Romans 2
DODDRomans 2:1-16
urses more particularly of those who knew their : cted contrary to it; and of the condemnation they : m God; that so he might properly introduce the : e he had to advance against the Jews, as, above : ering that character. Rom. II. 1—16.
ROMANS II. 1.
I HAVE just been speaking of the great and sect. aggravated guilt of those, who not only do iv. things which they know to be displeasing to Rom. God, and evil in themselves, but also agree to- : ii. 1gether to countenance those that do them. And it may be, some who know they are not of that number,ᵃ but, on one principle or another, bear their testimony against the prevailing immoralities of those about them, may imagine themselves secure and happy. I must, therefore, argue from the premises just laid down, that thou art inexcusable, O man, whosoever thou art that judgest, and pretendest to pass sentence upon others: for I know what the character of such generally is, and I know that the very best of them all have their blemishes and faults; and therefore I may say, that wherein thou judgest another, thou condemnest thyself; for thou who judgest, doest the same things in many instances,ᵇ
ᵃ Some who know that they are not of was evidently the case with the Jews c that number.] There is a greater delicacy but he does not directly speak of them in the apostle’s transition here, than most till the ninth verse; but draws the incommentators have imagined. From ference at first in such general terms as what he had before said, to prove the most might also comprehend Gentile philosophers, and all others who contradicted the moral instructions which they themselves gave. ᵇ In fact the crimes of those who had such knowledge of the truth as to belves, by many very proper quotations, condemn the vices of others, were pro- : chiefly from Josephus, that the Jews o portionabl ret more inexcusable. This
was evidently the case with the Jews c that number.] There is a greater delicacy but he does not directly speak of them in the apostle’s transition here, than most till the ninth verse; but draws the incommentators have imagined. From ference at first in such general terms as what he had before said, to prove the most might also comprehend Gentile philosophers, and all others who contradicted the moral instructions which they themselves gave. ᵇ In fact the crimes of those who had such knowledge of the truth as to belves, by many very proper quotations, condemn the vices of others, were pro- : chiefly from Josephus, that the Jews o
are still more inexcusable in their disobedience
and consequently art convicted out of thine own mouth. For we know in general, that the judgment of God is according to truth and justice, against all those who do such things, however they may behave towards their fellow sinners. And canst thou then, by the sentence which thou passest upon others, think to evade that which goeth forth against thyself? Or reasonest thou thus, O man, whosoever thou art, whether Pagan philosopher or Jewish teacher, who judgest those that do such things, while thou doest them thyself, that thou shouldst escape the judgment of God? Or is thy heart so obdurate, as to make light of those judgments which thou must certainly meet, because they are not immediately executed: and doest thou indeed despise the riches of his gentleness and forbearance, and long-suffering, exercised towards thee for such a length of time, so as to think it may be safely trifled with? Surely if thou dost, thou art shamefully ignorant indeed, as not knowing, that the goodness and gentleness of God leadeth thee to repentance. He bears with thee, that thou mayest prevent the threatened blow, by humbling thyself before him, and forsaking thy sins. But this day of mercy and grace has its limits; and however thou mayest flatter thyself now, the consequence will soon appear fatal, and thou wilt find, to thine unutterable confusion, that by this hardness and impenitence of thy heart, thou art treasuring up to thyself a more abundant store of wrath, in the day of final wrath, and of that revelation of the righteous judgment of God, which is now, as it were, under a veil, and so disregarded because unseen; but it shall then be set forth to view, in all its lustre and terror. The Divine Being is indeed a most gracious and indulgent Father; but be it
that age were guilty of many of those crimes which had been enumerated above. See Joseph de Bello Judaic. lib. v. cap. 13, [al. 16,] § 6, and lib. vii. cap. 8, [al. 28,] § 1, Edit. Havercamp.
Gentleness, forbearance, and longsuffering.] Mr. Blackwall (Sacr. Class. Vol. I. p. 306) enlarges on the great emphasis of these words in the original. He thinks sensus si nifies benevolence and enerosity in the general, any mercy in the proposals of pardon and happiness to falle creatures, and μακεβομία patience in attending so long on such obstinate wretches. I have given what I take to be the exactest rendering of each; but did not judge it convenient to protract the paraphrase of so lively a passage, by attempting in many words to illustrate it.
ecompense every man according to his works.
known unto thee, that he is also the wise and holy governor of the universe; who will recompense every man according to his works, in the final distribution of good and evil, how unequal soever his present dispensations may seem. To those generous and elevated souls, that are not discouraged by present difficulties, nor insnared by the allurements of the world, but amidst them all, by a patient and persevering course of well doing, seek for glory, and honour, and immortality, he will graciously render the great prize they pursue, even eternal life. But to the perverse and ungrateful children of contention, who quarrel with the merciful dispensation that should have saved them, and are obstinately disobedient to the dictates of truth, but servilely obedient to the usurped and base tyranny of unrighteousness, perversely opposing the evidence of true religion, because they are averse to its practical design, [he will render] a quite different portion. For them is reserved all that can be imagined most dreadful; indignation shall be conceived, and wrath shall break forth against them; The sharpest tribulation, the most hopeless and inextricable anguish and despair, which shall be poured out in a torrent of unmingled misery, even upon every soul of man who worketh that which is evil. This shall be rendered to the Jew in the first place,
d Children of contention.] Mr. Locke thinks that patience in the former verse, and contention here, refer to the malignant enmity with which the Jews endeavoured to exclude the Gentiles from the church. Compare Gal. i. 7; 1 Tim. vi. 4, 5; but it seems much better to explain it in a latitude which shall indeed include this, as one instance of obstinacy and perverseness, without contracting that extensive and important sense which our interpretation gives. And that the contention of the Gentiles is included here, evidently appears by the conclusion of the sentence.
e Indignation and wrath, tribulation and anguish, &c.] Here seems to be a reference to those expressive words, Psal. lxxviii. 49, when speaking of the Egyptians, it is said, he cast upon them the fierceness of his anger, wrath, and indignation, and trouble. And it may finely intimate, that the Jews would, in the day of vengeance, be more severely punished
than even their Egyptian enemies were, when God made their plagues so wonderful. Σίωχωμι properly signifies straitness; and is used by Xenophon to signify a narrow way, that cannot be passed. See Raphel. Not. ex Xen. in loc. As for the difference between Θυμᾶ and Θυμ, Elsner (Observ. Vol. ii. p. 14) takes some pains to shew, that the former signifies the first conception of anger, the latter a desire and purpose of punishing. Some reference to this interpretation will be found in the paraphrase, though expressed as briefly as possible.
f To the Jew first.] Here we have the first express mention of Jews in this section; and it is introduced with great energy and weight. Their being trained up in the knowledge of the true religion, and having Christ and his apostles first sent to them, will place them in the foremost rank of the criminals who obey the truth.
OL.
There is no acceptance of persons with G
who far from escaping by his superior advantages and privileges, will, by the abuse of them, be obnoxious to distinguished wrath. Nor shall the Greek escape, who shall be judged according to the light he hath enjoyed, or the opportunity he had of enjoying more. But, as I said before, and repeat it with pleasure, as the more delightful part of the subject, which I love to dwell upon; glory, honour, and peace [shall be] recompensed to every one who worketh good; first to the Jew, who stands fairer (in virtue of the Divine revelation he enjoys) for distinguished degrees of it, as well as receives the first messages of this salvation; and then to the Greek, who, if he exclude not himself, shall not be exempted from his proper share. For there is no partial acceptance of persons with God, which should engage him on account of outward condition, or lineal descent, to spare obstinacy and wickedness in a Jew, or to reject the humble faith and obedience of a Gentile. And he will fully display this impartiality of administration in the great day of universal judgment; for as many as have sinned without the Mosaic law, and have continued impenitent in their crimes, shall without the law perish; the light of nature, without the knowledge of revelation, being sufficient to condemn them. And as many as have sinned under the instruction and obligation of the law, shall with proportionable severity be judged by the law, and meet with a more awful sentence, as their offences have been aggravated by such express discoveries of the Divine will:
g Acceptance of persons.] That is, in passing the final sentence, he is determined by their real characters. This is very consistent with an equality in distributing advantages and opportunities of improvement, according to the sovereign pleasure of the great Lord of all. This assertion of the apostle’s, so often repeated, will appear the more important and seasonable, as the Jews thought that no Israelite should be deprived of future happiness, whatever his faults had been; unless he were guilty of apostasy, idolatry, and a few other very enormous crimes. See Mr. Fortin’s Discourses concerning the Truth of the Christian Religion, p. 26, 27, and the not t r.
h Sinned without the Mosaic law, &c.] It is evident that must here be intended; for none can sin without the natural law, under which all are born.
i Perish — be judged.] These two phrases are so different, that one would hardly think they were intended to signify the same ideas; yet so many arguments, both from reason and revelation, lie against supposing wicked heathens annihilated, as Mr. Locke seems to insinuate from these words, that I think it most rational to interpret both these expressions as signifying real punishment, but in different degrees.
dge Jews and Gentiles by the ight they enjoy.
For not the men who are merely respectful hearers of the law of God in the synagogues, or loud and vehement applauders or defenders of it elsewhere, [are] just before God, nor will he ever accept any encomiums upon it, instead of the obedience it demands; but the doers of the law, who steadily and universally, in the tenour of their lives, act agreeably to its precepts; they, and they only, shall be justified, in the day of final audit and account; whether their knowledge of it were more or less express. For when the Gentiles, who have not the written revelation of the Divine law, do, by an instinct of nature, and in consequence of the untaught dictates of their own mind, the moral duties required by the precepts of the law, these having not the benefit of an express and revealed law, are nevertheless a law unto themselves: the voice of nature is their rule, and they are inwardly taught, by the constitution of their own minds, to revere it as the law of that God by whom it was formed. And they who are in this state, do evidently shew the work of the law, in its most important moral precepts, written upon their hearts, by the same Divine hand that engraved the decalogue upon the tables given to Moses: their consciences joining to bear witness to it, and [their] mutual reasonings among themselves, accusing those that break such precepts, or defending those who observe them, attest the same thing. As therefore there are sure traces of some natural knowledge of the law, a due regard will be maintained towards them, and on this most equitable principle will the grand process be conducted, in that awful day when God shall judge the secrets of the hearts of men by Jesus Christ, according to the tenour of that glorious dispensation which I may call my gospel, as it is com-
¹ By nature.] Raphelius (Not. ex Xen. in loc.) shews, that animals are said to do that by nature which they do by instinct; and Elsner, (Observ. Vol. II. p. 16) that the vs vs signifies the duties inculcated by the law.
² According to my gospel.] Nothing is more contrary to the apostle’s meaning, as expressly declared above, than that all men are to be ‘ud ed by the gospel. He
only means, that the gospel teaches such a judgment. Therefore, some transposin the last clause, render it, very plainl and properly, In the day when God shall according to my gospel, judge the secret of men. Mr. Mace transposes the whole sixteenth verse to join it with the twelfth; and I think it very evident, the thirteenth, fourteenth, and fifteenth verses come in as a parenthesis: but the transpo-
Reflections on the righteous judgment of God.
mitted to my care ; in which no doctrine is more important, or iv. evident, than that of a universal and most impartial judgment.
IMPROVEMENT.
LET us revere the righteous judgment of God, which is here laid before us in so particular and affecting a manner; remembering we are each of us to have our part in that day of final retribution, and that the secrets of our hearts will then be verse made manifest. Let us often reflect upon the awful result ; and 16 consider, that indignation and wrath, tribulation and anguish will 8 be our portion, if we are contentious and disobedient to the truth, 9 yea, if we do not, by a patient continuance in well doing, seek the 7 promised glory, honour, and immortality ; which, if we do, we shall, through the grace of God, secure everlasting life. Vain 1 will our knowledge and our profession otherwise be, and our testimony against the sins of others will only inflame the guilt of our own.
Let it ever be remembered, that the goodness of God, which we have such daily reason to acknowledge and adore, gently takes 4 us, as it were, by the hand, and leadeth to repentance ; and while we continually live upon it, let us not act in contempt of it, or abuse it to our own inconceivable detriment. Is the wrath already laid up so small, that we should be increasing the treas- 5 ure ? Increasing the terrors of the day of wrath, and revelation of the righteous judgment of God ?
It will be a most impartial, as well as important day. Nor are we concerned to know how the heathen will fare in it : let 14, 15 it suffice us, that if they are condemned, they will be righteously condemned ; not for remaining ignorant of the gospel they never had an opportunity of hearing, but for violating those precepts of the Divine law which were inscribed on their consciences. Let us bless God that he has written it there, and reverence the traces of his hand on our own minds ; always remembering, that the discoveries of revelation were never intended to erase or discredit the dictates of nature, but to illustrate and confirm them.
We shall be judged by the dispensation we have enjoyed ; and 13 how devoutly soever we may hear and speak of it, shall be condemned, if we have not acted agreeably thereto. The Lord grant that we may all find that mercy of the Lord, which we shall every one of us need in that day ; and that we may find it, may we keep that day continually in view, and direct all our actions with a regard to its grand decisions.
sition of verses seems a dangerous thing ; considering the different genius of anthough I think, in some evident cases, cient and modern, eastern and western, lanthat of a few words may be pardoned, guages.
The Jews made their boast in the law :
Romans 2:17
ix the charge upon the Jews, that they were sins the Gentiles ; and consequently stood in need of the grace of the gospel, as well as they. Rom. nd.
ROMANS II. 17.
I HAVE hitherto been speaking of the inexcusable guilt of those who have the greatest opportunity of knowing their duty, and in consequence of this acknowledge it, and condemn others for acting contrary to it ; while yet they are guilty of the same evils. I will now keep on the reserve no longer ; but will boldly declare, that in what I have said concerning such, I meant the conviction, not merely of heathen philosophers, but of wicked Jews ; and if thou, O reader, art such an one, I apply myself personally to thee. Behold, thou bearest the name of a Jew, and thou reposest thyself on the knowledge and profession of the law, as if that would save thee ; and thou gloriest in the true God, in whom thou believest ; as if thy descent and profession, by virtue of the peculiar covenant he made with thy fathers, must necessarily entitle thee to his favour. Thou boastest of it as thine honour and happiness, that thou knowest [his] will ; not merely by uncertain conjecture and reasoning, but by an express revelation ; and that thou accurately discernest and distinguishest upon things that differ, which untaught nature may in many respects confound ; being thyself well instructed out of the law, having been from thy infancy catechised and educated in the accurate knowl-
a Bearest the name of a Jew.] The apostle frequently addresses himself to unconverted Jews in this epistle, and especially here ; for no doubt there were many of them at Rome, who might be curious to know, what he, who had been so violent an enemy to Christianity, would say to recommend it. And Paul’s great love to them engaged him, on the contingency of such an event, to insert such passages ; and other passages are
calculated for the conviction of other unbelievers, as well as for the edification of Christians.
b Discernest things that differ.] So Beza renders δυχμαζις τα διαφοροις ; and Elsner vindicates it in a manner which seems very satisfactory ; though Capellus, Hammond, and Erasmus, defend our translation, approvesst things which are more excellent. See Elsner, Observ. Vol. II. p. 17.
Yet they were sinners against God, as well as th
edge of it. And in consequence of this, thou art very confident, that thou thyself art fit to teach the whole Gentile world; to be a guide of the blind, as thou thinkest them to be; a light to them, that for want of the light thou dispersest, are in darkness: An instructor of the ignorant, a teacher of these babes, as thou esteemest them in comparison with thyself; having perhaps not only the sacred oracles in thine hands, but also, in order to render thee more expert and methodical in the use of them, a summary, a compendious system and form of the knowledge and truth which is contained in the law.
Now I deny not that thine advantages are in this respect very great; but I must caution thee, that thou art not deceived by any absolute dependence upon them; and must press thee to reflect how far thine own temper and conduct is agreeable to this knowledge and profession. Let me ask therefore, Thou that teachest another, teachest thou not thyself? Dost thou act as if thou hadst forgotten thine own precepts, or didst imagine they did not oblige thee? Thou that preachest, for instance, a man should not steal, dost thou think thyself tolerated to steal? Thou that forbiddest a man to commit adultery, dost thou commit adultery? Thou that dost so abominate idols, and speakest of them at all times with such great and just abhorrence, dost thou commit sacrilege by robbing the true God of what he so justly claims from thee, whether of outward tribute, or inward homage; while thou so strenuously disputest against any other object of worship? In one word, thou that gloriest in
⁶ Blind, — ignorant, — babes.] These favour of the rendering we have preferred. were titles which the proud Jews often gave to the Gentiles. ⁷ Form.] Μορφωσις has this signification, 2 Tim. iii. 5. And Bos (Exercit. p. 100, 101) shows, that it often signifies the sketch, or outlines of a thing, which suits the interpretation here given better than he seems to apprehend. L’Enfant renders it, having in the law the rule of knowledge and truth; but I know not whether μορφωσις ever signifies rule; and if the article has any force, it is in favour of the rendering we have preferred. ⁸ Dost thou steal?] Grotius on this tex proves from Josephus, that some of th Jewish priests lived by rapine, depriving others of their due share of the tithes, an even suffering them to perish for want; that others were guilty of gross uncleanness; and as for sacrilegiously robbing Go and his altar, it had been complained of as early as Malachi’s days, Mal. i. 8, 12, 13. So that the instances are given with great propriety and judgment.
ision of no importance without keeping the law.
the law, as so excellent, and thinkest it such an honour to be acquainted with it, dost thou by the transgression of the law dishonour God, and act as if thou wert studying the declaration of his will, only to show him, in a more presumptuous and contumacious manner, that thou dost not regard it? It is not an improbable supposition that I have now been making; for I, who have had an opportunity of knowing by long experience the temper and character of the Jewish people, know it to be such, that I will boldly say to their faces, “the name of the God of Israel, for which you profess so warm a zeal, is by your means blasphemed among the Gentiles, and his holy religion brought into contempt by your notorious and scandalous immoralities; as it is written in your own scriptures concerning your fathers, whose evil deeds you so generally imitate.” (Compare 2 Sam. xii. 14; Isai. lii. 5; Ezek. xxxvi. 23.)
My duty absolutely requires me to give such cautions, and to make such remonstrances as these: for circumcision is indeed profitable, if a man keep the law: his being a Jew, if he be truly a good man, will give him many advantages for becoming a Christian; and were his obedience perfect, would entitle him to the blessings promised in the law. But if thou be a transgressor of the law, thy circumcision is in effect become uncircumcision: thou wilt have no more benefit by it than if thou hadst never received it; as thou well knowest, that according to the tenour of the law itself, circumcision, far from being any excuse for thy offence, will rather expose thee in many respects to a much greater punishment. And therefore, by a parity of reason, if the uncircumcision, that is, an uncircumcised person, observe and obey the greatest and most important precepts or righteous determinations of the law,
For circumcision, &c.] It is most evident that you cannot here signify that the following words are a reason for what was asserted in those immediately preceding: it seems little more than an expletive, as the particle now among us often is. I shall not therefore in many passages take the pains of endeavouring to find such connection as would justify the use of it in its strictest propriety; in attempting which, many have vainly perplexed themselves to no other purpose than to make the writings of St Paul appear more obscure than they really are.
though without any acquaintance with the book that contains them; if he faithfully and steadily conform himself to the main branches of virtue and rectitude it requires, shall not his uncircumcision be imputed or reckoned as circumcision? Shall he not be treated as favourably by God in his final account, as if he had been circumcised, when his not being so does not proceed from any contempt of the Divine authority, but from his knowing nothing of the rite, or not apprehending it in his particular circumstances to be his duty to practise it? Yea, it is certain, that the uncircumcision that is by nature, a man who continues uncircumcised as he was born, accomplishing the great moral purposes of the law, in subserviency to which its rituals were appointed, shall judge and condemn thee; who while thou actest by the letter of its ceremonial precepts, and retainest circumcision and all its appendages with the greatest exactness, art nevertheless, in things far more essential and important, a transgressor of the law, to the spiritual meaning and extent of which thou continuest an utter stranger, and which thou encouragest thyself, by these external observances, to neglect. For upon the whole, as you would not allow any man to be truly a Jew, merely for any outward rites which he might observe, if he continued uncircumcised, how carefully soever he might conceal it; so must I freely declare to you, that he is not in the most sublime and important sense a Jew, that is, one of God’s covenant and beloved people, who is merely so in outward shew, neither indeed [is that] the true circumcision which is apparent in the flesh. Nothing merely ritual or ceremonial can recommend a man to the Divine favour; but he [is] a Jew, that is, one of God’s chosen people, who is one in the hidden part, as David expresses it, (Psal. li. 6,) or in the secret recesses of the soul; and the acceptable circumcision [is that] of the heart, which your own prophets so often inculcate, (see Deut. x. 16; xxx. 6; Jer. iv. 4,) when they urge the putting away all inward impurity and obstinacy, as that which is most highly offensive in the sight of God. This excellent circumcision is seated in the spirit, consisting of a change made
Reflections on the vanity of a mere external relation to God.
in the letter; whose praise is not of men, but of God.
there by the operation of the Divine Spirit herself, and not merely in an external conformity to the letter of the law, of which the worst of men may be capable. Now such a person, whatever his outward profession may be, is one, whose praise [is] not so much of men,⁸ who eager to spread their own sects applaud those who become their proselytes, or most strenuously retain their peculiar forms; but is of God, who alone knows the heart, and whose esteem and complacency is infinitely preferable to that of whole nations or worlds.
IMPROVEMENT.
LET our hearts be always attentive to these lessons of inward religion which the sacred oracles fail not continually to inculcate. It is the praise of God that is in question: and who can be so lost to all true greatness of mind, to all generous ambition, as that he should not long, and even burn to obtain it? Or who can enjoy, or attend to the praise of men, while he has any reason to fear that God condemns?
To have the name of a Jew, or of a Christian! How little will it signify? To boast in an external and temporary relation to God, if we are such as shall finally be disowned by him, will make us the more wretched. To have known his will, to have distinguished things that differ, and set up for instructors or reprovers of others, will only furnish out matter of condemnation from our own mouths; if, while teaching others, we teach not ourselves. Well may the punishment be aggravated, where the guilt is so great; when it brings so peculiar a reproach upon religion, and in effect dictates so many blasphemies against the name of God, at the very time it pretends to exalt it.
We pity the Gentiles, and we have reason to do it; for they are lamentably blind and dissolute: but let us take heed, lest those appearances of virtue, which are to be found among some of them, condemn us; who, with the letter of the law, and the gospel, and with the solemn tokens of a covenant relation to God, transgress his precepts, and violate our engagements to him; so turning the means of goodness and happiness into the occasion of more aggravated guilt and misery.
⁸ Praise not of men, &c.] Perhaps here Judah, which signifies Praise. Compare is a reference to the etymology of the word Gen. xxix. 35; and xlix. 8. Jew; it being derived from the name of
VOL. 4.
Though the Jews had the oracles of God, and th