Romans 2 commentary

The Jews thought themselves a holy people, entitled to their privileges by right, while they were unthankful, rebellious, and unrighteous. But all who act thus, of every nation, age, and description, must be reminded that the judgment of God will be according to their real character. The case is so plain, that we may appeal to the sinner's own thoughts. In every wilful sin, there is contempt of the goodness of God. And though the branches of man's disobedience are very various, all spring from the same root. But in true repentance, there must be hatred of former sinfulness, from a change wrought in the state of the mind, which disposes it to choose the good and to refuse the evil. It shows also a sense of inward wretchedness. Such is the great change wrought in repentance, it is conversion, and is needed by every human being. The ruin of sinners is their walking after a hard and impenitent heart. Their sinful doings are expressed by the strong words, “treasuring up wrath.” In the description of the just man, notice the full demand of the law. It demands that the motives shall be pure, and rejects all actions from earthly ambition or ends. In the description of the unrighteous, contention is held forth as the principle of all evil. The human will is in a state of enmity against God. Even Gentiles, who had not the written law, had that within, which directed them what to do by the light of nature. Conscience is a witness, and first or last will bear witness. As they nature. Conscience is a witness, and first or last will bear witness. As they kept or broke these natural laws and dictates, their consciences either acquitted or condemned them. Nothing speaks more terror to sinners, and more comfort to saints, than that Christ shall be the Judge. Secret services shall be rewarded, secret sins shall be then punished, and brought to light.

The apostle directs his discourse to the Jews, and shows of what sins they were guilty, notwithstanding their profession and vain pretensions. A believing, humble, thankful glorying in God, is the root and sum of all religion. But proud, vain-glorious boasting in God, and in the outward profession of his name, is the root and sum of all hypocrisy. Spiritual pride is the most dangerous of all kinds of pride. A great evil of the sins professors is, the dishonour done to God and religion, by their not living according to their profession. Many despise their more ignorant neighbours who rest in a dead form of godliness; yet themselves trust in a form of knowledge, equally void of life and power, while some glory in the gospel, whose unholy lives dishonour God, and cause his name to be blasphemed.

No forms, ordinances, or notions can profit, without regenerating grace, which will always lead to seeking an interest in the righteousness of God by faith. For he is no more a Christian now, than he was really a Jew of old, who is only one outwardly: neither is that baptism, which is outward in the flesh: but he is the real Christian, who is inwardly a true believer, with an obedient faith. And the true baptism is that of the heart, by the washing of regeneration and the renewal of the Holy Ghost; bringing a spiritual frame of mind, and a willing following of truth in its holy ways. Let us pray that we may be made real Christians, not outwardly, but inwardly; in the heart and spirit, not in the letter; baptized, not with water only, but with the Holy Ghost; and let our praise be, not of men, but of God.

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, κρίνειν and κατακρίνειν (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. It is confessed by most that the illative, διὸ, at the beginning of the verse can hardly be accounted for. The inference from the preceding is not very evident. It is, in my view, an instance of Hebraism; and the reference is not to what has preceded, but to what is to come. It is not properly an illative, but it anticipates a reason afterwards given, conveyed by for, or, because. Its meaning will be seen in the following version: —

On this account, inexcusable art thou, O man, whosoever thou be who condemnest another, because, in what thou condemnest another thou condemnest thyself; for thou who condemnest doest the same things.

The verb, κρίνω, has here the idea of condemning, or of passing judgments; to judge is not sufficiently distinct. — Ed.

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. “According to truth” — κατὰ ἀλήθειαν, means, according to the true state of the case, without any partiality, or according to what is just and equitable; so Grotius takes it. Its corresponding word in Hebrew, אמת, is sometimes rendered δικαιοσύνμ, It is found opposed to ἀδικία in 1 Corinthians 13:6. The expression here may be deemed to be the same in meaning with δικαιοκρισία — righteous judgment, in verse 5. — Ed.

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; Lenitatis — μακροθυμίας, tarditatis ad iram. “Long-suffering” expresses the meaning very exactly. There is here a gradation — “goodness” — χρηστότης, benevolence, kindness, bounty; — “forbearance” — ἀνοχὴ, withholding, i.e., of wrath; — then “long-suffering,” that is, bearing long with the sins of men. “Riches” mean abundance; the same as though the expression was, “the abounding goodness,” etc. — Ed. not knowing that the goodness of God leadeth thee to repentance?

4. An divitias bonitatis ipsius tolerantiæque, ac lenitatis contemnis; ignorans quod bonitas Dei te ad pœnitentiam 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 pœnitere 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 quærunt, vitam æternam;

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, injustitiæ 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, Iudæi primum simul et Græci:

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, Iudæo primum simul et Græco.

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, is propitious to them, since the design of his benevolence is far different, and that is, to convert sinners to himself. Where then the fear of God does not rule, confidence, on account of prosperity, is a contempt and a mockery of his great goodness. It hence follows, that a heavier punishment will be inflicted on those whom God has in this life favored; because, in addition to their other wickedness, they have rejected the fatherly invitation of God. And though all the gifts of God are so many evidences of his paternal goodness, yet as he often has a different object in view, the ungodly absurdly congratulate themselves on their prosperity, as though they were dear to him, while he kindly and bountifully supports them.

Not knowing that the goodness of God, etc. For the Lord by his kindness shows to us, that it is he to whom we ought turn, if we desire to secure our wellbeing, and at the same time he strengthens our confidence in expecting mercy. If we use not God’s bounty for this end, we abuse it. But yet it is not to be viewed always in the same light; for when the Lord deals favorably with his servants and gives them earthly blessings, he makes known to them by symbols of this kind his own benevolence, and trains them up at the same time to seek the sum and substance of all good things in himself alone: when he treats the transgressors of his law with the same indulgence, his object is to soften by his kindness their perverseness; he yet does not testify that he is already propitious to them, but, on the contrary, invites them to repentance. But if any one brings this objection — that the Lord sings to the deaf as long as he does not touch inwardly their hearts; we must answer — that no fault can be found in this case except with our own depravity. But I prefer rendering the word which Paul here uses, leads, rather than invites, for it is more significant; I do not, however, take it in the sense of driving, but of leading as it were by the hand.

5. But according to thy hardness, etc. When we become hardened against the admonitions of the Lord, impenitence follows; and they who are not anxious about repentance openly provoke the Lord. What follows in the text, according to Calvin, is this, “et Corinthians pœni tere nescium — and a heart that knoweth not to repent;” καὶ ἀμετανοητον καρδίαν, which Schleusner renders thus, “animus, qui omnem emendationem respuit — a mind which rejects every improvement.” It is an impenitable rather than “an impenitent heart,” that is, a heart incapable of repenting. See Ephesians 4:19. — Ed.

This is a remarkable passage: we may hence learn what I have already referred to — that the ungodly not only accumulate for themselves daily a heavier weight of God’s judgments, as long as they live here, but that the gifts of God also, which they continually enjoy, shall increase their condemnation; for an account of them all will be required: and it will then be found, that it will be justly imputed to them as an extreme wickedness, that they had been made worse through God’s bounty, by which they ought surely to have been improved. Let us then take heed, lest by unlawful use of blessings we lay up for ourselves this cursed treasure.

For the day, etc.; literally, in the day; but it is put for εἰς ἡμέραν, for the day. The ungodly gather now the indignation of God against themselves, the stream of which shall then be poured on their heads: they accumulate hidden destruction, which then shall be drawn out from the treasures of God. The day of the last judgment is called the day of wrath, when a reference is made to the ungodly; but it will be a day of redemption to the faithful. And thus all other visitations of God are ever described as dreadful and full of terror to the ungodly; and on the contrary, as pleasant and joyful to the godly. Hence whenever the Scripture mentions the approach of the Lord, it bids the godly to exult with joy; but when it turns to the reprobate, it proclaims nothing but dread and terror.

“A day of wrath,” saith Zephaniah, “shall be that day, a day of tribulation and distress, a day of calamity and wretchedness, a day of darkness and of thick darkness, a day of mist and of whirlwind.” (Zephaniah 1:15.)

You have a similar description in Joel 2:2, etc. And Amos exclaims,

“Woe To You Who Desire The Day Of The Lord! What Will It Be To You? The Day Of The Lord Will Be Darkness, And Not Light.” (Amos 5:18.)

Farther, by adding the word revelation, Paul intimates what this day of wrath is to be, — that the Lord will then manifest his judgment: though he gives daily some indications of it, he yet suspends and holds back, till that day, the clear and full manifestation of it; for the books shall then be opened; the sheep shall then be separated the goats, and the wheat shall be cleansed from the tares.

6. Who will render to every one, etc. As he had to do with blind saintlings, who thought that the wickedness of their hearts was well covered, provided it was spread over with some disguises, I know not what, of empty works, he pointed out the true character of the righteousness of works, even that which is of account before God; and he did this, lest they should feel confident that it was enough to pacify him, if they brought words and trifles, or leaves only. But there is not so much difficulty in this verse, as it is commonly thought. For the Lord, by visiting the wickedness of the reprobate with just vengeance, will recompense them with what they have deserved: and as he sanctifies those whom he has previously resolved to glorify, he will also crown their good works, but not on account of any merit: nor can this be proved from this verse; for though it declares what reward good works are to have, it does yet by no means show what they are worth, or what price is due to them. And it is an absurd inference, to deduce merit from reward.

7. To them indeed, who by perseverance, etc.; literally, patience; by which word something more is expressed. For it is perseverance, when one is not wearied in constantly doing good; but patience also is required in the saints, by which they may continue firm, though oppressed with various trials. For Satan suffers them not by a free course to come to the Lord; but he strives by numberless hinderances to impede them, and to turn them aside from the right way. And when he says, that the faithful, by continuing in good works, seek glory and honour, he does not mean that they aspire after any thing else but the favor of God, or that they strive to attain any thing higher, or more excellent: but they can not seek him, without striving, at the same time, for the blessedness of his kingdom, the description of which is contained in the paraphrase given in these words. The meaning then is, — that the Lord will give eternal life to those who, by attention to good works, strive to attain immortality. It has appeared to some difficult to reconcile this language with the free salvation which the gospel offers, and to obviate the conclusion which many are disposed to draw from this passage — that salvation is by works as well as by faith.

To this objection Pareus answers, that the Apostle speaks here of salvation by the works of the law, not indeed as a thing possible, which he subsequently denies, but as a declaration of what it is, that he might thereby show the necessity of a gratuitous salvation which is by faith only. And this is the view which Mr. Haldane takes.

But there is no need of having recourse to this hypothesis: for whenever judgment is spoken of even in the New Testament, it is ever represented in the same way, as being regulated in righteousness, according to the works of every individual. See Acts 17:31; 2 Corinthians 5:10; Colossians 3:24, 25; Revelation 20:12; Revelation 22:12.

It will be a judgment, conducted according to the perfect rule of justice, with no respect of persons, with no regard to individuals as such, whether high or low, much or little favored as to outward privileges, but according to what their conduct has been, under the circumstances of their case. The rule, if heathens, will be the law of nature; if Jews, the law which had been given them. Judgment, as to its character, will be still the same to those under the gospel; it will be according to what the gospel requires. — Ed.

8. But to those who are contentious, etc. There is some irregularity in the passage; first, on account of its tenor being interrupted, for the thread of the discourse required, that the second clause of the contrast should be thus connected, — “The Lord will render to them, who by perseverance in good works, seek glory, and honor, and immortality, eternal life; but to the contentious and the disobedient, eternal death.” Then the conclusion might be joined, — “That for the former are prepared glory, and honor, and incorruption; and that for the latter are laid up wrath and misery.” There is another thing, — These words, indignation, wrath, tribulation, and anguish, are joined to two clauses in the context. However, the meaning of the passage is by no means obscure; and with this we must be satisfied in the Apostolic writings. From other writings must eloquence be learnt: here spiritual wisdom is to be sought, conveyed in a plain and simple style. With regard to the construction of this passage, 6-10, it may be observed, that it is formed according to the mode of Hebrew parallelism, many instances of which we meet with even in the prose writings of the New Testament. None of the ancients, nor any of the moderns, before the time of Bishop Lowth, understood much of the peculiar character of the Hebrew style. All the anomalies, noticed by Calvin, instantly vanish, when the passage is so arranged, as to exhibit the correspondence of its different parts. It consists of two general portions; the first includes three verses, Romans 2:6, 7, and 8; the other, the remaining three verses. The same things are mainly included in both portions, only in the latter there are some things additional, and explanatory, and the order is reversed, so that the passage ends with what corresponds with its beginning. To see the whole in a connected form, it is necessary to set it down in lines, in the following manner —

6. Who will render to each according to his works, —

7. To those indeed, who, by perseverance in well — doing, Seek glory and honor and immortality, — Eternal life

8. But there shall be to them who are contentious And obey not the truth, but obey iniquity, —Indignation and wrath:

Then follow the same things, the order being reversed —

9. Distress and anguish shall be on every soul of man that worketh evil, — On the Jew first, and then on the Greek;

10. But glory and honor and peace, To every one who worketh good, — To the Jew first and then to the Greek;

11. For there is no respect of persons with God.

The idea in the last and the first line is essentially the same. This repetition is for the sake of producing an impression. 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. The character of the first, in the second part, is, that they work good; and of the other, that they work evil: and the reward of the first is glory, honor, and peace, and the reward of the other, distress and anguish; which are the effects of indignation and wrath, as glory honor, and peace are the fruits or the constituent parts of eternal life. It is to be observed that priority in happiness, as well as priority in misery, is ascribed to the Jew. — Ed.

Contention is mentioned here for rebellion and stubbornness; for Paul was contending with hypocrites who, by their gross and supine self-indulgence, trifled with God. By the word truth, is simply meant the revealed will of God, which alone is the light of truth: for it is what belongs to all the ungodly, that they ever prefer to be in bondage to iniquity, rather than to receive the yoke of God; and whatever obedience they may pretend, yet they never cease perversely to clamor and struggle against God’s word. For as they who are openly wicked scoff at the truth, so hypocrites fear not to set up in opposition to it their artificial modes of worship. The Apostle further adds, that such disobedient persons obey or serve iniquity; for there is no middle course, which those who are unwilling to be in subjection to the law of the Lord can take, so as to be kept from falling immediately into the service of sin. And it is the just reward of outrageous licentiousness, that those become the bondslaves of sin who cannot endure the service of God. Indignation and wrath, so the character of the words induces me to render them; for θυμος in Greek means what the Latins call excandescentia — indignation, as Cicero teaches us, (Tusc. 4,) even a sudden burning of anger. As to the other words I follow Erasmus. But observe, that of the four which are mentioned, the two last are, as it were, the effects of the two first; for they who perceive that God is displeased and angry with them are immediately filled with confusion.

We may add, that though he might have briefly described, even in two words, the blessedness of the godly and also the misery of the reprobate, he yet enlarges on both subjects, and for this end — that he might more effectually strike men with the fear of God’s wrath, and sharpen their desire for obtaining grace through Christ: for we never fear God’s judgment as we ought, except it be set as it were by a lively description before our eyes; nor do we really burn with desire for future life, except when roused by strong incentives, (multis flabellis incitati — incited by many fans.)

9. To the Jew first, etc. He simply places, I have no doubt, the Jew in opposition to the Gentile; for those whom he calls Greeks he will presently call Gentiles. But the Jews take the precedence in this case, for they had, in preference to others, both the promises and the threatenings of the law; as though he had said, “This is the universal rule of the divine judgment; it shall begin with the Jews, and it shall include the whole world.”

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. The word προσωποληψία, respect of persons, is found in three other places, Ephesians 6:9; Colossians 3:25; and James 2:1; and in these the reference is to conditions in life. In Acts 10:34, the word is in another form προσωπολήπτης, a respecter of persons, and as a verb in James 2:9. The full phrase is πρόσωπον λαμβάνω, as found in Luke 20:21, and Galatians 2:6. It is a phrase peculiar to the Hebrew language, and means literally, to lift up or regard faces, that is, persons, נשא פנים. See Leviticus 19:15; Deuteronomy 10:17; 2 Chronicles 19:7

An argument has been hence taken to oppose the doctrine of election; but this is to apply to a particular thing what belongs entirely and exclusively to another. This belongs to the administration of justice, but election is the exercise of mercy. Even Grotius admits, that God manifests a difference in bestowing benefits, but not in exercising Judgment. Indeed, in the present instance, with regard to the subject handled by the Apostle, there was a manifest difference; the Gentile had only the law of nature, but the Jew had a revealed law. Yet when brought to judgment there was to be no respect of persons, each was to be judged impartially according to the circumstances of his condition. And further, election does not proceed on the principle of showing respect of persons, that is, of regarding men according to their privileges or outward circumstances, or kindred or relation in life, or any thing in man; but its sole and exclusive ground or reason is the good pleasure of God. — Ed. 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, Ανόμως commonly means unlawfully, wickedly, lawlessly; but here, as it is evident from the context, it signifies to be without law. The adjective ἀνόμος is also used once in this sense in 1 Corinthians 9:21. — Ed. 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; The word “condemned” would be better in the text than “judged;” it would then more plainly correspond with the former part, where the word “perished” is used: and that it means “condemned” is evident, for those who have “sinned” are the persons referred to. — Ed. 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.” The import then of this verse is the following, — “That if righteousness be sought from the law, the law must be fulfilled; for the righteousness of the law consists in the perfection of works.” They who pervert this passage for the purpose of building up justification by works, deserve most fully to be laughed at even by children. It is therefore improper and beyond what is needful, to introduce here a long discussion on the subject, with the view of exposing so futile a sophistry: for the Apostle only urges here on the Jews what he had mentioned, the decision of the law, — That by the law they could not be justified, except they fulfilled the law, that if they transgressed it, a curse was instantly pronounced on them. Now we do not deny but that perfect righteousness is prescribed in the law: but as all are convicted of transgression, we say that another righteousness must be sought. Still more, we can prove from this passage that no one is justified by works; for if they alone are justified by the law who fulfill the law, it follows that no one is justified; for no one can be found who can boast of having fulfilled the law. On the expression “hearers of the law,” Stuart has these remarks — “The Apostle here speaks of οἱ ἀκροαταὶ τοῦ νόμου, because the Jews were accustomed to hear the Scriptures read in public; but many of them did not individually possess copies of the sacred volume which they could read.”

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, quæ Legem non habent, natura quæ Legis sunt faciant, ipsæ, Legem non habentes, sibi ipsæ 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. Quæ 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 προληψεις, 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. As to the phrase, “these are a law unto themselves,” Venema adduces classical examples — πᾶν τὸ βέλτιστον φαινόμενον ἔστω σοι νόμος ἀπαράβατος “Whatever seems best, let it be to thee a perpetual law.” — Epict. in Ench., c. 75. “τὸ μὲν ορθὸν νόμος ἐστὶ βασιληκός What is indeed right, is a royal law.” — Plato in Min., page 317.

The heathens themselves acknowledged a law of nature. Turrettin quotes a passage from a lost work of Cicero, retained by Lactantius, which remarkably coincides with the language of Paul here — Ed.

15. Who show the work of the law By the work of the law, τὸ ἔργον τοῦ νόμου, is to be understood what the law requires. The “work of God,” in John 6:29, is of the same import, that is, the work which God requires or demands; and the same word is plural in the former verse, τὰ ἔργα — “the works of God.” So here, in the former verse, it is τὰ τοῦ νόμου — “the things of the law,” where we may suppose ἔργαto be understood. The common expression, “the works of the law,” has the same meaning, that is, such works as the law prescribes and requires. — Ed. 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, or how many gods they devised; it is enough to know, that they thought that there is a God, and that honor and worship are due to him. It matters not whether they permitted the coveting of another man’s wife, or of his possessions, or of any thing which was his, — whether they connived at wrath and hatred; inasmuch as it was not right for them to covet what they knew to be evil when done.

Their conscience at the same time attesting, etc. He could not have more forcibly urged them than by the testimony of their own conscience, which is equal to a thousand witnesses. By the consciousness of having done good, men sustain and comfort themselves; those who are conscious of having done evil, are inwardly harassed and tormented. Hence came these sayings of the heathens — “A good conscience is the widest sphere; but a bad one is the cruelest executioner, and more fiercely torments the ungodly than any furies can do.” There is then a certain knowledge of the law by nature, which says, “This is good and worthy of being desired; that ought to be abhorred.”

But observe how intelligently he defines conscience: he says, that reasons come to our minds, by which we defend what is rightly done, and that there are those which accuse and reprove us for our vices; Calvin seems to consider that the latter part of the verse is only a expansion or an exposition of the preceding clause respecting “conscience:” but it seems to contain a distinct idea. The testimony of conscience is one thing, which is instantaneous, without reflection: and the thoughts or the reasonings — λογισμῶν, which alternately or mutually accuse or excuse, seem to refer to a process carried on by the mind, by which the innate voice of conscience is confirmed. This is the view taken by Stuart and Barnes, and to which Hodge is inclined.

Another view of the latter clause is given by Doddridge, Macknight, Haldane, and Chalmers The last gives this paraphrase of the whole verse, — “For they show that the matter of the law is written in their hearts — both from their conscience testifying what is right and wrong in their own conduct, and from their reasonings in which they either accuse or vindicate one another.”

But to regard the two clauses as referring to conscience and the inward workings of the mind, appears more consistent with the context. The Gentiles are those spoken of: God gave them no outward law, but the law of nature which is inward. Hence in the following verse he speaks of God as judging “the secrets of men,” as the inward law will be the rule of judgment to the Gentiles — Ed. and he refers this process of accusation and defense to the day of the Lord; not that it will then first commence, for it is now continually carried on, but that it will then also be in operation; and he says this, that no one should disregard this process, as though it were vain and evanescent. And he has put, in the day, instead of, at the day, — a similar instance to what we have already observed.

16. In which God shall judge the secrets of men In accordance with some of the fathers, Jerome, Chrysostom, Theophylact, and others, Calvin connects this with the immediately preceding verse: but almost all modern critics connect it with the 12th verse, and consider what intervenes as parenthetic. This is according to our version. In the Romans 2:12, both the Gentile and the Jew are spoken of, and that with reference to judgment. In this verse the time and the character of that judgment are referred to, and its character especially as to the Gentile, as his case is particularly delineated in the parenthesis. The Apostle then, in what follows, turns to the Jew. “According to my gospel” must be understood, not as though the gospel is to be the rule of judgment to the Gentile, but as to the fact, that Christ is appointed to be the Judge of all. See Acts 17:31. — Ed. Most suitable to the present occasion is this periphrastic definition of judgment: it teaches those, who willfully hide themselves in the recesses of insensibility, that the most secret thoughts and those now completely hid in the depths of their hearts, shall then be brought forth to the light. So he speaks in another place; in order to show to the Corinthians what little value belongs to human judgment, which regards only the outward action, he bids them to wait until the Lord came, who would bring to light the hidden things of darkness, and reveal the secrets of the heart. (1 Corinthians 4:5) When we hear this, let it come to our minds, that we are warned that if we wish to be really approved by our Judge, we must strive for sincerity of heart.

He adds, according to my gospel, intimating, that he announced a doctrine, to which the judgments of men, naturally implanted in them, gave a response: and he calls it his gospel, on account of the ministry; for the authority for setting forth the gospel resides in the true God alone; and it was only the dispensing of it that was committed to the Apostles. It is indeed no matter of surprise, that the gospel is in part called the messenger and the announcer of future judgment: for if the fulfillment and completion of what it promises be deferred to the full revelation of the heavenly kingdom, it must necessarily be connected with the last judgment: and further, Christ cannot be preached without being a resurrection to some, and a destruction to others; and both these things have a reference to the day of judgment. The words, through Jesus Christ, I apply to the day of judgment, though they are regarded otherwise by some; and the meaning is, — that the Lord will execute judgment by Christ, for he is appointed by the Father to be the Judge of the living and of the dead, — which the Apostles always mention among the main articles of the gospel. Thus the sentence will be full and complete, which would otherwise be defective.

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 Iudæus 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 cæcorum, 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 mœchandum, mœcharis; 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. These texts are referred to, Isaiah 52:6; Ezekiel 36:20.

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 εἰ δὲ, 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. Griesbach has since found a majority of MSS. in favor of this reading, and has adopted it. But the difficulty is to find a corresponding clause. There is none, except what begins in Romans 2:21; εἰ δὲ and οὖν do not well respond, except we render the first, though indeed, and the other, yes or nevertheless somewhat in the sense of an adversative. It will admit this meaning in some passages. See Matthew 12:12; Matthew 26:64; Romans 10:14. — Ed.

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. This is not quite correct. They were called Jews even before the captivity, and during the captivity, but most commonly and regularly after it. The words Jews, first occurs in 2 Kings 16:6. See Esther 4:3; Jeremiah 38:19; Daniel 3:8; Ezra 4:12; Nehemiah 2:16. — Ed. Josephus, in the eleventh book of his Antiquities, thinks that it was taken from Judas Maccabæus, 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 expectation of the Messiah. However this may be, by the name of Jews they avowed themselves to be the heirs of the covenant which the Lord had made with Abraham and his seed.

And restest in the law, and gloriest in God, etc. He means not that they rested in attending to the law, as though they applied their minds to the keeping of it; but, on the contrary, he reproves them for not observing the end for which the law had been given; for they had no care for its observance, and were inflated on this account only, — because they were persuaded that the oracles of God belonged to them. In the same way they gloried in God, not as the Lord commands by his Prophet, — to humble ourselves, and to seek our glory in him alone, (Jeremiah 9:24,) — but being without any knowledge of God’s goodness, they made him, of whom they were inwardly destitute, peculiarly their own, and assumed to be his people, for the purpose of vain ostentation before men. This, then, was not the glorying of the heart, but the boasting of the tongue.

18. And knowest his will, and approvest things excellent, etc. He now concedes to them the knowledge of the divine will, and the approval of things useful; and this they had attained from the doctrine of the law. But there is a twofold approval, — one of choice, when we embrace the good we approve; the other of judgment, by which indeed we distinguish good from evil, but by no means strive or desire to follow it. Thus the Jews were so learned in the law that they could pass judgment on the conduct of others, but were not careful to regulate their life according to that judgment. But as Paul reproves their hypocrisy, we may, on the other hand, conclude, that excellent things are then only rightly approved (provided our judgment proceeds from sincerity) when God is attended to; for his will, as it is revealed in the law, is here appointed as the guide and teacher of what is to be justly approved. There are two expositions of the words, δοκιμάζεις τὰ διαφερόντα, which may be sustained according to what the words signify in other places. The first word means to prove, or test, or examine, and also to approve; and the second signifies things which differ, or things which are excellent. “Thou provest, or, distinguishest things which differ,” is the rendering of Beza, Pareus, Doddridge, and Stuart: “Thou approvest things excellent or useful,” is the rendering of Erasmus, Macknight, and others. The first is the most suitable to the context, as knowledge, and not approval, is evidently intended, as proved by the explanatory clause which follows, — “being instructed out of the law.” — Ed.

19. And believest thyself, etc. More is still granted to them; as though they had not only what was sufficient for themselves, but also that by which they could enrich others. He grants, indeed, that they had such abundance of learning, as that others might have been supplied. Calvin has passed over here several clauses: they are so plain as to require no remarks, except the two last. “The instructor of the unwise — insipientium,” ἀφρόνων, of such as were foolish from not understanding things rightly. “The teacher of the ignorant — imperitorum,” νηπίων, babes, that is, of such as were ignorant like babes. But these and the foregoing titles, “the guide of the blind,” and, “light to those in darkness,” were such as the Jewish doctors assumed, and are not to be considered as having any great difference in their real meaning. There seems to be no reason to suppose, with Doddridge and some others, that “the blind, foolish, ignorant” were the Gentiles, for the Jews did not assume the office of teaching them. It is to be observed that Paul here takes the case, not of the common people, but of the learned — the teachers.

20. I take what follows, having the form of knowledge, as a reason for the preceding; and it may be thus explained, — “because thou hast the form of knowledge.” For they professed to be the teachers of others, because they seemed to carry in their breasts all the secrets of the law. The word form is put for model (exemplar — pattern); The same word occurs only in 2 Timothy 3:5, “μόρφωσιν εὐσεβείας — the form of godliness.” It is taken here in a good sense, as meaning a sketch, a delineation, an outline, a representation, or a summary. Chalmers renders the words thus, — “The whole summary of knowledge and truth which is in the law.” Some understand by knowledge what refers to morals or outward conduct, and by truth what is to be believed. Others regard them as an instance of Hebrewism, two substantives being put, instead of a substantive and an adjective; the phrase would then be, “true knowledge.” — Ed. for Paul has adopted μόρφωσιν and not τύπον: but he intended, I think, to point out the conspicuous pomp of their teaching, and what is commonly called display; and it certainly appears that they were destitute of that knowledge which they pretended. But Paul, by indirectly ridiculing the perverted use of the law, intimates, on the other hand, that right knowledge must be sought from the law, in order that the truth may have a solid basis.

21. Thou, who then teachest another, teachest not thyself, etc. This clause, and those which follow, are commonly put in an interrogatory form, that is, as questions: but some, as Theophylact, Erasmus and Luther, have rendered the clauses in the form here adopted. There is no difference in the meaning.

It is worthy of notice, that the Apostle, after the Hebrew manner, reverses the order as to the points he mentions; he, as it were, retrogrades, and begins to do so at Romans 2:21. The passage may be thus rendered, —

17. Seeing then, thou art named a Jew, And reliest on the law, and gloriest in God,

18. And knowest his will, And decernest things which differ, being taught by the law,

19. And art confident that thou art A leader to the blind, a light to those in darkness,

20. An instructor to the foolish, a teacher to babes, Having the form of knowledge and of truth according to the law:

21. Yet thou, who teachest another, teachest not thyself, Thou, who preachest, “Steal not,” stealest,

22. Thou, who sayest, “Commit no adultery,” committest adultery, Thou who detestest idols, committest sacrilege,

23. Thou who gloriest in the law, by transgressing the law dishonorest God; For the name of God, as it is written, is through you blasphemed by the Gentiles.

Romans 2:21, and part of the 22nd, refer to what is contained in Romans 19 and the 20th; and the latter part of the 22nd to the 18th verse; and 23rd to the 17th. The latter part of the 22nd helps us to fix the meaning of the latter part of the 18th; the man who hated idols and committed sacrilege proved that he did not exercise his boasted power of making a proper distinction between right and wrong. Then the man who is said, in Romans 2:17, to rely on the law and glory in God, is charged, in Romans 2:23, with the sin of dishonoring God by transgressing the law — Ed. Though the excellencies (encomia — commendations) which he has hitherto stated respecting the Jews, were such as might have justly adorned them, provided the higher ornaments were not wanting; yet as they included qualifications of a neutral kind, which may be possessed even by the ungodly and corrupted by abuse, they are by no means sufficient to constitute true glory. And hence Paul, not satisfied with merely reproving and taunting their arrogance in trusting in these things alone, employs them for the purpose of enhancing their disgraceful conduct; for he exposes himself to no ordinary measure of reproach, who not only renders useless the gifts of God, which are otherwise valuable and excellent, but by his wickedness vitiates and contaminates them. And a strange counselor is he, who consults not for his own good, and is wise only for the benefit of others. He shows then that the praise which they appropriated to themselves, turned out to their own disgrace.

Thou who preachest, steal not, etc. He seems to have alluded to a passage in Psalm 50:16, where God says to the wicked,

“Why dost thou declare my statutes, and takest my covenant in thy mouth? And thou hatest reform, and hast cast my words behind thee: when thou seest a thief, thou joinest him, and with adulterers is thy portion.”

And as this reproof was suitable to the Jews in old time, who, relying on the mere knowledge of the law, lived in no way better than if they had no law; so we must take heed, lest it should be turned against us at this day: and indeed it may be well applied to many, who, boasting of some extraordinary knowledge of the gospel, abandon themselves to every kind of uncleanness, as though the gospel were not a rule of life. That we may not then so heedlessly trifle with the Lord, let us remember what sort of judgment impends over such prattlers, (logodœdalis — word-artificers,) who make a show of God’s word by mere garrulity.

22. Thou who abhorrest idols, etc. He fitly compares sacrilege to idolatry, as it is a thing of the same kind; for sacrilege is simply a profanation of the Divine Majesty, a sin not unknown to heathen poets. On this account Ovid (Metamor. 3,) calls Lycurgus sacrilegious for despising the rites of Bacchus; and in his Fasti he calls those sacrilegious hands which violated the majesty of Venus. But as the Gentiles ascribed the majesty of their gods to idols, they only thought it a sacrilege when any one plundered what was dedicated to their temples, in which, as they believed, the whole of religion centered. So at this day, where superstition reigns, and not the word of God, they acknowledge no other kind of sacrilege than the stealing of what belongs to churches, as there is no God but in idols, no religion but in pomp and magnificence. “Sacrilege,” mentioned here, is by some taken literally as meaning the robbing of God as to the sacrifices he required, and the profanation of sacred rites; “many examples of which,” says Turrettin, “are recorded by the Prophets, and also by Josephus, both before and during the last war.” But some extend its meaning to acts of hypocrisy and ungodliness, by which God’s honor was profaned, and the glory due to him was denied. The highest sacrilege, no doubt, is to deprive God of that sincere service and obedience which he justly requires. “They caused,” says Pareus, “the name and honor of God to be in various ways blasphemed by their wicked hypocrisy; and hence they were justly said by the Apostle to be guilty of sacrilege.” He then adds, “we must notice, that idolatry is not opposed to sacrilege, but mentioned as a thing closely allied to it. Indeed all idolatry is sacrilegious. How then can the Monks, Priests, and Jesuits clear themselves from the charge of sacrilege? for they not only do not detest idolatry, being in this respect much worse than these hypocrites, but also greedily seek, like them, sacred offerings, and under the pretense of sanctity devour widows’ houses, pillage the coffers of kings, and, what is most heinous, sacrilegiously rob God of his due worship and honor and transfer them to saints.” Yet the world is so blind as not to see the real character of such men! — Ed.

Now we are here warned, first, not to flatter ourselves and to despise others, when we have performed only some portions of the law, — and, secondly, not to glory in having outward idolatry removed, while we care not to drive away and to eradicate the impiety that lieth hid in our hearts.

23. Thou who gloriest in the law, etc. Though every transgressor dishonors God, (for we are all born for this end — to serve him in righteousness and holiness;) yet he justly imputes in this respect a special fault to the Jews; for as they avowed God as their Lawgiver, and yet had no care to form their life according to his rule, they clearly proved that the majesty of their God was not so regarded by them, but that they easily despised him. In the same manner do they at this day dishonor Christ, by transgressing the gospel, who prattle idly about its doctrine, while yet they tread it under foot by their unbridled and licentious mode of living.

24. For the name of God, etc. I think this quotation is taken from Ezekiel 36:20, rather than from Isaiah 52:5; for in Isaiah there are no reproofs given to the people, but that chapter in Ezekiel is full of reproofs. But some think that it is a proof from the less to the greater, according to this import, “Since the Prophet upbraided, not without cause, the Jews of his time, that on account of their captivity, the glory and power of God were ridiculed among the Gentiles, as though he could not have preserved the people, whom he had taken under his protection, much more are ye a disgrace and dishonor to God, whose religion, being judged of by your wicked life, is blasphemed.” This view I do not reject, but I prefer a simpler one, such as the following, — “We see that all the reproaches cast on the people of Israel do fall on the name of God; for as they are counted, and are said to be the people of God, his name is as it were engraven on their foreheads: it must hence be, that God, whose name they assume, is in a manner defamed by men, through their wicked conduct.” It was then a monstrous thing, that they who derived their glory from God should have disgraced his holy name; for it behoved them surely to requite him in a different manner. On this remarkable passage Haldane has these very appropriate, just, and striking observations, —

“The Apostle, in these verses, exhibits the most lively image of hypocrisy. Was there ever a more beautiful veil than that under which the Jew presents himself? He is a man of confession, of praise, of thanksgiving — a man, whose trust is in the Law, whose boast is of God, who knows his will, who approves of things that are excellent, a man who calls himself a conductor of the blind, a light of those who are in darkness, an instructor of the ignorant, a teacher of babes; a man who directs others, who preaches against theft, against adultery, against idolatry, and to sum up the whole, a man who glories in the commandments of the Lord. Who would not say that this is an angel arrayed in human form — a star detached from the firmament, and brought nearer to enlighten the earth? But observe what is concealed under this mask. It is a man who is himself untaught; it is a thief, an adulterer, a sacrilegious person; in one word, a wicked man, who continually dishonors God by the transgression of his law. Is it possible to imagine a contrast more monstrous than between these fair appearances and this awful reality?”

No, certainly; but it is a contrast which still exists, with various modifications, in many instances. — It ought to be observed, that when the author calls the Jew “a man of confession, of praise, of thanksgiving,” he alludes to the import of the word, Jew, in Hebrew, which is derived from a verb, which includes these ideas: and it is supposed by some, that there is an allusion in the last words of this chapter, “whose praise,” etc., to what the name signifies. — Ed.

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 præputium versa est.

26. Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision?

26. Si ergo præputium justitias Legis servaverit, nonne præputium 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 præputium (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 Iudæus est; ne quæ 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 Iudæus; 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 justification only from ceremonies: but the matter is far otherwise; for it always happens, that those who dare to set up their own merits against the righteousness of God, glory more in outward observances than in real goodness; for no one, who is seriously touched and moved by the fear of God, will ever dare to raise up his eyes to heaven, since the more he strives after true righteousness, the clearer he sees how far he is from it. But as to the Pharisees, who were satisfied with imitating holiness by an outward disguise, it is no wonder that they so easily deluded themselves. Hence Paul, after having left the Jews nothing, but this poor subterfuge of being justified by circumcision, does now also take from them even this empty pretense.

26. If then the uncircumcision, etc. This is a very strong argument. Every thing is below its end and subordinate to it. Circumcision looks to the law, and must therefore be inferior to it: it is then a greater thing to keep the law than circumcision, which was for its sake instituted. It hence follows, that the uncircumcised, provided he keeps the law, far excels the Jew with his barren and unprofitable circumcision, if he be a transgressor of the law: and though he is by nature polluted, he shall yet be so sanctified by keeping the law, that uncircumcision shall be imputed to him for circumcision. The word uncircumcision, is to be taken in its proper sense in the second clause; but in the first, figuratively, for the Gentiles, the thing for the persons.

It must be added — that no one ought anxiously to inquire what observers of the law are those of which Paul speaks here, inasmuch no such can be found; for he simply intended to lay down a supposed case — that if any Gentile could be found who kept the law, his righteousness would be of more value without circumcision, than the circumcision of the Jew without righteousness. 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. By the letter and circumcision, etc. A construction Hypallage, substitution, a figure of speech, by which a noun or an adjective is put in a form different from its obvious import. — Ed which means a literal circumcision. He does not mean that they violated the law, because they had the literal circumcision; but because they continued, though they had the outward rite, to neglect the spiritual worship of God, even piety, justice, judgment, and truth, which are the chief matters of the law. The rendering of this clause is rather obscure, “who by the letter and circumcision dost transgress the law.” The preposition, διὰ, has no doubt the meaning of ἐν or σύν, as in some other passages, as in Romans 4:11, δἰ ἀκροβυστίας — in uncircumcision, and in Romans 8:25, δἰ ῦπομονὢς — in or with patience. Then the version should be, “who, being with, or having, the letter and circumcision, dost transgress the law.” The “letter” means the written law. That this is the meaning is evident from the context. Both Grotius and Macknight give the same construction. It is better to take “letter,” i.e., the law, and “circumcision” separate, than to amalgamate them by a rhetorical figure, as is done by Calvin and others. Hodge justly says, that this is “more suited to the context, as nothing is said here of spiritual circumcision.”

The word γράμμα, letter, has various meanings — 1. What is commonly called letter, the character, Luke 23:38, — 2. What is written, a bond or contract, Luke 16:6; — 3. In the plural, letters, epistles, Acts 28:21; — 4. The written law, as here, and in the plural, the Old Testament Scriptures, 2 Timothy 3:15; — 5. What is conveyed by writing, learning, John 7:15; Acts 26:24; — and, 6. The outward performance of the law, it being written, as opposed to what is spiritual or inward, as in the last verse of this chapter, and in 2 Corinthians 3:6. — Ed

28. For a Jew is not he, etc. The meaning is, that a real Jew is not to be ascertained, either by natural descent, or by profession, or by an external symbol; that the circumcision which constitutes a Jew, does not consist in an outward sign only, but that both are inward. And what he subjoins with regard to true circumcision, is taken from various passages of Scripture, and even from its general teaching; for the people are everywhere commanded to circumcise their hearts, and it is what the Lord promises to do. The fore-skin was cut off, not indeed as the small corruption of one part, but as that of the whole nature. Circumcision then signified the mortification of the whole flesh.

29. What he then adds, in the spirit, not in the letter, understand thus: He calls the outward rite, without piety, the letter, and the spiritual design of this rite, the spirit; for the whole importance of signs and rites depends on what is designed; when the end in view is not regarded, the letter alone remains, which in itself is useless. And the reason for this mode of speaking is this, — where the voice of God sounds, all that he commands, except it be received by men in sincerity of heart, will remain in the letter, that is, in the dead writing; but when it penetrates into the heart, it is in a manner transformed into spirit. And there is an allusion to the difference between the old and the new covenant, which Jeremiah points out in Jeremiah 31:33; where the Lord declares that his covenant would be firm and permanent when engraven on the inward parts. Paul had also the same thing in view in another place, (2 Corinthians 3:6,) where he compares the law with the gospel, and calls the former “the letter,” which is not only dead but killeth; and the latter he signalizes with the title of “spirit.” But extremly gross has been the folly of those who have deduced a double meaning from the “letter,” and allegories from the “spirit.”

Whose praise is not from men, etc. As men fix their eyes only on those things which are visible, he denies that we ought to be satisfied with what is commendable in the estimation of men, who are often deceived by outward splendor; but that we ought to be satisfied with the all-seeing eyes of God, from which the deepest secrets of the heart are not hid. He thus again summons hypocrites, who soothe themselves with false opinions, to the tribunal of God.

CHAPTER 3

Romans 3:1-2

1. What advantage “Prærogativa — prerogative,” τὸ περισσὸν, rendered “pre-eminence” by Macknight; “præstantia — superiority” by Beza and Pareus; and “advantage” in our version, and by Doddridge and Stuart. — Ed. then hath the Jew? or what profit is there of circumcision?

1. Quae igitur praerogativa Iudaei, aut quae utilitas circumcisionis?

2. Much every way: chiefly, because that unto them were committed the oracles of God.

2. Multa per omnem modem; ac primum quidem, quod illis credits sunt oracula Dei.

CHAPTER 2

Ro 2:1-29. The Jew under Like Condemnation with the Gentile.

From those without, the apostle now turns to those within the pale of revealed religion, the self-righteous Jews, who looked down upon the uncovenanted heathen as beyond the pale of God's mercies, within which they deemed themselves secure, however inconsistent their life may be. Alas! what multitudes wrap themselves up in like fatal confidence, who occupy the corresponding position in the Christian Church!

4. the goodness of God leadeth thee to repentance--that is, is designed and adapted to do so.

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.

7-10. 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 Lu 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.

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.

13-15. 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.

16. In the day, &c.--Here the unfinished statement of Ro 2:12 is resumed and closed.

shall judge the secrets of men--here specially referring to the unfathomed depths of hypocrisy in the self-righteous whom the apostle had to deal with. (See Ec 12:14; 1Co 4:5).

according to my gospel--to my teaching as a preacher of the Gospel.

17-24. Behold--"But if" is, beyond doubt, the true reading here. (It differs but in a single letter from the received reading, and the sense is the same).

25-29. For circumcision--that is, One's being within the covenant of which circumcision was the outward sign and seal.

verily profiteth, if thou keep the law--if the inward reality correspond to the outward sign.

but if, &c.--that is, "Otherwise, thou art no better than the uncircumcised heathen."

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

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

Or despisest thou the riches of his goodness - Wilt thou render of none effect that marked benevolence of God towards thee which has given so many superior advantages, and that forbearance which has tolerated thy many miscarriages, and that long-suffering which, after repeated provocations, still continues to bear with thee?

Not knowing - Αγνοων, not acknowledging that this goodness of God, which has so long manifested itself in forbearance and long-suffering, leadeth thee to repentance - was designed to accomplish this blessed end; which thy want of consideration and acknowledgment has rendered, hitherto, ineffectual. This was a maxim among the Jews themselves; for, in Synopsis Sohar, it is said: - The holy blessed God delays his anger against the wicked, to the end that they may repent and be converted.

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

The treasure of wrath, in this verse, is opposed to the riches of goodness, in the preceding. As surely as thou despisest, or neglectest to improve the Riches of God's Goodness, so surely thou shalt share in the Treasures of his Wrath. The punishment shall be proportioned to the mercy thou hast abused.

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

To them, etc. - In this manner will God, in the great day, dispense punishments and rewards:

1. He will give eternal life to them who, in all the trials and difficulties of the present state, have persevered in well doing - seeking for and expecting glory, honor, and immortality.

But unto them, etc. -

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

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

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

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

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

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

For when the Gentiles, which have not the law, etc. - Nor does it follow that the Gentiles who have not had a Divine revelation, shall either perish, because they had it not; or their unrighteous conduct pass unpunished, because not having this revelation might be considered as an excuse for their sins.

Do by nature the things contained in the law - Do, without this Divine revelation, through that light which God imparts to every man, the things contained in the law - act according to justice, mercy, temperance and truth, the practice of which the revealed law so powerfully enjoins; these are a law unto themselves - they are not accountable to any other law, and are not to be judged by any dispensation different from that under which they live.

Rabbi Tanchum brings in the Supreme Being as saying: When I decreed any thing against the Gentiles, to whom I have not given laws and statutes, and they know what I have decreed; immediately they repent; but the Israelites do not so. Tanchum, fol. 43. 2.

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

In the day when God shall judge - And all this shall be farther exemplified and proved in the day when God shall judge the secrets of men by Jesus Christ; which judgment shall be according to my Gospel - according to what I am now laying down before you, relative to the impartiality of God, and his righteous procedure in judging men, not according to their opinions or prejudices, not according to revelations which they never possessed, but according to the various advantages or disadvantages of their political, religious, or domestic situation in life.

Much stress has been laid on the word, φυσει, by nature, in Rom 2:14, as if the apostle designed to intimate that nature, independently of the influence of Divine grace, possessed such principles as were sufficient to guide a man to glory. But certainly the term cannot be so understood here. I rather think that the sense given to it in Suicer's Thesaurus, vol ii. col. 1475, reipsa, revera, Certainly, Truly, is its sense here: for when the Gentiles, which have not the law, φυσει ποιῃ, Truly, or in effect, Do the things contained in the law, etc. This seems to be its sense in Gal 4:8 : When ye knew not God, ye did service to them which φυσει, Certainly are no gods; i.e. are false gods. Suicer quotes Cyril of Alexandria, (sub Anathematismo iii. in Actis Ephesinis, p. 212), speaking of the union of the two natures in Christ; he calls this union φυσικην, natural; that is, says he, αληθη, true, or real. He adds, that the word should be thus understood in Eph 2:3 : We were by nature, φυσει, children of wrath; and says, φυσει αντι του αληθως· φυσει is here used for αληθως, Truly; We were Truly, Incontestably, the children of wrath, even as others. That is, like the rest of mankind, we have all sinned and come short of the glory of God, and, consequently are exposed to punishment. Some think that this text refers to the natural corruption of man; but, although it is true that man comes into the world corrupt, and that all men, since the fall, are very far gone from original righteousness, yet it is not clear that the text in Eph 2:3, speaks of any other thing than the effects of this degeneracy.

I prefer this sense, in the passage in question, to that which says the light of nature, or natural instinct, is here meant; for I know of no light in nature that is not kindled there by the grace of God. But I have no objection to this sense: "When the Gentiles, which have not the law, do, by the influence of God upon their hearts, the things contained in the law, they are a law unto themselves; that light and influence serving instead of a Divine revelation." That the Gentiles did really do the things contained in the law, in reference to what is termed natural justice, and made the wisest distinctions relative to the great principles of the doctrine of civil Rights and Wrongs, every man conversant with their writings will admit. And in reference to this the word φυσει may be legitimately understood thus - they incontestably did the things contained in the law, etc.

The passage in Rom 2:15, Their thoughts - accusing or excusing one another, certainly does not refer to any expostulations or operations of conscience; for this is referred to in the preceding clause. The words accusing, κατηγορουντων, and excusing, απολογουμενων, answering or defending one another, μεταζυ αλληλων, among themselves, are all forensic or law terms, and refer to the mode of conducting suits of law in courts of justice, where one is plaintiff, who produces his accusation; another is defendant, who rebuts the charge and defends himself; and then the business is argued before the judges. This process shows that they have a law of their own, and that to this law it belongs to adjust differences - to right those who have suffered wrong, and to punish the guilty.

As to the phrase written in their hearts, it is here opposed to the Jewish laws, which were written on tables of stone. The Jews drew the maxims by which their conduct was regulated from a Divine revelation: the Gentiles theirs from what God, in the course of his providence and gracious influence, had shown them to be right, useful, and necessary. And with them this law was well known and affectionately regarded; for this is one meaning of the phrase, written in the heart. It was from this true light, enlightening the Gentiles, that they had so many wise and wholesome laws; laws which had been among them from time immemorial, and of which they did not know the origin. Thus Sophocles, in the noble speech which he puts in the mouth of Antigone: - Ου γαρ τι νυν γε κὐχθες, αλλ' αει ποτε Ζη ταυτα, κοὑδεις οιδεν εξ ὁτου φανη "Not now, nor yesterday, but evermore

These laws have lived: nor know we whence they came."

Antig. ver. 463-4.

These are the laws, νομινα, which the Spirit of God wrote originally on their hearts; and which, in different forms, they had committed to writing.

Behold, thou art called a Jew - What the apostle had said in the preceding verses being sufficient to enforce conviction on the conscience of the Jew, he now throws off the cover, and openly argues with him in the most plain and nervous manner; asserting that his superior knowledge, privileges, and profession, served only to aggravate his condemnation. And that, in fact, he who, under all his greater advantages, transgressed the law of God, stood condemned by the honest Gentile, who, to the best of his knowledge obeyed it. Dr. Taylor.

And restest in the law - Thou trustest in it for thy endless salvation. The word επαναπαυη, implies the strongest confidence of safety and security. Thou reposest thy whole trust and confidence in this law.

And makest thy boast of God - That thou knowest his nature and attributes, which are not known to the Gentiles. The word, καυχασαι, implies the idea of exulting in any thing, as being a proper object of hope and dependence: and, when referred to God, it points out that He is the sure cause of hope, dependence, joy, and happiness; and that it is the highest honor to be called to know his name, and be employed in his service. As if the apostle had said: You rejoice in God as the object of your hope and dependence; you praise and magnify him; you account it your greatest honor that He is your God, and that you worship him.

Knowest his will - Hast been favored with a revelation of his own will, immediately from himself.

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

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

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

Thou therefore - Dr. Taylor has paraphrased this and the three following verses thus: "What signify your pretensions to knowledge, and the office of teaching others, if you have no regard to your own doctrine? What are you the better for preaching against theft, if you are a thief yourself? Or for declaring adultery unlawful, if you live in the practice of it? Or for representing idolatry abominable, if you are guilty of sacrilege? What honors or singular favors do you deserve, if, while you glory in the law and your religious privileges, you dishonor God, and discredit his religion, by transgressing his law, and living in open contradiction to your profession? And this is more than supposition; notorious instances might be produced of the forementioned crimes, whereby the Jews of the present age have brought a reproach upon religion among the Gentiles; as well as those Jews of former times, of whom the Prophet Ezekiel speaks, Eze 36:23 : And I will sanctify my great name, which was Profaned among the Heathen, which ye have Profaned in the midst of them."

That the Jewish priesthood was exceedingly corrupt in the time of the apostle, and that they were so long before, is fully evident from the sacred writings and from Josephus. The high-priesthood was a matter of commerce, and was bought and sold like other commodities. Of this Josephus gives many instances. The rapine of Eli's sons descended to several generations. Dr. Whitby well observes that of all these things mentioned by the apostle the Jewish doctors were notoriously guilty; and of most of them they were accused by our Lord.

1. They said and did not; and laid heavy burdens upon others, which they would not touch with their own fingers, Mat 23:3, Mat 23:4.

2. They made the house of God a den of thieves, Mat 21:13; Joh 2:16.

3. They were guilty of adultery by unjust divorces, Mat 19:9.

4. Their polygamy was scandalous: even their rabbins, when they came to any place, would exclaim, Who will be my wife for a day?

As to idolatry, they were perfectly saved from it ever since the Babylonish captivity but to this succeeded sacrilege, as is most evident in the profanation of the temple, by their commerce transacted even within its courts; and their teaching the people that even their aged parents might be left to starve, provided the children made a present to the temple of that which should have gone for their support. According to Josephus, Bell. Jud. l. vi. c. 26, They were guilty of theft, treachery, adultery, sacrilege, rapine, and murder. And he adds, that new ways of wickedness were invented by them; and that of all their abominations the temple was the receptacle. In his Antiquities of the Jews, lib. xx. c. 8, he says: The servants of the high priests took away, by violence, the tithes of the priests, so that many of them perished for want of food. Even their own writers acknowledge that there were great irregularities and abominations among the rabbins.

So Bereshith rabba, sect. 55, fol. 54: "Rabbi Abun proposed a parable concerning a master who taught his disciples not to pervert justice, and yet did it himself; not to show respect of persons, and yet did it himself; not to receive bribes, and yet received them himself; not to take usury, and yet took it himself. The disciple replied: - Rabbi, thou teachest me not to take usury, and yet thou takest it thyself! Can that be lawful to thee which is forbidden to me?"

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

1. Because they openly reproach the Shechinah -

2. Because they profane themselves before the Shechinah -

3. Because they turn away their faces from the Shechinah."

But it would be endless to collect from their history the proofs of the charges brought here against them by the apostle. See Whitby, Schoettgen, and others.

For circumcision verily profiteth - It is a blessing to belong to the Church of God and wear the sign of the covenant, provided the terms of the covenant are complied with.

But if thou be a breaker of the law - If thou do not observe the conditions of the covenant, the outward sign is both without meaning and without effect. This was a maxim of the rabbins themselves; for they allowed that an apostate or ungodly Israelite must go to hell, notwithstanding his circumcision.

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

And shall not uncircumcision, which is by nature - And shall not the Gentile, who is εκ φυσεως, according to the custom of his country - who is, by birth, not obliged to be circumcised.

If it fulfill the law - If such a person act according to the spirit and design of the law; judge κρινει condemn thee, who, whilst thou dost enjoy the letter, the written law, and bearest in thy body the proof of the circumcision which it requires, dost transgress that law?

For he is not a Jew - A genuine member of the Church of God, who has only an outward profession.

Neither is that circumcision - Circumcision is a rite which represents a spiritual thing, viz. the change and purification of the heart, as may be seen, Jer 4:4, Jer 4:6, Jer 4:10; Jer 9:26; Eze 44:7, Eze 44:9.

But he is a Jew - A true member of the Church of God.

Which is one inwardly - Who has his heart purified, according to what God has uniformly prescribed by his prophets; see above: for circumcision is of the heart, in the spirit, εν πνευματι by the Spirit of God, who is the author of all spiritual affections and holy purposes: or, every thing here is to be understood spiritually, and not literally; for without holiness none can please God, and without holiness none can see him.

Whose praise is not of men - It has, with great probability, been conjectured that the apostle may here refer to the signification of the name Jew, or Judah, יהודה Yehudah, Praise, from ידה Yadah, he Praised. Such a one is a true Israelite, who walks in a conformity to the spirit of his religion: his countrymen may praise him because he is a steady professor of the Jewish faith; but God praises him, because he has entered into the spirit and design of the covenant made with Abraham, and has got the end of his faith, the salvation of his soul. Sentiments like these, on the same subject, may be found in the ancient Jewish writers. Rabbi Lipman gives the opinion of their most ancient and pure writers in these words: - "A certain Christian mocked us, saying, 'Women, who cannot be circumcised, cannot be reckoned among Jews.' Such persons are ignorant that faith does not consist in circumcision, but in the heart. He who has not genuine faith is not a partaker of the Jewish circumcision; but he who has genuine faith is a Jew, although not circumcised." Nizzachon, Num. 21, p. 19. It is a curious maxim of the Talmudists, That the Jews sit in the inmost recesses of the heart. Nidda, fol. 20, 2. This is exactly the sentiment of St. Paul: Circumcision is of the heart, in the spirit. In short, common sense, as well as their law and their prophets, taught every considerate man among them that God could be pleased with their rites and external performances no farther than they led to holiness of heart and righteousness of life.

1. What the apostle says, in the preceding chapter, concerning the Gentiles doing by nature the things contained in the law, if properly considered, would lead certain persons from forming erroneous judgments concerning the Divine dispensations. We are not to suppose that God is not to be found where his written word does not appear; nor that the salvation of the nations yet unblessed with the light of the Gospel is impossible. God has never confined himself to any one particular way of communicating his salvation, any more than he has confined his saving grace to one people. His word is an indescribable blessing; but that word becomes effectual to salvation when accompanied by the power of the Holy Spirit. It was that Spirit which gave the word originally; and that same Spirit can speak without this word. It is through his influence alone that the Gentiles do the things contained in his own law; and it is not to be wondered at that the work is the same, both in the law and in the heart, when it has proceeded from the same Spirit.

2. God therefore will judge all nations according to the use and abuse they have made of this word, whether it was written in the heart, or written on tables of stone.

3. As he is no respecter of persons, all nations are equally dear to him; and he has granted and will grant to them such discoveries of himself as have been and will be sufficient for their salvation.

4. His Word is an infinite blessing; and he has given it to one people that they may be the means of conveying it to another. Europe, and especially Christian Europe, has got the Bible; and God requires Europe to send the Bible throughout the earth. If this be not done, through their neglect, the Gentile nations will not be destroyed by a merciful God; yet the Europeans will have a most solemn and awful account to render to their Judge, that they have hidden the heavenly light under their own bushel. Britain is shaking herself from the dust, and, by means of the British and Foreign Bible Society, is sending the holy Scriptures to every kingdom, and nation, and people, and tongue. The Gentiles are now learning from the written law more fully and savingly what the Spirit of God had before written on their hearts; and it seems as if the kingdom of God were now about to come with all-conquering power.

Therefore - The apostle now makes a transition from the gentiles to the Jews, till, at Rom 2:6, he comprises both. Thou art inexcusable - Seeing knowledge without practice only increases guilt. O man - Having before spoken of the gentile in the third person, he addresses the Jew in the second person. But he calls him by a common appellation, as not acknowledging him to be a Jew. See verses Rom 2:17,28. Whosoever thou art that judgest - Censurest, condemnest. For in that thou judgest the other - The heathen. Thou condemnest thyself; for thou doest the same things - In effect; in many instances.

For we know - Without thy teaching That the judgment of God - Not thine, who exceptest thyself from its sentence. Is according to truth - Is just, making no exception, Rom 2:5,6,11; and reaches the heart as well as the life, Rom 2:16.

That thou shalt escape - Rather than the gentile.

Or despisest thou - Dost thou go farther still, - from hoping to escape his wrath, to the abuse of his love?. The riches - The abundance. Of his goodness, forbearance, and longsuffering - Seeing thou both hast sinned, dost sin, and wilt sin. All these are afterwards comprised in the single word goodness. Leadeth thee - That is, is designed of God to lead or encourage thee to it.

Treasurest up wrath - Although thou thinkest thou art treasuring up all good things. O what a treasure may a man lay up either way, in this short day of life! To thyself - Not to him whom thou judgest. In the day of wrath, and revelation, and righteous judgment of God - Just opposite to "the goodness and forbearance and longsuffering" of God. When God shall be revealed, then shall also be "revealed" the secrets of men's hearts, Rom 2:16. Forbearance and revelation respect God, and are opposed to each other; longsuffering and righteous judgment respect the sinner; goodness and wrath are words of a more general import.

Prov 24:12

To them that seek for glory - For pure love does not exclude faith, hope, desire, 1Cor 15:58.

But to them that are contentious - Like thee, O Jew, who thus fightest against God. The character of a false Jew is disobedience, stubbornness, impatience. Indignation and wrath, tribulation and anguish - Alluding to Psalm 78:49: "He cast upon them," the Egyptians. "the fierceness of his anger, wrath, and indignation, and trouble;" and finely intimating, that the Jews would in the day of vengeance be more severely punished than even the Egyptians were when God made their plagues so wonderful.

Of the Jew first - Here we have the first express mention of the Jews in this chapter. And it is introduced with great propriety. Their having been trained up in the true religion, and having had Christ and his apostles first sent to them, will place them in the foremost rank of the criminals that obey not the truth.

But glory - Just opposite to "wrath," from the divine approbation. Honour - Opposite to "indignation," by the divine appointment; and peace now and for ever, opposed to tribulation and anguish.

For there is no respect of persons with God - He will reward every one according to his works. But this is well consistent with his distributing advantages and opportunities of improvement, according to his own good pleasure.

For as many as have sinned - He speaks as of the time past, for all time will be past at the day of judgment. Without the law - Without having any written law. Shall also perish without the law - Without regard had to any outward law; being condemned by the law written in their hearts. The word also shows the agreement of the manner of sinning, with the manner of suffering. Perish - He could not so properly say, Shall be judged without the law.

For not the hearers of the law are, even now, just before God, but the doers of the law shall be justified - Finally acquitted and rewarded a most sure and important truth, which respects the gentiles also, though principally the Jews. St. Paul speaks of the former, Rom 2:14, &c.; of the latter, Rom 2:17, &c. Here is therefore no parenthesis; for the sixteenth verse also depends on the fifteenth, not on the twelfth. Rom 2:16,15,12.

For when the gentiles - That is, any of them. St. Paul, having refuted the perverse judgment of the Jews concerning the heathens, proceeds to show the just judgment of God against them. He now speaks directly of the heathens, in order to convince the heathens. Yet the concession he makes to these serves more strongly to convince the Jews. Do by nature - That is, without an outward rule; though this also, strictly speaking, is by preventing grace. The things contained in the law - The ten commandments being only the substance of the law of nature. These, not having the written law, are a law unto themselves - That is, what the law is to the Jews, they are, by the grace of God, to themselves; namely, a rule of life.

Who show - To themselves, to other men, and, in a sense, to God himself. The work of the law - The substance, though not the letter, of it. Written on their hearts - By the same hand which wrote the commandments on the tables of stone. Their conscience - There is none of all its faculties which the soul has less in its power than this. Bearing witness - In a trial there are the plaintiff, the defendant, and the witnesses. Conscience and sin itself are witnesses against the heathens. Their thoughts sometimes excuse, sometimes condemn, them. Among themselves - Alternately, like plaintiff and defendant. Accusing or even defending them - The very manner of speaking shows that they have far more room to accuse than to defend.

In the day - That is, who show this in the day. Everything will then be shown to be what it really is. In that day will appear the law written in their hearts as it often does in the present life. When God shall judge the secrets of men - On secret circumstances depends the real quality of actions, frequently unknown to the actors themselves, Rom 2:29. Men generally form their judgments, even of themselves merely from what is apparent. According to my gospel - According to the tenor of that gospel which is committed to my care. Hence it appears that the gospel also is a law.

But if thou art called a Jew - This highest point of Jewish glorying, after a farther description of it interposed, Rom 2:17 - 20, and refuted, Rom 2:21 - 24, is itself refuted, Rom 2:25, &c. The description consists of twice five articles; of which the former five, Rom 2:17,18, show what he boasts of in himself; the other five, Rom 2:19,20, what he glories in with respect to others. The first particular of the former five answers to the first of the latter; the second, to the second, and so on. And restest in the law - Dependest on it, though it can only condemn thee. And gloriest in God - As thy God; and that, too, to the exclusion of others.

Blind, in darkness, ignorant, babes - These were the titles which the Jews generally gave the gentiles.

Having the form of knowledge and truth - That is, the most accurate knowledge of the truth.

Thou dost not teach thyself - He does not teach himself who does not practise what he teaches. Dost thou steal, commit adultery, commit sacrilege - Sin grievously against thy neighbour, thyself, God. St. Paul had shown the gentiles, first their sins against God, then against themselves, then against their neighbours. He now inverts the order: for sins against God are the most glaring in an heathen, but not in a Jew. Thou that abhorrest idols - Which all the Jews did, from the time of the Babylonish captivity. Thou committest sacrilege - Doest what is worse, robbing Him "who is God over all" of the glory which is due to him. None of these charges were rashly advanced against the Jews of that age; for, as their own historian relates, some even of the priests lived by rapine, and others in gross uncleanness. And as for sacrilegiously robbing God and his altar, it had been complained of ever since Malachi; so that the instances are given with great propriety and judgment.

Isaiah 52:5

Circumcision indeed profiteth - He does not say, justifies. How far it profited is shown in the third and fourth chapters. Thy circumcision is become uncircumcision - is so already in effect. Thou wilt have no more benefit by it than if thou hadst never received it. The very same observation holds with regard to baptism.

If the uncircumcision - That is, a person uncircumcised. Keep the law - Walk agreeably to it. Shall not his uncircumcision be counted for circumcision - In the sight of God?

Yea, the uncircumcision that is by nature - Those who are, literally speaking, uncircumcised. Fulfilling the law - As to the substance of it. Shall judge thee - Shall condemn thee in that day. Who by the letter and circumcision - Who having the bare, literal, external circumcision, transgressest the law.

For he is not a Jew - In the most important sense, that is, one of God's beloved people. Who is one in outward show only; neither is that the true, acceptable circumcision, which is apparent in the flesh.

But he is a Jew - That is, one of God's people. Who is one inwardly - In the secret recesses of his soul. And the acceptable circumcision is that of the heart - Referring to Deut 30:6; the putting away all inward impurity. This is seated in the spirit, the inmost soul, renewed by the Spirit of God. And not in the letter - Not in the external ceremony. Whose praise is not from men, but from God - The only searcher of the heart.

1. THerefore thou art inexcuseable, O man, whosoever thou art that judgest ; For wherein thou judgest another thou condemnest thy self; for thou that judgest doest the same things.

q. d. Thou art without all excuse, that dost Assent and Subscribe to the righteous Judgment of God, that they who do such things, as are mentioned in the foregoing Chapter, are worthy of Death, and yet doest the same thy self: If not openly, yet secretly and inwardly, thou art Guilty of the same, or as great Sins. Thou canst make no Apology or Pretence, why the Sentence of Death and Condemnation, which is due to others, should not likewise pass upon thee.

i. e. In that very Thing, or by that very Law, whereby thou Censurest and Condemnest others, thou pronouncest Sentence against thy self; thy own Mouth Condemns thee in the Person of another, vid. Mat. 7.3. and 21.40, 41, 45. Iohn 8.4.9.

It is much Disputed, to whom the Apostle directs his Discourse in the beginning of this Chapter. Some think, that having discovered the Sins of the Gentiles in the former Chapter; he here useth a Transition, and turneth himself to the Iews, and lays open their more secret Wickedness and Hypocrisy. But the Particle [therefore] in the front of the Chapter, doth seem to intimate, Th[illegible: 2 letters] this is inferred from what went before, and is a continuance of the same Argument. It is of the Gentiles then that he is still Discoursing, and ver. 17. he begins by name to deal with the Iews. Some think, he speaks more particularly of such as were Judges and Magistrates amongst the Gentiles, who, though they made Laws to Judge and Punish others for such and such Crimes, did yet commit the same themselves. Some think he intends more especially, such as were Philosophers, and Men renowned for Vertue, as Socrates, Aristides, Fabritius, Cato, Senec[illegible: 1 letter], &c. which last, as is said, was well known to the Apostle. These, in their Speeches and Writings, did censure the Evil manners of others, and yet [illegible: 2 letters]ere as bad themselves. As Cato is said to have used Extortion, prostituted his Wife, and to have laid violent Hands upon himself; and yet he was affirm'd by Velleius, to be Homo virtuti simillimus, a most virtuous Man. But the received Opinion is, That the Apostle in general doth Tax all such as censure, and find Fault with others, and yet are Guilty o[illegible: 1 letter] the same things themselves.

Marginal references: Or, every one that judgest.; 1 Sam. 12.5.

2. But we are sure that the judgment of God is according to truth, against them which commit such things .

We know assuredly, and it is evident, both from Scripture and Reason, that God's Judgment, both here and hereafter, is True and Upright, vid. 1 Sam. 16.7. He judgeth righteous Judgment; He Judgeth of Persons and Things, not as they are in Appearance, but as they are in Reality.

This indefinite manner of speaking, includeth both those that Judge others, and those who, for the aforementioned Sins, are subject to the Censures of others.

Marginal references: Or, [illegible: 1 word]

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 ?

When other Mens Facts escape not thy Censure, who art but a Man; What Folly and Madness is it to imagine, that thine own evil Deeds should escape the Judgment of God? vid. 1 Iohn 3.20.

4. Or despisest thou the riches of his goodness and forbearance, and long-suffering , not knowing that the goodness of God leadeth thee to repentance .

The word signifies to think amiss; he despiseth the goodness of God, who thinks otherwise of it, than he should, that it is extended to him for other ends than it is; or to despise the Goodness of God, is, to turn it into wantonness.

i. e. The abundance of his Goodness, vid. Eph. 1.7.18. and 2.4.5. and 3.8. Chap. 9.23.

God's long-Suffering is a farther degree of his Forbearance; the Scripture speaks much of this Attribute of God, and of his abounding therein, Exod. 34.6. Numb. 14.11.18. Psal: 86.15. Mat. 23.37. Chap. 9.22. 1 Tim. 1.16. 1 Pet. 3.20.

That is one great End of God's goodness and forbearance, vid. Hos. 11.4. 2 Pet. 3.9. God's goodness is abused, when 'tis not us'd and improv'd to this End.

Here he Taxeth such as thought that God approved of their Persons and Courses, at least He would not regard or punish their evil Actions, because he had hitherto forborn them, and heap'd up abundance of worldly Blessings upon them, as He did upon the Romans, especially above other People. It is common for Men to grow secure, and promise themselves Impunity, when God forbears them, and gives them outward Prosperity, vid. Psal. 50.21. and 55.19. Eccl. 8.11. Hos. 12.8.

Marginal references: 2 Pet. 3.[illegible: 1 letter]; Isa. 30.1[illegible: 1 letter]

5. But after thy hardness and impenitent heart, treasurest up unto thy self wrath against the day of wrath, and revelation of the righteous judgment of God .

This passage seems to respect Deut. 32.34, 35. or Iob. 36.13. You have a paralel place, Iames 5.3. the meaning is, Thou provokest more and more the wrath of God against thee; by heaping up Sins, thou heapest up Judgments of God upon thy self: Just as men add to their Treasure of Wealth, so dost thou add to thy Treasure of Punishment.

This is a Periphrasis of the Day of Judgment, or of the Last Day; then will God visit for those Sins, that here escape Punishment: Then the [illegible: 1 letter]ustice and Equity of his Proceedings shall appear, and all shall have reason to approve thereof.

Marginal references: Or, [illegible: 1 word].

6. Who will render to every man according to his deeds .

This proves what he had said, That the Judgment of God, in that Day, will be according to Righteousness, or most Righteous Judgment. Paralel places you will find, Psal. 62.12. Mat. 16.27. 2 Cor. 5.10. Revel. 22.12. The Papists from hence infer the Merit of Works: But the Reward to the Godly, is a Reward of Grace, and not of [illegible: 2 letters]bt. The word [non-Latin text not transcribed] imports not only a just Retribution, but a free Gift, as in Mat. 20.8. & alibi. Good Works are the Rule of his Proceeding, not the Cause of his Retribution, vid Luc. 17.10.

Marginal references: Jer. 17.[illegible: 1 letter] & 32.1[illegible: 1 letter] [illegible: 1 word] 14.12▪

7. To them who by patient continuance in well doing, seek for glory and honour, and immortality , eternal life .

Or Perseverance in well-doing, which implies Patience, vid. Mat. 10.22. and 24.13. Heb. 10.36.

Or Incorruption: He adds this, to shew, That the Glory and Honour he speaks of, was not such as the Gentiles usually sought, who made worldly glory the scope of their Actions; but it was Eternal in the Heavens, and such as never Fades away.

i. e. God will render eternal Life to such: The word Render must be supplyed out of the former Verse.

8. But unto them that are contentious ; and do not obey the truth , but obey unrighteousness , indignation and wrath .

Or that are of Contention: So they of the Circumcision, for such as are Circumcised, Act. 10.45. Gal. 2.12. By Contentious, understand such as are Refractory and Self-will'd; that, from a Spirit of Contradiction, will not be perswaded; that strive and kick against the Righteousness of God, from an Opinion of their own righteousness, Hos. 4.4.

See Chap. 1.18. and the Note there.

That are the Servants of Sin, and of Corruption. Chap. 6.12. 2 Pet. 2.19.

These Two differ only in Degree; thereby understand the Judgments of God upon the Wicked, which are the Effects of his Anger; the Cause is commonly put for the Effect.

Marginal references: [illegible: 1 word] 1.8.

9. Tribulation and anguish upon every soul of man that doth evil, of the Jew first, and also of the Gentile .

The word Render is here again understood, he shall Render Tribulation and Anguish. Some refer the former to the Punishment of Sin, the latter to the Punishment of Loss; or the one to the unquenchable Fire, the other to the never dying Worm: It seems to be a Rhetorical Exaggeration, vid. Psal. 11.6. Mar. 9.43, 44, 45, 46.

[illegible: 1 letter] double Hebraisme; First, the Soul is put for the Person, as Gen. 12.5. and 14.21. and 17.14. and 36.6. and 46.26. Secondly, Every Soul of Man, is put for the Soul of every Man; as before, Chap. 1.18. All Unrighteousness of Men▪ is put for the Unrighteousness of all Men; the Soul o[illegible: 1 letter] Man shall not be Punisht onely, but Chiefly.

The Iew is first plac'd in Order of Punishment, because [illegible: 1 letter]e better knew God's Will, and had more helps, vid. Mat. 11.22, 24. Luc. 12.47.

Marginal references: [illegible: 1 word] 3.2. [illegible: 2 letters].17.; [illegible: 1 letter] Gree[illegible: 1 letter].

10. But glory, honour, and peace to every man that worketh good, to the Jew first, and also to the Gentile .

What he called Immortality, ver. 7. He now calls Peace; which word, according to the usual Acceptation of it, amongst the Hebrews, is comprehensive of all Good and Happiness, [illegible: 1 letter]oth here and hereafter.

As the ungodly and unbelieving Iews, shall have the first place in Punishment, so those that Believe, and are Godly amongst them, shall have the first Place in Reward; though ye[illegible: 1 letter] for the Reason mentioned in the next Verse, the Godly and Believing Gentiles shall share with them therein.

Marginal references: [illegible: 1 paragraph]

11. For there is no respect of persons with God .

This seems to be borrowed from 2 Chron. 19.7. and Deut. 10.17. You have the same again, Act. 10.34. vid. I[illegible: 1 letter]b. 34.19. Gal. 2.6. Ephes. 6.9. 1 Pet. 1.17. vid. G[illegible: 1 letter]l. 3.28. Obj. God loved Iacob, and hated Esau ▪ when they were yet Unborn, and had done neither Good nor Evil? Answ. This was not properly a Respecting of Persons, because God did not this as a Judge, but as an Elector. So the Apostle states it, Rom. 9.11, 12, 13. God is Gracious to whom He will be Gracious, and may do what He will with his own.

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.

By the Former, he means the Gentiles, by the Latter the Iews; the like Distribution he makes, 1 Cor. 9.21.

i. e. Under the Law, or against it.

13. For not the hearers of the law are just before God, but the doers of the law shall be justified .

This, and the two following Verses, are included in a Parenthesis; and they serve to obviate an Objection, against what was said, ver. 12. The Iews might plead, that they were Superiour to the Gentiles, and should be exempted or Priviledg'd in Judgment, for as much as they knew and profest the Law of God, which the Gentiles did not? To this, he sayes, That to know and learn the Law was not sufficient, unless in all things they yielded Obedience to it, which they neither did nor could. The Scope of the Apostle, is not simply to shew how Sinners are now justified in the Sight of God; but to shew what is requisite to Justifications according to the Tenour of the Law; and that is, to do all that is Written therein, and to continue so to do. And if there be any Man that can bring such perfect and constant Obedience of his own Performing, he shall be Justified by God; but in as much as no Man, neither Natural nor Regenerate, can so fulfil the Law; he must seek for Justification in some other way. The Text thus Expounded, doth no way militate with Chap. 3.30. and Gal. 3.11. which at first reading it seems to do. And it further shews, that the Iews are comprehended under the general Curse, as well as the Gentiles, and are bound to have recourse to the Righteousness of God by Faith.

Marginal references: [illegible: 1 word] 7.21. [illegible: 1 letter]1.2[illegible: 1 letter].

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 .

Here he Preoccupates the Gentiles Plea: They might Object, that having not the Law, they could not Transgres[illegible: 1 letter], nor be culpable in Judgment, vid. Chap. 4.15. To this he sayes, That though they had not the Law written in Tables of Stone, as the Iews had, yet they had a Law written in their Hearts, which was a Copy or Counterpart of the other, and had in a manner the Effects of it▪ for thereby they were Instructed to do Well, and debarr'd from doing Evil, which are the two Properties of all Laws.

Nature is oppos'd to Scripture and special Reve[illegible: 1 letter]ation: By the Direction of the Law, and Light of Nature, they did many things, which the Law of Moses Commanded, and forbore many things which it forbade.

i. e. They have in themselves such Principles of Reason, and Rules of Equity, as are to them instead of a Law, prescribing what they ought to Do and [illegible: 1 letter]void.

Marginal references: Or, things of the Law.

15. Which shew the work of the law written in their hearts , their conscience also bea[illegible: 2 letters]ng witness, and th[illegible: 2 letters]r thoughts the mean wh[illegible: 2 letters]e accusing, or else excusing one another .)

By the Work of the Law, Either understand the Sum of the Law, which is, To Love God above all, and our Neighbours as our selves: Or the Office of the Law, which consists in directing what to do, and what to leave undone; or the external Actions which the Law prescribes.

This seems to be a Covenant-Promise, and Priviledge, Ier. 31.33. How then is it Pre[illegible: 1 letter]icated of the Gentiles? Answ. Ieremy speaks there, of a special and supernatural [illegible: 1 letter]uscription or Writing in the Heart by Grace; and the Apostle here, of that which is Common and Natural.

Interchangeably, now one way, anon another.

Not as though the Thoughts did, at the same time, strive together about the same Fact: Nor is it meant of divers Men, as if good Men were Excused, and bad Men [illegible: 1 letter]ccused by their own Thoughts; but in the same Persons, there were accusing or excusing Thoughts and Consciences, as their Actions were evil or good.

Marginal references: Or, the conscience witnessing with them.; Or, reasonings.; Or, amongst themselves.

16. In the day when God shall judge the secrets of men by Jesus Christ according to my gospel .

These Words may be referr'd to the 12. ver. and so they express the time when Iews and Gentiles shall be Judged. Though some annex them to the words immediately preceding. q. d. Now the Consciences of Men do Testify for or against th[illegible: 1 letter]m, and their Thoughts accuse or excuse them; but in the Day of Judgment they will do it more especially.

So that the most secret Sins shall not escape the Notice and Censure of the Judge, vid. Eccl. 12.14. 1 Cor. 4 5.

i. e. The Gospel which I Preach. So Iohn 12.48. Our Saviour calls his Word, his Disciples Word: He calls it his Gospel, not as the Author, but as the Publisher of it; it was not His in respect of Revelation, but in regard of Dispensation, Chap. 16.25. 1 Cor. 9.17. 2 Cor. 5.1[illegible: 1 letter], 19 2 Tim. 2.8. As for the Fiction of a Gospel written by Paul, as was by Matthew, Mark, &c. the Papists themselves begin to be ashamed of it.

Marginal references: Mat. [illegible: 1 letter]5.3[illegible: 1 letter].

17. Behold thou art called a Jew , and restest in the law , and makest thy boast of God .

He speaks in the Singular Number, that every One might make the readier Application of what he said.

So called from Iudah; as of Old, Hebrews from Heber, and Israelites from Israel: The Title was Honourable in those Dayes, and imported a Confessor or Worshi[illegible: 1 letter]per of One God. Thou art so called, but art not so indeed, vid. ver. 28. and Revel. 2.9.

Puttest thy Trust in it.

That he is thy God, and in Covenant with thee; and that thou hast a peculiar Interest in him, vid. Iohn 8.41▪ The Phrase seems to be borrowed from Isa. 45. ult.

He now comes to deal more particularly, and expressly with the Iews, reciting their Priviledges, in which they Trusted, and of which they Boasted; and shews, that notwithstanding them, they stood in as much need of the Righteousness of God, as the Gentiles did.

Marginal references: Or, sirnamed a Iew.; Chap. 9.4.

19. And art confident that thou thy self art a guide of the blind, a light of them which are in darkness.

Thou dost proudly Arrogate all that follows to thy self, and conceitest that thou hast all the Points of the Law in thy Breast, and full Knowledge of all the Secrets thereof.

Marginal references: Luk. 1.4. Gal. 6.6.

20. An instructer of the foolish, a teacher of babes : which hast the form of knowledge , and of the truth in the Law.

Such as have little or no Knowledge.

A Scheme or Systeme of Notions, a compendious Model or Method, which is artificially Compos'd; such as Tutors, and Professors of Arts and Sciences do Read over again and again to their Pupils and Auditors.

21. Thou therefore which teachest another, teachest thou not thy self ? thou that preachest a man should not steal, dost thou steal ?

q. d. Dost not thou thy self do what thou pressest upon others? vid. Mat. 23.3.

The Iews were Infamous of old for this Sin, Psalm 50.18. Mat. 23.14.

22. Thou that sayest a man should not commit adultery , doest thou commit adultery? thou that abhorrest idols, doest thou commit sacriledge ?

To this Sin also, the Iews were greatly addicted, vid. Psal. 50.18. Ier. 5.8.

Here he varies the Crime; he does not say, dost thou commit Idolatry, but Sacriledge. The Iews, after their return out of Captivity, kept themselves free from Idolatry▪ but it seems they were Guilty of a Sin that was near a Kin to it. Here it may be Queried, What the Sacriledge was, that the Iews were Guilty of? Some think, their Covetousness is here Taxed, which is a kind of Idolatry. The Iews took those things which were Consecrated to Idols, and which, by the Law of God should have been Destroy'd, and turn'd them to their private Advantage. Others think, that their Sacriledge consisted in with-holding from God, that which they should have Consecrated and Offer'd up to Him, vid. 1 Sam. 2.13. Mal. 3.8, 9. They Converted to their own Use, such things as were Dedicated to God. Much to the same purpose is their Opinion, that think it consisted in Robbing God of his Due. By the imperial Law in the Code, it is declared Sacriledge to take from the Emperor any thing that is his; it ought to be much more accounted Sacriledge to deal so with God. Some think, their Sacriledge lay in polluting the Worship of God, & making his Commands of no Effect, through their corrupt Additions and Traditions.

23. Thou that makest thy boast of the Law, through breaking the Law dishonourest thou God ?

Dost thou bring a reproach upon Religion, and give Occasion to the Gentiles to Blaspheme his Name? so it follows in the next words.

Marginal references: vers. 17.

24. For the name of God is blasphem'd among the Gentiles, through you , as it is written .

Because of your and your fore-Fathers Sins.

The Apostle doth not tell them where it was Written; he supposeth they were not ignorant of it. vid. Ezek. 36.20, 23. Isa. 52.5.

Marginal references: 2 Sam. 12.

25. For circumcision verily profiteth, if thou keep the Law : but if thou be a breaker of the Law, thy circumcision is made uncircumcision .

If thou keep it Perfectly, to which Circumcision obligeth, Gal. 5.3. or if thou usest thy utmost Care and Endeavour so to do.

i. e. If otherwise thou Transgressest the Law, thy Circumcision avails thee nothing; it gives thee no Priviledge above the Uncircumcis'd. A wicked Iew is to God as an Aethiopian, Amos 9.7. The Apostle corrects the Carnal Confidence and Hypocrisy of the Iews, who valued themselves upon the account of this outward Ceremony, and thought it sufficient to be Circumcis'd in the Flesh. Some think the Apostle hath Respect in these words to the Time of the Law, whilst Circumcision was an ordinary Sacrament of the Covenant; then indeed it was Profitable and Available; but now, in the times of the Gospel, it is Abrogated. vid. Gal. 5.2, 5.

The Iews might Object, If the former Priviledges availed not to Righteousness and Salvation; yet Circumcision at least might stand them in some stead? In Answer whereunto you have, First a Concession, Circumcision indeed is Pro[illegible: 1 letter]itable. 2. A Limitation, if thou keep the Law, which is Illustrated by a large Antithesis, ver. 26, 27. 3. A Distinction; Circumcision is of two Sorts; Outward and Litteral, Inward and Spiritual; the Latter stands in Force, and hath Acceptation with God, ver. 28, 29.

Marginal references: Or, do the Law.

26. Therefore if the uncircumcision keep the righteousness of the Law , shall not his uncircumcision be counted for circumcision?

i. e. The Uncircumcis'd; a figurative and frequent way of Speaking, vid. Rom. 3.30. and 4.9.

Which none of them ever did; but admit they could, or else which some of them have done in sincerity, though with manifold Imperfections; Such as the two Centurions, one of which is mentioned in the Gospel of Luke; the other in the Acts: If in this Sence the Uncircumcised keep the Righteousness of the Law, Shall they not be all one in the Account of God, as if they were Circumcised? vid. Rom. 4.10.

Marginal references: Or, ordinances

27. And shall not uncircumcision which is by nature , if it fulfill the Law , judge thee , who by the letter and circumcision doest transgress the Law?

A Periphrasis of the Gentiles, who want Circumcision, or are by Nature without it.

Here's another word, before it was Keep, but now 'tis Fulfill the Law; though the word be varied, yet the Sence is the same, vid. Iames 2.8.

i. e Rise up in Judgment against thee; or else shall he not do it by his Example? as in Mat. 12.41, 42. The Men of Nineveh, and the Queen of Sheba shall Judge the Israelites: The meaning is, the Obedient Gentile, shall Condemn the Disobedient Iew.

i. e. The outward litteral Circumcision; or by the Letter, understand the Law, vid. 2 Cor. 3 6, 7. The Sence is, by means of the Law and Circumcision, and resting in them, as Pledges of the Love of God (so v. 17.) they are the more secure and bold in Sinning against God: It is to them an Occasion of Transgression.

Marginal references: Or, [illegible: 1 word] of nature.; Or, [illegible: 1 word] transgressor the Law.

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

A right or true Iew, which is Heir of the Promises made to the Fathers.

The word Only is to be understood, vid. 1 Cor. 1 17.

The Right and True Circumcision which God principally requires, and is available unto Salvation: That Circumcision is not much to be accounted of, which is only the cutting off an outward Skin.

Marginal references: John 8.[illegible: 1 letter] Chap. 9.[illegible: 1 letter]; Or, [illegible: 1 word]

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.

He is a Right and True Iew, an Israelite indeed, that hath taken away the Fore-Skin of his Heart, Ier. 4.4. that is cleansed from all corrupt Affections, and hath laid aside all Superfluity of Naughtiness, that Worshippeth God in the Spirit, Rejoyceth in Christ Iesus, and hath no Confidence in the Flesh. Such are the Circumcision and Iews indeed, vid. Phil. 3.3.

Marginal references: Or, [illegible: 1 word]; 1 Pet. 3.[illegible: 1 letter]; Coloss. 2.[illegible: 1 letter]; 1 Cor. 4.[illegible: 1 letter] 2 Cor. 10.[illegible: 1 letter] 1 Thes. 2.[illegible: 1 letter]

Equity of the Divine Government. (a. d. 58.)

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. 2 But we are sure that the judgment of God is according to truth against them which commit such things. 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? 4 Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance? 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; 6 Who will render to every man according to his deeds: 7 To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life: 8 But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, 9 Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile; 10 But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile: 11 For there is no respect of persons with God. 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; 13 (For not the hearers of the law are just before God, but the doers of the law shall be justified. 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: 15 Which show 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;) 16 In the day when God shall judge the secrets of men by Jesus Christ according to my gospel.

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 not 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 (v. 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. iii. 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 (v. 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, v. 22. Therefore thou art inexcusable. If the Gentiles, who had but the light of nature, were inexcusable (ch. i. 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, v. 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 (v. 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 (1 Sam. xvi. 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 (v. 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 (v. 4, 5) consisting of two branches:—

1. Slighting the goodness of God (v. 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, Eccl. viii. 11. Not knowing, that is, not considering, not knowing practically and with application, that the goodness of God leadeth thee, the design of it is to lead thee, to repentance. It is not enough for us to know that God's goodness leads to repentance, but we must know that it leads us—thee in particular. See here what method God takes to bring sinners to repentance. He leads them, not drives them like beasts, but leads them like rational creatures, allures them (Hos. ii. 14); and it is goodness that leads, bands of love, Hos. xi. 4. Compare Jer. xxxi. 3. The consideration of the goodness of God, his common goodness to all (the goodness of his providence, of his patience, and of his offers), should be effectual to bring us all to repentance; and the reason why so many continue in impenitency is because they do not know and consider this.

2. Provoking the wrath of God, v. 5. The rise of this provocation is a hard and impenitent heart; and the ruin of sinners is their walking after such a heart, being led by it. To sin is to walk in the way of the heart; and when that is a hard and impenitent heart (contracted hardness by long custom, besides that which is natural), how desperate must the course needs be! The provocation is expressed by treasuring up wrath. Those that go on in a course of sin are treasuring up unto themselves wrath. A treasure denotes abundance. It is a treasure that will be spending to eternity, and yet never exhausted; and yet sinners are still adding to it as to a treasure. Every wilful sin adds to the score, and will inflame the reckoning; it brings a branch to their wrath, as some read that (Ezek. viii. 17), they put the branch to their nose. A treasure denotes secrecy. The treasury or magazine of wrath is the heart of God himself, in which it lies hid, as treasures in some secret place sealed up; see Deut. xxxii. 34; Job xiv. 17. But withal it denotes reservation to some further occasion; as the treasures of the hail are reserved against the day of battle and war, Job xxxviii. 22, 23. These treasures will be broken open like the fountains of the great deep, Gen. vii. 11. They are treasured up against the day of wrath, when they will be dispensed by the wholesale, poured out by full vials. Though the present day be a day of patience and forbearance towards sinners, yet there is a day of wrath coming—wrath, and nothing but wrath. Indeed, every day is to sinners a day of wrath, for God is angry with the wicked every day (Ps. vii. 11), but there is the great day of wrath coming, Rev. vi. 17. And that day of wrath will be the day of the revelation of the righteous judgment of God. The wrath of God is not like our wrath, a heat and passion; no, fury is not in him (Isa. xxvii. 4): but it is a righteous judgment, his will to punish sin, because he hates it as contrary to his nature. This righteous judgment of God is now many times concealed in the prosperity and success of sinners, but shortly it will be manifested before all the world, these seeming disorders set to rights, and the heavens shall declare his righteousness, Ps. l. 6. Therefore judge nothing before the time.

IV. He describes the measures by which God proceeds in his judgment. Having mentioned the righteous judgment of God in v. 5, he here illustrates that judgment, and the righteousness of it, and shows what we may expect from God, and by what rule he will judge the world. The equity of distributive justice is the dispensing of frowns and favours with respect to deserts and without respect to persons: such is the righteous judgment of God.

1. He will render to every man according to his deeds (v. 6), a truth often mentioned in scripture, to prove that the Judge of all the earth does right.

(1.) In dispensing his favours; and this is mentioned twice here, both in v. 7 and v. 10. For he delights to show mercy. Observe,

[1.] The objects of his favour: Those who by patient continuance, &c. By this we may try our interest in the divine favour, and may hence be directed what course to take, that we may obtain it. Those whom the righteous God will reward are, First, Such as fix to themselves the right end, that seek for glory, and honour, and immortality; that is, the glory and honour which are immortal-acceptance with God here and for ever. There is a holy ambition which is at the bottom of all practical religion. This is seeking the kingdom of God, looking in our desires and aims as high as heaven, and resolved to take up with nothing short of it. This seeking implies a loss, sense of that loss, desire to retrieve it, and pursuits and endeavours consonant to those desires. Secondly, Such as, having fixed the right end, adhere to the right way: A patient continuance in well-doing. 1. There must be well-doing, working good, v. 10. It is not enough to know well, and speak well, and profess well, and promise well, but we must do well: do that which is good, not only for the matter of it, but for the manner of it. We must do it well. 2. A continuance in well-doing. Not for a fit and a start, like the morning cloud and the early dew; but we must endure to the end: it is perseverance that wins the crown. 3. A patient continuance. This patience respects not only the length of the work, but the difficulties of it and the oppositions and hardships we may meet with in it. Those that will do well and continue in it must put on a great deal of patience.

[2.] The product of his favour. He will render to such eternal life. Heaven is life, eternal life, and it is the reward of those that patiently continue in well-doing; and it is called (v. 10) glory, honour, and peace. Those that seek for glory and honour (v. 7) shall have them. Those that seek for the vain glory and honour of this world often miss of them, and are disappointed; but those that seek for immortal glory and honour shall have them, and not only glory and honour, but peace. Worldly glory and honour are commonly attended with trouble; but heavenly glory and honour have peace with them, undisturbed everlasting peace.

(2.) In dispensing his frowns (v. 8, 9). Observe, [1.] The objects of his frowns. In general those that do evil, more particularly described to be such as are contentious and do not obey the truth. Contentious against God. Every wilful sin is a quarrel with God, it is striving with our Maker (Isa. xlv. 9), the most desperate contention. The Spirit of God strives with sinners (Gen. vi. 3), and impenitent sinners strive against the Spirit, rebel against the light (Job xxiv. 13), hold fast deceit, strive to retain that sin which the Spirit strives to part them from. Contentious, and do not obey the truth. The truths of religion are not only to be known, but to be obeyed; they are directing, ruling, commanding; truths relating to practice. Disobedience to the truth is interpreted a striving against it. But obey unrighteousness—do what unrighteousness bids them do. Those that refuse to be the servants of truth will soon be the slaves of unrighteousness. [2.] The products or instances of these frowns: Indignation and wrath, tribulation and anguish. These are the wages of sin. Indignation and wrath the causes—tribulation and anguish the necessary and unavoidable effects. And this upon the soul; souls are the vessels of that wrath, the subjects of that tribulation and anguish. Sin qualifies the soul for this wrath. The soul is that in or of man which is alone immediately capable of this indignation, and the impressions or effects of anguish therefrom. Hell is eternal tribulation and anguish, the product of wrath and indignation. This comes of contending with God, of setting briers and thorns before a consuming fire, Isa. xxvii. 4. Those that will not bow to his golden sceptre will certainly be broken by his iron rod. Thus will God render to every man according to his deeds.

2. There is no respect of persons with God, v. 11. As to the spiritual state, there is a respect of persons; but not as to outward relation or condition. Jews and Gentiles stand upon the same level before God. This was Peter's remark upon the first taking down of the partition-wall (Acts x. 34), that God is no respecter of persons; and it is explained in the next words, that in every nation he that fears God, and works righteousness, is accepted of him. God does not save men with respect to their external privileges or their barren knowledge and profession of the truth, but according as their state and disposition really are. In dispensing both his frowns and favours it is both to Jew and Gentile. If to the Jews first, who had greater privileges, and made a greater profession, yet also to the Gentiles, whose want of such privileges will neither excuse them from the punishment of their ill-doing nor bar them out from the reward of their well-doing (see Col. iii. 11); for shall not the Judge of all the earth do right?

V. He proves the equity of his proceedings with all, when he shall actually come to Judge them (v. 12-16), upon this principle, that that which is the rule of man's obedience is the rule of God's judgment. Three degrees of light are revealed to the children of men:—

1. The light of nature. This the Gentiles have, and by this they shall be judged: As many as have sinned without law shall perish without law; that is, the unbelieving Gentiles, who had no other guide but natural conscience, no other motive but common mercies, and had not the law of Moses nor any supernatural revelation, shall not be reckoned with for the transgression of the law they never had, nor come under the aggravation of the Jews' sin against and judgment by the written law; but they shall be judged by, as they sin against, the law of nature, not only as it is in their hearts, corrupted, defaced, and imprisoned in unrighteousness, but as in the uncorrupt original the Judge keeps by him. Further to clear this (v. 14, 15), in a parenthesis, he evinces that the light of nature was to the Gentiles instead of a written law. He had said (v. 12) they had sinned without law, which looks like a contradiction; for where there is no law there is no transgression. But, says he, though they had not the written law (Ps. cxlvii. 20), they had that which was equivalent, not to the ceremonial, but to the moral law. They had the work of the law. He does not mean that work which the law commands, as if they could produce a perfect obedience; but that work which the law does. The work of the law is to direct us what to do, and to examine us what we have done. Now, (1.) They had that which directed them what to do by the light of nature: by the force and tendency of their natural notions and dictates they apprehended a clear and vast difference between good and evil. They did by nature the things contained in the law. They had a sense of justice and equity, honour and purity, love and charity; the light of nature taught obedience to parents, pity to the miserable, conservation of public peace and order, forbade murder, stealing, lying, perjury, &c. Thus they were a law unto themselves. (2.) They had that which examined them as to what they had done: Their conscience also bearing witness. They had that within them which approved and commended what was well done and which reproached them for what was done amiss. Conscience is a witness, and first or last will bear witness, though for a time it may be bribed or brow-beaten. It is instead of a thousand witnesses, testifying of that which is most secret; and their thoughts accusing or excusing, passing a judgment upon the testimony of conscience by applying the law to the fact. Conscience is that candle of the Lord which was not quite put out, no, not in the Gentile world. The heathen have witnessed to the comfort of a good conscience. ————Hic murus ahoncus esto, Nil conscire sibi———— Be this thy brazen bulwark of defence, Still to preserve thy conscious innocence. Hor. ————Quos diri consein facti Mens habet attonitos, et surdo verbere cædit— No lash is heard, and yet the guilty heart Is tortur'd with a self-inflicted smart Juv . Sat. 13. Vicissim, so some read it, by turns; according as they observed or broke these natural laws and dictates, their consciences did either acquit or condemn them. All this did evince that they had that which was to them instead of a law, which they might have been governed by, and which will condemn them, because they were not so guided and governed by it. So that the guilty Gentiles are left without excuse. God is justified in condemning them. They cannot plead ignorance, and therefore are likely to perish if they have not something else to plead. 2. The light of the law. This the Jews had, and by this they shall be judged (v. 12): As many as have sinned in the law shall be judged by the law. They sinned, not only having the law, but en nomo—in the law, in the midst of so much law, in the face and light of so pure and clear a law, the directions of which were so very full and particular, and the sanctions of it so very cogent and enforcing. These shall be judged by the law; their punishment shall be, as their sin is, so much the greater for their having the law. The Jew first, v. 9. It shall be more tolerable for Tyre and Sidon. Thus Moses did accuse them (John v. 45), and they fell under the many stripes of him that knew his master's will, and did it not, Luke xii. 47. The Jews prided themselves very much in the law; but, to confirm what he had said, the apostle shows (v. 13) that their having, and hearing, and knowing the law, would not justify them, but their doing it. The Jewish doctors bolstered up their followers with an opinion that all that were Jews, how bad soever they lived, should have a place in the world to come. This the apostle here opposes: it was a great privilege that they had the law, but not a saving privilege, unless they lived up to the law they had, which it is certain the Jews did not, and therefore they had need of a righteousness wherein to appear before God. We may apply it to the gospel: it is not hearing, but doing that will save us, John xiii. 17; James i. 22.

3. The light of the gospel: and according to this those that enjoyed the gospel shall be judge (v. 16): According to my gospel; not meant of any fifth gospel written by Paul, as some conceit; or of the gospel written by Luke, as Paul's amanuensis (Euseb. Hist. lib 3, cap. 8), but the gospel in general, called Paul's because he was a preacher of it. As many as are under that dispensation shall be judged according to that dispensation, Mark xvi. 16. Some refer those words, according to my gospel, to what he says of the day of judgment: "There will come a day of judgment, according as I have in my preaching often told you; and that will be the day of the final judgment both of Jews and Gentiles." It is good for us to get acquainted with what is revealed concerning that day. (1.) There is a day set for a general judgment. The day, the great day, his day that is coming, Ps. xxxvii. 13. (2.) The judgment of that day will be put into the hands of Jesus Christ. God shall judge by Jesus Christ, Acts xvii. 31. It will be part of the reward of his humiliation. Nothing speaks more terror to sinners, or more comfort to saints, than this, that Christ shall be the Judge. (3.) The secrets of men shall then be judged. Secret services shall be then rewarded, secret sins shall be then punished, hidden things shall be brought to light. That will be the great discovering day, when that which is now done in corners shall be proclaimed to all the world.

The Pretensions of the Jews; The Depravity of the Jews. (a. d. 58.)

17 Behold, thou art called a Jew, and restest in the law, and makest thy boast of God, 18 And knowest his will, and approvest the things that are more excellent, being instructed out of the law; 19 And art confident that thou thyself art a guide of the blind, a light of them which are in darkness, 20 An instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law. 21 Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal? 22 Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege? 23 Thou that makest thy boast of the law, through breaking the law dishonourest thou God? 24 For the name of God is blasphemed among the Gentiles through you, as it is written. 25 For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision. 26 Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision? 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? 28 For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh: 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.

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 (v. 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 (v. 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. ii. 9), for a generation of vipers to boast they have Abraham to their father, Matt. iii. 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. vii. 4. Bethel their confidence, Jer. xlviii. 13. Haughty because of the holy mountain, Zeph. iii. 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, Ps. xxxiv. 2; Isa. xlv. 15; 1 Cor. i. 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 people (v. 18): and knowest his will, to thelema—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, Phil. i. 10. Eis to dokimazein hymas 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. xv. 19), to make a difference between the unclean and the clean, Lev. xi. 47. Good and bad lie sometimes so near together that it is not easy to distinguish them; but the Jews, having the touchstone of the law ready at hand, were, or at least thought they were, able to distinguish, to cleave the hair in doubtful cases. A man may be a good casuist and yet a bad Christian—accurate in the notion, but loose and careless in the application. Or, we may, with De Dieu, understand controversies by the ta diapheronta. A man may be well skilled in the controversies of religion, and yet a stranger to the power of godliness. (2.) Of a warm affection to the things of God, as we read it, Approvest the things that are excellent. There are excellences in religion which a hypocrite may approve of: there may be a consent of the practical judgment to the law, that it is good, and yet that consent overpowerd by the lusts of the flesh, and of the mind:— ————Video meliora proboque Deteriora sequor. I see the better, but pursue the worse. katechoumenos—being catechised. The word signifies an early instruction in childhood. It is a great privilege and advantage to be well catechised betimes. It was the custom of the Jews to take a great deal of pains in teaching their children when they were young, and all their lessons were out of the law; it were well if Christians were but as industrious to teach their children out of the gospel. Now this is called (v. 20), The form of knowledge, and of the truth in the law, that is, the show and appearance of it. Those whose knowledge rests in an empty notion, and does not make an impression on their hearts, have only the form of it, like a picture well drawn and in good colours, but which wants life. A form of knowledge produces but a form of godliness, 2 Tim. iii. 5. A form of knowledge may deceive men, but cannot impose upon the piercing eye of the heart-searching God. A form may be the vehicle of the power; but he that takes up with that only is like sounding brass and a tinkling cymbal. 3. They were a teaching people, or at least thought themselves so (v. 19, 20): And art confident that thou thyself art a guide of the blind. Apply it, (1.) To the Jews in general. They thought themselves guides to the poor blind Gentiles that sat in darkness, were very proud of this, that whoever would have the knowledge of God must be beholden to them for it. All other nations must come to school to them, to learn what is good, and what the Lord requires; for they had the lively oracles. (2.) To their rabbis, and doctors, and leading men among them, who were especially those that judged others, v. 1. These prided themselves much in the possession they had got of Moses's chair, and the deference which the vulgar paid to their dictates; and the apostle expresses this in several terms, a guide of the blind, a light of those who are in darkness, an instructor of the foolish, a teacher of babes, the better to set forth their proud conceit of themselves, and contempt of others. This was a string they loved to be harping upon, heaping up titles of honour upon themselves. The best work, when it is prided in, is unacceptable to God. It is good to instruct the foolish, and to teach the babes: but considering our own ignorance, and folly, and inability to make these teachings successful without God, there is nothing in it to be proud of.

II. He aggravates their provocations (v. 21-24) from two things:—

1. That they sinned against their knowledge and profession, did that themselves which they taught others to avoid: Thou that teachest another, teachest thou not thyself? Teaching is a piece of that charity which begins at home, though it must not end there. It was the hypocrisy of the Pharisees that they did not do as they taught (Matt. xxiii. 3), but pulled down with their lives what they built up with their preaching; for who will believe those who do not believe themselves? Examples will govern more than rules. The greatest obstructors of the success of the word are those whose bad lives contradict their good doctrine, who in the pulpit preach so well that it is a pity they should ever come out, and out of the pulpit live so ill that it is a pity they should ever come in. He specifies three particular sins that abound among the Jews:—(1.) Stealing. This is charged upon some that declared God's statutes (Ps. l. 16, 18), When thou sawest a thief, then thou consentedst with him. The Pharisees are charged with devouring widows' houses (Matt. xxiii. 14), and that is the worst of robberies. (2.) Adultery, v. 22. This is likewise charged upon that sinner (Ps. l. 18), Thou hast been partaker with adulterers. Many of the Jewish rabbin are said to have been notorious for this sin. (3.) Sacrilege-robbing in holy things, which were then by special laws dedicated and devoted to God; and this is charged upon those that professed to abhor idols. So the Jews did remarkably, after their captivity in Babylon; that furnace separated them for ever from the dross of their idolatry, but they dealt very treacherously in the worship of God. It was in the latter days of the Old-Testament church that they were charged with robbing God in tithes and offerings (Mal. iii. 8, 9), converting that to their own use, and to the service of their lusts, which was, in a special manner, set apart for God. And this is almost equivalent to idolatry, though this sacrilege was cloaked with the abhorrence of idols. Those will be severely reckoned with another day who, while they condemn sin in others, do the same, or as bad, or worse, themselves.

2. That they dishonoured God by their sin, v. 23, 24. While God and his law were an honour to them, which they boasted of and prided themselves in, they were a dishonour to God and his law, by giving occasion to those that were without to reflect upon their religion, as if that did countenance and allow of such things, which, as it is their sin who draw such inferences (for the faults of professors are not to be laid upon professions), so it is their sin who give occasion for those inferences, and will greatly aggravate their miscarriages. This was the condemnation in David's case, that he had given great occasion to the enemies of the Lord to blaspheme, 2 Sam. xii. 14. And the apostle here refers to the same charge against their forefathers: As it is written, v. 24. He does not mention the place, because he wrote this to those that were instructed in the law (in labouring to convince, it is some advantage to deal with those that have knowledge and are acquainted with the scripture), but he seems to point at Isa. lii. 5; Ezek. xxxvi. 22, 23; and 2 Sam. xii. 14. It is a lamentation that those who were made to be to God for a name and for a praise should be to him a shame and dishonour. The great evil of the sins of professors is the dishonour done to God and religion by their profession. "Blasphemed through you; that is, you give the occasion for it, it is through your folly and carelessness. The reproaches you bring upon yourselves reflect upon your God, and religion is wounded through your sides." A good caution to professors to walk circumspectly. See 1 Tim. vi. 1.

III. He asserts the utter insufficiency of their profession to clear them from the guilt of these provocations (v. 25-29): Circumcision verily profiteth, if thou keep the law; that is, obedient Jews shall not lose the reward of their obedience, but will gain this by their being Jews, that they have a clearer rule of obedience than the Gentiles have. God did not give the law nor appoint circumcision in vain. This must be referred to the state of the Jews before the ceremonial policy was abolished, otherwise circumcision to one that professed faith in Christ was forbidden, Gal. v. 1. But he is here speaking to the Jews, whose Judaism would benefit them, if they would but live up to the rules and laws of it; but if not "thy circumcision is made uncircumcision; that is, thy profession will do thee no good; thou wilt be no more justified than the uncircumcised Gentiles, but more condemned for sinning against greater light." The uncircumcised are in scripture branded as unclean (Isa. lii. 1), as out of the covenant, (Eph. ii. 11, 12) and wicked Jews will be dealt with as such. See Jer. ix. 25, 26. Further to illustrate this,

1. He shows that the uncircumcised Gentiles, if they live up to the light they have, stand upon the same level with the Jews; if they keep the righteousness of the law (v. 26), fulfil the law (v. 27); that is, by submitting sincerely to the conduct of natural light, perform the matter of the law. Some understand it as putting the case of a perfect obedience to the law: "If the Gentiles could perfectly keep the law, they would be justified by it as well as the Jews." But it seems rather to be meant of such an obedience as some of the Gentiles did attain to. The case of Cornelius will clear it. Though he was a Gentile, and uncircumcised, yet, being a devout man, and one that feared God with all his house (Acts x. 2), he was accepted, v. 4. Doubtless, there were many such instances: and they were the uncircumcision, that kept the righteousness of the law; and of such he says, (1.) That they were accepted with God, as if they had been circumcised. Their uncircumcision was counted for circumcision. Circumcision was indeed to the Jews a commanded duty, but it was not to all the world a necessary condition of justification and salvation. (2.) That their obedience was a great aggravation of the disobedience of the Jews, who had the letter of the law, v. 27. Judge thee, that is, help to add to thy condemnation, who by the letter and circumcision dost transgress. Observe, To carnal professors the law is but the letter; they read it as a bare writing, but are not ruled by it as a law. They did transgress, not only notwithstanding the letter and circumcision, but by it, that is, they thereby hardened themselves in sin. External privileges, if they do not do us good, do us hurt. The obedience of those that enjoy less means, and make a less profession, will help to condemn those that enjoy greater means, and make a greater profession, but do not live up to it.

2. He describes the true circumcision, v. 28, 29. (1.) It is not that which is outward in the flesh and in the letter. This is not to drive us off from the observance of external institutions (they are good in their place), but from trusting to them and resting in them as sufficient to bring us to heaven, taking up with a name to live, without being alive indeed. He is not a Jew, that is, shall not be accepted of God as the seed of believing Abraham, nor owned as having answered the intention of the law. To be Abraham's children is to do the works of Abraham, John viii. 39, 40. (2.) It is that which is inward, of the heart, and in the spirit. It is the heart that God looks at, the circumcising of the heart that renders us acceptable to him. See Deut. xxx. 6. This is the circumcision that is not made with hands, Col. ii. 11, 12. Casting away the body of sin. So it is in the spirit, in our spirit as the subject, and wrought by God's Spirit as the author of it. (3.) The praise thereof, though it be not of men, who judge according to outward appearance, yet it is of God, that is, God himself will own and accept and crown this sincerity; for he seeth not as man seeth. Fair pretences and a plausible profession may deceive men: but God cannot be so deceived; he sees through shows to realities. This is alike true of Christianity. He is not a Christian that is one outwardly, nor is that baptism which is outward in the flesh; but he is a Christian that is one inwardly, and baptism is that of the heart, in the spirit, and not in the letter, whose praise is not of men but of God.

CHAP. II. Verſe 1. Therefore thou art inexcuſable.

THough thou have no pleaſure in them that do evil, as Chap. 1. 32. but doſt ſuperciliouſly cenſure them, being thy ſelf otherwiſe as bad. Cato is ſaid to have exerciſed uſury, to have proſtituted his wife, to have ſlain himſelf. God oft ſets a Noverint univerſi upon the worlds wizards, for the fouleſt fools.

Verſe 2. Which commit ſuch] As Cato, ver. 1. whom yet Velleius affirmeth to have been, hominem virtuti ſimillimum. But God judgeth not as man.

Verſe 3. Thinkeſt thou] This is preaching to the conſcience, to the quick.

Verſe 4. [non-Latin text not transcribed]. The goodneſſe of God] Gr. His native goodneſſe, ready to be imploied to the behoof and benefit of the creature, Tit. 3.4. Now as the beam of the Sunne ſhining on fire, doth diſcourage the burning of that; ſo the ſhining of Gods mercies on us ſhould diſhearten and extinguiſh luſt in us. This is ſo equall, and needfull a duty, that Peter picks this flower out of Pauls garden, as one of the choiſeſt, and urgeth it upon thoſe to whom he writes, 2 Pet, 3.15.

Verſe 5. Treaſurest up unto thy ſelf] Sicut mittentes pecuniam in gazophyla[illegible: 1 letter]ium, quod, ubi jam impletur, confringitu[illegible: 1 letter], ſaith Stella upon Luke. In treaſuring, there is, 1. Laying in. 2. Lying hid. 3. Bringing out again, as there is occaſion. Wicked perſons, whiles by following their luſts, they thinke they do ſomewhat to their happineſſe, ſhall in the end finde, Pro the ſauro carhones, thoſe burning coals, Pſal. 140.10.

Verſe 6. Who] See the Note on Mat. 16.27.

Verſe 7. Who by patient continuance] Or, By ſuffering perſecution for righteouſneſſe ſake. Gordius the Martyr ſaid, It is to my loſſe,Tertal. Ep. ad Polycarp. if you bate me any thing in my ſufferings. Majora certamina, majora ſequuntur pramia, [non-Latin text not transcribed], ſaith Ignatius. Much pains hath much gains.

Verſe 8. [non-Latin text not transcribed]. But unto them that are contentious] That wrangle and thwartle againſt cleareſt truths, ſearching the devils skull for carnall arguments, as thoſe Athenians, Act. 17. being refractary as Pharaoh, who would not ſit down under the miracle, but ſent for the Magicians. And though the word doth eat up all they can ſay, as Moſes his rod did, yet harden they their hearts as Pharaoh, and reſolve to curſe, as Balaam, what ever come of it. Theſe are thoſe contentious ones.

Verſe 9. Of the Iew firſt] Qui ideò deteriores ſunt, quia meliores eſſe deberent. Who are therefore worſe,Salvian. becauſe they ſhould be better.

Verſe 10. Peace] Safety here, and ſalvation hereafter.

Verſe 11. For] See the Note on Act. 10.34.

Verſe 12. Periſh without law] Or, Though they hall no written law, as that of Moſes.

Verſe 13. But the doers of the law] The Scriptures are verba vivenda non l[illegible: 1 letter]genda, Aug. as Egidius Abbot of Norimberg ſaid of the 119. Pſalm. Boni Catholici ſunt qui & ſidem integram ſequuntur, & bonos mores. Leſſons of muſick muſt be practiſed, and a copy not read only, but acted. Divinity muſt be done as well as known.

Verſe 14. Doe by nature, &c.] Velleius ſaith that Cato was,Vell, lib, 2. Homo virtuti ſimillimus, cui id ſolum viſum eſt rationem habere, quod Haberet juſtitiam, omnibus humanis vitiis immunis, &c.

Are a law to themſelves] The Thracians glorie[illegible: 1 letter] [illegible: 1 letter]hat they were [non-Latin text not transcribed], living laws, walking ſtatutes.

Verſe 15. Their thoughts mean while] Or, [non-Latin text not transcribed]. Betwixt whiles: Or in every interim of this life. Other faculties may reſt; an obſcene dream by night ſhall not ſcape conſciences record, it is index, judex, vindex. Gods ſay, and mans over-ſeer; and it is better to have it ſore, then ſeared.

Verſe 16. According to my Gospel] Which promiſeth heaven to beleevers. This is comfort to thoſe that are faithfull in weakneſſe, though but weak in faith. The ſentence of the laſt day ſhall be but a more manifeſt declaration of that judgement that the Lord in this life, moſt an end, hath paſſed upon men. Heathens ſhall be judged by the law of Nature: Proſtigate Profeſſours by the law written, and the Word preached: Beleevers by the Goſpel, which ſaith, If there be a willing minde, God accepteth, &c.

Verſe 17. Resteſt in the law] So ſpending thy time in a ſtill dream, but thou ſhalt have ſick waking, then when God ſhall ſend out ſummons for ſuch ſleepers.Judg. 7. Men dream their Midianitiſh dreams, and then tell them for law or Goſpel to their neighbours.

Verſe 18. [non-Latin text not transcribed]. Being inſtructed out of the law] Gr. Being well catechized and principled, thou art able to diſcern of doctrines, and chooſe the beſt.

Verſe 19. Of the blinde] The Chinois ſay, That all other Nations ſee but with one eye, they with two.

Verſe. 20. Which haſt the form of knowledge] A platform of wholſome words, [non-Latin text not transcribed]. a ſyſteme, a method artificially moulded, ſuch as Tutours and Profeſſours of Arts and Sciences have, and do read over again and again to their Auditours.

Verſe 21. Teachest thou not thy ſelf!] He that knows well, and does worſe, is but as a whiffler which carrieth a torch in his hand to ſhew others his own deformities. I have read of a woman, who living in profeſſed doubt of the Godhead, after better illumination and repentance,M Wards, Hap of p[illegible: 1 letter]act. did often proteſt, That the vitious life of a great ſcholar in that town did conjure up thoſe damnable doubts in her ſoul, Neronis illud (quantus artifex pereo?) quadrabit in te peritum & periturum. That's the beſt Sermon that's dig'd out of a mans own breſt. Origens teaching and living were ſaid to be both one.

Verſe 22. Speeds Chron. Doſt thou commit ſacriledge] The Chronicler noteth of Q. Mary, that ſhe reſtored again all Eccleſiaſticall livings aſſumed to the Crown, ſaying, that ſhe ſet more by the ſalvation of her own ſoul, then ſhe did by ten Kingdoms. Shall not ſhe that abhorred not idols, riſe up and condemn thoſe that do, and yet commit ſacriledge?

Verſe 23. Thorow breaking] By ſhooting ſhort, or beyond, or wide of the mark, by omiſſion, commiſſion, or failing in the manner.

Verſe 24. For the Name of God, &c.] Heretikes and hypocrites doe ſtill with Iudas deliver up the Lord Chriſt to the ſcoffes and buffetings of his enemies. Auguſtine complains of the ancient heretikes.Aug. deciv. Dei, l. 1 c. 51. that in them many evil-minded men found matter of blaſpheming the Name of Chriſt, becauſe they alſo pretended to the Chriſtian religion. Epiphanius addeth, That for the looſeneſſe of ſuch mens lives, and the baſeneſſe of their tenets, many of the Heathens ſhunned the company of Chriſtians, and would not be drawn to hear their Sermons.T[illegible: 1 letter]e opific. Dei, proaem. Origen before them both cries out, Nunc malè audiunt caſtigantur que vulgò Christiani, quòd alitèr quàm ſapientibus convenit, vivant, & vitia ſub obtentu nominis celent, &c. There is an ill report goes of Chriſtians for their unchriſtian converſation, &c. Ammianus Marcellinus a Heathen Hiſtorian deeply taxeth the pride, luxury, contentions, covetouſneſſe of the Biſhops in his time, and the deadly hatreds of common Chriſtians.Am. Marc l. 2[illegible: 1 letter] cap. 2, Nullae infeſtae hominibus bestiae, ut ſunt ſibi ſerales pleri que Chriſtiani, ſaith he. A ſad thing that a Heathen ſhould ſee and deteſt ſuch helliſh miſcarriages among Chriſtians.

Verſe 25. If thou keep the law] Which thou art thereby bound to do, either by thy ſelf, or by thy Surety Chriſt Jeſus.

Verſe 26. If the uncircumciſion] Which it can never do. But admit it could, &c.

Verſe 27. Iudge thee] Mens guilt is encreaſed by their obligations, as was Solomons in departing from God, who had appeared unto him twice, 1 King. 11 9.

Verſe 28. Neither is that circumciſion] See Coloſ. 2.11. with the Note there. Inward circumciſion is (as Origen deſcribeth it) Purgatio animae & abjc ctio vitiorum, or (as St Paul in the place above named) the putting oſt old Adam with his actions, by the circumciſion of Chriſt, by his merit and Spirit.

Verſe 29. Which is one inwardly] An Iſraelite indeed, Ioh. 1. that hath put away the foreskin of his heart, Ier. 4.4.

Therefore. διο. 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 Rom 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, Rom 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, Rom 2:17, etc.

Whosoever thou art that judgest. The word judgest--κρινεις -- here is used in the sense of condemning. It is not a word of equal strength with that which is rendered "condemnest"--κατακρινεις. 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. Mt 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," Mt 12:39, Jn 8:7; that they were a "generation of vipers," Mt 3:7, 12:34; that they were wicked, Mt 12:45 that they were sinful, Mk 8:38; that they were proud, haughty, hypocritical, etc., Mt 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 Jn 8:1, etc. Thus David readily condemned the supposed act of injustice mentioned by Nathan, 2Sam 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. Mt 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" 2Sam 12:6,7

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, Mt 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.

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," Hab 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. Mt 3:9, Jn 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. Isa 1:11-17, 65:2-6, Rev 3:10.

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. Lk 13:1-5, Jn 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. Rom 9:23. Comp. Rom 11:12,33; 2Cor 8:2, Eph 1:7,18, 2:4, 3:8,16, Col 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. ανοχης. 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," Eccl 8:11. The same thing was true in the time of Peter, 2Pet 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-- αγνοων--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 2Pet 3:9, "The Lord is long-suffering to usward, not willing that any should perish, but that all should come to repentance." See also Isa 30:18, "And therefore will the Lord wait, that he may be gracious unto you." Hos 5:15; Eze 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" Rom 9:23 (l) "forbearance and longsuffering" Isa 30:18 (m) "not knowing" Jn 4:2 (n) "leadeth" Isa 30:18

But after thy hardness. The word "after" here (κατα) 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 Mt 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. 2Pet 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 De 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," 1Thes 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, Rom 1:18.

Day of wrath. The day when God shall show or execute his wrath against sinners. Comp. Rev 6:17, 1Thes 1:10, Jn 3:36, Eph 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, 2Thes 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" De 32:34 (p) "and revelation" Eccl 12:14

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 (εργα) 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. Prov 24:12, Mt 16:27, Rev 20:12, Jer 32:19. It is to be observed here, that the apostle does not say that men will be rewarded for their deeds, (comp. Lk 17:10,) but according to (κατα) their deeds. Christians will be saved on account of the merits of the Lord Jesus Christ, (Tit 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, Mt 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" Prov 24:12, Mt 16:27, Rev 20:12

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, Rev 5:10, Mt 10:22, Heb 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, Mt 18:12, Lk 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, Mt 6:33, "Seek ye first the kingdom of God," etc. Acts 16:10, 1Cor 10:24 Lk 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 δοξαν 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 (τιμην) 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," (Rom 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," Jn 5:24.

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 , marah, in De 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, De 9:7,24, 31:27, Isa 1:2, 30:9, 65:2 Jer 5:23, Eze 2:3,5.

Do not obey the truth. Comp. Rom 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, Josh 5:6, Jud 2:2, 6:10, 2Kgs 18:12, Jer 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, Rom 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" 1Timm 6:3,4 (s) "and do not obey" 2Thes 1:8

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. στενοχωρια. This noun is used in but three other places in the New Testament, Rom 8:35, 2Cor 6:4, 12:10. The verb is used in 2Cor 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, Rom 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. Rom 2:6. Also Ps 7:11, 9:17, 139:19, Prov 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 Rom 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, (Rom 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," Ps 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, (Rom 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. 2Thes 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. 1Pet 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"

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, Lev 19:15, De 1:17, Prov 24:23, Jas 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, De 10:17, 2Chr 19:7 Eph 6:9, Col 3:25, Gall 6:7,8, 1Pet 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, Eph 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, Jn 2:1,2.

(u) "For there is no" De 10:17, 2Chr 19:7, Gal 6:7,8, 1Pet 1:17

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. ανομως. This expression evidently means without revealed or written law, as the apostle immediately says that they had a law of nature, (Rom 2:14,15.) The word law, νομος, is often used to denote the revealed law of God, the Scriptures, or revelation in general, Mt 12:5, Lk 2:23,24, 10:26, Jn 8:5,17.

Shall also perish. απολουνται. 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, (Mt 10:39) to a reward of labour, (Mt 10:42) to wisdom, (1Cor 1:19) to bottles, Mt 9:17. It is also used to denote future punishment, or the destruction of soul and body in hell, (Mt 10:28, 18:14, Jn 3:15,) where it is opposed to eternal life, and therefore denotes eternal death. Rom 14:15, Jn 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. Mt 10:15, 11:24, Lk 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.

For not the hearers, etc. The same sentiment is implied in Jas 1:22, Mt 7:21,24, Lk 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, De 4:1, Lev 18:5. Comp. Rom 10:9.

Shall be justified. This expression is evidently synonymous with that in Lev 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" Jas 1:22,25

For when. The apostle, in Rom 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 (οταν) 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; Mt 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" 1Cor 11:14

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 Jn 8:9, Acts 23:1, 24:16, Rom 9:1, 1Timm 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 (λογισμων) 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, Rom 2:8-12.

(1) "the mean" or, "between themselves"

In the day. This verse is doubtless to be connected with Rom 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, De 32:36, Ps 1:4, 1Sam 2:10, Eccl 3:17, Rom 3:6, Heb 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 Lk 18:17, Eccl 12:14, "For God shall bring every work into judgment, with every secret thing," etc. Mt 10:26, 1Cor 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, 2Ti 4:1; 1Pet 4:5, Jn 5:22,27, 1Thes 4:16-18, Mt 25:31-46.

According to my Gospel. According to the gospel which I preach. Comp. Acts 17:31, 2Ti 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, Rom 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" Lk 8:17 (y) "my Gospel" Rom 16:25

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, ειδε, instead of ιδε. 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 Gal 2:15, Rev 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, (Gen 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, (De 4:7; Ps 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" Rom 2:28

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., Lk 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. Rom 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" Ps 147:19,20 (1) "and approvest", or "triest the things that differ" (b) "the things" Php 1:10

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, Mt 15:14, 23:16.

A light. Another figurative expression to denote a teacher. Comp. Isa 49:6, Jn 1:4,5,8,9.

In darkness. A common expression to denote the ignorance of the Gentile world. Mt 4:16.

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, Mt 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, 2Ti 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. 2Ti 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" 2Ti 1:13, 3:5

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. Mt 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" Mt 23:3

Dost thou commit adultery? There is no doubt that this was a crime very common among the Jews. Mt 12:39; Jn 8:1 and Jn 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 Mal 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. Mt 21:12, Mt 21:13.

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 !

The name of God. The name and character of the true God. Is blasphemed. Mt 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, Isa 52:5, Eze 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" Eze 36:20,23

For circumcision. Jn 7:22; 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 Rom 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, 2Cor 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" Gal 5:3

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

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 Mt 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, (Lk 16:6,7, Acts 28:21, Gal 6:11) particularly the writings of Moses, denoting, by way of eminence, the letter, or the writing, Rom 7:6, 2Ti 3:16.

(h) "fulfil the law" Mt 12:41,42

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 Rom 2:29.

(i) "he is not a Jew" Mt 3:9, Jn 8:39, Rom 9:6,7, Gal 6:15, Rev 2:19

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, De 6:5, 10:12,13,20, 30:20, Isa 1:11-20, Mic 6:8, Psa 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. De 10:16, "Circumcise, therefore, the foreskin of your heart, and be no more stiffnecked." Jer 4:4, De 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, Mt 3:9, 6:2,5, Lk 18:10-12, Mt 23:23.

But of God. "Man looketh on the outward appearance, but the Lord looketh on the heart," 1Sam 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.

Lest the Jews should swell and be puffed up with pride, by hearing what the apostle said in the former chapter, of the detestable wickedness of the Gentiles, and the heavy displeasure of God against them for the same; St. Paul in this chapter pronounces the Jews to be guilty of the same sins of which he had accused the Gentiles, affirming, that the Jews had offended as much against the law of Moses, as the Gentiles had offended against the law of nature; and consequently, their censuring and judging others, when they did the same things themselves, would render them totally inexcusable at God's tribunal. Therefore thou ar inexcusable, Oh man, that judgest another, and by doing the same things condemnest thyself.

Learn hence, 1. That it is too usual and common a practice to condemn that sin in another which men practise themselves.

2. That when persons commit themselves the sins which they censure and condemn in others, they are totally inexcusable, and pronounce sentence against themselves.

As if the apostle had said, We that are Jews know, by the light of the scripture, what the Gentiles knew imperfectly by the light of nature, that the just God judges uprightly, according to truth, and not according to appearance. It is equitable that he should, and certain the he will, deal with men according to his word, and reward every man according to his work. Think not then, Oh Jew! who judgest the Gentiles for doing such things against the law of Moses, that thou shalt escape the judgment of God, which they have so severely felt.

Learn hence, That such is God's hatred against sin, and such is the impartiality of his justice towards sinners, that no offenders can expect escaping the judgment of God for the presumptuous sinning. Thinkest thou, Oh man, that thou shalt escape the judgment of God? No affection, or nearness of relation, can blind God, or put out the eye of his justice. If Gentile or Jew sin together, they shall suffer together; for there is no respect of persons with God: God will judge men in truth and righteousness, and condemn every sinner, whatever his knowledge or profession be.

Learn, 2. That no man's zeal is condemning sin in others, will justify or save him, if he lives in sin himself: Think not, Oh man, that thou shalt escape the judgment of God.

Observe here, 1. The indulgent carriage of Almighty God towards poor sinners, discovered in the vast expence of the riches of his goodness and bounty upon them, and in the patient exercise of his forbearance and long-suffering towards them.

Observe, 2. The gracious end and design of God in his expense of his goodness, and in the exercise of his patience and forbearance; namely, To lead sinners to repentance. The end of goodness is to oblige and engage persons to love and serve their benefactor; this is the most natural and unconstrained consequence that the mind of man can infer from God's bounty and sparing mercy; The goodness of God leadeth to repentance.

Observe, 3. The unanswerable and undue returns, which sinners make to God for the exercise of so much goodness and forbearance towards them: They despise the riches of his goodness and long-suffering. They despise it by being unthankful for it, by not improving it, and by misimproving or sinning against it: They melt the mercies of God into bullets, and shoot them at the breast of the Almighty.

Observe, 4. The sad and fatal consequence of these undue returns made to God by sinners: Hereby they treasure up wrath, against the day of wrath. As if the apostle had said, "The more patience God expends upon thee, if perverted and abused by thee, the greater wrath is treasured up for thee; which the longer it has been treasured up, will break forth the more fiercely and violently to consume thee."

Observe, 5. The description given by the apostle of the day of judgment; he calls it, A revelation of the righteous judgment of God. The judgment of God is righteous now; but it is not always revealed and openly made manifest now: therefore a time shall come, when there shall be a revelation of his righteous judgment fully.

From the whole, note, 1. That the goodness of God is a natural and genuine motive to repentance.

2. That not to be persuaded by, is in God's account to despise, his goodness.

Note, 3. That this despising of goodness, by delaying our repentance, is a treasuring up of wrath against the day of wrath: As sinners have teasures of sin, so God has treasures of wrath for sinners.

Note, lastly, that the day of judgment will be a day of revelation, a day in which the righteousness of God's proceedings shall be universally manifested and magnified; then will all the divine attributes be conspiciously glorified; his wonderful clemency sweetly displayed; his exact justice terribyly demonstrated; his perfect wisdom clearly unfolded; all the knotty intrigues of providence wisely resolved; all the mysterious depth of divine counsels fully discovered, and to the dreadful consternation and confusion of the wicked and impenitent world: Oh how well might the apostle call this day, The revelation of the righteous judgment of God!

The apostle in the foregoing verse had given a description of the general day of judgment, which he called, A revelation of the righteous judgment of God. Here he acquaints us with the impartiality and uprightness of God in the distribution of rewards and punishments in that day, according to the merits and deserts of men: Who will render to every one according to his deeds; that is, according to the kind and quality, and according to the measures and degrees of every man's works.

Where note, He doth not say, God will render to every man a reward for his works, but according to his works? Works are regula retributionis, non causa meredis: "Our works are the rule of God's proceedings, but not the cause of his rewards." Having thus described the impartiality of the Judge, he next declares the universality of the persons that shall then be judged; namely, the righteous and the wicked: which shall both have their distinct rewards assigned them, according to the quality of their works.

Observe, 1. The righteous persons described, and their reward declared; they are described by their well-doing, by their continuance in well-doing, by their patient continuance in well-doing; they are not weary in well-doing, they can undergo sufferings for the sake of well-doing, and they can patiently wait for the reward of well-doing till hereafter whilst others snatch at their reward here: Yet in the meantime they are seeking after, and securing of this their reward: They seek for glory, honour, and immortality; that is, they seek for a portion of glory and immortality in the world to come; they leave the world to the men of the world, and whilst they are scrambling for earth, they are making sure of heaven.

Next, Their persons being described, their reward is declared, eternal life; an eternity of glory and happiness in a future state, shall certainly be the reward of well-doers, and of patient continuers in well-doing.

Observe, 2. The wicked are here characterized, and their reward assigned: They are contentious, and obey not the truth, but obey unrighteousness; that is, they contend with God, and resist the light of his revealed truth; they refuse the offers of his grace, and kick against his word, disobeying offers of his grace, and kick against his word, disobeying the gospel of truth, but obeying unrighteousness. God will pour forth upon such, indignation and wrath, tribulation and anguish.

Lord, who knoweth the power of thine anger, or who can bear the weight of thy wrath! It broke the back of angels, how shall sinners stand under it? It is styled fire in scripture, it is a consuming fire, and an unquenchable fire: It preys upon the sinner, but never devours him: It is unquenchable by anything but the blood of Christ. A mysterious fire, whose strange property is always to torment, but never to kill; or always to kill, but never to consume.

Observe, 3. With what equity, as well as impartiality, this distribution of God's indignation and wrath will be made: Upon every soul that doeth evil; but upon the Jew first, and then of the Gentile. The Jew first, that is principally and especially; because the light and mercy which the Jews abused and sinned against, was far greater than that bestowed upon the Gentiles.

Learn hence, That the light under which men sin, puts extraordinary aggravations upon their sins, answerable whereunto will be the degrees of their punishment. The Gentiles will be condemned for disobeying the light of nature, the law of God written on their hearts; but much greater wrath is reserved for the Jews, unto whom were committed the oracles of God: But the greatest of all is reserved for Christians, who obey not the gospel of our Lord Jesus Christ; these shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power, when he shall come to be glorified in his saints, and to admired in all them that believe, 2Thess 1:9-10.

That is, as many as have sinned without the written law, which is the case of the Gentiles or Heathens, shall also perish without that law, being judged and condemned by the law of nature written in their hearts; but as many as have sinned in or under the law of Moses, which is the case of the Jews, shall be judged and condemned by that law.

Observe here, 1. A truth plainly implied, and necessarily supposed; namely, That as some sinners perish, having the written word, and all external means of salvation; so others perish, having not the written word or law of God, and the outward and ordinary means of salvation: As many as have sinned without the law, shall perish without the law. God, in the dispensations of his grace, acteth in a way of sovereignty, according to the measures of strict justice, upon the previous demerits of sinners.

Observe, 2. That all men shall not be proceeded against in the day of judgment after one and the same manner; but every man according to the demerit of his sin, and according to the creation capacity and relation in which he stood in this life. The Gentiles which had only the law of nature, shall not be judged by the law of Moses: The Jews, which have both the law of nature, and the law of Moses, shall be judged by both: and consequently, Christians, which have the law of nature unwritten, the Mosaical law written, and the Evangelical law, both written and preached, shall lie under greater guilt, and receive a more aggravating condemnation. Christ will exactly proportion every man's hell hereafter to his sin committed here; the greater light we have quenched, the greater darkness will be inflicted, How shall we escape, if we neglect so great salvation? Heb 2:3

That is, not the bare hearers of the law shall, upon that account, be just before God, but the doers of the law shall be justified; that is, accepted of God, as acting suitable to their holy profession. It is notoriously known, that Jews gloried in, and rested upon, their outward privleges for salvation, because they were Abraham's seed, because they were circumcised, because they were employed in reading and hearing of the law; they concluded this sufficient to render them acceptable with God; therefore, says the apostle, not the hearers, but the doers of the law shall be justified; that is, the persons whom God will accept and account righteous for the sake of Christ.

Note here, That the doers of the law or word of God, are the best hearers, yea, the only hearers in the account of God. Hearing is good, but it must not be rested in; a great understanding may a man have by much reading the word and law of God; but a good understanding only have they that do the word and will of God; the praise and fruit of that endureth forever. Ps 111:10

The sense is, that the Gentiles, which have not the law of Moses promulged, are yet not without a law ingrafted in their consciences; and although they have not a written law; yet are they a law, that is a rule of living to themselves; doing those things which shew the work of the law written in their hearts their consciences bearing witness to it, and their natural reason either accusing or defending of them from it.

Learn, 1. That there is a law of nature ingrafted and written by God in the hearts of men, whereby the common notions of good and evil are found with them.

Learn, 2. That this law of nature serveth for the instigation and provocation of men to many good actions and duties towards God and man.

3. That to rebel against, and not walk in conformity unto this ingrafted law of nature, is a God-provoking and wrath procuring sin.

4. That although many of the Gentiles gave themselves over to all manner of uncleanness, yet others shewed the works of the law written in their hearts: They shewed it two ways.

1. By their temperance, righeousness, and moral honesty; wherein (to our shame) they excelled many of us who are called Christians.

2. In the efficiacy of their conscience; which, as it cleared and comforted them for things well done, so it witnessed against them, yea judged and condemned them for doing evil: And these evidences of a law written on the heart, are everywhere to be found, wherever man are found: The Gentiles having not a written law, are a law unto themselves, and shew the work of the law written in their hearts.

As if the apostle had said, If any shall ask, when shall rewards and punishments be distributed to Jew or Gentile? The answer is, In that day when God shall judge the secrets of mens hearts by Jesus Christ, according to my gospel: That is, as my gospel testifies, he will most certainly do.

Here observe, 1. A fundamental doctrine asserted That there will be a day of judgment, in which the secrets of all mens hearts shall be judged by Jesus Christ, as Mediator. All the thoughts, words, and works of men that lived from the beginning of the world, or shall live to the end of the world, will then be produced in judgment; and if so, may we not infer, that the day of judgment must certainly and necessarily take up a vast space of time? For if all records and registers now made shall then be opened and read, and all the witnesses for and against man, shall be then examined and heard, what a vast space of time then must that great day take up! Some divines are of opinion, that the day of judgment may last as long as the world hath lasted: This we may depend upon, that things will not be huddled up, nor shuffled over in haste; but as sinners have taken their time for sinning, so God will take his time for judging.

Observe, 2. The proof and confirmation of this doctrine of a future judgment. According to my gospel; that is, as certainly as I have foretold you of it in the doctrine which I have preached, so certainly shall all men, and the secrets of all men's hearts, be judged by Jesus Christ.

But was it not a presumption in St. Paul, to call the gospel his gospel?

Answer, He means that he was the publisher, not the author of it; it was God's in respect to authority, St. Paul's in respect of ministry: It was God's in respect of revelation; his only in respect of dispensation.

Here the apostle proceeds in his former argument; namely, to prove, That the Jews could no more rationally expect to be justified before God by the law of Moses, than the Gentiles by the law of nature; the apostle allows them all their privileges which they so much donated upon, boasted of, and gloried in; but withal assures them, that these, all these, yea, more than these, were insufficient to justify them before God.

As if the apostle had said, "Thou bearest thyself mightily upon this, that thou art called a Jew; that is a professor of the true religion, and a worshipper of the true God: Thou restest in the law: that is, either in the divineness and perfection of it, or in thy external obedience to it, and in the outward performances of it: Thou makest thy boast of God, as a God in covenant with thee above all the nations of the earth; and thou knowest his will, having his word and law in thy hands, the oracles of God committed to thee, and the writings of Moses and the prophets alone found with thee: And approvest things that are most excellent, being instructed out of the law; that is, thou thinkest that thou hast such a degree of knowledge of God's word and will, that thou canst clearly discern between sin and duty, and compare one duty with another, preferring that which is most excellent: And art confident that thou thyself art a guide of the blind, a light of them that are in darkness; that is, thou hast a strong conceit that such are the measures of thy knowledge, that thou art able to be a guide to the blind Gentiles, who sit in darkness, and to be a teacher of babes; that is, such as have little or no knowledge in the matters of religion, conceiting, That thou hast the form and knowledge of the truth in the law; that is, such a method and measure of divine knowledge, as may enable thee to instruct others, whether Gentiles or Jews, which never reached to thy attainments." These external privileges the presumptuous Jew rested upon, and thought them sufficient to salvation, though he lived loosely, and his practice gave his profession the lie.

Hence learn, 1. That persons are exceeding prone to be proud of, and puffed up with, church-privileges, glorying in the letter of the law, whilst, neither in heart nor life, they are conformed to the spirituality of the law.

Learn, 2. That gifts, duties, and supposed graces, are the stay and staff which hypocrites rest upon, and repose their trust and confidence in: Thou art called a Jew, and restest in the law; that is, in the outward profession of the law, or in an external obedience to the law; the apostle speaks of this their resting in the law, not barely by way of narration, but by way of reproof, telling us not only what they did, but how ill they did in so doing.

The duties which Christ has appointed, are the trust and rest of the hypocrites; but Christ himself is the rest and trust of the upright; they desire to be ever acting graces, above duty; much in it in point of performance, much above it in regard of dependence.

The apostle proceeds, to the end of this chapter, to convince the Jews, that they were equally in a sinful and wretched condition with the despised Gentiles, and therefore stood in need of Jesus Christ to justify them by his grace, as well as they: And because the Jews were so exceeding apt to dote upon, and rest in, their external privileges, he did in the foregoing verses, recount and reckon up the several privileges which they enjoyed: Thou art called a Jew, thou makest thy boast of God, &c.

But now, in the verses before us, he takes occasion to aggravate their sins committed, from their high privileges and prerogatives enjoyed, because they sinned against light and knowledge, against the convictions of their own consciences, and contradicted the dictates of their minds, as the Gentiles did: But besides all that, rebelled against the precepts of the written word, which was all in their hands. The law of Moses was near in their mouths, but far from their reins; for thus the apostle expostulates the case with them, Thou that teachest another teachest thou not thyself? Thou that undertakest to be a teahcer of, and a guide unto the ignorant and blind Gentiles, wilt thou not practice thine own instructions; but condemn thyself out of thine own mouth? "Wilt thou, Oh Jew! as if the apostle had said) be guilty of theft, adultery, sacrilege, rapine and murder, sins which the very Heathens condemn, and all this while, call yourselves the only people of God? Verily, The name of God is blasphemed among the Gentiles through you Jews, who pretend to be the favourites of heaven, whilst you do the works of hell."

Learn hence, 1. That it is much easier to instruct and teach others, than to be instructed and receive instruction ourselves.

Learn, 2. That it is both sinful and shameful to teach others the right way and to go in the wrong ourselves. It is a double fault in a private person, when his actions run cross to his profession; but it is an inexcusable, if not an unpardonable fault in the teacher, when the crimes which he condemns in others, may be justly charged upon himself: Thou that teachest another, teachest thou not thyself?

Learn, 3. That the name of God suffers much, very much; yea, by none so much as those who preach and press the duties of Christianity upon others, but practise them not themselves. The name of the Lord is blasphemed by such preachers, the wicked profane world taking occasion from thence to wound the name of God with the poisoned arrows and darts of reproach.

The sins of teachers are teaching sins. True, sin, strictly speaking, cannot injure the name and glory of God: He is above the reach of any mischief that sin can do to him: His essential glory is perfect, and can neither be increased nor diminished by the creatures: God can no more be hurt by our sins, than the sun can be hurt by throwing stones into the air, or the moon hurt by the barking of dogs. But his manifestative glory, or the present manifestations of his glory, these are clouded and elipsed by sin; and therefore God will deal with knowing sinners, especially such as undertake to be teacher of others, as with those that have blasphemed his name, wounded his glory, trampled upon his honour, and caused his holy ways to be evil spoken of, by reason of their wicked and unholy lives. Lord, let all that administer unto thee in holy things consider, that they have not only their own sins to account for, but also the sins of their people, if committed by their profligate example.

It is sufficiently known what great stress the Jews laid upon circumcision; they taught, that this alone was enough to procure the favour of God, and to free them from hell: "God having, as they said, promised Abraham, that if his children transgressed, he would remember the odour of the foreskins, and deliver them for the merit of circumcision." But all this was a false and vain-glorious bustle.

Our apostle, therefore, in the words before us, assures the Jews, that circumcision without holiness of conversation, would never free them from condemnation: That a circumcised Jew, who walks not in obedience to the law of God, is in as bad, or worse condition, than any uncircumcised Heathen; yea, the uncircumcision, that is, the uncircumcised person that keeps the law, shall be accepted of God, as well as if he had been circumcised; and be preferred by God before the circumcised Jew that transgresses the law.

The sum is, that the obedient Gentile shall condemn the disobedient Jew, and be sooner accepted by God, with whom there is no respect of persons, but with respect to their qualifications: That no church-privileges, no external prerogatives, nor the highest profession of piety and holiness, without an humble, uniform, and sincere obedience, will be anything available to salvation.

And as, then, an uncircumcised Gentile found better acceptance with God than many circumcised Jews; even so, an unbaptized Heathen, at the great day, will not change place with many baptized Christians. It is a sad, but a certain truth, that the case of the Pagan world will be much easier in the day of judgment, than other that live and die disobedient under the gospel of Jesus Christ. The Heathens have abused but one talent, the light of nature; but we thousands, even as many thousands as we have slighted the tenders of offered grace.

Lord, what a fearful aggravation doth it put upon our sin and misery, when we fall from the height of mercy into the depth of misery? We must certainly be accountable to thee at the great day, not only for all the light we had, but for all that we might have had in the gospel-day; and especially for that light we have sinned under, and rebelled against.

Here our apostle comes close and home to the self-confident Jews, and touches them in the most sensible part. It was the hardest saying that could sound in a Jewish ear, to affirm, that circumcision which is outward in the flesh, profiteth nothing; for they so gloried in it, that they accounted it equal to the keeping of all the commandments of God: Now our apostle here takes away the very foundation of this their boasting and glorying, by a plain and true distinction. There is, saith he, a Jew outwardly, that only has the badge of circumcision in his flesh. Now he is not a Jew in God's account, who is only so by outward circumcision; neither is that circumcision valuable or available, which is only outward in the flesh; but then there is a Jew, who is one inwardly; namely, by the purification of his heart from all filthy lusts, evil affections, and sinful dispositions, and circumcison of the heart, and in the spirit; that is, a circumcision wrought in us by the spirit of God, and not barely by the letter of the law: And the praise of this is not of men, who cannot discern the heart, but of God, who is the searcher of the heart, and trier of the reins.

Learn hence, That although men are very prone to rest upon church-privileges and external performances, as evidences of divine favour, yet they are no testimonies nor signs of the truth of grace. What circumcision, sacrifices, and the temple were to the Jews of old, the same are baptism, the Lord's supper, and public assemblies to professing Christians at this day. And as the Jews rested in those externals, without eyeing Christ in them, without desiring to drive holiness and sanctification from them: In like manner, multitudes of professors set up their rest in outward duties, and repose a fleshly carnal confidence in ordinances, without either desiring of, or endeavoring after, any lively communion with Father, Son and Holy Spirit, in the exercise of faith and love, without any regard to spiritual warmth in religious duties, and being by ordinances rendered more like to the God of the ordinances, which are the most desirable things, next to heaven itself.

So that I shall conclude the chapter with the same application to Christians now, as the apostle did to the Jews then: Circumcision, saith the apostle, verily profiteth, if thou keep the law; but if thou be a breaker of the law, thy circumcision is made uncircumcision: For he is not a Jew, &c.

In like manner, say I, "Baptism verily profiteth, if we perform the conditions of that covenant, which we entered into by baptism; but if we do not, our baptism is no baptism: For he is not a Christian, who is one outwardly; nor is that baptism, which is outward in the flesh; but he is a Christian, which is one inwardly, and baptism is that of the heart, in the spirit, and not in water only; and such shall have praise, if not of men, yet God."