven.

Verse 22

thou that abhorrest idols--as the Jews did ever after their captivity, though bent on them before. dost thou commit sacrilege?--not, as some excellent interpreters, "dost thou rob idol temples?" but more generally, as we take it, "dost thou profane holy things?" (as in Mat 21:12-13, and in other ways).

Verse 24

as it is written--(See Isa 52:5, Marginal reference).

Verse 25

For circumcision--that is, One's being within the covenant of which circumcision was the outward sign and seal. verily profiteth, if thou keep the law--if the inward reality correspond to the outward sign. but if, &c.--that is, "Otherwise, thou art no better than the uncircumcised heathen."

Verse 26

Therefore if the uncircumcision keep the . . . law, &c.--Two mistaken interpretations, we think, are given of these words: First, that the case here supposed is an impossible one, and put merely for illustration [HALDANE, CHALMERS, HODGE]; second that it is the case of the heathen who may and do please God when they act, as has been and is done, up to the light of nature [GROTIUS, OLSHAUSEN, &c.]. The first interpretation is, in our judgment, unnatural; the second, opposed to the apostle's own teaching. But the case here put is, we think, such as that of Cornelius (Acts 10:1-48), who, though outside the external pale of God's covenant, yet having come to the knowledge of the truths contained in it, do manifest the grace of the covenant without the seal of it, and exemplify the character and walk of Abraham's children, though not called by the name of Abraham. Thus, this is but another way of announcing that God was about to show the insufficiency of the mere badge of the Abrahamic covenant, by calling from among the Gentiles a seed of Abraham that had never received the seal of circumcision (see on Gal 5:6); and this interpretation is confirmed by all that follows.

Verse 28

he is not a Jew which is one outwardly, &c.--In other words, the name of "Jew" and the rite of "circumcision" were designed but as outward symbols of a separation from the irreligious and ungodly world unto holy devotedness in heart and life to the God of salvation. Where this is realized, the signs are full of significance; but where it is not, they are worse than useless. Note, (1) It is a sad mark of depravity when all that is designed and fitted to melt only hardens the heart (Rom 2:4, and compare Pe2 3:9; Ecc 8:11). (2) Amidst all the inequalities of religious opportunity measured out to men, and the mysterious bearing of this upon their character and destiny for eternity, the same great principles of judgment, in a form suited to their respective discipline, will be applied to all, and perfect equity will be seen to reign throughout every stage of the divine administration (Rom 2:11-16). (3) "The law written on the heart" (Rom 2:14-15) --or the Ethics of Natural Theology--may be said to be the one deep foundation on which all revealed religion reposes; and see on Rom 1:19-20, where we have what we may call its other foundation--the Physics and Metaphysics of Natural Theology. The testimony of these two passages is to the theologian invaluable, while in the breast of every teachable Christian it wakens such deep echoes as are inexpressibly solemn and precious. (4) High religious professions are a fearful aggravation of the inconsistencies of such as make them (Rom 2:17-24). See Sa2 12:14. (5) As no external privileges, or badge of discipleship, will shield the unholy from the wrath of God, so neither will the want of them shut out from the kingdom of heaven such as have experienced without them that change of heart which the seals of God's covenant were designed to mark. In the sight of the great Searcher of hearts, the Judge of quick and dead, the renovation of the character in heart and life is all in all. In view of this, have not all baptized, sacramented disciples of the Lord Jesus, who "profess that they know God, but in works deny Him," need to tremble--who, under the guise of friends, are "the enemies of the cross of Christ?" Next: Romans Chapter 3

Introduction

INTRODUCTION TO ROMANS 2 This chapter contains, in general, a vindication of the justice and equity of the divine procedure against men, such as are described in the preceding chapter; and a refutation of the several pleas that might be made by the Gentiles, who had not the law, and by the Jews who had it; and concludes with exposing the wickedness of the latter, and with showing who they are that are properly Jews, and circumcised persons, in the account of God. It begins, in Rom 2:1, with an inference deduced from what had been said in the latter part of the foregoing chapter; concluding that such, be they who they will, Jews or Gentiles, are inexcusable, who do the things they condemn others for: but though the judgment of such persons is wrong, the apostle observes, Rom 2:2, that the judgment of God, in the condemnation of them, is right, of which he, and others, were fully assured; and which judgment is commended, by the rule of it, being according to truth; by the objects of it, criminals, who are left without excuse, and by the inevitableness of it, Rom 2:3, being such as cannot possibly be escaped: and though some men might hope to escape it, because not immediately punished, but loaded with the blessings of Providence, and peculiar benefits of divine goodness; yet this was to be ascribed to the forbearance of God for the present; and that if these favours were despised, and they had not a good effect upon them to bring to repentance, but instead thereof were more and more hardened under them, as their guilt would be increased, so wrath would be secretly laying up for them, which will be revealed in the day of judgment, Rom 2:4, at which time justice will be done to every man as his works will be found to be, Rom 2:6, then follows a description of the several sorts of persons that will be judged, and of the different things that will be their portion: as that eternal life will be given to good men, Rom 2:7, and the wrath of God poured down on bad men, whether they be Jews or Gentiles, Rom 2:8. The happiness of good men is repeated again, and explained, and promised to the Jew first, and then to the Gentile, Rom 2:10, and a reason given of this just and equal distribution, taken from the nature of God, who is no respecter of persons, Rom 2:11, an instance of which is produced in both Jews and Gentiles, that sin; the one perishing with, the other without the law, Rom 2:12, since it is not barely having and hearing the law, but acting up to it, which only can justify before God, Rom 2:13, upon which the apostle proceeds to refute the plea that might be made by the Gentiles, in favour of themselves, why they should not be condemned, taken from their not having the written law; for though they had not the law written on tables of stone, as the Jews had, yet they had, as he observes, the law of nature written on their hearts, against which they sinned: this he proves by the effects of it, discernible in many of them by their outward lives and conversations, in conformity to the law; and by the inward testimony of their consciences, approving of good deeds, and reproaching for bad ones, Rom 2:14, which two verses being put into a parenthesis, Rom 2:16, is connected with Rom 2:13, and points at the time when the doers of the law shall be justified, even at the day of judgment: which judgment is described by the author of it, God; by the subject of it, the secrets of men's hearts; by the person employed in the divine procedure, Jesus Christ; and by the evidence and certainty of it, the Gospel preached by the apostle, and then follow a description of the Jews, an account of their profession of religion, and an ironical concession of the several characters they assumed to themselves: they are described by their name, a Jew; by their religion, which lay in trusting in the law of Moses, and in boasting of their interest in God, as the God of Israel, Rom 2:17, by their knowledge of the will of God, and approbation of the excellent things of his law, Rom 2:18, and by the characters they took to themselves, Rom 2:19, from which the apostle takes an occasion to expose the wickedness of some of their principal men, even their teachers, Rom 2:21, by whose wicked lives and conversations God was dishonoured, and his name blasphemed among the Gentiles, Rom 2:23, hence it appears, that their name, profession, and character, would not justify them before God; wherefore the apostle goes on, to remove their plea taken from circumcision, showing that could be of no use to them, but became void through their breach of the law, Rom 2:25, and that, on the other hand, an uncircumcised Gentile, by keeping the law from right principles, and to a right end, appeared to be the true circumcision, Rom 2:26, wherefore the circumcised Jew that broke the law, stood condemned by the uncircumcised Gentile that fulfilled it; so far was circumcision from being any part of his justification, or a plea in favour of it, Rom 2:27. Then the apostle concludes the chapter, by giving a definition of a real Jew, and of true circumcision; which he does first negatively, that it is not anything external that makes him a Jew, or anything in the flesh that is right circumcision; but secondly, positively, that it is an inward work of grace that denominates a man a Jew, in a spiritual sense, or an Israelite indeed; and that it is the circumcision of the heart, which is wrought by the Spirit of God, that is true and genuine: and such a Jew, and such a circumcision, are approved of by God, and commended by him, when the other have only praise of men, Rom 2:28, and therefore, however such persons may be justified before men, they cannot be justified in the sight of God; which is the drift and design of the apostle in the whole.

Verse 1

Therefore thou art inexcusable, O man,.... Some think, from the connection of these words with the preceding chapter, that the Gentiles are here meant; and particularly those among them who seemed to be virtuous, and took upon them to be the reprovers of others, and yet did the same things themselves, as Socrates, Cato, Seneca, and others; and therefore must be inexcusable, because they knew better, and would be thought to have been so; wherefore such could never be justified before God by their works, but might be justly condemned by him, nor shall they escape his righteous judgment. Others think the Jews are meant, who despised and condemned the Gentiles, and thought themselves to be righteous persons, and justified in the sight of God; and who, though they were secretly guilty of many abominable iniquities, yet were very severe upon the sins of others, and therefore inexcusable: others think that magistrates are designed, whether among Jews or Gentiles, who reprove and punish sin in others, and therefore must be supposed to know the law, and the nature of sin, and so are inexcusable and self-condemned when they do the same things; wherefore though they may pass with impunity among men, they shall not escape the judgment of God. Rather the words respect every man, of whatsoever nation, office, or place; and may be particularly applied to hypocrites, and seem designed to correct censoriousness, and hasty judging, and to throw confusion on such who value themselves on being the censurers and reprovers of others: whosoever thou art that judgest; whether a Jew or a Gentile, a public magistrate or a private person: for wherein thou judgest another; that is, in what case or instance; the Complutensian edition and the Arabic version read, "in" "or with what judgment thou judgest another"; See Gill on Mat 7:2; thou condemnest thyself; by judging them: for thou that judgest dost the same things; art guilty of the same thing condemned in others, and therefore must be self-condemned.

Verse 2

But we are sure that the judgment of God,.... By "the judgment of God", is not meant what is exercised on and towards men in this life, but what will follow after death; which is called judgment to come, is represented as certain, will be universal as to persons and things, and is here called "the judgment of God", in opposition to the judgment of men; and because it will be carried on by God only, who is omniscient and omnipotent, and will be definitive: this is and will be, according to truth, against them which commit such things; in opposition to all hypocrisy and unrighteousness: and it may design the law and light of nature by which the Gentiles, the law of Moses by which the Jews, and the Gospel of Christ by which all have enjoyed the Gospel revelation, will be judged; or the truth of their own consciences in them all: now we may be sure of this judgment; and of its being according to truth, from reason, from Scripture, and from the being and perfections of God.

Verse 3

And thinkest thou this, O man, that judgest them which do such things, and doest the same,.... Some men may be so vain as to imagine, that though they do the same things which they condemn in others, they shall escape the judgment of God: but such will find themselves most sadly mistaken; there is no avoiding the general judgment; all men must come to it; there will be no eluding it through craftiness and deceit, through bribery and corruption; there will be no escaping condign punishment, through might in the criminal, or through the judge's ignorance of his crimes, or want of ability and power to punish.

Verse 4

Or despisest thou the riches of his goodness,.... The apostle anticipates an objection against what he had said, taken from the prosperity of these persons; who might conclude from thence, that they were not so wicked as he had represented them; and that they should escape the judgment of God, otherwise they would have been punished by God in this life, and not have prospered as they did; which objection is removed by observing, that it was not their innocence, but "the riches of" divine "goodness, and longsuffering and forbearance", which were the causes of their prosperity: by "the riches of God's goodness", are not meant the riches of his special, spiritual, and eternal goodness, which his own people are only partakers of: but the general riches of his temporal and providential goodness, which the men of the world have commonly the greatest share of; they have it in great plenty, which is signified by "riches": and by his "longsuffering and forbearance" are designed, not his forbearance of his chosen ones and his longsuffering to them, which issue in their salvation; but his forbearance of sinners, and longsuffering towards them, in not as yet pouring down his wrath and displeasure on them; all which are "despised" by them; the riches of his goodness, when he is not glorified for his providential mercies, and in them, and when these are abused to the lusts of men. The forbearance of God is despised, when men on account of it harden themselves in sin; and his longsuffering, when they deny his concern in Providence, or a future judgment, and promise themselves impunity. Moreover, the apostle obviates the above objection by asserting that God's end in his goodness, forbearance, and longsuffering, was not to testify to their innocence, as they imagined, but to lead them to repentance, of which they were ignorant; not knowing that the goodness of God leadeth thee to repentance. This is to be understood not of a spiritual and evangelical repentance, which is a free grace gift, and which none but the Spirit of God can lead, or bring persons to; but of a natural and legal repentance, which lies in an external sorrow for sin, and in an outward cessation from it, and reformation of life and manners, which the goodness of God to the Jews should have led them to; who had a large share of the good things of life, a land flowing with milk and honey, and many outward privileges which other nations had not, as the giving of the law, the covenant and promises, the word and ordinances; and repentance here chiefly designs, as it may respect the Gentiles, a change of mind and practice in them relating to idolatry and superstition Now the providential goodness of God has a tendency to lead persons to repentance on this account; but of this end of divine goodness the Gentiles were ignorant; nor was this end answered thereby; which shows the wretched depravity of human nature; see Act 14:15.

Verse 5

But after thy hardness and impenitent heart,.... The apostle goes on to show, that such persons who promise themselves impunity on the score of prosperity, shall not always go unobserved and unpunished; for there is a day of wrath and righteous judgment hastening on, and will take place after they have filled up the measure of their iniquity. There is a natural "hardness" of the heart in every son and daughter of Adam; and there is an acquired habitual hardness, which is increased by sinning; and a judicial one, which God, for sin, sometimes gives persons up unto. An "impenitent heart" is not only an heart which does not repent, but such an one as cannot repent, being harder than the nether millstone. Now men, by such hardness and impenitence, treasure up unto themselves wrath: they are the authors of their own destruction; by which is meant the wrath of God, in opposition to the riches of his goodness, despised by them; and is in reserve for wicked men: and is laid up against, and will be brought forth in the day of wrath; which the Scriptures call "the evil day", Amo 6:3 Eph 6:13; the day fixed by God, when he will call men to an account for their sins, and stir up all his wrath against them: and revelation; that is, the day of revelation, when Christ shall be revealed from heaven in flames of fire, the sins of men shall be revealed, and the wrath of God against them: of the righteous judgment of God; so some copies read; that is, the day of the righteous judgment; so the Arabic version reads, "and of the appearance of God, and of his righteous judgment"; for the judgment will be at the appearance of Christ, who is God, and at his kingdom, Ti2 4:1. The Alexandrian copy reads, "and of the retribution of the righteous judgment of God"; and so the Ethiopic version seems to have read, rendering the words, "if so", or "seeing thy retribution may come upon thee", and "if the judgment of God may befall thee"; for when the judgment of God shall come, as there will be a revelation of men's sins, and of the wrath of God against them, there will be a just retribution according to their works. Or "the revelation of the righteous judgment of God"; that is, when the judgment of God, which is now hid, shall appear; and which is said to be "righteous", because it will be carried on in a righteous manner, and proceed upon, and be executed according to the strictest rules of justice and equity.

Verse 6

Who will render to every man according to his deeds. God will be the Judge, who is righteous, holy, just, and true; every man in particular will be judged; as the judgment will be general to all, it will be special to everyone, and will proceed according to their works; for God will render to wicked men according to the demerit of their sins, the just recompense of reward, eternal damnation; and to good men eternal life, not according to the merit of their good works, which have none in them, but according to the nature of them; such who believe in Christ, and perform good works from a principle of grace, shall receive the reward of the inheritance, which is a reward of grace, and not of debt. In other words, God will render to evil men according to the true desert of their evil deeds; and of his own free grace will render to good men, whom he has made so by his grace, what is suitable and agreeable to those good works, which, by the assistance of his grace, they have been enabled to perform. Who will render to every man according to his deeds. God will be the Judge, who is righteous, holy, just, and true; every man in particular will be judged; as the judgment will be general to all, it will be special to everyone, and will proceed according to their works; for God will render to wicked men according to the demerit of their sins, the just recompense of reward, eternal damnation; and to good men eternal life, not according to the merit of their good works, which have none in them, but according to the nature of them; such who believe in Christ, and perform good works from a principle of grace, shall receive the reward of the inheritance, which is a reward of grace, and not of debt. In other words, God will render to evil men according to the true desert of their evil deeds; and of his own free grace will render to good men, whom he has made so by his grace, what is suitable and agreeable to those good works, which, by the assistance of his grace, they have been enabled to perform. Romans 2:7 rom 2:7 rom 2:7 rom 2:7To them who by patient continuance in well doing,.... These words are descriptive of one sort of persons, to whom God will render according to their works; and must be understood not of the Gentiles, the best and most moralized among them; for they sought after worldly things, after human wisdom, and popular applause, and not after God, his honour and glory, nor after immortality, which is only brought to light by the Gospel; nor of the pharisaical Jews, who sought for righteousness by the works of the law, and honour and glory from men, and not from God; nor of any unregenerate persons, but only of such who have the true principles of grace implanted in them, whether Jews or Gentiles: now the things which these men seek after are glory; not the glory of this world, nor any from the men of it; but the glory of God and Christ; to be glorious within and without, by the grace and righteousness of Christ here, and to enjoy eternal glory with him hereafter. Honour; not that which Adam had in innocence, and did not abide in; but that which is, and abides with Christ, and which all the saints have, and shall have. Immortality; not the immortality of the soul, which is common to all; but the incorruption of the body, or the glorious resurrection of it to everlasting life at the great day, or the incorruptible crown, and never fading inheritance of the saints in light. The manner in which these things are sought is, "by patient continuance in well doing"; by doing good works, and by doing these good works well, from a principle of faith and love, and with a view to the glory of God; and by patiently enduring reproaches and sufferings for well doing, and by persevering therein: not that these things are to be had, or are expected by the saints to be had for the sake of patience and well doing; yet they may be sought for, and looked unto, as an encouragement to well doing, and continuance therein; and though not "for", yet "in" well doing there is a reward. These words do not express that for the sake of which glory is had; but only describe the persons who seek, and the manner in which they seek for it, to whom God will render eternal life, which he of his rich grace promised them before the world was, and of his free favour has put into the hands of Christ for them, and which, as a pure gift of grace, he bestows on them through him.

Verse 7

But unto them that are contentious,.... This is a description of the other sort of persons to whom God will render according to their deeds, "who are of the contention"; who contend for victory, and not truth; strive about words to no profit; are quarrelsome, and sow discord among men, and in churches; and do not obey the truth; neither attend to the light of nature, and to that which may be known of God by it; nor regard and submit to the Gospel revelation and so design both the Gentiles, which knew not God, and Jews, and others, who obey not the Gospel: but obey unrighteousness; are servants of sin: to these God renders indignation and wrath; wrathful or fiery indignation, the hottest of his fury.

Verse 8

Tribulation and anguish,.... These, with the foregoing words, are expressive of the second death, the torments of hell, the worm that never dies, and the fire that is not quenched: which will fall upon every soul of man that doth evil; whose course of life and conversation is evil; for "the soul that sins shall die", Eze 18:4, unless satisfaction is made for his sins by the blood of Christ: of the Jew first, and also of the Gentile; regard being had to what nation they belong.

Verse 9

But glory, honour, and peace,.... Which are so many words for the everlasting happiness of the saints; which is a "crown of glory that fadeth not away" Pe1 5:4); an honour exceeding that of the greatest potentates upon earth, since such that enjoy it will be kings and priests, and sit with Christ on his throne to all eternity; and is a peace that passes all understanding: all which will be rendered to every man that doth good, to the Jew first, and also to the Gentile; which none without Christ, and his grace, and by the strength of nature, does, or can do; not that good works are causes of salvation, but are testimonies of faith, and fruits of grace, with which salvation is connected, whether they be found in Jews or Gentiles; for neither grace nor salvation are peculiar to any nation, or set of people.

Verse 10

For there is no respect of persons with God. It will not come into consideration, at the day of judgment, of what nation men are; or from what parents they are descended; nor of what age and sex persons be; nor in what state and condition they have lived in this world; nor will it be asked to what sect they have belonged, and by what denomination they have been called; or whether they have conformed to such and such externals and rituals in religion; but only whether they are righteous men or sinners; and accordingly as they appear under these characters, judgment will proceed. Some object from hence, though without any reason, to the doctrine of particular election of certain persons to everlasting salvation. This passage respects matters of strict justice, and is a forensic expression relating to courts of judicature, where persons presiding are to have no regard to the faces of men, but do that which is strictly just between man and man; and does not respect matters of grace and free favour, such as giving alms, forgiving debts, &c. A judge, as such, is to regard no man's person, but to proceed in matters before him, according to the rules of law and justice; should he do otherwise, he would be chargeable with being a respecter of persons; but then he may bestow alms on what objects he pleases; and forgive one man who is personally indebted to him, and not another, without any such imputation. This, applied to the case in hand, abundantly clears it; for though God, as a Judge, respects no man's person; yet in matters of grace he distinguishes one person from another, as it is plain he does by the bounties of his Providence. Besides, God is not bound to any person by any laws, but acts as a Sovereign; he is not moved by anything in the creature; as his choice is not confined to persons of any particular nation, family, sex, or condition, so neither does it proceed upon anything, or a foresight of anything in them, or done by them; and as there is no worthiness in them that are chosen, and saved above others, so no injury is done to the rest: add to all this, that those that are saved by virtue of electing grace, are saved in a way of righteousness agreeably to the holy law, and strict justice of God; so that no complaint can be made against the distinguishing methods of grace, upon the foot of strict justice. For there is no respect of persons with God. It will not come into consideration, at the day of judgment, of what nation men are; or from what parents they are descended; nor of what age and sex persons be; nor in what state and condition they have lived in this world; nor will it be asked to what sect they have belonged, and by what denomination they have been called; or whether they have conformed to such and such externals and rituals in religion; but only whether they are righteous men or sinners; and accordingly as they appear under these characters, judgment will proceed. Some object from hence, though without any reason, to the doctrine of particular election of certain persons to everlasting salvation. This passage respects matters of strict justice, and is a forensic expression relating to courts of judicature, where persons presiding are to have no regard to the faces of men, but do that which is strictly just between man and man; and does not respect matters of grace and free favour, such as giving alms, forgiving debts, &c. A judge, as such, is to regard no man's person, but to proceed in matters before him, according to the rules of law and justice; should he do otherwise, he would be chargeable with being a respecter of persons; but then he may bestow alms on what objects he pleases; and forgive one man who is personally indebted to him, and not another, without any such imputation. This, applied to the case in hand, abundantly clears it; for though God, as a Judge, respects no man's person; yet in matters of grace he distinguishes one person from another, as it is plain he does by the bounties of his Providence. Besides, God is not bound to any person by any laws, but acts as a Sovereign; he is not moved by anything in the creature; as his choice is not confined to persons of any particular nation, family, sex, or condition, so neither does it proceed upon anything, or a foresight of anything in them, or done by them; and as there is no worthiness in them that are chosen, and saved above others, so no injury is done to the rest: add to all this, that those that are saved by virtue of electing grace, are saved in a way of righteousness agreeably to the holy law, and strict justice of God; so that no complaint can be made against the distinguishing methods of grace, upon the foot of strict justice. Romans 2:12 rom 2:12 rom 2:12 rom 2:12For as many as have sinned without law,.... This is an instance of the strict justice of God, and proves him to be no respecter of persons; for the Gentiles, who were "without law", the written law of Moses, not without the law of nature in their breasts, nor without some civil laws and statutes of their own; inasmuch as they "sinned" against the God of nature, and the law and light of nature, they shall also perish without law: not that their condemnation and perdition will be illegal, or not in due course of law; but it will not proceed upon, or according to the law of Moses, they never had; and much less for not believing in Christ, of whom they never heard; but their perdition will be for their sins committed without the law of Moses, against the law of nature: their not having the written law of Moses will be no plea in their favour, or be a reason why they should not be condemned; their persons will not be regarded as with or without the law, but their sins committed by them, to which facts their consciences will bear witness: and, so on the other hand, as many as have sinned in the law; who have been in and under the law of Moses, and have sinned against it, meaning the Jews: shall be judged by the law; and condemned by it, as they were in this world, and will be hereafter: their having this law will be no bar against their condemnation, but rather an aggravation of it; their hearing of it will be no plea in their favour; nor their doing of it neither, unless they could have done it to perfection; for perfect obedience it requires, as a justifying righteousness, otherwise it curses, condemns, and adjudges to death.

Verse 11

For not the hearers of the law are just before God,.... The apostle here shows, that the Jews were justly condemned, notwithstanding their having and hearing of the law; since hearing without doing it, will never denominate persons righteous in the sight of God, however it might recommend them in the sight of men: regard seems to be had either to the first delivery of the law by Moses to the people of Israel, when he read it to them, and they hearkened to it, and promised obedience; or rather to the reading and hearing it every sabbath day; and may include a speculative knowledge of it, without a practical obedience to it; and which therefore must fall greatly short of entitling them to a justifying righteousness; since not these, but the doers of the law, shall be justified; by whom are meant, not such who merely literally and externally fulfil the law, as they imagine; for the law is spiritual, and regards the inward as well as the outward man, and requires internal holiness, as well as external obedience; and the apostle is speaking of justification before God, who sees the heart, and not before men, who judge according to outward appearance: nor are such designed who are imperfect doers of the law; for the law requires a perfect obedience, and what is not perfect is not properly righteousness; nor does it, nor can it consider an imperfect righteousness as a perfect one; for it accuses of, pronounces guilty, curses, and condemns for every transgression of it. But such only can be intended, who are doers of it spiritually, internally, as well as externally, and that perfectly. Adam, in his state of innocence, was a perfect doer of the law; he sinning, and all his posterity in him, none of them are righteous, but all pass under a sentence of condemnation. The best of men, even believers in Christ, are not without sin in themselves; and when any of the saints are said to be perfect, it must be understood in a comparative sense, or as they are considered in Christ. There never was but one since Adam, and that is Christ, who has fulfilled, or could perfectly fulfil the law; the thing is impossible and impracticable for fallen man: hence these words must be understood either hypothetically, thus, not the hearers of the law, but if there were any perfect doers of it, they would be justified before God; or else of such persons who are considered in Christ, by whom the whole perfect righteousness of the law is fulfilled in them, and who may be reckoned as perfect doers of it in him, their substitute, surety, and representative.

Verse 12

For when the Gentiles which have not the law,.... The objection of the Gentiles against their condemnation, taken from their being without the law, is here obviated. The apostle owns that they had not the law, that is, the written law of Moses, and yet intimates that they had, and must have a law, against which they sinned, and so deserved punishment, and which they in part obeyed; for these men do by nature the things contained in the law. The matter and substance of the moral law of Moses agrees with the law and light of nature; and the Gentiles in some measure, and in some sort, did these things by nature; not that men by the mere strength of nature without the grace of God, can fulfil the law, or do anything that is acceptable to God; and indeed, what these men did was merely natural and carnal, and so unacceptable to God. Some understand this of nature assisted by grace, in converted Gentiles, whether before or after the coming of Christ; others expound the phrase, by nature, freely, willingly, in opposition to the servile spirit of the Jews, in their obedience to the law; though it rather seems to design the dictates of natural reason, by which they acted: and so these having not the law, the written law, are a law to themselves; which they have by nature and use, and which natural reason dictates to them. So Plato distinguishes the law "into written and un written (q): the written law is that which was used in commonwealths; and that "which was according to custom or nature", was called unwritten, such as not to go to market naked, nor to be clothed with women's clothes; which things were not forbidden by any law, but these were not done because forbidden by the unwritten law;'' which he calls "unwritten", because not written on tables, or with ink; otherwise it was written in their minds, and which by nature and use they were accustomed to. (q) Laertii Vit. Philosoph. l. 3. in Vita Platon.

Verse 13

Which show the work of the law written in their hearts,.... Though the Gentiles had not the law in form, written on tables, or in a book, yet they had "the work", the matter, the sum and substance of it in their minds; as appears by the practices of many of them, in their external conversation. The moral law, in its purity and perfection, was written on the heart of Adam in his first creation; was sadly obliterated by his sin and fall; upon several accounts, and to answer various purposes, a system of laws was written on tables of stone for the use of the Israelites; and in regeneration the law is reinscribed on the hearts of God's people; and even among the Gentiles, and in their hearts, there are some remains of the old law and light of nature, which as by their outward conduct appears, so by the inward motions of their minds, their conscience also bearing witness; for, as the Jews say (r) , "the soul of a man witnesses in him"; for, or against him: and their thoughts the meanwhile accusing or else excusing one another; and this the Heathens themselves acknowledge, when they (s) speak of "tameion dikasthrion kai krithrion thv suneidhsewv, "the conclave, tribunal and judgment of conscience"; and which they call , "the most righteous judge": whose judgment reason receives, and gives its suffrage to, whether worthy of approbation or reproof; when it reads in the memory as if written on a table the things that are done, and then beholding the law as an exemplar, pronounces itself either worthy of honour or dishonour.'' (r) T. Bab. Chagigah, fol. 16. 1. & Taanith, fol. 11. 1. (s) Hierocles in Carmina Pythagor. p. 81, 206, 209, 213, 214.

Verse 14

In the day when God shall judge,.... These words are to be read in connection with Rom 2:13, and express the time when both Jews and Gentiles will be judged, called a "day", both because of the clearness and evidence of the judgment that will be made, and because a certain time is fixed, though not known, which will surely come; also the matter of the judgment, which will be, the secrets of men: whether good or bad, which are only known to God and themselves, and which may have been done ignorantly by them; "for God shall bring every work into judgment with every secret thing, whether it be good, or whether it be evil", Ecc 12:14, which is so interpreted by the Jews (t), "when R. Jochanan came to that Scripture, he wept; "for God shall bring every work into judgment with every secret thing";'' upon which the gloss says, yea, for those things which are hidden from him, which he has committed through ignorance, will he bring him into judgment; everything, even the least thing in a literal sense, but not for such silly trifling things they mention in the same place; doubtless the Holy Ghost means the secrets of men's hearts and actions, and the hidden things of darkness which are contrary to the holy law of God. The person by whom this awful judgment will be carried on is, Jesus Christ; to whom all judgment is committed, who is ordained Judge of quick and dead, and is every way fit for that office, being God as well as man, and so both omniscient and omnipotent: and this the apostle says will be, according to my Gospel; his meaning is not that the Gospel will be the, rule of judgment, because he speaking of the judgment of the Gentiles, as well as of the Jews, who never heard of the Gospel; but that what he had said concerning a day of judgment, of Christ's being the Judge, and of God's judging by him the secrets of men, were as true and as certain as the Gospel which he preached was; and was "conformable", or agreeable to it, as the Arabic version reads it, and might be learned and proved from it. This he calls, "my Gospel"; not because the author or subject of it; but because it was committed to his trust and was preached by him; and in opposition to, and to distinguish it from the Gospel of the false apostles. Eusebius says (u), that the Apostle Paul had used to call the Gospel according to Luke his Gospel, and that it is said, that whenever he makes mention of his Gospel, he designs that. (t) T. Bab. Chagigah, fol. 5. 1. (u) Eccles. Hist. l. 3. c. 4. p. 73.

Verse 15

Behold, thou art called a Jew,.... From hence to the end of the chapter the Jews are particularly addressed; their several privileges and characters are commemorated, which by an ironical concession are allowed them; several charges are brought against them, even against their principal men; and the plea in favour of them, from their circumcision, is considered; and the apostle's view in the whole, is to show that they could not be justified before God by their obedience to the law of Moses: "behold"; take notice, observe it, this will be granted: "thou art called a Jew"; thou art one by name, by nation, and by religion; but no name, nor outward religion, nor a mere profession, will justify before God: and restest in the law; which may be understood of their having the law and the knowledge of it, what is to be done and avoided easily, without any fatigue and labour; of their pleasing and applauding themselves with the bare having and hearing of it; of their trust and confidence in it; and of their inactivity and security in it, as persons asleep; and so of their coming short of the knowledge of the Gospel, and of Christ the end of the law for righteousness, their whole confidence being placed in that: so the Targumist in Jer 8:8 paraphrases the words, "we are wise, "and in the law of the Lord", , do we trust;'' and makest thy boast of God. There is a right boasting of God in opposition to boasting in the creature, when men ascribe all the blessings of nature and grace to the Lord alone, and praise him for all their enjoyments, temporal and spiritual; and when they trust in, and glory, and make their boast of Christ as the Lord their righteousness, in whom alone they are, and can be justified. But the boasting here spoken of, was such that was not right; these men boasted of their bare external knowledge of the one God, when the Gentiles around them were ignorant of him; of their being the covenant people of God, when others were aliens and strangers; and of their having the word and worship of the true God, which other nations were unacquainted with; and, on these external things they depended, which was their fault.

Verse 16

And knowest his will,.... Not the secret will or purpose of God; nor his revealed will in the Gospel, for of this they were ignorant; but his declared will in the law, showing what is to be done, and what is not to be done: to know which in express terms was a privilege, that other people had not; but then the bare knowledge of this will be of no avail: for persons may know their Lord's will, as the Jews did, and not do it, and so be worthy to be beaten with many stripes: and approvest the things that are more excellent: or "triest the things that differ"; from one another, and from the will and law of God; or as the Syriac, "discernest" "things that are convenient"; agreeable, which are fit and ought to be done: and having tried and discerned them, they approved of them in their judgment as the things more excellent; but then they did not put these excellent things in practice which they approved of; and the knowledge and approbation they had of these things, arose from their being instructed out of the law, and not the Gospel; for the excellent things of the Gospel, they had no discerning, knowledge and approbation of; see Phi 1:10.

Verse 17

And art confident that thou thyself,.... Being vainly puffed up in, their fleshly minds, they were strongly persuaded that they were very fit persons to be a guide to the blind: all men are by nature blind, as to the knowledge of divine and spiritual things; the meaner sort of the people among the Jews seem to be intended here; or else the ignorant Gentiles, whom the Jews were very fond of making proselytes to their religion and laws; but miserable guides were they, whether to their own people, or others; blind guides of the blind. Gospel ministers best deserve this title: a light of them that are in darkness; so Christ, John the Baptist, the disciples of Christ, and all Gospel ministers are; but these men, who arrogated such characters to themselves, were dim lights, and dark lanterns. The apostle seems to have respect to those very high and exalted characters the Jews give of their doctors, as when they call one, , "the lamp of light" (w); another, "the holy lamps" (x); and a third, , "the lamp of Israel" (y); with many others of the same kind; See Gill on Mat 5:14 and See Gill on Joh 5:35. (w) T. Bab. Cetubot, fol. 17. 1. (x) Zohar passim. (y) T. Bab. Beracot, fol. 28. 2.

Verse 18

An instructor of the foolish,.... All men in a state of unregeneracy are foolish, and need instruction; here the common people among the Jews, who knew not the law, are meant; it was very usual to call anyone of their doctors and masters "an instructor": it follows, a teacher of babes; either in age or in understanding; such who taught either of them were called by the Jews , "teachers of babes". Thus they paraphrase the text in Dan 12:3, "they that be wise, shall shine as the brightness of the firmament. This is the Judge who judges, the judgment of truth truly, and the collectors of alms: and they that turn, many to righteousness, as the stars for ever and ever; these are, , "the teachers of babes" (z).'' Though these are said (a) to be inferior to the wise men, or doctors: which hast the form of knowledge, and of the truth in the law: they had not a true knowledge of the law; only a draught and scheme, the outward form of the law, and a mere shadow and appearance of the knowledge of the truth of it. From hence the apostle would have it concluded, that though the Jews had the law, and in some sense knew it, yet inasmuch as they did not perform it, they could not be justified by it; and that even their teachers, their greatest masters and doctors, were very deficient, as appears from what follows; and since they could not be instilled by it, who taught others the knowledge of it, the hearers of it could not expect justification from it. (z) T. Bab. Bava Bathra, fol. 8. 2. & 21. 1, 2. Maimon. Hilchot Talmud Tora, c. 2. sect. 1. (a) Gloss in Sota, fol. 49. 1.

Verse 19

Thou therefore which teachest another, teachest thou not thyself?.... Several charges are here brought against the Jews, even against their teachers; for though they are put by way of question, they are to be considered as so many assertions and matters of fact; thus, though they taught others, they did not teach themselves; they were blind leaders of the blind; they were ignorant of the law, of the spirituality of it; they were desirous to be teachers of the law, understanding neither what they said, nor whereof they affirmed: they were ignorant of the righteousness of God, of whom they boasted; and of the more excellent things of Moses, and the prophets, they pretended to explain; and of the Messiah, of whom their prophecies so much spoke: and besides, what they did understand and teach, they did not practise themselves; than which nothing is more shameful, or more betrays stupidity and ignorance; for as they themselves (b) say, "he that teaches men, , "that which he himself does not do", is like a blind man who has a lamp in his hand, and enlightens others, but he, himself walks in darkness.'' And such teachers they own were among them. "Beautiful (say they (c)) are the words which come out of the mouths of them that do, them: Ben Assai was a beautiful preacher, but did not well observe;'' i.e., to do what he said. Thou that preach at a man should not steal, dost thou steal? some understand this figuratively, of stealing, or taking away the true sense of the law, and putting a false one upon it; of which these men were notoriously guilty: but rather, it is to be understood literally, not only of the inward desires and motions of their minds after this sin, and of their consenting to, and conniving at theft and robbery, but of their doing it themselves; who, under pretence of long prayers, "devoured widows' houses", Mat 23:14, plundered and robbed them of their substance: no wonder that these men preferred Barabbas, a thief and a robber, to Jesus Christ. (b) Sepher Hamaalot, p. 87. Apud Buxtorf. Heb. Florileg. p. 75. (c) Bereshit Rabba, fol. 30. 3.

Verse 20

Thou that sayest a man should not commit adultery,.... Adultery here is to be taken not figuratively for adulterating the word of God, and mixing it with their own inventions; but literally for the sin of adultery, and that not in heart only, but in act: dost thou commit adultery? an iniquity which greatly prevailed among the Jews at this time of day; hence Christ calls them "an adulterous generation", Mat 12:39; and that to such a degree, that by the advice of their great Rabbi, R. Jochanan ben Zaccai, they left off the trial of the suspected woman, cases of this nature being so very numerous: and this sin prevailed not only among the common people, but among their principal doctors; as may be learnt from their own writings, and from that conviction of this iniquity which the Scribes and Pharisees were brought under by Christ, when the woman, taken in adultery, was had before him by them, Joh 8:9. Thou that abhorrest idols, dost thou commit sacrilege? for though at this time they abhorred idolatry, to which their forefathers were so much inclined, and so often fell into, yet they were guilty of sacrilege; by violating the worship of God, and polluting it with their own inventions; by pillaging or withholding, or not offering the sacrifices they ought; and by plundering the temple, and converting the sacred things of it to their own use.

Verse 21

Thou that makest thy boast of the law,.... Of their having it, which other nations had not; of their knowledge of it, which many of their own people were without, or had but a small share of; and of their keeping of it even to perfection: through breaking of the law dishonourest thou God? sin sometimes is expressed by a word which signifies a "fall"; sometimes by another, which signifies missing of the mark, or straying from it; sometimes by another, which signifies a "contrariety to the law" of God; and here, by one which signifies a "passing over it", and the bounds which it has set, as the rule of man's obedience; and hereby God, the lawgiver, is dishonoured: for as God is glorified by good works, when rightly performed, he is dishonoured by evil ones; for his authority, as a lawgiver, is trampled upon and despised. Now persons guilty of such iniquities as here mentioned, could not be justified before God, or accepted by him on account of any works of righteousness done by them.

Verse 22

For the name of God is blasphemed,.... The being and perfections of God, such as his holiness, omniscience, and omnipotence, are denied, or evil spoken of; and also the law of God, and the forms of worship instituted by him: among the Gentiles through you: through their iniquities, who when they observe them, conclude that the God of Israel is not omniscient, or he would know, and take notice of these things; and that he is not holy, or he could not bear them; nor omnipotent, or he would revenge them: as it is written; the passage or passages referred to are not mentioned, but are perhaps Isa 52:5. In the former of these texts the words are, "they that rule over them make them to howl; saith the Lord, and my name continually every day is blasphemed"; which are spoken of the rulers of the people, either of their ecclesiastical or political rulers, or both; and so Aben Ezra interprets them of , "the great men of Israel"; and here by the apostle are applied to their doctors and wise men: and in the latter are these words, "thus saith the Lord God, I do not this for your sakes, O house of Israel, but for my holy name's sake, which ye have profaned among the Heathen"; that is, by their unbecoming walk and conversation, and especially by the disagreeable conduct of their principal men: and the Jews own the same things, and complain of them in much the "same language the apostle here does, saying, "they disgrace the law before the people of the earth, (the common people, or else the Gentiles,) how? a wise man sits and expounds in the congregation, saying, thou shalt not lend upon usury, and he lends upon usury; he says, thou shalt not commit a robbery, and he commits a robbery; he says, , "thou shalt not steal, and he steals": says R. Berechiah, it happened to one man that his cloak was stolen from him, and he went before the judge about it, and he found it spread upon his bed or couch: and, says the same Rabbi, it happened to a certain man that his pot was stolen from him, and he went before the judge about it, and he found it upon his hearth: hence it is said, "as they were increased they sinned against me, therefore will I change their glory into shame", Hos 4:7 (d). (d) Debarim Rabba, sect. 2. fol. 236. 2.

Verse 23

For circumcision verily profiteth,.... The plea from circumcision in favour of the Jews, and their acceptance with God, and justification before him, is here, and in the following verses, considered. The apostle allows that circumcision was profitable; which must be understood whilst it was in force, before the abrogation of it, for since, it is not profitable but pernicious; and then it was only profitable, in case the law was kept: if thou keepest the law; that is, perfectly; for circumcision obliged persons to keep the whole law. Now the circumcised Jews did not keep it in such sense; wherefore circumcision was of no use to them, but, on the contrary, was an handwriting against them. But if thou be a breaker of the law, thy circumcision is made uncircumcision; that is, it is not accounted circumcision; it is of no avail; such a man was all one as an uncircumcised Gentile, and appeared to be uncircumcised in a spiritual sense: the apostle perhaps alludes to a practice among some of the Jews, to bring on and draw over the foreskin, after they had been circumcised; See Gill on Co1 7:18.

Verse 24

Therefore if the uncircumcision keep,.... These words are spoken hypothetically; if any such persons could be found among the Gentiles who keep the whole law of God; and can only be absolutely understood of such, who from a principle of grace act in obedience to the law; as in the hands of Christ, and who look to Christ as the fulfilling end of it, for righteousness; in whom they keep the righteousness of the law perfectly: shall not his uncircumcision be counted for circumcision? by this question it is suggested, that an uncircumcised Gentile, who keeps the law as in the hands of Christ, and under the influences of his Spirit and grace, and keeps it in Christ, is reckoned a circumcised person in a spiritual sense, and must be preferable to a circumcised Jew that breaks it.

Verse 25

And shall not uncircumcision which is by nature,.... That is, the Gentiles, who are by nature uncircumcised; for as circumcision was by the command of God, and performed by the art of men, uncircumcision is by nature, and what men naturally have. Now if it, such persons, fulfil the law in Christ, they will judge thee, the circumcision: and condemn, as Noah condemned the old world, Heb 11:7, and the men of Nineveh and the queen of the south will condemn the men of that generation, in which Christ lived, Mat 12:41. Who by the letter and circumcision transgress the law; that is, either by the law, which is "the letter", and "by circumcision", or "by circumcision which is in the letter", Rom 2:29, sin being increased by the prohibitions of the moral law, and the rituals of the ceremonial law, and the more so by a dependence upon an obedience to either of them, or both, for justification.

Verse 26

For he is not a Jew which is one outwardly,.... The apostle removes the plea in favour of the Jews, taken from their name and privilege, by distinguishing between a Jew and a Jew, and between circumcision and circumcision: "he is not a Jew which is one outwardly"; by mere name, nature, nation, religion, and profession: neither is that circumcision which is outward in the flesh; which takes away the flesh of the foreskin, but not the carnality of the heart; leaves a mark upon the flesh, but no impression on the mind. This is nothing, is not the true, solid, substantial, spiritual circumcision, which only avails in the sight of God.

Verse 27

But he is a Jew which is one inwardly,.... Who has an internal work of grace upon his soul: who has not only an outward name, but an inward nature; not the law of God in the hand, but in the heart; not an external righteousness only, but internal holiness; and who is not a mere outward court worshipper, but a worshipper of God in Spirit and in truth. The Jews have a (e) saying themselves, "that whosoever denies idolatry, , "is called a Jew":'' so that, according to them, this is a name that is not confined to themselves, but belongs to all such who truly fear and worship God; and they say, in the same place, that Pharaoh's daughter was called "a Jewess", because she denied idolatry, and went down to wash herself from the idols of her father's house. And elsewhere (f), "that faith does not depend upon circumcision, but upon the heart: he that believes not as he should, circumcision does not make him a Jew; and he that believes as he ought, he indeed is a Jew, though he is not circumcised.'' And circumcision is that of the heart; which God requires, and he himself promises to give, Deu 10:16, upon which last passage, a very noted Jew (g) has this observation, , "this is the circumcision of the heart"; the very phrase the apostle here uses: circumcision of the flesh was typical of this, which lies in a godly sorrow for sin, in a putting off the body of the sins of the flesh, and in renouncing a man's own righteousness in the business of justification. The ancient Jews had some notion of this typical use of circumcision. So Philo the Jew says (h), that circumcision taught , "the cutting off of all pleasures and affections": and elsewhere he says (i): it is a symbol of two things particularly; the one is the cutting off of pleasures, as before; and the other is the removal of arrogancy, that grievous disease of the soul: and in another place (k) he calls purity, or chastity, , "the circumcision of circumcision". Now this our apostle says is in the spirit; meaning either the spirit or soul of man, which is the seat and subject of it; or the Spirit of God, who is the author of it: the Ethiopic version reads it, "by the Holy Ghost": and not in the letter; or "by the letter" of the law; but the Holy Ghost produces this spiritual work instrumentally, by the preaching of the Gospel. To which the apostle adds, whose praise is not of men, but of God; referring not to circumcision immediately spoken of before, but to the Jew who is one inwardly: and alludes to the name Judah, from whence the Jews are called, which comes from the word which signifies to "praise"; and intimates here, that such persons must not expect praise from men, who are only taken, with outward things, but from God, who searches and knows the heart. (e) T. Bab. Megilia, fol. 13. 1. (f) Nizzachon ad Gen. xvii. Apud Maji Theolog. Jud. p. 252. (g) R. David Kimchi in Jer. iv. 4. (h) De Migrat. Abraham, p. 402. (i) De Circumcisione, p. 811. (k) De Somniis, p. 1111. Next: Romans Chapter 3

Introduction

The scope of the first two chapters of this epistle may be gathered from Rom 3:9, "We have before proved both Jews and Gentiles that they are all under sin." This we have proved upon the Gentiles (ch. 1), now in this chapter he proves it upon the Jews, as appears by Rom 2:17, "thou art called a Jew." I. He proves in general that Jews and Gentiles stand upon the same level before the justice of God, to Rom 2:11. II. He shows more particularly what sins the Jews were guilty of, notwithstanding their profession and vain pretensions (Rom 2:17 to the end).

Verse 1

In the former chapter the apostle had represented the state of the Gentile world to be as bad and black as the Jews were ready enough to pronounce it. And now, designing to show that the state of the Jews was very bad too, and their sin in many respects more aggravated, to prepare his way he sets himself in this part of the chapter to show that God would proceed upon equal terms of justice with Jews and Gentiles; and now with such a partial hand as the Jews were apt to think he would use in their favour. I. He arraigns them for their censoriousness and self-conceit (Rom 2:1): Thou art inexcusable, O man, whosoever thou art that judgest. As he expresses himself in general terms, the admonition may reach those many masters (Jam 3:1), of whatever nation or profession they are, that assume to themselves a power to censure, control, and condemn others. But he intends especially the Jews, and to them particularly he applies this general charge (Rom 2:21), Thou who teachest another teachest thou not thyself? The Jews were generally a proud sort of people, that looked with a great deal of scorn and contempt upon the poor Gentiles, as not worthy to be set with the dogs of their flock; while in the mean time they were themselves as bad and immoral - though not idolaters, as the Gentiles, yet sacrilegious, Rom 2:22. Therefore thou art inexcusable. If the Gentiles, who had but the light of nature, were inexcusable (Rom 1:20), much more the Jews, who had the light of the law, the revealed will of God, and so had greater helps than the Gentiles. II. He asserts the invariable justice of the divine government, Rom 2:2, Rom 2:3. To drive home the conviction, he here shows what a righteous God that is with whom we have to do, and how just in his proceedings. It is usual with the apostle Paul, in his writings, upon mention of some material point, to make large digressions upon it; as here concerning the justice of God (Rom 2:2), That the judgment of God is according to truth, - according to the eternal rules of justice and equity, - according to the heart, and not according to the outward appearance (Sa1 16:7), - according to the works, and not with respect to persons, is a doctrine which we are all sure of, for he would not be God if he were not just; but it behoves those especially to consider it who condemn others for those things which they themselves are guilty of, and so, while they practise sin and persist in that practice, think to bribe the divine justice by protesting against sin and exclaiming loudly upon others that are guilty, as if preaching against sin would atone for the guilt of it. But observe how he puts it to the sinner's conscience (Rom 2:3): Thinkest thou this, O man? O man, a rational creature, a dependent creature, made by God, subject under him, and accountable to him. The case is so plain that we may venture to appeal to the sinner's own thoughts: "Canst thou think that thou shalt escape the judgment of God? Can the heart-searching God be imposed upon by formal pretences, the righteous Judge of all so bribed and put off?" The most plausible politic sinners, who acquit themselves before men with the greatest confidence, cannot escape the judgment of God, cannot avoid being judged and condemned. III. He draws up a charge against them (Rom 2:4, Rom 2:5) consisting of two branches: - 1. Slighting the goodness of God (Rom 2:4), the riches of his goodness. This is especially applicable to the Jews, who had singular tokens of the divine favour. Means are mercies, and the more light we sin against the more love we sin against. Low and mean thoughts of the divine goodness are at the bottom of a great deal of sin. There is in every wilful sin an interpretative contempt of the goodness of God; it is spurning at his bowels, particularly the goodness of his patience, his forbearance and long-suffering, taking occasion thence to be so much the more bold in sin, Ecc 8:11. Not knowing, that is, not considering, not knowing practically and with application, that the goodness of God leadeth thee, the design of it is to lead thee, to repentance. It is not enough for us to know that God's goodness leads to repentance, but we must know that it leads us - thee in particular. See here what method God takes to bring sinners to repentance. He leads them, not drives them like beasts, but leads them like rational creatures, allures them (Hos 2:14); and it is goodness that leads, bands of love, Hos 11:4. Compare Jer 31:3. The consideration of the goodness of God, his common goodness to all (the goodness of his providence, of his patience, and of his offers), should be effectual to bring us all to repentance; and the reason why so many continue in impenitency is because they do not know and consider this. 2. Provoking the wrath of God, Rom 2:5. The rise of this provocation is a hard and impenitent heart; and the ruin of sinners is their walking after such a heart, being led by it. To sin is to walk in the way of the heart; and when that is a hard and impenitent heart (contracted hardness by long custom, besides that which is natural), how desperate must the course needs be! The provocation is expressed by treasuring up wrath. Those that go on in a course of sin are treasuring up unto themselves wrath. A treasure denotes abundance. It is a treasure that will be spending to eternity, and yet never exhausted; and yet sinners are still adding to it as to a treasure. Every wilful sin adds to the score, and will inflame the reckoning; it brings a branch to their wrath, as some read that (Eze 8:17), they put the branch to their nose. A treasure denotes secrecy. The treasury or magazine of wrath is the heart of God himself, in which it lies hid, as treasures in some secret place sealed up; see Deu 32:34; Job 14:17. But withal it denotes reservation to some further occasion; as the treasures of the hail are reserved against the day of battle and war, Job 38:22, Job 38:23. These treasures will be broken open like the fountains of the great deep, Gen 7:11. They are treasured up against the day of wrath, when they will be dispensed by the wholesale, poured out by full vials. Though the present day be a day of patience and forbearance towards sinners, yet there is a day of wrath coming-wrath, and nothing but wrath. Indeed, every day is to sinners a day of wrath, for God is angry with the wicked every day (Psa 7:11), but there is the great day of wrath coming, Rev 6:17. And that day of wrath will be the day of the revelation of the righteous judgment of God. The wrath of God is not like our wrath, a heat and passion; no, fury is not in him (Isa 27:4): but it is a righteous judgment, his will to punish sin, because he hates it as contrary to his nature. This righteous judgment of God is now many times concealed in the prosperity and success of sinners, but shortly it will be manifested before all the world, these seeming disorders set to rights, and the heavens shall declare his righteousness, Psa 50:6. Therefore judge nothing before the time. IV. He describes the measures by which God proceeds in his judgment. Having mentioned the righteous judgment of God in Rom 2:5, he here illustrates that judgment, and the righteousness of it, and shows what we may expect from God, and by what rule he will judge the world. The equity of distributive justice is the dispensing of frowns and favours with respect to deserts and without respect to persons: such is the righteous judgment of God. 1. He will render to every man according to his deeds (Rom 2:6), a truth often mentioned in scripture, to prove that the Judge of all the earth does right. (1.) In dispensing his favours; and this is mentioned twice here, both in Rom 2:7 and Rom 2:10. For he delights to show mercy. Observe, [1.] The objects of his favour: Those who by patient continuance, etc. By this we may try our interest in the divine favour, and may hence be directed what course to take, that we may obtain it. Those whom the righteous God will reward are, First, Such as fix to themselves the right end, that seek for glory, and honour, and immortality; that is, the glory and honour which are immortal - acceptance with God here and for ever. There is a holy ambition which is at the bottom of all practical religion. This is seeking the kingdom of God, looking in our desires and aims as high as heaven, and resolved to take up with nothing short of it. This seeking implies a loss, sense of that loss, desire to retrieve it, and pursuits and endeavours consonant to those desires. Secondly, Such as, having fixed the right end, adhere to the right way: A patient continuance in well-doing. 1. There must be well-doing, working good, Rom 2:10. It is not enough to know well, and speak well, and profess well, and promise well, but we must do well: do that which is good, not only for the matter of it, but for the manner of it. We must do it well. 2. A continuance in well-doing. Not for a fit and a start, like the morning cloud and the early dew; but we must endure to the end: it is perseverance that wins the crown. 3. A patient continuance. This patience respects not only the length of the work, but the difficulties of it and the oppositions and hardships we may meet with in it. Those that will do well and continue in it must put on a great deal of patience. [2.] The product of his favour. He will render to such eternal life. Heaven is life, eternal life, and it is the reward of those that patiently continue in well-doing; and it is called (Rom 2:10) glory, honour, and peace. Those that seek for glory and honour (Rom 2:7) shall have them. Those that seek for the vain glory and honour of this world often miss of them, and are disappointed; but those that seek for immortal glory and honour shall have them, and not only glory and honour, but peace. Worldly glory and honour are commonly attended with trouble; but heavenly glory and honour have peace with them, undisturbed everlasting peace. (2.) In dispensing his frowns (Rom 2:8, Rom 2:9). Observe, [1.] The objects of his frowns. In general those that do evil, more particularly described to be such as are contentious and do not obey the truth. Contentious against God. every wilful sin is a quarrel with God, it is striving with our Maker (Isa 45:9), the most desperate contention. The Spirit of God strives with sinners (Gen 6:3), and impenitent sinners strive against the Spirit, rebel against the light (Job 24:13), hold fast deceit, strive to retain that sin which the Spirit strives to part them from. Contentious, and do not obey the truth. The truths of religion are not only to be known, but to be obeyed; they are directing, ruling, commanding; truths relating to practice. Disobedience to the truth is interpreted a striving against it. But obey unrighteousness - do what unrighteousness bids them do. Those that refuse to be the servants of truth will soon be the slaves of unrighteousness. [2.] The products or instances of these frowns: Indignation and wrath, tribulation and anguish. These are the wages of sin. Indignation and wrath the causes - tribulation and anguish the necessary and unavoidable effects. And this upon the soul; souls are the vessels of that wrath, the subjects of that tribulation and anguish. Sin qualifies the soul for this wrath. The soul is that in or of man which is alone immediately capable of this indignation, and the impressions or effects of anguish therefrom. Hell is eternal tribulation and anguish, the product of wrath and indignation. This comes of contending with God, of setting briers and thorns before a consuming fire, Isa 27:4. Those that will not bow to his golden sceptre will certainly be broken by his iron rod. Thus will God render to every man according to his deeds. 2. There is no respect of persons with God, Rom 2:11. As to the spiritual state, there is a respect of persons; but not as to outward relation or condition. Jews and Gentiles stand upon the same level before God. This was Peter's remark upon the first taking down of the partition-wall (Act 10:34), that God is no respecter of persons; and it is explained in the next words, that in every nation he that fears God, and works righteousness, is accepted of him. God does not save men with respect to their external privileges or their barren knowledge and profession of the truth, but according as their state and disposition really are. In dispensing both his frowns and favours it is both to Jew and Gentile. If to the Jews first, who had greater privileges, and made a greater profession, yet also to the Gentiles, whose want of such privileges will neither excuse them from the punishment of their ill-doing nor bar them out from the reward of their well-doing (see Col 3:11); for shall not the Judge of all the earth do right? V. He proves the equity of his proceedings with all, when he shall actually come to Judge them (Rom 2:12-16), upon this principle, that that which is the rule of man's obedience is the rule of God's judgment. Three degrees of light are revealed to the children of men: - 1. The light of nature. This the Gentiles have, and by this they shall be judged: As many as have sinned without law shall perish without law; that is, the unbelieving Gentiles, who had no other guide but natural conscience, no other motive but common mercies, and had not the law of Moses nor any supernatural revelation, shall not be reckoned with for the transgression of the law they never had, nor come under the aggravation of the Jews' sin against and judgment by the written law; but they shall be judged by, as they sin against, the law of nature, not only as it is in their hearts, corrupted, defaced, and imprisoned in unrighteousness, but as in the uncorrupt original the Judge keeps by him. Further to clear this (Rom 2:14, Rom 2:15), in a parenthesis, he evinces that the light of nature was to the Gentiles instead of a written law. He had said (Rom 2:12) they had sinned without law, which looks like a contradiction; for where there is no law there is no transgression. But, says he, though they had not the written law (Psa 147:20), they had that which was equivalent, not to the ceremonial, but to the moral law. They had the work of the law. He does not mean that work which the law commands, as if they could produce a perfect obedience; but that work which the law does. The work of the law is to direct us what to do, and to examine us what we have done. Now, (1.) They had that which directed them what to do by the light of nature: by the force and tendency of their natural notions and dictates they apprehended a clear and vast difference between good and evil. They did by nature the things contained in the law. They had a sense of justice and equity, honour and purity, love and charity; the light of nature taught obedience to parents, pity to the miserable, conservation of public peace and order, forbade murder, stealing, lying, perjury, etc. Thus they were a law unto themselves. (2.) They had that which examined them as to what they had done: Their conscience also bearing witness. They had that within them which approved and commended what was well done and which reproached them for what was done amiss. Conscience is a witness, and first or last will bear witness, though for a time it may be bribed or brow-beaten. It is instead of a thousand witnesses, testifying of that which is most secret; and their thoughts accusing or excusing, passing a judgment upon the testimony of conscience by applying the law to the fact. Conscience is that candle of the Lord which was not quite put out, no, not in the Gentile world. The heathen have witnessed to the comfort of a good conscience. - Hic murus aheneus esto, Nil conscire sibi - Be this thy brazen bulwark of defence, Still to preserve thy conscious innocence. - Hor. and to the terror of a bad one: - Quos diri conseia facti Mens habet attonitos, et surdo verbere caedit - No lash is heard, and yet the guilty heart Is tortur'd with a self-inflicted smart - Juv. Sat. 13. Their thoughts the meanwhile, metaxu allēlōn - among themselves, or one with another. The same light and law of nature that witnesses against sin in them, and witnessed against it in others, accused or excused one another. Vicissim, so some read it, by turns; according as they observed or broke these natural laws and dictates, their consciences did either acquit or condemn them. All this did evince that they had that which was to them instead of a law, which they might have been governed by, and which will condemn them, because they were not so guided and governed by it. So that the guilty Gentiles are left without excuse. God is justified in condemning them. They cannot plead ignorance, and therefore are likely to perish if they have not something else to plead. 2. The light of the law. This the Jews had, and by this they shall be judged (Rom 2:12): As many as have sinned in the law shall be judged by the law. They sinned, not only having the law, but en nomō - in the law, in the midst of so much law, in the face and light of so pure and clear a law, the directions of which were so very full and particular, and the sanctions of it so very cogent and enforcing. These shall be judged by the law; their punishment shall be, as their sin is, so much the greater for their having the law. The Jew first, Rom 2:9. It shall be more tolerable for Tyre and Sidon. Thus Moses did accuse them (Joh 5:45), and they fell under the many stripes of him that knew his master's will, and did it not, Luk 12:47. The Jews prided themselves very much in the law; but, to confirm what he had said, the apostle shows (Rom 2:13) that their having, and hearing, and knowing the law, would not justify them, but their doing it. The Jewish doctors bolstered up their followers with an opinion that all that were Jews, how bad soever they lived, should have a place in the world to come. This the apostle here opposes: it was a great privilege that they had the law, but not a saving privilege, unless they lived up to the law they had, which it is certain the Jews did not, and therefore they had need of a righteousness wherein to appear before God. We may apply it to the gospel: it is not hearing, but doing that will save us, Joh 13:17; Jam 1:22. 3. The light of the gospel: and according to this those that enjoyed the gospel shall be judge (Rom 2:16): According to my gospel; not meant of any fifth gospel written by Paul, as some conceit; or of the gospel written by Luke, as Paul's amanuensis (Euseb. Hist. lib 3, cap. 8), but the gospel in general, called Paul's because he was a preacher of it. As many as are under that dispensation shall be judged according to that dispensation, Mar 16:16. Some refer those words, according to my gospel, to what he says of the day of judgment: "There will come a day of judgment, according as I have in my preaching often told you; and that will be the day of the final judgment both of Jews and Gentiles." It is good for us to get acquainted with what is revealed concerning that day. (1.) There is a day set for a general judgment. The day, the great day, his day that is coming, Psa 37:13. (2.) The judgment of that day will be put into the hands of Jesus Christ. God shall judge by Jesus Christ, Act 17:31. It will be part of the reward of his humiliation. Nothing speaks more terror to sinners, or more comfort to saints, than this, that Christ shall be the Judge. (3.) The secrets of men shall then be judged. Secret services shall be then rewarded, secret sins shall be then punished, hidden things shall be brought to light. That will be the great discovering day, when that which is now done in corners shall be proclaimed to all the world.

Verse 17

In the latter part of the chapter the apostle directs his discourse more closely to the Jews, and shows what sins they were guilty of, notwithstanding their profession and vain pretensions. He had said (Rom 2:13) that not the hearers but the doers of the law are justified; and he here applies that great truth to the Jews. Observe, I. He allows their profession (Rom 2:17-20) and specifies their particular pretensions and privileges in which they prided themselves, that they might see he did not condemn them out of ignorance of what they had to say for themselves; no, he knew the best of their cause. 1. They were a peculiar people, separated and distinguished from all others by their having the written law and the special presence of God among them. (1.) Thou art called a Jew; not so much in parentage as profession. It was a very honourable title. Salvation was of the Jews; and this they were very proud of, to be a people by themselves; and yet many that were so called were the vilest of men. It is no new thing for the worst practices to be shrouded under the best names, for many of the synagogue of Satan to say they are Jews (Rev 2:9), for a generation of vipers to boast they have Abraham to their father, Mat 3:7-9. (2.) And restest in the law; that is, they took a pride in this, that they had the law among them, had it in their books, read it in their synagogues. They were mightily puffed up with this privilege, and thought this enough to bring them to heaven, though they did not live, up to the law. To rest in the law, with a rest of complacency and acquiescence, is good; but to rest in it with a rest of pride, and slothfulness, and carnal security, is the ruin of souls. The temple of the Lord, Jer 7:4. Bethel their confidence, Jer 48:13. Haughty because of the holy mountain, Zep 3:11. It is a dangerous thing to rest in external privileges, and not to improve them. (3.) And makest thy boast of God. See how the best things may be perverted and abused. A believing, humble, thankful glorying in God, is the root and summary of all religion, Psa 34:2; Isa 45:15; Co1 1:31. But a proud vainglorious boasting in God, and in the outward profession of his name, is the root and summary of all hypocrisy. Spiritual pride is of all kinds of pride the most dangerous. 2. They were a knowing to people (Rom 2:18): and knowest his will, thelēma - the will. God's will is the will, the sovereign, absolute, irresistible will. The world will then, and not till then, be set to rights, when God's will is the only will, and all other wills are melted into it. They did not only know the truth of God, but the will of God, that which he would have them to do. It is possible for a hypocrite to have a great deal of knowledge in the will of God. - And approvest the things that are more excellent - dokimazeis ta diapheronta. Paul prays for it for his friends as a very great attainment, Phi 1:10. Eis to dokemazein humas ta diapheronta. Understand it, (1.) Of a good apprehension in the things of God, reading it thus, Thou discernest things that differ, knowest how to distinguish between good and evil, to separate between the precious and the vile (Jer 15:19), to make a difference between the unclean and the clean, Lev 11:47. Good and bad lie sometimes so near together that it is not easy to distinguish them; but the Jews, having the touchstone of the law ready at hand, were, or at least thought they were, able to distinguish, to cleave the hair in doubtful cases. A man may be a good casuist and yet a bad Christian - accurate in the notion, but loose and careless in the application. Or, we may, with De Dieu, understand controversies by the ta diapheronta. A man may be well skilled in the controversies of religion, and yet a stranger to the power of godliness. (2.) Of a warm affection to the things of God, as we read it, Approvest the things that are excellent. There are excellences in religion which a hypocrite may approve of: there may be a consent of the practical judgment to the law, that it is good, and yet that consent overpowerd by the lusts of the flesh, and of the mind: - - Video meliora proboque Deteriora sequor. I see the better, but pursue the worse. and it is common for sinners to make that approbation an excuse which is really a very great aggravation of a sinful course. They got this acquaintance with, and affection to, that which is good, but being instructed out of the law, katēchoumenos - being catechised. The word signifies an early instruction in childhood. It is a great privilege and advantage to be well catechised betimes. It was the custom of the Jews to take a great deal of pains in teaching their children when they were young, and all their lessons were out of the law; it were well if Christians were but as industrious to teach their children out of the gospel. Now this is called (Rom 2:20), The form of knowledge, and of the truth in the law, that is, the show and appearance of it. Those whose knowledge rests in an empty notion, and does not make an impression on their hearts, have only the form of it, like a picture well drawn and in good colours, but which wants life. A form of knowledge produces but a form of godliness, Ti2 3:5. A form of knowledge may deceive men, but cannot impose upon the piercing eye of the heart-searching God. A form may be the vehicle of the power; but he that takes up with that only is like sounding brass and a tinkling cymbal. 3. They were a teaching people, or at least thought themselves so (Rom 2:19, Rom 2:20): And art confident that thou thyself art a guide of the blind. Apply it, (1.) To the Jews in general. They thought themselves guides to the poor blind Gentiles that sat in darkness, were very proud of this, that whoever would have the knowledge of God must be beholden to them for it. All other nations must come to school to them, to learn what is good, and what the Lord requires; for they had the lively oracles. (2.) To their rabbis, and doctors, and leading men among them, who were especially those that judged others, Rom 2:1. These prided themselves much in the possession they had got of Moses's chair, and the deference which the vulgar paid to their dictates; and the apostle expresses this in several terms, a guide of the blind, a light of those who are in darkness, an instructor of the foolish, a teacher of babes, the better to set forth their proud conceit of themselves, and contempt of others. This was a string they loved to be harping upon, heaping up titles of honour upon themselves. The best work, when it is prided in, is unacceptable to God. It is good to instruct the foolish, and to teach the babes: but considering our own ignorance, and folly, and inability to make these teachings successful without God, there is nothing in it to be proud of. II. He aggravates their provocations (Rom 2:21-24) from two things: - 1. That they sinned against their knowledge and profession, did that themselves which they taught others to avoid: Thou that teachest another, teachest thou not thyself? Teaching is a piece of that charity which begins at home, though it must not end there. It was the hypocrisy of the Pharisees that they did not do as they taught (Mat 23:3), but pulled down with their lives what they built up with their preaching; for who will believe those who do not believe themselves? Examples will govern more than rules. The greatest obstructors of the success of the word are those whose bad lives contradict their good doctrine, who in the pulpit preach so well that it is a pity they should ever come out, and out of the pulpit live so ill that it is a pity they should ever come in. He specifies three particular sins that abound among the Jews: - (1.) Stealing. This is charged upon some that declared God's statutes (Psa 50:16, Psa 50:18), When thou sawest a thief, then thou consentedst with him. The Pharisees are charged with devouring widows' houses (Mat 23:14), and that is the worst of robberies. (2.) Adultery, Rom 2:22. This is likewise charged upon that sinner (Psa 50:18), Thou hast been partaker with adulterers. Many of the Jewish rabbin are said to have been notorious for this sin. (3.) Sacrilege - robbing in holy things, which were then by special laws dedicated and devoted to God; and this is charged upon those that professed to abhor idols. So the Jews did remarkably, after their captivity in Babylon; that furnace separated them for ever from the dross of their idolatry, but they dealt very treacherously in the worship of God. It was in the latter days of the Old Testament church that they were charged with robbing God in tithes and offerings (Mal 3:8, Mal 3:9), converting that to their own use, and to the service of their lusts, which was, in a special manner, set apart for God. And this is almost equivalent to idolatry, though this sacrilege was cloaked with the abhorrence of idols. Those will be severely reckoned with another day who, while they condemn sin in others, do the same, or as bad, or worse, themselves. 2. That they dishonoured God by their sin, Rom 2:23, Rom 2:24. While God and his law were an honour to them, which they boasted of and prided themselves in, they were a dishonour to God and his law, by giving occasion to those that were without to reflect upon their religion, as if that did countenance and allow of such things, which, as it is their sin who draw such inferences (for the faults of professors are not to be laid upon professions), so it is their sin who give occasion for those inferences, and will greatly aggravate their miscarriages. This was the condemnation in David's case, that he had given great occasion to the enemies of the Lord to blaspheme, Sa2 12:14. And the apostle here refers to the same charge against their forefathers: As it is written, Rom 2:24. He does not mention the place, because he wrote this to those that were instructed in the law (in labouring to convince, it is some advantage to deal with those that have knowledge and are acquainted with the scripture), but he seems to point at Isa 52:5; Eze 36:22, Eze 36:23; and Sa2 12:14. It is a lamentation that those who were made to be to God for a name and for a praise should be to him a shame and dishonour. The great evil of the sins of professors is the dishonour done to God and religion by their profession. "Blasphemed through you; that is, you give the occasion for it, it is through your folly and carelessness. The reproaches you bring upon yourselves reflect upon your God, and religion is wounded through your sides." A good caution to professors to walk circumspectly. See Ti1 6:1. III. He asserts the utter insufficiency of their profession to clear them from the guilt of these provocations (Rom 2:25-29): Circumcision verily profiteth, if thou keep the law; that is, obedient Jews shall not lose the reward of their obedience, but will gain this by their being Jews, that they have a clearer rule of obedience than the Gentiles have. God did not give the law nor appoint circumcision in vain. This must be referred to the state of the Jews before the ceremonial polity was abolished, otherwise circumcision to one that professed faith in Christ was forbidden, Gal 5:1. But he is here speaking to the Jews, whose Judaism would benefit them, if they would but live up to the rules and laws of it; but if not "thy circumcision is made uncircumcision; that is, thy profession will do thee no good; thou wilt be no more justified than the uncircumcised Gentiles, but more condemned for sinning against greater light." The uncircumcised are in scripture branded as unclean (Isa 52:1), as out of the covenant, (Eph 2:11, Eph 2:12) and wicked Jews will be dealt with as such. See Jer 9:25, Jer 9:26. Further to illustrate this, 1. He shows that the uncircumcised Gentiles, if they live up to the light they have, stand upon the same level with the Jews; if they keep the righteousness of the law (Rom 2:26), fulfil the law (Rom 2:27); that is, by submitting sincerely to the conduct of natural light, perform the matter of the law. Some understand it as putting the case of a perfect obedience to the law: "If the Gentiles could perfectly keep the law, they would be justified by it as well as the Jews." But it seems rather to be meant of such an obedience as some of the Gentiles did attain to. The case of Cornelius will clear it. Though he was a Gentile, and uncircumcised, yet, being a devout man, and one that feared God with all his house (Act 10:2), he was accepted, Rom 2:4. Doubtless, there were many such instances: and they were the uncircumcision, that kept the righteousness of the law; and of such he says, (1.) That they were accepted with God, as if they had been circumcised. Their uncircumcision was counted for circumcision. Circumcision was indeed to the Jews a commanded duty, but it was not to all the world a necessary condition of justification and salvation. (2.) That their obedience was a great aggravation of the disobedience of the Jews, who had the letter of the law, Rom 2:27. Judge thee, that is, help to add to thy condemnation, who by the letter and circumcision dost transgress. Observe, To carnal professors the law is but the letter; they read it as a bare writing, but are not ruled by it as a law. They did transgress, not only notwithstanding the letter and circumcision, but by it, that is, they thereby hardened themselves in sin. External privileges, if they do not do us good, do us hurt. The obedience of those that enjoy less means, and make a less profession, will help to condemn those that enjoy greater means, and make a greater profession, but do not live up to it. 2. He describes the true circumcision, Rom 2:28, Rom 2:29. (1.) It is not that which is outward in the flesh and in the letter. This is not to drive us off from the observance of external institutions (they are good in their place), but from trusting to them and resting in them as sufficient to bring us to heaven, taking up with a name to live, without being alive indeed. He is not a Jew, that is, shall not be accepted of God as the seed of believing Abraham, nor owned as having answered the intention of the law. To be Abraham's children is to do the works of Abraham, Joh 8:39, Joh 8:40. (2.) It is that which is inward, of the heart, and in the spirit. It is the heart that God looks at, the circumcising of the heart that renders us acceptable to him. See Deu 30:6. This is the circumcision that is not made with hands, Col 2:11, Col 2:12. Casting away the body of sin. So it is in the spirit, in our spirit as the subject, and wrought by God's Spirit as the author of it. (3.) The praise thereof, though it be not of men, who judge according to outward appearance, yet it is of God, that is, God himself will own and accept and crown this sincerity; for he seeth not as man seeth. Fair pretences and a plausible profession may deceive men: but God cannot be so deceived; he sees through shows to realities. This is alike true of Christianity. He is not a Christian that is one outwardly, nor is that baptism which is outward in the flesh; but he is a Christian that is one inwardly, and baptism is that of the heart, in the spirit, and not in the letter, whose praise is not of men but of God.

Verse 1

2:1-5 You is singular in the Greek. Here, the you is a hypothetical complacent Jew, who feels superior to Gentiles and in no danger of judgment. Paul adopts a popular Hellenistic style called a diatribe, in which a writer tries to win over an audience to his views by portraying a debate between himself and a hypothetical opponent. • these very same things: Paul’s point is that Jews, like Gentiles, turn from God’s revelation to go their own way.

Verse 4

2:4 Can’t you see that his kindness is intended to turn you from your sin? Behind Paul’s question are Jewish passages (e.g., Wisdom of Solomon 12–15; cp. Jer 7:1-5; Amos 5:18-27) that portray a prevalent Jewish complacency toward judgment. Many Jews thought that because they were God’s people, they did not need to worry about judgment, for their sins would not be punished as the sins of Gentiles would be. Paul emphasizes that God’s grace was intended to turn the Jews from their sin, not to condone a sinful lifestyle.

Verse 6

2:6-11 Paul uses a chiasm (“X” arrangement) to make his point: A God judges everyone the same (2:6) B Life is the reward for doing good (2:7) C Wrath is the penalty for evil (2:8) C′ Wrath for doing evil (2:9) B′ Life for doing good (2:10) A′ God shows no favoritism (2:11)

Verse 7

2:7 He will give eternal life to those who keep on doing good: Paul makes it clear elsewhere that no one can receive eternal life except as God’s gift through faith (3:20, 28; 4:1-8). Here, Paul is either referring to Christians whose good deeds (that result from faith) will be taken into account in God’s judgment, or he is reminding readers of the absolute standard that God’s own holiness establishes, since only by perfection can sinners hope to find acceptance before God. As the argument of the letter unfolds, Paul will show that no one is capable of meeting that standard.

Verse 8

2:8 Live for themselves translates a rare Greek word (eritheia) that seems to convey the idea of selfish ambition or strife. Using this word, Aristotle scolded the politicians of his day for seeking public office for selfish gain rather than from a desire to serve the people (Aristotle, Politics 5.3; see also 2 Cor 12:20; Gal 5:20; Phil 1:17; 2:3; Jas 3:14, 16).

Verse 12

2:12 destroyed: This common New Testament word describes the fate of the wicked after death (see also 9:22; 14:15; 1 Cor 1:18; 15:18; 2 Cor 2:15; 4:3; Phil 1:28; 3:19; 2 Thes 2:10; 1 Tim 6:9). Condemned sinners do not cease to exist, but they suffer eternal punishment, which includes the everlasting destruction of all good in their identity and experience. • the Jews, who do have God’s law: The Jews were given the law of Moses, while the Gentiles never had God’s written law. In the New Testament period, Jews emphasized their possession of the law as a mark of God’s favor and even as a guarantee of salvation.

Verse 13

2:13 obeying the law . . . makes us right in his sight: Regarding the promise of righteousness through obedience, see 2:7; see also Jas 1:22.

Verse 14

2:14-15 The Gentiles who know his law when they instinctively obey it may be Gentile Christians, especially since written in their hearts (2:15) alludes to the prophecy of the new covenant (Jer 31:31-34). Or they could be non-Christian Gentiles who know God’s general moral law through their consciences. In this case, Paul would be using the notion of natural law to show how all people could be held accountable for certain basic moral requirements.

Verse 16

2:16 secret life (literally the hidden things): Scripture frequently stresses that God will judge people according to their thoughts and intentions (see 1 Sam 16:7; Ps 139:1-2; Jer 17:10).

Verse 17

2:17-20 The boasting of the Jews reflects Old Testament and Jewish teaching about the privileges and responsibilities God gave to Israel. God gave his law to Israel, entered into a special relationship with them, and commissioned them to be a light to the Gentiles (see Isa 42:6-7). Jews were not wrong to enjoy these blessings; their error was in failing to live up to their privileged position.

Verse 21

2:21-22 Paul again uses the diatribe style to expose the inconsistency of Jewish claims (see study note on 2:1-5).

Verse 22

2:22 do you use items stolen from pagan temples? Old Testament law prohibited Jews from having anything to do with pagan idols (see Deut 7:26), but first-century Jews did not strictly follow this law. Sometimes they stole idols and used or sold the precious metals.

Verse 24

2:24 Paul quotes Isa 52:5, where God’s name is blasphemed because Israel is oppressed by pagan nations. Here, Paul uses that passage to demonstrate the failure of the Jews to live up to their responsibilities.

Verse 25

2:25 God instituted the Jewish ceremony of circumcision as a sign of his covenant with Abraham; it was to be performed on every male Israelite child (Gen 17:9-13; see Rom 4:11). Circumcision therefore represents God’s covenant with his people Israel. The rite took on greater significance during the intertestamental period when the pagan king Antiochus IV Epiphanes tried to stamp out the Jewish faith by forbidding circumcision and other Jewish practices. The Jews resisted in the famous Maccabean Revolt (166–160 BC). After they restored the worship of the Lord in Israel, the Jews regarded circumcision as a highly prized mark of Jewish loyalty in the midst of a pagan culture.

Verse 26

2:26 won’t God declare them to be his own people? Paul might be speaking of Gentile Christians who are God’s people because they obey God’s law, or he could be speaking hypothetically about what would happen if a Gentile perfectly obeyed God’s law.

Verse 29

2:29 The letter of the law refers to the law of God written on tablets of stone (see 2 Cor 3:3), while the Spirit now writes his law on people’s hearts (Jer 31:33-34). Outward conformity is thus contrasted with obedience motivated by a change of heart.

Repentance in Kansas City

Your Prayer Can Change the World - Part 2

"Can God Forgive Me?"

Why You Must Know God in Person

Whatever Happened to Repentance?

Brownie Points- Grace and Works

Are You Developing a Hard Heart

A Missional Encounter

I Wish That You Were Cold or Hot

(Colossians) Part Four - Col 2:6-23

Jude #7 - Enoch

Be Sure Your Sin Will Find You Out

The Laodicean Deception

What Is Real Christianity?

(Exodus) Exodus 11:10

(A Heavenly Church) 1. Secure in God Our Father

Understanding Your Temptations

The Voice of Conscience

The Human Face of God

(First Baptist Church) #2 - Conscience

Our Ambition Is to Please Him

Is It Wrong to Be Like Oprah?

Zadok and Abaithar Priesthoods - Part 2

Being a Light in a Dark World

(The Law of the Holy Spirit) Examples of Christ's Humility

Verse 1

Verse 2

Verse 4

Verse 5

Verse 6

Verse 7

Verse 8

Verse 9

Verse 10

Verse 11

Verse 12

Verse 13

Verse 14

Verse 15

Verse 16

Verse 17

Verse 18

Verse 19

Verse 20

Verse 21

Verse 24

Verse 25

Verse 26

Verse 27

Verse 28

Verse 29

Introduction

Verse 5

Verse 7

Verse 8

Verse 9

Verse 10

Verse 12

Verse 13

Verse 15

Verse 16

Verse 17

Verse 18

Verse 20

Verse 22

Verse 24

Verse 25

Verse 26

Verse 28

Introduction

Verse 1

Verse 2

Verse 3

Verse 4

Verse 5

Verse 6

Verse 7

Verse 8

Verse 9

Verse 10