ROMANS Chapter 2
Verse 1. Therefore. \~dio\~. The force of this word here has been
the subject of much discussion. The design of this and the following
chapter is to show that the Jews were no less guilty than the
Gentiles, and that they needed the benefit of the same salvation.
This the apostle does by showing that they had greater light than
the Gentiles, and yet that they did the same things. Still they were
in the habit of accusing and condemning the Gentiles as wicked
and abandoned; while they excused themselves on the ground that
they possessed the law and oracles of God, and were his favourite
people. The apostle here affirms that they were inexcusable in
theft sins, that they must be condemned in the sight of God,
on the same ground on which they condemned the Gentiles; to wit,
that they had light, and yet committed wickedness. If the Gentiles
were without excuse Romans 1:20 in their sins, much more would the
Jew, who condemned them, be without excuse on the same ground.
The word therefore, I suppose, refers not to any particular word in
the previous chapter, or to any particular verse, but to the general
considerations which were suggested by a view of the whole case.
And its sense might be thus expressed: "Since you Jews condemn
the Gentiles for their sins, on the ground that they have the means
of knowing their duty, THEREFORE YOU, who are far more favoured
than they, are entirely without an excuse for the same things."
Thou art inexcusable. This does not mean that they were inexcusable
for judging others; but that they had no excuse for their sins before
God; or that they were under condemnation for their crimes, and needed
the benefits of another plan of justification. As the Gentiles whom
they judged were condemned, and were without excuse, Romans 1:20,
so were the Jews who condemned them without excuse, on the same principle
and in a still greater degree.
O man. This address is general to any man who should do this.
But it is plain, from the connexion, that he means especially the
Jews. The use of this word is an instance of the apostle's skill in
argument. If he had openly named the Jews here, it would have
been likely to have excited opposition from them. He therefore
approaches the subject gradually, affirms it of man in general, and
then makes a particular application to the Jews. This he does not
do, however, until he has advanced so far in the general principles
of his argument that it would be impossible for them to evade his
conclusions; and then he does it in the most tender, and kind, as
well as convincing manner, Romans 2:17, etc.
Whosoever thou art that judgest. The word judgest--\~krineiv\~ --
here is used in the sense of condemning. It is not a word of equal
strength with that which is rendered "condemnest"--\~katakrineiv\~. It
implies, however, that they were accustomed to express themselves freely
and severely of the character and doom of the Gentiles. And from the New
Testament, as well as from their own writings, there can be no doubt
that such was the fact; that they regarded the entire Gentile world
with abhorrence, considered them as shut out from the favour of
God, and applied to them terms expressive of the utmost contempt.
Comp. Matthew 15:27.
For wherein. For in the same thing. This implies that
substantially the same crimes which were committed among the heathen
were also committed among the Jews.
Thou judgest another. The meaning of this clearly is, "for the same
thing for which you condemn the heathen, you condemn yourselves."
Thou that judgest. You Jews who condemn other nations.
Doest the same things. It is clearly implied here, that they were
guilty of offences similar to those practised by the Gentiles. It would
not be a just principle of interpretation to press this declaration
as implying that precisely the same offences, and to the same
extent, were chargeable on them. Thus they were not guilty,
in the time of the apostle, of idolatry; but of the other crimes
enumerated in the first chapter, the Jews might be guilty. The
character of the nation, as given in the New Testament, is that
they were "an evil and adulterous generation," Matthew 12:39; John 8:7;
that they were a "generation of vipers," Matthew 3:7; 12:34; that they
were wicked, Matthew 12:45 that they were sinful, Mark 8:38; that
they were proud, haughty, hypocritical, etc., Matthew 23:1. If such was
the character of the Jewish nation in general, there is no improbability
in supposing that they practised most of the crimes specified in ch 1.
On this verse we may remark,
(1.) that men are prone to be severe judges of others.
(2.) This is often, perhaps commonly, done when the accusers themselves
are guilty of the same offences. It often happens, too, that men are
remarkably zealous in opposing those offences which they themselves
secretly practise. A remarkable instance of this occurs in John 8:1,
etc. Thus David readily condemned the supposed act of injustice mentioned
by Nathan, 2 Samuel 12:1-6. Thus also kings and emperors have enacted
severe laws against the very crimes which they have constantly committed
themselves. Nero executed the laws of the Roman empire against
the very crimes which he was constantly committing; and it was
a common practice for Roman masters to commit offences which
they punished with death in their slaves. (See instances in Grotius
on this place.)
(3.) Remarkable zeal against sin may be no proof of innocence. Comp.
Matthew 7:3. The zeal of persecutors, and often of pretended reformers,
may be far from proof that they are free from the very offences which
they are condemning in others. It may all be the work of the hypocrite
to conceal some base design; or of the man who seeks to show his
hostility to one kind of sin, in order to be a salvo to his conscience
for committing some other.
(4.) The heart is deceitful. When we judge others we should
make it a rule to examine ourselves on that very point. Such an
examination might greatly mitigate the severity of our judgment; or
might turn the whole of our indignation against ourselves.
{i} "for wherein thou" 2 Samuel 12:6,7
Verse 2. But we are sure. Greek, "We know." That is, it is the
common and admitted sentiment of mankind. It is known and
believed by men generally that God will punish such crimes. It
is implied in this declaration that this was known to the Jews, and
it was particularly to the purpose of the apostle so to express himself
as to include the Jews. They knew it because it was everywhere
taught in the Old Testament, and it was the acknowledged doctrine
of the nation. The design of the apostle here, says Calvin, is to
take away the subterfuges of the hypocrite, lest he should pride
himself, if he obtained the praise of men, for a far more important
trial awaited him at the bar of God. Outwardly he might appear
well to men; but God searched the heart, and saw the secret as
well as the open deeds of men; and they who practised secretly
what they condemned openly, could not expect to escape the
righteous judgment of God. God, without respect of persons,
would punish wickedness, whether it was open, as among the Gentiles,
or whether it was concealed under the guise of great regard
for religion, as among the Jews.
The judgment of God. That God condemns it, and will punish it.
He regards those who do these things as guilty, and will treat them
accordingly.
According to truth. This expression is capable of two meanings. The
Hebrews sometimes use it to denote truly or certainly. God will
certainly judge and punish such deeds. Another meaning, which
is probably the correct one here, is, that God will judge those who
are guilty of such things, not according to appearance, but in
integrity, and with righteousness, he will judge men according
to the real nature of their conduct; and not as their conduct may
appear unto men. The secret as well as the open sinner, therefore; the
hypocrite, as well as the abandoned profligate, must expect to be judged
according to their true character. This meaning comports with the design
of the apostle, which is to show that the Jew, who secretly and
hypocritically did the very things which he condemned
in the Gentile, could not escape the righteous judgment of God.
Against them. That is, against every man, no matter of what age
or nation.
Which commit such things. The crimes enumerated in chap. i. The
apostle is not to be understood as affirming that each and every
individual among the Jews was guilty of the specific crimes charged on
the heathen, but that they were, as a people, inclined to the same
things. Even where they might be externally moral, they might be
guilty of cherishing evil desires in their hearts, and thus be guilty of
the offence, Matthew 5:28. When men desire to do evil, and are
prevented by the providence of God, it is right to punish them for their
evil intentions. The fact that God prevents them from carrying their
evil purposes into execution does not constitute a difference between
their real character and the character of those who are suffered to
act out their wicked designs.
Verse 3. And thinkest thou, etc. This is an appeal to their common
sense, to their deep and instinctive conviction of what was right.
If they condemned those who practised these things; if, imperfect
and obscure as their sense of justice was; if, unholy as they were,
they yet condemned those who were guilty of these offences, would
not a holy and just God be far more likely to pronounce judgment?
And could they escape who had themselves delivered a similar
sentence? God is of "purer eyes than to behold evil, and cannot look
upon iniquity," Habakkuk 1:13. And if men condemned their
fellowmen, how much more would a pure and holy God condemn iniquity.
This appeal is evidently directed against the Jew. It was doubtless
a prevalent sentiment among them, that provided they adhered to
the rites of their religion, and observed the ceremonial law, God
would not judge them with the same severity as he would the
abandoned and idolatrous Gentiles. Comp. Matthew 3:9; John 8:33.
The apostle shows them that crime is crime, wherever committed; that
sin does not lose its essential character by being committed in the
midst of religious privileges; and that those who professed to be the
people of God have no peculiar license to sin. Antinomians in all ages,
like the Jews, have supposed that they, being the friends of God,
have a right to do many things which would not be proper in others; that
what would be sin in others, they may commit with impunity; and
that God will not be strict to mark the offences of his people. Against
all this Paul is directly opposed, and the Bible uniformly teaches that
the most aggravated sins among men are those committed by the professed
people of God. Comp. Isaiah 1:11-17; 65:2-6; Revelation 3:10.
Verse 4. Or despisest. This word properly means to contemn, or to
treat with neglect. It does not mean here that they professedly
treated God's goodness with neglect or contempt; but that they
perverted and abused it; they did not make a proper use of it;
they did not regard it as fitted to lead them to repentance; but they
derived a practical impression, that because God had not come
forth in judgment and cut them off, but had continued to follow them
with blessings, that therefore he did not regard them as sinners,
or they inferred that they were innocent and safe. This argument the
Jews were accustomed to use, (comp. Luke 13:1-5; John 9:2;)
and thus sinners still continue to abuse the goodness and mercy of
God.
The riches of his goodness. This is a Hebrew mode of speaking, for
"his rich goodness," that is, for his abundant or great
goodness. Riches denote superfluity, or that which abounds, or
which exceeds a man's present wants; and hence the word in the
New Testament is used to denote abundance; or that which is very
great and valuable. See Barnes "Romans 9:23". Comp. Romans 11:12,33;
2 Corinthians 8:2; Ephesians 1:7,18; 2:4; 3:8,16; Colossians 1:27. The word is used here to
qualify each of the words which follow it--his rich goodness, and
forbearance, and long-suffering.
Goodness. Kindness, benignity.
Forbearance. \~anochv\~. Literally, his holding in or restraining
his indignation; or forbearing to manifest his displeasure against sin.
Longsuffering. This word denotes his slowness to anger; or his
suffering them to commit sins long without punishing them. It does not
differ essentially from forbearance. This is shown by his not coming
forth, at the moment that sin is committed, to punish it. He might do it
justly, but he spares men from day to day, and year to year, to give them
opportunity to repent, and be saved. The way in which men despise or
abuse the goodness of God is to infer that he does not intend to
punish sin; that they may do it safely; and instead of turning from it,
to go on in committing it more constantly, as if they were safe. "Because
sentence against an evil work is not executed speedily, therefore
the heart of the sons of men is fully set in them to do evil,"
Ecclesiastes 8:11. The same thing was true in the time of Peter,
2 Peter 3:3,4. And the same thing is true of wicked men in every
age. Nor is there a more decisive proof of the wickedness of the
human heart, than this disposition to abuse the goodness of God;
and because he shows kindness and forbearance, to take occasion to
plunge deeper into sin, to forget his mercy, and to provoke him to
anger.
Not knowing. Not considering. The word used here--
\~agnown\~--means not merely to be ignorant of, but it denotes such a
degree of inattention as to result in ignorance. Comp. Hosea ii. 8.
In this sense it denotes a voluntary, and therefore a criminal
ignorance.
Leadeth thee, etc. Or the tendency, the design of the
goodness of God, is to induce men to repent of their sins, and not
to lead them to deeper and more aggravated iniquity. The same
sentiment is expressed in 2 Peter 3:9, "The Lord is long-suffering
to usward, not willing that any should perish, but that all should
come to repentance." See also Isaiah 30:18, "And therefore will
the Lord wait, that he may be gracious unto you." Hosea 5:15;
Ezekiel 18:23,32.
Repentance. Change of mind, and purpose, and life. The word here
evidently means not merely sorrow, but a forsaking of sin, and turning
from it. The tendency of God's goodness and forbearance to lead men to
repentance is manifest in the following ways.
(1.) It shows the evil of transgression when it is seen to be committed
against so kind and merciful a Being.
(2.) It is fitted to melt and soften the heart. Judgments often harden
the sinner's heart, and make him obstinate. But if, while he does
evil, God is as constantly doing him good; if the patience of God
is seen from year to year, while the man is rebellious, it is adapted
to melt and subdue the heart.
(3.) The great mercy of God in this often appears to men to be
overwhelming; and so it would to all, if they saw it as it is. God bears
with men from childhood to youth; from youth to manhood; from manhood to
old age; often while they violate every law, contemn his mercy, profane
his name, and disgrace their species; and still, notwithstanding all
this, his anger is turned away, and the sinner lives, and "riots in the
beneficence of God." If there is any thing that can affect the heart of
man, it is this; and when he is brought to see it, and contemplate
it, it rushes over the soul, and overwhelms it with bitter sorrow.
(4.) The mercy and forbearance of God are constant. The manifestations
of his goodness come in every form; in the sun, and light, and air; in
the rain, the stream, the dew-drop; in food, and raiment, and home; in
friends, and liberty, and protection; in health and peace; and in the
gospel of Christ, and the offers of life; and in all these ways God is
appealing to his creatures each moment, and setting before them the
evils of ingratitude, and beseeching them to turn and live.
And from this passage we cannot but remark,
(1.) that the most effectual preaching is that which sets before men
most of the goodness of God.
(2.) Every man is under obligation to forsake his sins, and turn to God.
There is no man who has not seen repeated proofs of his mercy and love.
(3.) Sin is a stubborn and an amazing evil. Where it can resist all the
appeals of God's mercy; where the sinner can make his way down to hell
through all the proofs of God's goodness; where he can refuse to hear
God speaking to him each day, and each hour, it shows an amazing extent
of depravity to resist all this, and still remain a sinner. Yet there are
thousands and millions who do it; and who can be won by no exhibition
of love or mercy to forsake their sins, and turn to God. Happy is the
man who is melted into contrition by the goodness of God, and who sees
and mourns over the evil of sinning against so good a Being as is the
Creator and Parent of all.
{k} "riches of his goodness" Romans 9:23
{l} "forbearance and longsuffering" Isaiah 30:18
{m} "not knowing" John 4:2
{n} "leadeth" Isaiah 30:18
Verse 5. But after thy hardness. The word "after" here (\~kata\~)
means, in respect to; or, you act according to the direct tendency
of a hard heart in treasuring up wrath. The word hardness is used to
denote insensibility of mind. It properly means that which is
insensible to the touch, or on which no impression is made by contact,
as a stone, etc. Hence it is applied to the mind, to denote a state
where no motives make an impression; which is insensible to all the
appeals made to it. See Matthew 25:24; 19:8; Acts 19:9. And here
it expresses a state of mind where the goodness and forbearance
of God have no effect. The man still remains obdurate, to use a word
which has precisely the meaning of the Greek in this place. It is
implied in this expression, that the direct tendency, or the
inevitable result of that state of mind, was to treasure up wrath,
etc.
Impenitent heart. A heart which is not affected with sorrow for sin,
in view of the mercy and goodness of God. This is an explanation
of what he meant by hardness.
Treasurest up. To treasure up, or to lay up treasure, commonly
denotes a laying by in a place of security of property that may be of
use to us at some future period. In this place it is used, however, in a
more general sense, to accumulate, to increase. It still has the idea of
hoarding up, carries the thought beautifully and impressively onward to
future times. Wrath, like wealth treasured up, is not exhausted at
present, and hence the sinner becomes bolder in sin. But it exists for
future use; it is kept in store (comp. 2 Peter 3:7) against future times;
and the man who commits sin is only increasing this by every act
of transgression. The same sentiment is taught in a most solemn
manner in Deuteronomy 32:34,35. It may be remarked here, that most men have
an immense treasure of this kind in store, which eternal ages of pain
will not exhaust or diminish! Stores of wrath are thus reserved for a
guilty world, and in due time it "will come upon man to the uttermost,"
1 Thessalonians 2:16.
Unto thyself. For thyself, and not for another; to be exhausted on
thee, and not on your fellow-man. This is the case with every sinner, as
really and as certainly as though he were the only solitary mortal in
existence.
Wrath. Note, Romans 1:18.
Day of wrath. The day when God shall show or execute his wrath against
sinners. Comp. Revelation 6:17; 1 Thessalonians 1:10; John 3:36; Ephesians 5:6.
And revelation. Or the day when the righteous judgment of God will
be revealed, or made known. Here we learn,
(1.) that the punishment of the wicked will be just. It will not be
a judgment of caprice or tyranny, but a righteous judgment; that
is, such a judgment as it will be right to render, or as ought to be
rendered, and THEREFORE such as God will render, for he will do right,
2 Thessalonians 1:6.
(2.) The punishment of the wicked is future. It is not exhausted in
this life. It is treasured up for a future day, and that day is a
day of wrath. How contrary to this text are the pretences of those who
maintain that all punishment is executed in this life.
(3.) How foolish, as well as wicked, is it to lay up such a treasure for
the future; to have the only inheritance in the eternal world, an
inheritance of wrath and woe!
{o} "treasurest up" Deuteronomy 32:34
{p} "and revelation" Ecclesiastes 12:14
Verse 6. Who will render. That is, who will make retribution as a
righteous Judge; or who will give to every man as he deserves.
To every man. To each one. This is a general principle, and it
is clear that in this respect God would deal with the Jew as he does
with the Gentile. This general principle the apostle is establishing,
that he may bring it to bear on the Jew, and to show that he cannot
escape simply because he is a Jew.
According to his deeds. That is, as he deserves; or God will be
just, and will treat every man as he ought to be treated, or according
to his character. The word deeds (\~erga\~) is sometimes applied to the
external conduct. But it is plain that this is not its meaning here.
It denotes everything connected with conduct, including the acts of the
mind, the motives, the principles, as well as the mere external act. Our
word character more aptly expresses it than any single word. It is
not true that God will treat men according to their external conduct; but
the whole language of the Bible implies that he will judge men
according to the whole of their conduct, including their thoughts,
and principles, and motives; that is, as they deserve. The doctrine
of this place is elsewhere abundantly taught in the Bible.
Proverbs 24:12; Matthew 16:27; Revelation 20:12; Jeremiah 32:19. It is to be observed here,
that the apostle does not say that men will be rewarded for their deeds,
(comp. Luke 17:10,) but according to (\~kata\~) their deeds.
Christians will be saved on account of the merits of the Lord Jesus
Christ, (Titus 3:5) but still the rewards of heaven will be
according to their works; that is, they who have laboured most, and
been most faithful, shall receive the highest reward, or their fidelity
in their Master's service shall be the measure or rule according to which
the rewards of heaven shall be distributed, Matthew 25:14-29. Thus the
ground or reason why they are saved shall be the merits of the Lord
Jesus. The measure of their happiness shall be according to their
character and deeds. On what principle God will distribute his
rewards the apostle proceeds immediately to state.
{q} "Who will render" Proverbs 24:12; Matthew 16:27; Revelation 20:12
Verse 7. To them. Whoever they may be.
Patient continuance. Who by perseverance in well doing, or in a
good work. It means, that they who so continue or persevere in good works
as to evince that they are disposed to obey the law of God. It does not
mean those who perform one single act, but those who so live as to
show that this is their character to obey God. It is the uniform
doctrine of the Bible, that none will be saved but those who
persevere in a life of holiness, Revelation 5:10; Matthew 10:22; Hebrews 10:38,39.
No other conduct gives evidence of piety but that which continues in
the ways of righteousness. Nor has God ever promised eternal life
to men unless they so persevere in a life of holiness as to show that
this is their character, their settled and firm rule of action. The
words well doing here denote such conduct as shall be conformed to
the law of God; not merely external conduct, but that which
proceeds from a heart attached to God and his cause.
Seek for. This word properly denotes the act of endeavouring to find
anything that is lost, Matthew 18:12; Luke 2:48,49. But it also denotes
the act when one earnestly strives, or desires to obtain anything;
when he puts forth his efforts to accomplish it. Thus, Matthew 6:33,
"Seek ye first the kingdom of God," etc. Acts 16:10; 1 Corinthians 10:24
Luke 13:24. In this place it denotes an earnest and intense
desire to obtain eternal life. It does not mean simply the desire of
a sinner to be happy, or the efforts of those who are not willing
to forsake their sins and yield to God, but the intense effort of those
who are willing to forsake all their crimes, and submit to God and
obey his laws.
Glory and honour and immortality. The three words used here denote
the happiness of the heavenly world. They vary somewhat in their
meaning, and are each descriptive of something in heaven, that
renders it an object of intense desire. The expressions are
cumulative, or they are designed to express the happiness of heaven
in the highest possible degree. The word glory \~doxan\~ denotes,
properly, praise, celebrity, or anything distinguished for beauty,
ornament, majesty, splendour, as of the sun, etc.; and then it is used
to denote the highest happiness or felicity, as expressing everything
that shall be splendid, rich, and grand. It denotes that there will be
an absence of everything mean, grovelling, obscure. The word
honour (\~timhn\~) implies rather the idea of reward,
or just retribution--the honour and reward which shall be conferred
in heaven on the friends of God. It stands opposed to contempt,
poverty, and want among men. Here they are despised by men;
there they shall be honoured by God.
Immortality. That which is not corruptible, or subject to decay. It
is applied to heaven as a state where there shall be no decay or
death, in strong contrast with our present condition, where all
things are corruptible, and soon vanish away. These expressions are
undoubtedly descriptive of a state of things beyond the grave. They
are never applied in the Scriptures to any condition of things
on the earth. This consideration proves, therefore, that the
expressions in the next verse; indignation, etc., apply to the
punishment of the wicked beyond the grave.
Eternal life. That is, God will "render" eternal life to those
who seek it in this manner. This is a great principle; and this
shows that the apostle means by "their deeds," (Romans 2:6,)
not merely their external conduct, but their inward thoughts, and
efforts evinced by their seeking for glory, etc. For the meaning of
the expression "eternal life," See Barnes "John 5:24".
Verse 8. Who are contentious. This expression usually denotes those
who are of a quarrelsome or litigious disposition; and generally has
reference to controversies among men. But here it evidently denotes
a disposition towards God, and is of the same signification as
rebellious, or as opposing God. They who contend with the
Almighty; who resist his claims, who rebel against his laws, and refuse
to submit to his requirements, however made known. The Seventy use the
verb to translate the Hebrew word \^HEBREW\^, marah, in
Deuteronomy 21:20. One striking characteristic of the sinner is, that he
contends with God; that is, that he opposes and resists his claims.
This is the case with all sinners; and it was particularly so with
the Jews, and hence the apostle used the expression here to characterize
them particularly. His argument he intended to apply to the Jews, and
hence he used such an expression as would exactly describe them.
This character of being a rebellious people was one which was often
charged on the Jewish nation, Deuteronomy 9:7,24; 31:27; Isaiah 1:2; 30:9; 65:2
Jeremiah 5:23; Ezekiel 2:3,5.
Do not obey the truth. Comp. Romans 1:18. The truth here denotes
the Divine will, which is alone the light of truth. Calvin. It means
true doctrine in opposition to false opinions; and to refuse to obey it
is to regard it as false, and to resist its influence. The truth
here means all the correct representations which had been made of God,
and his perfections, and law, and claims, whether by the light of nature
or by revelation. The description thus included Gentiles and Jews; but
particularly the latter, as they had been more signally favoured
with the light of truth. It had been an eminent characteristic of
the Jews that they had refused to obey the commands of the true
God, Joshua 5:6; Judges 2:2; 6:10; 2 Kings 18:12; Jeremiah 3:13,25; 42:21; 43:4,7; 9:13
But obey unrighteousness. The expression means that they yielded
themselves to iniquity, and thus became the servants of sin,
Romans 6:13,16,17,19. Iniquity thus may be said to reign over men, as
they follow the dictates of evil, make no resistance to it, and
implicitly obey all its hard requirements.
Indignation and wrath. That is, these shall be rendered to those
who are contentious, etc. The difference between indignation and wrath,
says Ammonius, is that the former is of short duration, but the
latter is a long-continued remembrance of evil. The one is temporary,
the other denotes continued expressions of hatred of evil. Eustathius
says, that the word indignation denotes the internal emotion,
but wrath the external manifestation of indignation. Tholuck.
Both words refer to the opposition which God will cherish and express
against sin in the world of punishment.
{r} "that are contentious" 1 Timothy 6:3,4
{s} "and do not obey" 2 Thessalonians 1:8
Verse 9. Tribulation. This word commonly denotes affliction,
or the situation of being pressed down by a burden, as of trials,
calamities, etc.; and hence to be pressed down by punishment or pain
inflicted for sins. As applied to future punishment, it denotes the
pressure of the calamities that will come upon the soul as the just
reward of sin.
And anguish. \~stenocwria\~. This noun is used in but three other places
in the New Testament, Romans 8:35; 2 Corinthians 6:4; 12:10. The verb is used in
2 Corinthians 4:8; 6:12. It means, literally narrowness of place,
want of room; and then the anxiety and distress of mind which a man
experiences who is pressed on every side by afflictions,
and trials, and want, or by punishment, and who does not know where he
may turn himself to find relief. Schleusner.
It is thus expressive of the punishment of the wicked. It means
that they shall be compressed with the manifestations of God's
displeasure, so as to be in deep distress, and so as not to know where
to find relief. These words, affliction and anguish, are often
connected, Romans 8:35.
Upon every soul of man. Upon all men. In Hebrew the word
soul often denotes the man himself. But still the apostle, by the
use of this word here, meant perhaps to signify that the punishment
should not be corporeal, but afflicting the soul. It should be a
spiritual punishment, a punishment of mind. (Ambrose. See
Tholuck.)
Of the Jew first. Having stated the general principle of the
Divine administration, he comes now to make the application. To the
principle there could be no objection. And the apostle now shows
that it was applicable to the Jew as well as the Greek, and to the Jew
pre-eminently. It was applicable first, or in an eminent degree, to
the Jew, because
(1) he had been peculiarly favoured with light and knowledge on all these
subjects.
(2.) These principles were fully stated in his own law, and were in strict
accordance with all the teaching of the prophets.
See Barnes "Romans 2:6". Also Psalms 7:11; 9:17; 139:19; Proverbs 14:32.
Of the Gentile. That is, of all who were not Jews. On what
principles God will inflict punishment on them, he states in
Romans 2:12-16. It is clear that this refers to the future
punishment of the wicked, for
(1) it stands in contrast with the eternal life of those who seek for
glory, (Romans 2:7). If this description of the effect of sin
refers to this life, then the effects spoken of in relation to the
righteous refer to this life also. But in no place in the Scriptures
is it said that men experience all the blessings of eternal life in
this world; and the very supposition is absurd.
(2.) It is not true that there is a just and complete retribution to
every man, according to his deeds, in this life. Many of the wicked are
prospered in life, and "there are no bands in their death, but their
strength is firm," Psalms 73:4. Many of the righteous pine in poverty
and want and affliction, and die in the flames of persecution. Nothing
is more clear than [that] there is not, in this life, a full and
equitable distribution of rewards and punishments; and as the proposition
of the apostle here is, that God WILL render to every man ACCORDING
to his deeds, (Romans 2:6) it follows that this must be accomplished
in another world.
(3.) The Scriptures uniformly affirm, that for the very things
specified here, God will consign men to eternal death.
2 Thessalonians 1:8, "In flaming fire, taking vengeance on them that know
not God, and that OBEY NOT the gospel of our Lord Jesus Christ,
who shall be punished with everlasting destruction," etc.
1 Peter 4:17. We may remark, also, that there could be no more
alarming description of future suffering than is specified in this
passage. It is indignation; it is wrath; it is tribulation;
it is anguish which the sinner is to endure for ever. Truly men
exposed to this awful doom should be alarmed, and should give diligence
to escape from the woe which is to come!
{1} "Gentile" or, "Greek"
Verse 10. No Barnes text on this verse.
{t} "glory" 1 Peter 1:7
{1} "Gentile", or "Greek"
Verse 11. For. This particle is used here to confirm what is said
before, particularly that this punishment should be experienced by the
Jew as well as the Gentile. For God would deal with both on the
principles of justice.
Respect of persons. The word thus rendered means partiality, in
pronouncing judgment, in favouring one party or individual more than
another, not because his cause is more just, but on account of something
personal--on account of his wealth, or rank, or office, or influence, or
by personal friendship, or by the fear of him. It has special reference
to a judge who pronounces judgment between parties at law. The
exercise of such partiality was strictly and often forbidden to the
Jewish magistrates, Leviticus 19:15; Deuteronomy 1:17; Proverbs 24:23; James 2:1,3,9. In his
capacity as a Judge, it is applied often to God. It means that he
will not be influenced in awarding the retributions of eternity, in
actually pronouncing and executing sentence, by any partiality, or
by regard to the wealth, office, rank, or appearance of men. He
will judge righteous judgment; he will judge men as they ought
to be judged; according to their character and deserts; and not
contrary to theft character, or by partiality. The connexion here
demands that this affirmation should be limited solely to his dealing
with men As THEIR JUDGE. And in this sense, and this only, this
is affirmed often of God in the Scriptures, Deuteronomy 10:17; 2 Chronicles 19:7
Ephesians 6:9; Colossians 3:25; Galatians 6:7,8; 1 Peter 1:17; Acts 10:34. It does not affirm
that he must make all his creatures equal in talent, health,
wealth, or privilege; it does not imply that, as a sovereign, he may not
make a difference in their endowments, their beauty, strength, or graces;
it does not imply that he may not bestow his favours where he pleases
where all are undeserving, or that he may not make a difference in
the characters of men by his providence, and by the agency of his
Spirit. All these are actually done, done not out of any respect to
their persons, to their rank, office, or wealth, but according to his
own sovereign good pleasure, Ephesians 1. To deny that this is done,
would be to deny the manifest arrangement of things everywhere on the
earth. To deny that God had a right to do it, would be
(1.) to maintain that sinners had a claim on his favours;
(2.) that he might not do what he willed with his own; or
(3.) to affirm that God was under obligation to make all men with just
the same talents and privileges; that is, that all creatures must be,
in all respects, just alike. This passage, therefore, is very
improperly brought to disprove the doctrine of decrees, or election,
or sovereignty. It has respect to a different thing, to the actual
exercise of the office of the Judge of the world; and whatever
may be the truth about God's decrees, or his electing
love, this passage teaches nothing in relation to either. It may be
added, that this passage contains a most alarming truth for guilty
men. It is that God will not be influenced by partiality, but will
treat them just as they deserve. He will not be won or awed by
their rank or office; by their wealth or endowments; by their
numbers, their power, or their robes of royalty and splendour.
Every man should tremble at the prospect of falling into the hands
of a just God, who will treat him just as he deserves; and should,
without delay, seek a refuge in the Saviour and Advocate provided
for the guilty, John 2:1,2.
{u} "For there is no" Deuteronomy 10:17; 2 Chronicles 19:7; Galatians 6:7,8; 1 Peter 1:17
Verse 12. For. This is used to give a reason for what he had just
said, or to show on what principles God would treat man so as not to be
a respecter of persons.
As many. Whosoever. This includes all who have done it, and
evidently has respect to the Gentile world. It is of the more importance
to remark this, because he does not say that it is applicable to a few
only, or to great and incorrigible instances of pagan wickedness; but it
is a universal, sweeping declaration, obviously including all.
Have sinned, have been guilty of crimes of any kind toward God or man.
Sin is the transgression of a rule of conduct, however made known to
mankind.
Without law. \~anomwv\~. This expression evidently means without
revealed or written law, as the apostle immediately says that they
had a law of nature, (Romans 2:14,15.) The word law, \~nomov\~,
is often used to denote the revealed law of God, the Scriptures, or
revelation in general, Matthew 12:5; Luke 2:23,24; 10:26; John 8:5,17.
Shall also perish. \~apolountai\~. The Greek word used here occurs
frequently in the New Testament. It means, to destroy, to lose,
or to corrupt; and is applied to life, (Matthew 10:39) to a reward
of labour, (Matthew 10:42) to wisdom, (1 Corinthians 1:19) to bottles,
Matthew 9:17. It is also used to denote future punishment, or the
destruction of soul and body in hell, (Matthew 10:28; 18:14; John 3:15,)
where it is opposed to eternal life, and therefore denotes
eternal death. Romans 14:15; John 17:12. In this sense the word is
evidently used in this verse. The connexion demands that the reference
should be to a future judgment to be passed on the heathen. It will be
remarked here, that the apostle does not say they shall be saved
without law. He does not give even an intimation respecting their
salvation. The strain of the argument, as well as this express
declaration, shows that they who had sinned--and in the first chapter
he had proved that all the heathen were sinners--would be punished.
If any of the heathen are saved, it will be, therefore, an exception to
the general rule in regard to them. The apostles evidently believed
that the great mass of them would be destroyed. On this ground they
evinced such zeal to save them; on this ground the Lord Jesus commanded
the gospel to be preached to them; and on this ground Christians are now
engaged in the effort to bring them to the knowledge of the Lord Jesus.
It may be added here, that all modern investigations have gone to confirm
the position that the heathen are as degraded now as they were in
the time of Paul.
Without law. That is, they shall not be judged by a law which they
have not. They shall not be tried and condemned by the revelation
which the Jews had. They shall be condemned only according to the
knowledge and the law which they actually possess. This is the equitable
rule on which God will judge the world. According to this, it is not to
be apprehended that they will suffer as much as those who have the
revealed will of God. Comp. Matthew 10:15; 11:24; Luke 10:12.
Have sinned in the law. Have sinned having the revealed will of God,
or endowed with greater light and privileges than the heathen world. The
apostle here has undoubted reference to the Jews who had the law of
God, and who prided themselves much on its possession.
Shall be judged by the law. This is an equitable and just rule; and
to this the Jews could make no objection. Yet the admission of this would
have led directly to the point to which Paul was conducting his
argument, to show that they also were under condemnation, and
needed a Saviour. It will be observed here, that the apostle uses
a different expression in regard to the Jews from what he does of
the Gentiles. He says of the former, that they "shall be judged;"
of the latter, that they "shall perish." It is not certainly known
why he varied this expression. But if conjecture may be allowed,
it may have been for the following reasons.
(1.) If he had affirmed of the Jews that they should perish, it would at
once have excited their prejudice, and have armed them against the
conclusion to which he was about to come. Yet they could bear the word
to be applied to the heathen, for it was in accordance with their own
views, and their own mode of speaking, and was strictly true.
(2.) The word "judged" is apparently more mild, and yet
really more severe. It would arouse no prejudice to say that they
would be judged by their law. It was indeed paying a sort of tribute or
regard to that on which they prided themselves so much--the possession
of the law of God. Still, it was a word implying all that he
wished to say, and involving the idea that they would be punished
and destroyed. If it was admitted that the heathen would perish,
and if God was to judge the Jews by an unerring rule, that is,
according to their privileges and light, then it would follow that
they would also be condemned, and their own minds would come at
once to the conclusion. The change of words here may indicate,
therefore, a nice tact, or delicate address in argument, urging home
to the conscience an offensive truth rather by the deductions of the
mind of the opponent himself, than by a harsh and severe charge
of the writer. In instances of this the Scriptures abound.; and it
was this especially that so eminently characterized the arguments
of our Saviour.
Verse 13. For not the hearers, etc. The same sentiment is implied
in James 1:22; Matthew 7:21,24; Luke 6:47. the apostle here doubtless
designed to meet an objection of the Jews; to wit, that they had the
law, that they manifested great deference for it, that they heard it
read with attention, and professed a willingness to
yield themselves to it. To meet this, he states a very plain and
obvious principle, that this was insufficient to justify them before
God, unless they rendered actual obedience.
Are just. Are justified before God, or are personally holy. Or, in
other words, simply hearing the law is not meeting all its
requirements, and making men holy. If they expected to be saved by the
law, it required something more than merely to hear it. It demanded
perfect obedience.
But the doers of the law. They who comply entirely with its demands;
or who yield to it perfect and perpetual obedience. This was the plain
and obvious demand, not only of common sense, but of the Jewish law
itself, Deuteronomy 4:1; Leviticus 18:5. Comp. Romans 10:9.
Shall be justified. This expression is evidently synonymous with
that in Leviticus 18:5 where it is said that "he shall live in them." The
meaning is, that it is a maxim or principle of the law of God, that if a
creature will keep it, and obey it entirely, he shall not be
condemned, but shall be approved, and live for ever. This
does not affirm that any one ever has thus lived in this world, but
it is an affirmation of a great general principle of law, that if a
creature is justified BY the law, the obedience must be entire and
perpetual. If such were the case, as there would be no ground of
condemnation, man would be saved by the law. If the Jews, therefore,
expected to be saved by their law, it must be, not by hearing the
law, nor by being called a Jew, but by perfect and unqualified obedience
to all its requirements. This passage is designed, doubtless, to meet a
very common and pernicious sentiment of the Jewish teachers, that
all who became hearers and listeners to the law would be saved. The
inference from the passage is, that no man can be saved by his
external privileges, or by an outward respectful deference to the
truths and ordinances of religion.
{v} "For not the hearers" James 1:22,25
Verse 14. For when. The apostle, in Romans 2:13, had stated a
general principle, that the doers of the law only can be justified,
if justification is attempted by the law. In this verse and the next, he
proceeds to show that the same principle is applicable to the
heathen; that though they have not the written law of God, yet that
they have sufficient knowledge of his will to take away every excuse for
sin, and consequently that the course of reasoning by which he had
come to the conclusion that they were guilty is well founded.
This verse is not to be understood as affirming, as an historical
fact, that any of the heathen ever did perfectly obey the law
which they had, any more than the previous verse affirms it of the Jews.
The main point in the argument is, that if men are justified by the
law, their obedience must be entire and perfect; that this is
not to be external only, or to consist in hearing or in acknowledging
the justice of the law; and that the Gentiles had an opportunity of
illustrating this principle as well as the Jews, since they also had
a law among themselves. The word when (\~otan\~) does not imply
that the thing shall certainly take place, but is one form of
introducing a supposition, or of stating the connexion of one
thing with another; Matthew 5:11; 6:2,5,6,16; 10:19. It is, however, true
that the main things contained in this verse, and the next, actually
occurred, that the Gentiles did many things which the law of God
required.
The Gentiles. All who were not Jews.
Which have not the law. Who have not a revelation, or the written word
of God. In the Greek the article is omitted, "who have not law,"
i.e., any revealed law.
By nature. By some, this phrase has been supposed to belong to the
previous member of the sentence, "who have not the law by nature."
But our translation is the more natural and usual construction. The
expression means clearly by the light of conscience and reason, and
whatever other helps they may have without revelation. It denotes
simply, in that state which is without the revealed will of God. In
that condition they had many helps of tradition, conscience, reason, and
the observation of the dealings of Divine Providence, so that to a
considerable extent they knew what was right and what was wrong.
Do the things. Should they not merely understand and approve,
but actually perform the things required in the law.
Contained in the law. Literally, the things of the law, i.e. the
things which the law requires. Many of those things might be done by the
heathen, as, e.g., respect to parents, truth, justice, honesty, chastity.
So far as they did any of those things, so far they showed that
they had a law among themselves. And wherein they failed
in these things, they showed that they were justly condemned.
Are a law unto themselves. This is explained in the following verse.
It means that their own reason and conscience constituted, in these
things, a law, or prescribed that for them which the revealed law
did to the Jews.
{w} "a law unto" 1 Corinthians 11:14
Verse 15. Which shew. Who thus evince or show.
The work of the law. The design, purpose, or object which is
contemplated by the revealed law; that is, to make known to man his duty,
and to enforce the obligation to perform it. This does not mean, by
any means, that they had all the knowledge which the law would impart,
for then there would have been no need of a revelation; but that,
as far as it went, as far as they had a knowledge of right and
wrong, they coincided with the revealed will of God. In other words,
the will of God, whether made known by reason or revelation, will
be the same so far as reason goes. The difference is, that revelation
goes farther than reason; sheds light on new duties and doctrines;
as the information given by the naked eye and the telescope is the
same, except that the telescope carries the sight forward, and
reveals new worlds to the sight of man.
Written in their hearts. The revealed law of God was written on
tables of stone, and then recorded in the books of the Old Testament.
This law the Gentiles did not possess, but, to a certain extent, the same
requirements were written on their hearts. Though not revealed
to them as to the Jews, yet they had obtained the knowledge of
them by the light of nature, The word hearts here denotes the
mind itself, as it does also frequently in the sacred Scriptures; not
the heart, as the seat of the affections. It does not mean that they
loved or even approved of the law, but that they had knowledge
of it; and that knowledge was deeply engraven on their minds.
Their conscience. This word properly means the judgment of
the mind respecting right and wrong; or the judgment which
the mind passes on the morality or immorality of its own actions, when
it instantly approves or condemns them. It has usually been termed the
moral sense, and is a very important principle in a moral government.
Its design is to answer the purposes of an ever-attendant witness of a
man's conduct; to compel him to pronounce on his own doings, and thus to
excite him to virtuous deeds, to give comfort and peace when he does
right, to deter from evil actions by making him, whether he will or no,
his own executioner. See John 8:9; Acts 23:1; 24:16; Romans 9:1; 1 Timothy 1:5.
By nature every man thus approves or condemns his own acts; and there is
not a profounder principle of the Divine administration, than thus
compelling every man to pronounce on the moral character of his own
conduct. Conscience may be enlightened or unenlightened; and its use may
be greatly perverted by false opinions. Its province is not to communicate
any new truth, it is simply to express judgment, and to impart
pleasure or inflict pain for a man's own good or evil conduct. The
apostle's argument does not require him to say that conscience
revealed any truth, or any knowledge of duty, to the Gentiles, but
that its actual exercise proved that they had a knowledge of the
law of God. Thus it was a witness simply of that fact.
Bearing witness. To bear witness is to furnish testimony or proof. And
the exercise of the conscience here showed or proved that they had
a knowledge of the law. The expression does not mean that the
exercise of their conscience bore witness of anything to them, but
that its exercise may be alleged as a proof that they were not without
some knowledge of the law.
And their thoughts. The word thoughts (\~logismwn\~) means,
properly, reasonings, or opinions, sentiments, etc. Its meaning
here may be expressed by the word reflections. Their reflections on
their own conduct would be attended with pain or pleasure. It differs
from conscience, inasmuch as the decisions of conscience are
instantaneous, and without any process of reasoning. This supposes
subsequent reflection, and it means that such reflections would only
deepen and confirm the decisions of conscience.
The mean while. Margin, "Between themselves." The rendering in the
margin is more in accordance with the Greek. The expression sometimes
means, in the mean time, or at the same time; and sometimes afterward,
or subsequently. The Syriac and Latin Vulgate render this mutually. They
seem to have understood this as affirming that the heathen among
themselves, by their writings, accused or acquitted one another.
Accusing. If the actions were evil.
Excusing. That is, if their actions were good.
One another. The margin renders this expression in connexion with
the adverb, translated "in the mean while," "between themselves." This
view is also taken by many commentators, and this is its probable meaning.
If so, it denotes the fact that in their reflections, or their
reasonings or discussions, they accused each other of crime, or
acquitted one another; they showed that they had a law; that they acted
on the supposition that they had. To show this was the design of the
apostle; and there was no further proof of it needed than that which
he here adduced.
(1.) They had a conscience, pronouncing on their own acts; and
(2.) their reasonings, based on the supposition of some such common
and acknowledged standard of accusing or acquitting, supposed the
same thing. If, therefore, they condemned or acquitted themselves,
if, in these reasonings and reflections, they proceeded on the
principle that they had some rule of right and wrong, then the
proposition of the apostle was made out that it was right for God to
judge them, and destroy them, Romans 2:8-12.
{1} "the mean" or, "between themselves"
Verse 16. In the day. This verse is doubtless to be connected with
Romans 2:12, and the intermediate verses are a parenthesis, and it
implies that the heathen world, as well as the Jews, will be arraigned
at the bar of judgment. At that time God will judge all in righteousness,
the Jew by the law which he had, and the heathen by the law which
he had.
When God shall judge. God is often represented as the judge of
mankind, Deuteronomy 32:36; Psalms 1:4; 1 Samuel 2:10; Ecclesiastes 3:17; Romans 3:6; Hebrews 13:4.
But this does not militate against the fact that he will do it by
Jesus Christ. God has appointed his Son to administer judgment; and it
will be not by God directly, but by Jesus Christ that it will be
administered.
The secrets of men. See Luke 18:17; Ecclesiastes 12:14, "For God shall bring
every work into judgment, with every secret thing," etc.
Matthew 10:26; 1 Corinthians 4:5. The expression denotes the hidden desires, lusts,
passions, and motives of men; the thoughts of the hearts, as well as the
outward actions of the life. It will be a characteristic of the day of
judgment, that all these will be brought out, and receive their
appropriate reward. The propriety of this is apparent, for
(1.) it is by these that the character is really determined. The motives
and principles of a mart constitute his character, and to judge him
impartially these must be known.
(2.) They are not judged or rewarded in this life. The external conduct
only can be seen by men, and of course that only can be rewarded or
punished here.
(3.) Men of pure motives and pure hearts are often here basely aspersed
and calumniated. They are persecuted, traduced, and often overwhelmed
with ignominy. It is proper that the secret motives of their conduct
should be brought out, and approved. On the other hand, men of
base motives--men of unprincipled character, and who are corrupt
at the heart--are often lauded, flattered, and exalted into public
estimation. It is proper that their secret principles should be
detected, and that they should take their proper place in the
government of God. In regard to this expression, we may further
remark
(1.) that the fact, that all secret thoughts and purposes will
be brought into judgment, invests the judgment with an awful
character. Who should not tremble at the idea that the secret
plans and desires of his soul, which he has so long and so studiously
concealed, should be brought out into noon-day in the judgment?
All his artifices of concealment shall be then at an end. He will
be able to practise disguise no longer. He will be seen as he is;
and he will receive the doom he deserves. There will be one place,
at least, where the sinner shall be treated as he ought.
(2.) To execute this judgment implies the power of searching the heart,
of knowing the thoughts, and of developing and unfolding all the
purposes and plans of the soul. Yet this is entrusted to Jesus
Christ, and the fact that he will exercise this shows that he is
Divine.
Of men. Of all men, whether Jew or Gentile, infidel or Christian.
The day of judgment, therefore, may be regarded as a day of universal
development of all the plans and purposes that have ever been entertained
in this world.
By Jesus Christ. The fact that Jesus Christ is appointed to judge
the world is abundantly taught in the Bible, Acts 17:31; 2 Timothy 4:1;
1 Peter 4:5; John 5:22,27; 1 Thessalonians 4:16-18; Matthew 25:31-46.
According to my Gospel. According to the gospel which I preach.
Comp. Acts 17:31; 2 Timothy 4:8. This does not mean that the gospel which he
preached would be the rule by which God would judge all mankind, for he
had just said that the heathen world would be judged by a different rule,
Romans 2:12. But it means that he was entrusted with the gospel to make
it known; and that one of the great and prime articles of that gospel
was, that God would judge the world by Jesus Christ. To make this known
he was appointed; and it could be called his gospel only as being a part
of the important message with which he was entrusted.
{x} "secrets" Luke 8:17
{y} "my Gospel" Romans 16:25
Verse 17. Behold. Having thus stated the general principles
on which God would judge the world; having shown how they condemned
the Gentiles; and having removed all objections to them, he now
proceeds to another part of his argument, to show how they applied
to the Jews. By the use of the word behold, he calls their
attention to it, as to an important subject; and with great skill and
address, he states their privileges, before he shows them how those
privileges might enhance their condemnation. He admits all their
claims to pre-eminence in privileges, and then with great faithfulness
proceeds to show how, if abused, these might deepen their final
destruction. It should be observed, however, that the word rendered
behold is, in many Mss., written in two words, \~ei de\~,
instead of \~ide\~. If this, as is probable, is the correct reading
there, it should be rendered, "If now thou art," etc. Thus the Syriac,
Latin, and Arabic read it.
Thou art called. Thou art named Jew, implying that this name was one
of very high honour. This is the first thing mentioned on which the Jew
would be likely to pride himself.
A Jew. This was the name by which the Hebrews were at that time
generally known; and it is clear that they regarded it as a name of
honour, and valued themselves much on it. See Galatians 2:15; Revelation 2:9.
Its origin is not certainly known. They were called the children
of Israel until the time of Rehoboam. When the ten tribes were
carried into captivity, but two remained, the tribes of Judah and
Benjamin. The name Jews was evidently given to denote those of the
tribe of Judah. The reasons why the name of Benjamin, was lost in
that of Judah were probably,
(1.) because the tribe of Benjamin was small, and comparatively without
influence or importance.
(2.) The Messiah was to be of the tribe of Judah, (Genesis 49:10);
and that tribe would therefore possess a consequence proportioned to their
expectation of that event. The name of Jews would therefore be one
that would suggest the facts that they were preserved from captivity,
that they had received remarkably the protection of God, and that the
Messiah was to be sent to that people. Hence it is not wonderful that
they should regard it as a special favour to be a Jew, and
particularly when they added to this the idea of all the other
favours connected with their being the peculiar people of God. The name
Jew came thus to denote all the peculiarities and special favours
of their religion.
And restest in the law. The word rest here is evidently used in
the sense of trusting to, or leaning upon. The Jew leaned on,
or relied on the law for acceptance or favour; on the fact that he
had the law, and on his obedience to it. It does not mean that he
relied on his own works, though that was true, but that he leaned on
the fact that he had the law, and was thus distinguished above others.
The law here means the entire Mosaic economy; or all the rules and
regulations which Moses had given. Perhaps also it includes, as it
sometimes does, the whole of the Old Testament.
Makest thy boast of God. Thou dost boast, or glory, that thou hast
the knowledge of the true God, while other nations are in darkness. On
this account the Jew felt himself far elevated above all other people,
and despised them. It was true that they only had the true knowledge of
God, and that he had declared himself to be their God, (Deuteronomy 4:7;
Psalms 147:19,20;) but this was not a ground for boasting, but for
gratitude. This passage know us that it is much more common to boast
of privileges than to be thankful for them, and that it is no evidence
of piety for a man to boast of his knowledge of God. A humble, ardent
thankfulness that we have that knowledge--a thankfulness which leads
us not to despise others, but to desire that they may have the
same privilege--is an evidence of piety.
{z} "art called a Jew" Romans 2:28
Verse 18. And knowest his will. The will or commands of God.
This knowledge they obtained from the Scriptures; and of course in
this they were distinguished from other nations.
And approvest. The word used here is capable of two interpretations.
It may mean to distinguish, or to approve. The word is
properly and usually applied to the process of testing or trying metals
by fire. Hence it comes to be used in a general sense to try or to
distinguish anything; to ascertain its nature, quality, etc.,
Luke 12:56. This is probably its meaning here, referring rather to
the intellectual process of discriminating, than to the moral
process of approving. It could not, perhaps, be said with propriety--
at least the scope of the passage does not properly suppose this--that
the Jew approved or loved the things of God; but the scope of the
passage is, that the Jew valued himself on his knowledge of that which
was conformable to the will of God. See Barnes "Romans 14:1" and
following.
The things that are more excellent. The word here translated
more excellent denotes, properly the things that differ from others,
and then also the things that excel. It has an ambiguity similar to
the word translated "approved." If the interpretation of that word above
given is correct, then this word here means those things that differ from
others. The reference is to the rites and customs, to the distinctions
of meats and days, etc., prescribed by the law of Moses. The Jew would
pride himself on the fact that he had been taught by the law to make
these distinctions, while all the heathen world had been left in
ignorance of them. This was one of the advantages on which he valued
himself and his religion.
Being instructed, etc. That is, in regard to the one God, his will,
and the distinguishing rites of his worship.
{a} "And knowest" Psalms 147:19,20
{1} "and approvest", or "triest the things that differ"
{b} "the things" Philippians 1:10
Verse 19. And art confident. This expression denotes the full
assurance of the Jew that he was superior in knowledge to all other
people. It is a remarkable fact, that the Jews put the fullest confidence
in their religion. Though proud, wicked, and hypocritical, yet they
were not speculative infidels. It was one of their characteristics,
evinced through all their history, that they had the fullest assurance
that God was the Author of their institutions, and that their religion was
his appointment.
A guide of the blind. A guide of the blind is a figurative expression
to denote an instructer of the ignorant. The blind here properly refers
to the Gentiles, who were thus regarded by the Jews. The meaning is,
that they esteemed themselves qualified to instruct the heathen world,
Matthew 15:14; 23:16.
A light. Another figurative expression to denote a teacher. Comp.
Isaiah 49:6; John 1:4,5,8,9.
In darkness. A common expression to denote the ignorance of the
Gentile world. See Barnes "Matthew 4:16".
Verse 20. Of the foolish. The word foolish is used in the Scriptures
in two significations--to denote those who are void of understanding,
and to denote the wicked. Here it is clearly used in the former
sense, signifying that the Jew esteemed himself qualified to instruct
those without knowledge.
Of babes. This is the literal meaning of the original word. The
expression is figurative, and denotes those who were as ignorant as
children--an expression which they would be likely to apply to all the
Gentiles. It is evident that the character here given by Paul to the
Jews is one which they claimed, and of which they were proud. They are
often mentioned arrogating this prerogative to themselves, as being
qualified to be guides and teachers of others, Matthew 14:14; 23:2,16,24.
It will be remembered, also, that the Jews considered themselves to
be qualified to teach all the world, and hence evinced great zeal to
make proselytes. And it is not improbable (Tholuck) that their
rabbies were accustomed to give the names "foolish" and "babes"
to the ignorant proselytes which they had made from the heathen.
Which hast the form of knowledge. The word here translated
form properly denotes a delineation or picturing of a thing.
It is commonly used to denote also the appearance of any object; that
which we see, without reference to its internal character; the external
figure. It sometimes denotes the external appearance as distinguished
from that which is internal; or a hypocritical profession of religion
without its reality, 2 Timothy 3:6, "Having the form of godliness,
but denying its power." It is sometimes used in a good, and sometimes in
a bad sense. Here it denotes, that in their teaching they retained the
semblance, sketch, or outline of the true doctrines of the Old
Testament. They had in the Scriptures a correct delineation of the
truth. Truth is the representation of things as they are; and the
doctrines which the Jews had in the Old Testament were a correct
representation or delineation of the objects of knowledge. Comp.
2 Timothy 1:13.
In the law. In the Scriptures of the Old Testament. In these verses
the apostle concedes to the Jews all that they would claim. Having made
this concession of their superior knowledge, he is prepared with the
more fidelity and force to convict them of their deep and dreadful
depravity in sinning against the superior light and privileges which
God had conferred on them.
{c} "the form of knowledge" 2 Timothy 1:13; 3:5
Verse 21. Thou therefore, etc. he who is a teacher of others may be
expected to be learned himself. They ought to be found to be possessed
of superior knowledge; and by this question the apostle impliedly
reproves them for their ignorance. The form of a question is chosen
because it conveys the truth with greater force. He puts the question
as if it were undeniable that they were grossly ignorant. Comp.
Matthew 23:3, "They say, and do not," etc.
That preachest. This word means to proclaim in any manner,
whether in the synagogue, or in any place of public teaching.
Dost thou steal? It cannot be proved, perhaps, that the Jews
were extensively guilty of this crime. It is introduced partly, no
doubt, to make the inconsistency of their conduct more apparent.
We expect a man to set an example of what he means by his public
instruction.
{d} "Thou therefore which" Matthew 23:3
Verse 22. Dost thou commit adultery? There is no doubt that this
was a crime very common among the Jews. See Barnes "Matthew 12:39";
See Barnes "John 8:1" and John 8:2-11. The Jewish Talmud accuses
some of the most celebrated of their rabbies, by name, of this vice.
Grotius. Josephus also gives the same account of the nation.
Thou that abhorest idols. It was one of the doctrines of their
religion to abhor idolatry. This they were everywhere taught in the Old
Testament; and this they doubtless inculcated in their teaching. It was
impossible that they could recommend idolatry.
Dost thou commit sacrilege? Sacrilege is the crime of violating or
profaning sacred things; or of appropriating to common purposes what has
been devoted to the service of religion. In this question, the apostle
shows remarkable tact and skill, he could not accuse them of idolatry,
for the Jews, after the Babylonish captivity, had never fallen into
it. But then, though they had not the form, they might have the
spirit of idolatry. That spirit consisted in withholding from the
true God that which was his due, and bestowing the affections
upon something else. This the Jews did by perverting from their
proper use the offerings which were designed for his honour; by
withholding that which he demanded of tithes and offerings; and
by devoting to other uses that which was devoted to him, and
which properly belonged to his service. That this was a common
crime among them is apparent from Malachi 1:8,12-14; 3:8,9. It
is also evident, from the New Testament, that the temple was, in
many ways, desecrated and profaned in the time of our Saviour.
See Barnes "Matthew 21:12", See Barnes "Matthew 21:13".
Verse 23. Makest thy boast, etc. To boast in the law implied their
conviction of its excellence and obligation, as a man does not boast
of that which he esteems to be of no value.
Dishonourest thou God. By boasting of the law, they proclaimed their
conviction that it was from God. By breaking it, they denied it. And as
actions are a true test of men's real opinions, their breaking the
law did it more dishonour than their boasting of it did it honour.
This is always the case. It matters little what a man's speculative
opinions may be; his practice may do far more to disgrace religion,
than his profession does to honour it. It is the life and conduct,
and not merely the profession of the lips, that does real honour to
the true religion. Alas, with what pertinency and force may this
question be put to many who call themselves Christians !
Verse 24. The name of God. The name and character of the true God.
Is blasphemed. See Barnes "Matthew 9:3". That is, your conduct is such
as to lead the heathen world to blaspheme and reproach both your
religion and its Author. By your hypocrisy and crimes the pagan
world is led to despise a religion which is observed to have no effect
in purifying and restraining its professors; and of course the reproach
will terminate on the Author of your religion--that is, the true God. A
life of purity would tend to honour religion and its Author; a life of
impurity does the reverse. There is no doubt that this was actually the
effect of the deportment of the Jews. They were scattered everywhere;
everywhere they were corrupt and wicked; and everywhere they and their
religion were despised.
Among the Gentiles. In the midst of whom many Jews lived.
Through you. By means of you, or as the result of your conduct.
It may mean, that you Jews do it, or profane the name of God;
but the connexion seems rather to require the former sense.
As it is written. To what place the apostle has reference cannot be
certainly determined. There are two passages in the Old Testament which
will bear on the case, and perhaps he had them both in his view,
Isaiah 52:5; Ezekiel 36:20,23. The meaning is not that the passages in the
Old Testament, referred to by the phrase "as it is written," had any
particular reference to the conduct of the Jews in the time of Paul, but
that this had been the character of the people, and the effect of
their conduct as a nation, instances of which had been before
observed and recorded by the prophets. The same thing has occurred to a
most melancholy extent in regard to professed Christian nations. For
purposes of commerce, and science, and war, and traffic, men from nations
nominally Christian have gone into almost every part of the heathen
world. But they have not often been real Christians. They have been
intent on gain; and have to a melancholy extent been profane, and
unprincipled, and profligate men. Yet the heathen have regarded them
as Christians; as fair specimens of the effect of the religion of
Christ. They have learned, therefore, to abuse the name of Christian,
and the Author of the Christian religion, as encouraging and
promoting profligacy of life. Hence one reason, among thousands,
of the importance of Christian missions to the heathen. It is well
to disabuse the pagan world of their erroneous opinions of the
tendency of Christianity. It is well to teach them that we do not
regard these men as Christians. As we have sent to them the
worst part of our population, it is well to send them holy men, who
shall exhibit to them the true nature of Christianity, and raise our
character in their eyes as a Christian people. And were there no
other result of Christian missions, it would be worth all the expense
and toll attending them, to raise the national character in the view
of the pagan world.
{e} "as it is written" Ezekiel 36:20,23
Verse 25. For circumcision. See Barnes "John 7:22";
See Barnes "Acts 7:8". This was the peculiar rite by which the relation
to the covenant of Abraham was recognised; or by which the right to all
the privileges of a member of the Jewish commonwealth was acknowledged.
The Jews of course affixed a high importance to the rite.
Verily profiteth. Is truly a benefit; or is an advantage. The meaning
is, that their being recognised as members of the Jewish commonwealth,
and introduced to the privileges of the Jew, was an advantage. See
Romans 3:1,2. The apostle was not disposed to deny that they possessed
this advantage, but he tells them why it was a benefit, and how it
might fail of conferring any favour.
If thou keep the law. The mere sign can be of no value. The
mere fact of being a Jew is not what God requires. It may be a
favour to have his law, but the mere possession of the law cannot
entitle to the favour of God. So it is a privilege to be born in a
Christian land; to have had pious parents; to be amidst the ordinances
of religion; to be trained in Sunday-schools; and to be devoted to God
in baptism: for all these are favourable circumstances for salvation.
But none of them entitle to the favour of God; and unless they are
improved as they should be, they may be only the means of increasing our
condemnation, 2 Corinthians 2:16.
Thy circumcision is made uncircumcision. Thy circumcision, or
thy being called a Jew, is of no value. It will not distinguish you
from those who are not circumcised. You will be treated as a
heathen. No external advantages, no name, or rite, or ceremony
will save you. God requires the obedience of the heart and of the
life. Where there is a disposition to render that, there is an
advantage in possessing the external means of grace. Where that
is wanting, no rite or profession can save. This applies with as
much force to those who have been baptized in infancy, and to
those who have made a profession of religion in a Christian church,
as to the Jew.
{f} "but if thou" Galatians 5:3
Verse 26. Therefore if the uncircumcision. If those who are not
circumcised, i.e. the heathen.
Keep the righteousness of the law. Keep that which the law of Moses
commands. It could not be supposed that a heathen would understand the
requirements of the ceremonial law; but reference is had here to the
moral law. The apostle does not expressly affirm that this was ever
done; but he supposes the case, to show the true nature and value of the
rites of the Jews.
Shall not his uncircumcision. Or, shall the fact that he is
uncircumcised stand in the way of the acceptance of his services? Or,
shall he not as certainly and as readily be accepted by God as if he
were a Jew? Or, in other Words, the apostle teaches the doctrine that
acceptance with God does not depend on a man's external privileges, but
on the state of the heart and life.
Be counted for circumcision. Shall he not be treated as if he
were circumcised? Shall his being uncircumcised be any barrier in the
way of his acceptance with God? The word rendered "be counted,"
is that which is commonly rendered to reckon, TO IMPUTE; and its
use here shows that the Scripture use of the word is not to transfer,
or to charge with that which is not deserved, or not true. It
means simply that a man shall be treated as if it were so; that this
want of circumcision shall be no bar to acceptance. There is nothing set
over to his account; nothing transferred; nothing reckoned different
from what it is. God judges things as they are; and as the man, though
uncircumcised, who keeps the law, ought to be treated as if he had
been circumcised, so he who believes in Christ agreeably to the Divine
promise, and trusts to his merits alone for Salvation, ought to be
treated as if he were himself righteous. God judges the thing as it is,
and treats men as it is proper to treat them, as being pardoned and
accepted through his Son.
{g} "Therefore if the uncircumcision" Acts 10:34,35
Verse 27. Which is by nature. Which is the natural state of man;
his condition before he is admitted to any of the peculiar rites of
the Jewish religion.
If it fulfil the law. If they who are uncircumcised keep the law.
Judge thee. Condemn thee as guilty. As we say, the conduct of such
a man condemns us. He acts so much more consistently and uprightly than
we do, that we see our guilt. For a similar mode of expression, see
Matthew 12:41,42.
Who by the letter, etc. The translation here is certainly not
happily expressed. It is difficult to ascertain its meaning. The
evident meaning of the original is, "Shall not a heathen man who
has none of your external privileges, if he keeps the law, condemn you
who are Jews; who, although you have the letter and circumcision, are
nevertheless transgressors of the law?"
The letter. The word letter properly means the mark or character
from which syllables and words are formed. It is also used in the sense
of writing of any kind, (Luke 16:6,7; Acts 28:21; Galatians 6:11) particularly
the writings of Moses, denoting, by way of eminence, the letter, or
the writing, Romans 7:6; 2 Timothy 3:16.
{h} "fulfil the law" Matthew 12:41,42
Verse 28. For he is not a Jew, etc. He who is merely descended from
Abraham, and is circumcised, and externally conforms to the law
only, does not possess the true character, and manifest the true
spirit, contemplated by the separation of the Jewish people. Their
separation required much more.
Neither is that circumcision. etc. Neither does it meet the full
design of the rite of circumcision, that it is externally performed. It
contemplated much more. See Romans 2:29.
{i} "he is not a Jew" Matthew 3:9; John 8:39; Romans 9:6,7; Galatians 6:15; Revelation 2:19
Verse 29. But he is a Jew. He comes up to the design of the Jewish
institution; he manifests truly what it is to be a Jew.
Which is one inwardly. Who is in heart a Jew. Who has the true
spirit, and fulfills the design of their being separated as a peculiar
people. This passage proves that the design of separating them was
not merely to perform certain external rites, or to conform to external
observances, but to be a people holy in heart and in life. It cannot
be denied that this design was not generally understood in the time of
the apostles; but it was abundantly declared in the Old Testament,
Deuteronomy 6:5; 10:12,13,20; 30:20; Isaiah 1:11-20; Micah 6:8; Psalms 51:16,17; 50:7-23.
And circumcision is that of the heart. That is, that circumcision which
is acceptable to God, and which meets the design of the institution, is that
which is attended with holiness of heart; with the cutting off of sins; and
with a pure life. The design of circumcision was to be a sign of separation
from the heathen world, and of consecration to the holy God. And this design
implied the renunciation and forsaking of all sins; or the cutting off of
everything that was offensive to God. This was a work peculiarly of the
heart. This design was often stated and enforced in the writings of the Old
Testament. Deuteronomy 10:16, "Circumcise, therefore, the foreskin of your
heart, and be no more stiffnecked." Jeremiah 4:4; Deuteronomy 30:6.
In the spirit. This is an expression explaining further what he had just
said. It does not mean by the Holy Spirit, but that the work was to take
place in the soul, and not in the body only. It was to be an internal,
spiritual work, and not merely an external service.
And not in the letter. That is, not only according to the literal,
external command.
Whose praise, etc. Whose object is not to secure the praise of men. One
of the main characteristics of the Jews in the time of Christ was, a desire
to secure honour among men, as being exactly scrupulous in the performance
of all the duties of their religion. They prided themselves on their descent
from Abraham, and on their regular conformity to the precepts of the law of
Moses, Matthew 3:9; 6:2,5; Luke 18:10-12; Matthew 23:23.
But of God. "Man looketh on the outward appearance, but the Lord looketh
on the heart," 1 Samuel 16:7. The praise of God can be bestowed only on
those who conform really, and not externally only, to his requirements.
The remarks which are made here respecting the Jews, are also strictly
applicable to professing Christians, and we may learn--
1. That the external rites of religion are of much less importance
than the state of the heart.
2. That the only value of those rites is to promote holiness of heart and
life.
3. That the mere fact that we are born of pious ancestors will not save us.
4. That the fact that we were dedicated to God in baptism will not save us.
5. That a mere profession of religion, however orthodox may be our creed,
will not save us.
6. That the estimate which men may put on our piety is not the proper
measure of our true character and standing.
7. It is an inexpressible privilege to be in possession of the word of God,
and to know our duty. It may, if improved, conduce to our elevation in
holiness and happiness here, and to our eternal felicity hereafter.
8. It is also a fearful thing to neglect the privileges which we enjoy. We
shall be judged according to the light which we have; and it will be an
awful event to go to eternity from a Christian land unprepared.
9. Whatever may be the destiny of the heathen, it is our duty to make
preparation to meet God. The most wicked of the heathen may meet a far
milder doom than many who are eternally moral, or who profess religion in
Christian lands. Instead, therefore, of speculating on what may be their
destiny, it is the duty of every individual to be at peace himself with God,
and to flee from the wrath to come.
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