Hansen Bible Study

Day 1292 of 1461 · 2030-07-15

Romans 2:1–29

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1Therefore you are without excuse, O man, whoever you are who judge. For in that which you judge another, you condemn yourself. For you who judge practice the same things.

2We know that the judgment of God is according to truth against those who practice such things.

3Do you think this, O man who judges those who practice such things, and do the same, that you will escape the judgment of God?

4Or do you despise the riches of his goodness, forbearance, and patience, not knowing that the goodness of God leads you to repentance?

5But according to your hardness and unrepentant heart you are treasuring up for yourself wrath in the day of wrath, revelation, and of the righteous judgment of God;

6who “will pay back to everyone according to their works:”

7to those who by perseverance in well-doing seek for glory, honor, and incorruptibility, eternal life;

8but to those who are self-seeking, and don’t obey the truth, but obey unrighteousness, will be wrath, indignation,

9oppression, and anguish on every soul of man who does evil, to the Jew first, and also to the Greek.

10But glory, honor, and peace go to every man who does good, to the Jew first, and also to the Greek.

11For there is no partiality with God.

12For as many as have sinned without the law will also perish without the law. As many as have sinned under the law will be judged by the law.

13For it isn’t the hearers of the law who are righteous before God, but the doers of the law will be justified

14(for when Gentiles who don’t have the law do by nature the things of the law, these, not having the law, are a law to themselves,

15in that they show the work of the law written in their hearts, their conscience testifying with them, and their thoughts among themselves accusing or else excusing them)

16in the day when God will judge the secrets of men, according to my Good News, by Jesus Christ.

17Indeed you bear the name of a Jew, rest on the law, glory in God,

18know his will, and approve the things that are excellent, being instructed out of the law,

19and are confident that you yourself are a guide of the blind, a light to those who are in darkness,

20a corrector of the foolish, a teacher of babies, having in the law the form of knowledge and of the truth.

21You therefore who teach another, don’t you teach yourself? You who preach that a man shouldn’t steal, do you steal?

22You who say a man shouldn’t commit adultery, do you commit adultery? You who abhor idols, do you rob temples?

23You who glory in the law, do you dishonor God by disobeying the law?

24For “the name of God is blasphemed among the Gentiles because of you,” just as it is written.

25For circumcision indeed profits, if you are a doer of the law, but if you are a transgressor of the law, your circumcision has become uncircumcision.

26If therefore the uncircumcised keep the ordinances of the law, won’t his uncircumcision be accounted as circumcision?

27Won’t the uncircumcision which is by nature, if it fulfills the law, judge you, who with the letter and circumcision are a transgressor of the law?

28For he is not a Jew who is one outwardly, neither is that circumcision which is outward in the flesh;

29but he is a Jew who is one inwardly, and circumcision is that of the heart, in the spirit not in the letter; whose praise is not from men, but from God.

About a five-minute read

Drawn from the public-domain commentaries and Spurgeon sermons that cover this exact passage · ~941 words.

Matthew Henry. 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. 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. 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? 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.

Jamieson–Fausset–Brown. 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. 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.]. 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.

John Calvin. But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile: 10. But glory and honor and peace, To every one who worketh good, -- To the Jew first and then to the Greek; 11. The character of the righteous, in the first part, is, that by persevering in doing good they seek glory, honor, and immortality, and their reward is to be eternal life: the character of the wicked is that of being contentious, disobedient to the truth, and obedient to unrighteousness, and their reward is to be indignation and wrath. And hence I refer what follows, And what is by nature uncircumcision shall judge thee, etc., not to persons, but to the case that is supposed, according to what is said of the Queen of the south, that she shall come, etc., (Matthew 12:42,) and of the men of Nineveh, that they shall rise up in judgment, etc., (Luke 11:32) For the very words of Paul lead us to this view -- "The Gentile," he says, "being a keeper of the law, shall judge thee who art a transgressor, though he is uncircumcised, and thou hast the literal circumcision." 27.

Jonathan Edwards. But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile. it is the drift of the apostle in the three first chapters of this epistle, to show that both Jews and Gentiles are under sin, and therefore cannot be justified by works of law, but only by faith in Christ. In the first chapter he had shown that the Gentiles were under sin: in this he shows that the Jews also are under sin, and that however severe they were in their censures upon the Gentiles, yet they themselves did the same things; for which the apostle very much blames them: “Therefore, thou art inexcusable, O man, whosoever thou art that judgest, for wherein thou judgest another, thou condemnest thyself; for thou that judgest, doest the same things. “But he is a Jew which is one inwardly, and circumcision is that of the heart in the spirit, and not in the letter, whose praise is not of men, but of God.” That by this last expression, “Whose praise is not of men, but of God,” the apostle has respect to the insufficiency of man, to judge concerning him, whether he be inwardly a Jew or no, and would signify that it belongs to God alone to give a voice in that matter; is confirmed by the same apostle’s use of the like phrase, in 1 Cor. iv. 5. When knowing the hearts of men is so often ascribed to God as his great prerogative, one thing principally intended is his knowing the state of their hearts, whether they are sincerely godly or no, as is evident by what Peter says concerning the conversion of the Gentiles before the council of Jerusalem, Acts xv. 7, 8.

Full commentary on this passage

Matthew Henry

chapter
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).

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1–16
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…

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17–29
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 prac…

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John Calvin

1
Romans 2:1-2 1. Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things. 1. Propterea inexcusabilis es, O homo, quicunque judicas: in quo enim judicas alterum, teipsum condemnas; eadem enim facis dum judicas. 2. But we are sure that the judgment of God is according to truth against them which commit such things. 2. Novimus autem quod judicium Dei est secundum veritatem in eos qui talia agunt. 1. Therefore inexcusable art thou, O man. This reproof is directed against hypocrites, who dazzle the eyes of men by displays of outward sanctity, and even think themselves to be accepted before God, as though they had given him full satisfaction. Hence Paul, after having stated the grosser vices, that he might prove that none are just before God, now attacks saintlings (sanctulos) of this kind, who could not have been included in the first catalogue. Now the inference is too simple and plain for any one to wonder how the Apostle derived his argument; for he makes them inexcusable, because they themselves knew the judgment of God, and yet transgressed the law; as though he said, "Though thou consented not to the vices of others, and seemest to be avowedly even an enemy and a reprover of vices; yet as thou art not free from them, if thou really examinest thyself, thou canst not bring forward any defense." For in what thou judgest another, etc. Besides the striking resemblance there is between the two Greek verbs, krinein and katakrinein (to judge and to condemn,) the enhancing of their sin ought to be noticed; for his mode of speaking is the same, as though he said, "Thou art doubly deserving of condemnation; for thou art guilty of the same vices which thou blamest and reprovest in others." It is, indeed, a well-known saying, -- that they who scrutinize the life of others lay claim themselves to innocence, temperance, and all virtues; and that those are not worthy of any indulgence who allow in themselves the same things which they undertake to correct in others. For thou, judging, doest the same things: so it is literally; but the meaning is, "Though thou judgest, thou yet doest the same things." And he says that they did them, because they were not in a right state of mind; for sin properly belongs to the mind. They then condemned themselves on this account, -- because, in reproving a thief, or an adulterer, or a slanderer, they did not merely condemn the persons, but those very vices which adhered to themselves. [62] 2. But we know that the judgment of God, etc. The design of Paul is to shake off from hypocrites their self-complacencies, that they may not think that they can really gain any thing, though they be applauded by the world, and though they regard themselves guiltless; for a far different trial awaits them in heaven. But as he charges them with inward impurity, which, being hid from the eyes of men, cannot be proved and convicted by human testimonies, he summons them to the tribunal of God, to whom darkness itself is not hid, and by whose judgment the case of sinners, be they willing or unwilling, must be determined. Moreover, the truth of judgment will in two ways appear, because God will punish sin without any respect of persons, in whomsoever it will be found; and he will not heed outward appearances, nor be satisfied with any outward work, except what has proceeded from real sincerity of heart. It hence follows, that the mask of feigned sanctity will not prevent him from visiting secret wickedness with judgment. It is, no doubt, a Hebrew idiom; for truth in Hebrew means often the inward integrity of the heart, and thus stands opposed not only to gross falsehood, but also to the outward appearance of good works. And then only are hypocrites awakened, when they are told that God will take an account, not only of their disguised righteousness, but also of their secret motives and feelings. [63] Fo…

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3
Romans 2:3-10 3. And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God? 3. Existimas autem, O homo, qui judicas eos qui talia faciunt, et eadem facis, quod ipse effugies judicium Dei? 4. Or despisest thou the riches of his goodness and forbearance and long-suffering; [64] not knowing that the goodness of God leadeth thee to repentance? 4. An divitias bonitatis ipsius toleranti?que, ac lenitatis contemnis; ignorans quod bonitas Dei te ad poenitentiam deducit? 5. But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God; 5. Sed, juxta duritiam tuam, et cor poenitere nescium, thesaurizas tibi iram in diem irae et revelations justi judicii Dei; 6. Who will render to every man according to his deeds: 6. Qui redditurus est unicuique secundam ipsius opera: 7. To them who by patient continuance in well-doing seek for glory and honour and immortality, eternal life; 7. Iis quidem, qui per boni operis perseverantiam, gloriam et honorem et immortalitatem qu?runt, vitam ?ternam; 8. But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, 8. Iis vero qui sunt contentiosi, ac veritati immorigeri, injustiti? autem obtemperant, excandescentia, ira, tribulatio, 9. Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile; 9. Et anxietas in omnem animam hominis perpetrantis malum, Iud?i primum simul et Gr?ci: 10. But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile: 10. At gloria et honor et pax omni operanti bonum, Iud?o primum simul et Gr?co. 3. And thinkest thou, O man, etc. As rhetoricians teach us, that we ought not to proceed to give strong reproof before the crime be proved, Paul may seem to some to have acted unwisely here for having passed so severe a censure, when he had not yet proved the accusation which he had brought forward. But the fact is otherwise; for he adduced not his accusation before men, but appealed to the judgment of conscience; and thus he deemed that proved which he had in view -- that they could not deny their iniquity, if they examined themselves and submitted to the scrutiny of God's tribunal. And it was not without urgent necessity, that he with so much sharpness and severity rebuked their fictitious sanctity; for men of this class will with astonishing security trust in themselves, except their vain confidence be forcibly shaken from them. Let us then remember, that this is the best mode of dealing with hypocrisy, in order to awaken it from its inebriety, that is, to draw it forth to the light of God's judgment. That thou shalt escape, etc. This argument is drawn from the less; for since our sins are subject to the judgment of men, much more are they to that of God, who is the only true Judge of all. Men are indeed led by a divine instinct to condemn evil deeds; but this is only an obscure and faint resemblance of the divine judgment. They are then extremely besotted, who think that they can escape the judgment of God, though they allow not others to escape their own judgment. It is not without an emphatical meaning that he repeats the word man; it is for the purpose of presenting a comparison between man and God. 4. Dost thou despise the riches? etc. It does not seem to me, as some think, that there is here an argument, conclusive on two grounds, (dilemma,) but an anticipation of an objection: for as hypocrites are commonly transported with prosperity, as though they had merited the Lord's kindness by their good deeds, and become thus more hardened in their contempt of God, the Apostle anticipates their arrogance, and proves, by an argument taken from a reason of an opposite kind, that there is no ground for them to think that God, on account of their outward prosperity, i…

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11
Romans 2:11-13 11. For there is no respect of persons with God. 11. Siquidem non est acceptio personarum apud Deum. 12. For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law; 12. Quicunque enim sine Lege peccaverunt sine Lege etiam peribunt; quicunque vero in Lege peccaverunt per Legem judicabuntur. 13. (For not the hearers of the law are just before God, but the doers of the law shall be justified. 13. Non enim Legis auditores justi sunt apud Deum, sed qui Legem faciunt justificabuntur. 11. There is no respect of persons, etc. He has hitherto generally arraigned all mortals as guilty; but now he begins to bring home his accusation to the Jews and to the Gentiles separately: and at the same time he teaches us, that it is no objection that there is a difference between them, but that they are both without any distinction exposed to eternal death. The Gentiles pretended ignorance as their defense; the Jews gloried in the honor of having the law: from the former he takes away their subterfuge, and he deprives the latter of their false and empty boasting. There is then a division of the whole human race into two classes; for God had separated the Jews from all the rest, but the condition of all the Gentiles was the same. He now teaches us, that this difference is no reason why both should not be involved in the same guilt. But the word person is taken in Scripture for all outward things, which are wont to be regarded as possessing any value or esteem. When therefore thou readest, that God is no respecter of persons, understand that what he regards is purity of heart or inward integrity; and that he hath no respect for those things which are wont to be highly valued by men, such as kindred, country, dignity, wealth, and similar things; so that respect of persons is to be here taken for the distinction or the difference there is between one nation and another. [68] But if any hence objects and says, "That then there is no such thing as the gratuitous election of God;" it may be answered, That there is a twofold acceptation of men before God; the first, when he chooses and calls us from nothing through gratuitous goodness, as there is nothing in our nature which can be approved by him; the second, when after having regenerated us, he confers on us his gifts, and shows favor to the image of his Son which he recognizes in us. 12. Whosoever have sinned without law, [69] etc. In the former part of this section he assails the Gentiles; though no Moses was given them to publish and to ratify a law from the Lord, he yet denies this omission to be a reason why they deserved not the just sentence of death for their sins; as though he had said -- that the knowledge of a written law was not necessary for the just condemnation of a sinner. See then what kind of advocacy they undertake, who through misplaced mercy, attempt, on the ground of ignorance, to exempt the nations who have not the light of the gospel from the judgment of God. Whosoever have sinned under the law, etc. As the Gentiles, being led by the errors of their own reason, go headlong into ruin, so the Jews possess a law by which they are condemned; [70] for this sentence has been long ago pronounced, "Cursed are all they who continue not in all its precepts." (Deuteronomy 27:26.) A worse condition then awaits the Jewish sinners, since their condemnation is already pronounced in their own law. 13. For the hearers of the law, etc. This anticipates an objection which the Jews might have adduced. As they had heard that the law was the rule of righteousness, (Deuteronomy 4:1,) they gloried in the mere knowledge of it: to obviate this mistake, he declares that the hearing of the law or any knowledge of it is of no such consequence, that any one should on that account lay claim to righteousness, but that works must be produced, according to this saying, "He who will do these shall live in them." …

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14
Romans 2:14-16 14. For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves: 14. Quum enim Gentes, qu? Legem non habent, natura qu? Legis sunt faciant, ips?, Legem non habentes, sibi ips? sunt Lex: 15. Which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another;) 15. Qu? ostendunt opus Legis scriptum in cordibus suis, simul attestante ipsorum conscientia et cogitationibus inter se accusantibus aut etiam excusantibus, 16. In the day when God shall judge the secrets of men by Jesus Christ according to my gospel. 16. In die qua judicabit Deus occulta hominum, secundum Evangelium meum, per Iesum Christum. 14. For when the Gentiles, etc. He now states what proves the former clause; for he did not think it enough to condemn us by mere assertion, and only to pronounce on us the just judgment of God; but he proceeds to prove this by reasons, in order to excite us to a greater desire for Christ, and to a greater love towards him. He indeed shows that ignorance is in vain pretended as an excuse by the Gentiles, since they prove by their own deeds that they have some rule of righteousness: for there is no nation so lost to every thing human, that it does not keep within the limits of some laws. Since then all nations, of themselves and without a monitor, are disposed to make laws for themselves, it is beyond all question evident that they have some notions of justice and rectitude, which the Greeks call preconceptions prolepseis, and which are implanted by nature in the hearts of men. They have then a law, though they are without law: for though they have not a written law, they are yet by no means wholly destitute of the knowledge of what is right and just; as they could not otherwise distinguish between vice and virtue; the first of which they restrain by punishment, and the latter they commend, and manifest their approbation of it by honoring it with rewards. He sets nature in opposition to a written law, meaning that the Gentiles had the natural light of righteousness, which supplied the place of that law by which the Jews were instructed, so that they were a law to themselves. [72] 15. Who show the work of the law [73] written, etc.; that is, they prove that there is imprinted on their hearts a discrimination and judgment by which they distinguish between what is just and unjust, between what is honest and dishonest. He means not that it was so engraven on their will, that they sought and diligently pursued it, but that they were so mastered by the power of truth, that they could not disapprove of it. For why did they institute religious rites, except that they were convinced that God ought to be worshipped? Why were they ashamed of adultery and theft, except that they deemed them evils? Without reason then is the power of the will deduced from this passage, as though Paul had said, that the keeping of the law is within our power; for he speaks not of the power to fulfill the law, but of the knowledge of it. Nor is the word heart to be taken for the seat of the affections, but only for the understanding, as it is found in Deuteronomy 29:4, "The Lord hath not given thee a heart to understand;" and in Luke 24:25, "O foolish men, and slow in heart to believe." Nor can we conclude from this passage, that there is in men a full knowledge of the law, but that there are only some seeds of what is right implanted in their nature, evidenced by such acts as these -- All the Gentiles alike instituted religious rites, they made laws to punish adultery, and theft, and murder, they commended good faith in bargains and contracts. They have thus indeed proved, that God ought to be worshipped, that adultery, and theft, and murder are evils, that honesty is commendable. It is not to our purpose to inquire what sort of God they imagined him to be…

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17
Romans 2:17-24 17. Behold, thou art called a Jew, and restest in the law, and makest thy boast of God, 17. Ecce, tu Iud?us cognominaris, et acquiescis in Lege, et gloriaris in Deo, 18. And knowest his will, and approvest the things that are more excellent, being instructed out of the law; 18. Et nosti voluntatem, et probas eximia, institutus ex Lege; 19. And art confident that thou thyself art a guide of the blind, a light of them which are in darkness, 19. Confidisque teipsum esse ducem c?corum, lumen eorum qui sunt in tenebris, 20. An instructer of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law. 20. Eruditorem insipientium, doctorem imperitorum, habentem formam cognitionis ac veritatis in Lege: 21. Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal? 21. Qui igitur doces alterum, teipsum non doces; qui concionaris, non furandum, furaris; 22. Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege? 22. Qui dicis, nom moechandum, moecharis; qui detestaris idola, Sacrilegium perpetras; 23. Thou that makest thy boast of the law, through breaking the law dishonourest thou God? 23. Qui de Lege gloriaris, Deum per Legis transgressionem dehonestas: 24. For the name of God is blasphemed among the Gentiles through you, as it is written. [76] 24. Nomen enim Dei propter vos probro afficitur inter gentes, quemadmodum scriptum est. 17. Behold, thou art named a Jew, etc. Some old copies read ei de, though indeed; which, were it generally received, would meet my approbation; but as the greater part of the manuscripts is opposed to it, and the sense is not unsuitable, I retain the old reading, especially as it is only a small difference of one letter. [77] Having now completed what he meant to say of the Gentiles, he returns to the Jews; and that he might, with greater force, beat down their great vanity, he allows them all those privileges, by which they were beyond measure transported and inflated: and then he shows how insufficient they were for the attainment of true glory, yea, how they turned to their reproach. Under the name Jew he includes all the privileges of the nation, which they vainly pretended were derived from the law and the prophets; and so he comprehends all the Israelites, all of whom were then, without any difference, called Jews. But at what time this name first originated it is uncertain, except that it arose, no doubt, after the dispersion. [78] Josephus, in the eleventh book of his Antiquities, thinks that it was taken from Judas Maccab?us, under whose auspices the liberty and honor of the people, after having for some time fallen, and been almost buried, revived again. Though I allow this opinion to be probable, yet, if there be some to whom it is not satisfactory, I will offer them a conjecture of my own. It seems, indeed, very likely, that after having been degraded and scattered through so many disasters, they were not able to retain any certain distinction as to their tribes; for a census could not have been made at that time, nor did there exist a regular government, which was necessary to preserve an order of this kind; and they dwelt scattered and in disorder; and having been worn out by adversities, they were no doubt less attentive to the records of their kindred. But though you may not grant these things to me, yet it cannot be denied but that a danger of this kind was connected with such disturbed state of things. Whether, then, they meant to provide for the future, or to remedy an evil already received, they all, I think assumed the name of that tribe, in which the purity of religion remained the longest, and which, by a peculiar privilege, excelled all the rest, as from it the Redeemer was expected to come; for it was their refuge in all extremities, to console themselves with the expectatio…

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25
Romans 2:25-29 25. For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision. 25. Nam circumcisio quidem prodest, si Legem observes; quod si transgressor Legis fueris, circumcisio tua in pr?putium versa est. 26. Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision? 26. Si ergo pr?putium justitias Legis servaverit, nonne pr?putium ejus pro circumcisione consebitur? 27. And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision dost transgress the law? 27. Et judicabit quod ex natura est pr?putium (si Legem servaverit) te qui per literam et circumcisionem transgressor es Legis? 28. For he is not a Jew which is one outwardly; neither is that circumcision which is outward in the flesh: 28. Non enim qui est in aperto Iud?us est; ne qu? in aperto est circumcisio in carne, ea est circumcisio: 29. But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God. 29. Sed qui est in occulto Iud?us; et circumcisio cordis in spiritu non litera; cujus laus non ex hominibus est sed ex Deo. 25. For circumcision indeed profits, etc. He dissipates by anticipation what the Jews might have objected in opposition to him in the defense of their own cause: for since circumcision was a symbol of the Lord's covenant, by which he had chosen Abraham and his seed as his peculiar people, they seemed not to have gloried in vain; but as they neglected what the sign signified, and regarded only the outward form, he gives this answer -- That they had no reason to lay claim to any thing on account of the bare sign. The true character of circumcision was a spiritual promise, which required faith: the Jews neglected both, the promise as well as faith. Then foolish was their confidence. Hence it is, that he omits to state here the main use of circumcision, and proceeds to expose their gross error, as he does in his Epistle to the Galatians. And this ought to be carefully noticed; for if he were explaining the whole character and design of circumcision, it would have been inconsistent in him not to have made mention of grace and free promise: but in both instances he spoke according to what the subject he had in hand required, and therefore he only discussed that part which was controverted. They thought that circumcision was of itself sufficient for the purpose of obtaining righteousness. Hence, speaking according to such an opinion, he gives this reply -- That if this benefit be expected from circumcision, it is on this condition, that he who is circumcised, must serve God wholly and perfectly. Circumcision then requires perfection. The same may be also said of our baptism: when any one confidently relies on the water of baptism alone, and thinks that he is justified, as though he had obtained holiness by that ordinance itself, the end of baptism must be adduced as an objection; which is, that the Lord thereby calls us to holiness of life: the grace and promise, which baptism testifies (testificatur) and seals, (obsignat,) need not in this case to be mentioned; for our business is with those who, being satisfied with the empty shadow of baptism, care not for nor consider what is material (solidum -- substantial) in it. And this very thing you may observe in Paul -- that when he speaks to the faithful of signs, apart from controversy, he connects them with the efficacy and fulfillment of the promises which belong to them; but when he contends with the absurd and unskillful interpreters of signs, he omits all mention of the proper and true character of signs, and directs his whole discourse against their perverted interpretation. Now many, seeing that Paul brings forward circumcision rather than any other part of the law, suppose that he takes away justificat…

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Jamieson–Fausset–Brown

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.

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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.

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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.

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9
Tribulation and anguish--the effect of these in the sinner himself.

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

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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.

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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.

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15
their thoughts the meanwhile accusing or else excusing--that is, perhaps by turns doing both.

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9 more notes on this passage are in the library.

Jonathan Edwards

8–9 · Sermons
SERMON VII. romans ii. 8, 9. But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile. it is the drift of the apostle in the three first chapters of this epistle, to show that both Jews and Gentiles are under sin, and therefore cannot be justified by works of law, but only by faith in Christ. In the first chapter he had shown that the Gentiles were under sin: in this he shows that the Jews also are under sin, and that however severe they were in their censures upon the Gentiles, yet they themselves did the same things; for which the apostle very much blames them: “Therefore, thou art inexcusable, O man, whosoever thou art that judgest, for wherein thou judgest another, thou condemnest thyself; for thou that judgest, doest the same things. Romans ii. 1 In the text we find, 1. A description of wicked men; in which may be observed those qualifications of wicked men which have the nature of a cause, and those which have the nature of an effect.

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8–9 · Sermons
Those qualifications of wicked men here mentioned that have the nature of a cause, are their being contentious, and not obeying the truth, but obeying unrighteousness. By their being contentious, is meant their being contentious against the truth, their quarrelling with the gospel, their finding fault with its declarations and offers. Unbelievers find many things in the ways of God at which they stumble, and by which they are offended. They are always quarrelling and finding fault with one thing or another, whereby they are kept from believing the truth and yielding to it. Christ is to them a stone of stumbling, and rock of offence. They do not obey the truth, that is, they do not yield to it, they do not receive it with faith. That yielding to the truth and embracing it, which there is in saving faith, is called obeying, in Scripture. Rom. vi. 17. “But God be thanked that ye were the servants of sin; but ye have obeyed from the heart that form of doctrine which was delivered you.” Heb. v. 9. “And being made perfect, he became the author of eternal salvation unto all them that obey him.” Rom. i. 5. “By whom we have received grace and apostleship, for obedience to the faith among all nations for his name.” But they obey unrighteousness instead of yielding to the gospel, they are under the power and dominion of sin, and are slaves to their lusts and corruptions. It is in those qualifications of wicked men that their wickedness radically consists; their unbelief and opposition to the truth, and their slavish subjection to lust, are the foundation of all wickedness. Those qualifications of wicked men, which have the nature of an effect, are their doing evil. This is the least of their opposition against the gospel, and of their slavish subjection to their lusts; that they do evil. Those wicked principles are the foundation, and their wicked practice is the superstructure; those were the root, and this is the fruit. 2. The punishment of wicked men, in which may be also noticed the cause and the effect. Those things mentioned in their punishment that have the nature of a cause, are indignation and wrath; i.e. the indignation and wrath of God. It is the anger of God that will render wicked men miserable; they will be the subjects of divine wrath, and hence will arise their whole punishment.

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8–9 · Sermons
Those things in their punishment that have the nature of an effect, are tribulation and anguish. Indignation and wrath in God, will work extreme sorrow, trouble, and anguish of heart, in them. Doctrine. Indignation, wrath, misery, and anguish of soul, are the portion that God has allotted to wicked men. Every one of mankind must have the portion that belongs to him. God allots to each one his portion; and the portion of the wicked is nothing but wrath, and distress, and anguish of soul. Though they may enjoy a few empty and vain pleasures and delights, for a few days while they stay in this world, yet that which is allotted to them by the Possessor and Governor of all things to be their portion, is only indignation and wrath, tribulation and anguish. This is not the portion that wicked men choose; the portion that they choose is worldly happiness, yet it is the portion that God carves out for them; it is the portion that they in effect choose for themselves. For they choose those things that naturally and necessarily lead to it, and those that they are plainly told, times without number, will issue in it. Prov. viii. 36. “But he that sinneth against me, wrongeth his own soul; all they that hate me love death.” But whether they choose it or not, this will and must be the portion to all eternity of all who live and die wicked men. Indignation and wrath shall pursue them as long as they live in this world, shall drive them out of the world, and shall follow them into another world; and there wrath and misery shall abide upon them throughout eternity. The method that I shall take in treating this subject, is to describe the wrath and misery of which wicked men shall be the subjects, both here and hereafter, in the successive parts and periods of it, according to the order of time. I. I shall describe the wrath that often pursues wicked men in this life. Indignation and wrath often begin with them here.

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10 · Sermons
December, 1740. romans ii. 10. But glory, honour, and peace, to every man that worketh good. the apostle, having in the preceding verses declared what is the portion of wicked men; viz. indignation and wrath, tribulation and anguish; in this verse declares what is the portion assigned to good men. In the words of the text we should observe, 1. The description of a good man; viz. the man that worketh good. Such men are here described by the fruit which they bring forth. Christ has taught us that the tree is known by its fruit. Paul here describes them by that which most distinguishes them; not by the external privileges which they enjoy, or the light under which they live; but by the fruits which they bring forth. For as the apostle says, in verse 13. “Not the hearers of the law are just before God, but the doers of it shall be justified.” That which distinguishes good men from bad, is not that they hear good, or that they profess good, or that they intend good; but that they do good. They are workers of good. 2. The reward of such a man; viz. ”glory, honour, and peace; Rom. ii. 10. I shall endeavour to show from the text, that glory, honour, and peace are the portion which God has given to all good men. In describing their happiness, I shall consider the successive parts of it; both here and hereafter. First. I propose to treat of their happiness in this world. Those who are truly good men have been the subjects of a real thorough work of conversion, and have had their hearts turned from sin to God. Of such persons it may be said, that they are truly blessed. They are often pronounced blessed by God. He is infinitely wise, and sees and knows all things. He perfectly knows who are blessed, and who are miserable. He hath said, “Blessed is the man that walketh not in the counsel of the ungodly Ps. i. 1. Rom. iv. 7. Ps. xl. 4 Matt. v. 3-8. In considering the happiness of the righteous in this world, I shall pursue the method which the text obviously points out, and shall consider, 1. The excellency; 2. The honour; and, 3. The peace and pleasure, which God bestows upon them in the present life.

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10 · Sermons
I. The excellency or glory. The sum of this consists in their having the image of God upon them. When a person is converted, he has the image of God instamped on him. Coloss. iii. 10. “And have put on the new man, which is renewed in knowledge after the image of him who created him.” And Ephes. iv. 23, 24. “And be renewed in the spirit of your mind, and that ye put on the new man, which after God is created in righteousness.” They have their eyes opened, and are led into such a sight of God and thorough acquaintance with him, as changes the soul into the image of God’s glory. What can render a creature more excellent than to have the very image of the Creator? and how blessed a change is that which is wrought in conversion, which brings a man thus to be in the image of God! For though the image of God in Christians in this world is very imperfect, yet it is real. The real image of God is most excellent, though it be imperfect. Hence, “the righteous is more excellent than his neighbour, Prov. xii. 26. Ps. xvi. 3. Indeed the saints have no excellency, as they are in and of themselves. In them, that is, in their flesh, dwells no good thing. They are in themselves poor, guilty, vile creatures, and see themselves to be so; but they have an excellency and glory in them, because they have Christ dwelling in them. The excellency that is in them, though it be but as a spark, yet it is something ten thousand times more excellent than any ruby, or the most precious pearl that ever was found on the earth; and that because it is something divine, something of God. This holy heavenly spark is put into the soul in conversion, and God maintains it there. All the powers of hell cannot put it out, for God will keep it alive, and it shall prevail more and more. Though it be but small, yet it is powerful; it has influence over the heart to govern it, and brings forth holy fruits in the life, and will not cease to prevail till it has consumed all the corruption that is left in the heart, and till it has turned the whole soul into a pure, holy, and heavenly flame, till the soul of man becomes like the angels, a flame of fire, and shines as the brightness of the firmament.

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10 · Sermons
II. I would consider the honour to which Christians are advanced in this world; and the sum of this is, that they are the children of God. This is an excellent and glorious degree of honour and dignity to which they are admitted; and that because the Being to whom they are related is an infinitely glorious being, a being of incomprehensible majesty and excellency; and also because the relation is so near and honourable a relation. It is a great honour to be the servant of God. John the Baptist said of Christ, that he was not worthy to stoop down to loose the latchet of Christ’s shoes. But Christians are not only admitted to be the servants of God, but his children; and how much more honourable in a family is the relation of children than that of servants! Gal. iv. 7. “Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ.” Rom. viii. 16, 17. “The Spirit itself beareth witness with our spirit that we are the children of God; and if children, then heirs; heirs of God, and joint heirs with Christ, if so be that we suffer with him, that we may be also glorified together.” 1 John iii. 1. “Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God!” The honour appears the greater if it be considered how Christians are brought into their relation to God; and that is by Christ. They become the children of God by virtue of their union with the only-begotten and eternal Son of God; they are united to him as his spouse, and members of his body, as his flesh and his bones, and as one spirit; and, therefore, as Christ is the Son of God, so they are sons; therefore are they joint heirs with Christ, because they are joint sons with him. To this end God sent forth his Son, that so they might through him also be sons. Gal. iv. 4, 5. “But when the fulness of time was come, God sent forth his Son made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons.” And therefore they partaking of the relation of the Son, so are they also of the spirit of the Son; as it follows in the next verse, “and because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. Gal. iv. 6.

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29–30 · Notes on the Bible
[365] Rom. ii. 29, 30. “But he is a Jew which is one inwardly, and circumcision is that of the heart in the spirit, and not in the letter, whose praise is not of men, but of God.” That by this last expression, “Whose praise is not of men, but of God,” the apostle has respect to the insufficiency of man, to judge concerning him, whether he be inwardly a Jew or no, and would signify that it belongs to God alone to give a voice in that matter; is confirmed by the same apostle’s use of the like phrase, in 1 Cor. iv. 5. “Therefore judge nothing before the time, until the Lord come who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts, and then shall every man have praise of God.” The apostle in the two foregoing verses says, “But with me it is a very small thing that I should be judged of you, or of man’s judgment; yea, I judge not mine own self, yet am I not hereby justified, but he that judgeth me is the Lord.” And again, it is further confirmed, because the apostle in this 2d chapter to the Romans., directs himself especially to those that had a high conceit of their own holiness, that made their boast of God, and were confident of their own discerning, and that they knew God’s will, and approved the things that were more excellent, or tried the things that differ, as it is in the margin, verse 18., and were confident that they were guides of the blind, a light of them which are in darkness, instructors of the foolish, teachers of babes; and so took upon them to judge others See verse 1, and 17, 18, 19, 20. These things show that for any to take upon themselves, by only a little occasional conversation with others, that are professors of godliness, to judge them as hypocrites, unexperienced and unconverted men, is a great error. The same is confirmed by 1 Cor. ii. 15. “But he that is spiritual judgeth [discerneth] all things, but he himself is judged of no man,” or (as it is in the margin) is discerned of no man.

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29–30 · Notes on the Bible
Every thing in the Christian, that belongs to the spiritual and divine life, is spoken of in Scripture as being hidden, known only to God and to himself. His life is said to be hid with Christ in God, but to appear, and to be made manifest at the day of judgment, when Christ shall appear. Col. iii. 3, 4. Their joy is said to be what others intermeddle not with. Their spiritual food is said to be hidden. Rev. ii. 17. “To him that overcometh, will I give to eat of the hidden manna.” So Christ told his disciples that he had meat to eat that they knew not of. And their new name, which is the name they have as new creatures, as born again, is said to be what no man knows but he that receives it. Rev. ii. 17. The heart, which is the thing that God looks at, and in which are those spiritual ornaments and graces, by which persons are sincere Christians, is called the hidden man. 1 Peter iii. 4. “But let it be the hidden man of the heart in that which is not corruptible,” &c.

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7 more notes on this passage are in the library.