Romans 2

1 another. Rather, “the other”; “your fellow-man.”

2 we are sure. Or simply, as R.V., “we know.” “Judgement of God”; emphatically contrasted with that of man (ver. 1).

3 thinkest thou this? Perhaps, “thou reckonest . . . that thou wilt escape the judgement of God. Or is it that thou despisest,” etc.? Men will admit that others are guilty and will be condemned, yet hope that they shall themselves escape; and will make light of God’s sparing mercy, not “considering” that it is intended to lead them to repent (4). Thus they incur a heavier condemnation.

4 the riches. Of His “goodness” or beneficence, shown in that long-suffering which delays deserved punishment.

5 against the day. Lit., “in the day”; wrath to be manifested in the day of wrath or judgement. God’s displeasure against sin is already revealed (i. 18); but there is to be a final stage of this revelation, in which His justice will be fully vindicated.

6 who will render to every man, etc. In vers. 6-11 the strict equity of the Divine awards is set forth, to show that God will deal with the Jew as with the Gentile, according to his real character. The connexion of the “well-doing” here spoken of with the faith which justifies (see iii. 28), is shown afterwards in chapters vi. and vii.

7 immortality. Or, “incorruption” (R.V.). Men were originally crowned with “glory and honour” (Psa. viii. 5); but they were soon corrupted and destroyed. “In patient well-doing” the Christian seeks to regain them, no more liable to be corrupted, and his desire is granted in the gift of “eternal life.”

8 contentious. Rather, “factious” (R.V.); i.e., partisans from interested motives, and hence opponents to “the truth”; a sin of which the Jews were often guilty: see Isa. i. 2-4; Jer. v. 23; Acts vii. 51; Rom. x. 3. Such will have to endure outward inflictions and inward anguish, the dreadful consequences of Divine “wrath.”

9 of the Jew first. The Jew, being “first” in privilege, is justly “first” in punishment: see i. 16; cp. Luke xii. 47, 48.

11 respect of persons. “Respect of persons,” here as elsewhere means undue partiality: see 2 Chron. xix. 7; Acts x. 34.

12 without law. The Gentiles had no written law, but they had the law of nature or conscience (14, 15); and by that law they shall be judged. Their ruin will not be because they have disobeyed an unknown law, but because they have rebelled against that which they knew.

13 not the hearers of the law, etc. Law does not justify those who merely have it, like the Jews who “heard” it read constantly in their synagogues, but those who obediently keep it.

14 when the Gentiles. Rather, “when Gentiles” (R.V.), i.e., if any of them, etc.

by nature. That is, following the true teachings of nature and conscience: see note on ver. 12.

15 which show. More precisely, as R.V., “in that they (the Gentiles) show,” etc.

the work of the law. The law itself, here described from a practical point of view; “the conduct which the law prescribes,” or “the effect of the law.”

their thoughts the meanwhile accusing, etc. Rather, “one with another, their thoughts

16 in the day when, etc. This clause may be connected with the preceding verse, as referring to the anticipation of the great day of judgement, “the day” which is so often referred to by our Lord and His apostles (see Matt. vii. 22), and which is more or less in the heart and conscience of every man.

the secrets of men. The judgement will comprehend not only men’s works, often done to be seen and admired, but even those hidden things in the heart and life which form the true tests of character.

my gospel. Cp. Acts xvii. 31, and Gal. i. 6-12.

17 thou. The pronoun “thou” is emphatic here, applying the argument, in the most pointed way, to the Jew.

18 approves the things that are most excellent. Or, “triest things which differ”: as one “instructed out of the law,” which is “the form (or embodiment) of knowledge and truth.”

21. Thou therefore, etc. If you are what you claim to be, your guilt must be the greater in sinning against all these privileges.

22 dost thou commit sacrilege? Lit., “dost thou rob temples?” So R.V. Thou that abhorrest idols, dost thou rob their temples? The reference may be to the greed of Jews, who, while professing a horror of idolatry, nevertheless made a gain out of the objects of heathen worship.

24 as it is written. As if he had said, For what is written in Ezek. xxxvi. 20-23 (on which see note) is no less true now of you. The prophet’s words are equally applicable to the inconsistencies of nominal Christians.

25. For circumcision verily profiteth, etc. The apostle now puts the ceremonial distinctions, to which the Jews attributed most importance, in disparaging contrast with the “righteousness of the law” (26) or its “moral requirements”; showing that the privileges connected with these distinctions are lost by those who neglect, and enjoyed by those who observe its moral precepts.

27. And shall not (the) uncircumcision, etc.? Shall not the uncircumcised, if they keep God’s law (see vers. 14, 15), condemn those who, while possessing the law and ordinances, only transgress them? Vers. 25-29 show that Divine ordinances do not of themselves convey grace.

29 in the spirit, etc. The circumcision of the heart is effected, not by the literal observance of mere rites, but by the spiritual truth in the law or the gospel operating in the inner nature of man, where it is seen and approved by God.