Romans 2

1 Therefore you have no excuse, O man, whoever you are, when you judge another; for in passing judgment upon him you condemn yourself, because you, the judge, are doing the very same things.
2 We know that the judgment of God rightly falls upon those who do such things.
3 Do you suppose, O man, that when you judge those who do such things and yet do them yourself, you will escape the judgment of God?
4 Or do you presume upon the riches of his kindness and forbearance and patience? Do you not know that God's kindness is meant to lead you to repentance?
5 But by your hard and impenitent heart you are storing up wrath for yourself on the day of wrath when God's righteous judgment will be revealed.
6 For he will render to every man according to his works:
7 to those who by patience in well-doing seek for glory and honor and immortality, he will give eternal life;
8 but for those who are factious and do not obey the truth, but obey wickedness, there will be wrath and fury.
9 There will be tribulation and distress for every human being who does evil, the Jew first and also the Greek,
10 but glory and honor and peace for every one who does good, the Jew first and also the Greek.
11 For God shows no partiality.
12 All who have sinned without the law will also perish without the law, and all who have sinned under the law will be judged by the law.
13 For it is not the hearers of the law who are righteous before God, but the doers of the law who will be justified.
14 When Gentiles who have not the law do by nature what the law requires, they are a law to themselves, even though they do not have the law.
15 They show that what the law requires is written on their hearts, while their conscience also bears witness and their conflicting thoughts accuse or perhaps excuse them
16 on that day when, according to my gospel, God judges the secrets of men by Christ Jesus.
17 But if you call yourself a Jew and rely upon the law and boast of your relation to God
18 and know his will and approve what is excellent, because you are instructed in the law,
19 and if you are sure that you are a guide to the blind, a light to those who are in darkness,
20 a corrector of the foolish, a teacher of children, having in the law the embodiment of knowledge and truth--
21 you then who teach others, will you not teach yourself? While you preach against stealing, do you steal?
22 You who say that one must not commit adultery, do you commit adultery? You who abhor idols, do you rob temples?
23 You who boast in the law, do you dishonor God by breaking the law?
24 For, as it is written, "The name of God is blasphemed among the Gentiles because of you."
25 Circumcision indeed is of value if you obey the law; but if you break the law, your circumcision becomes uncircumcision.
26 So, if a man who is uncircumcised keeps the precepts of the law, will not his uncircumcision be regarded as circumcision?
27 Then those who are physically uncircumcised but keep the law will condemn you who have the written code and circumcision but break the law.
28 For he is not a real Jew who is one outwardly, nor is true circumcision something external and physical.
29 He is a Jew who is one inwardly, and real circumcision is a matter of the heart, spiritual and not literal. His praise is not from men but from God.

Romans 2 Commentary

Chapter 2

The Jews could not be justified by the law of Moses, any more than the Gentiles by the law of nature. (1-16) The sins of the Jews confuted all their vain confidence in their outward privileges. (17-29)

Verses 1-16 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.

Verses 17-24 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.

Verses 25-29 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.

Chapter Summary

INTRODUCTION TO ROMANS 2

This chapter contains, in general, a vindication of the justice and equity of the divine procedure against men, such as are described in the preceding chapter; and a refutation of the several pleas that might be made by the Gentiles, who had not the law, and by the Jews who had it; and concludes with exposing the wickedness of the latter, and with showing who they are that are properly Jews, and circumcised persons, in the account of God. It begins, in Ro 2:1, with an inference deduced from what had been said in the latter part of the foregoing chapter; concluding that such, be they who they will, Jews or Gentiles, are inexcusable, who do the things they condemn others for: but though the judgment of such persons is wrong, the apostle observes, Ro 2:2, that the judgment of God, in the condemnation of them, is right, of which he, and others, were fully assured; and which judgment is commended, by the rule of it, being according to truth; by the objects of it, criminals, who are left without excuse, and by the inevitableness of it, Ro 2:3, being such as cannot possibly be escaped: and though some men might hope to escape it, because not immediately punished, but loaded with the blessings of Providence, and peculiar benefits of divine goodness; yet this was to be ascribed to the forbearance of God for the present; and that if these favours were despised, and they had not a good effect upon them to bring to repentance, but instead thereof were more and more hardened under them, as their guilt would be increased, so wrath would be secretly laying up for them, which will be revealed in the day of judgment, Ro 2:4,5, at which time justice will be done to every man as his works will be found to be, Ro 2:6, then follows a description of the several sorts of persons that will be judged, and of the different things that will be their portion: as that eternal life will be given to good men, Ro 2:7, and the wrath of God poured down on bad men, whether they be Jews or Gentiles, Ro 2:8,9. The happiness of good men is repeated again, and explained, and promised to the Jew first, and then to the Gentile, Ro 2:10, and a reason given of this just and equal distribution, taken from the nature of God, who is no respecter of persons, Ro 2:11, an instance of which is produced in both Jews and Gentiles, that sin; the one perishing with, the other without the law, Ro 2:12, since it is not barely having and hearing the law, but acting up to it, which only can justify before God, Ro 2:13, upon which the apostle proceeds to refute the plea that might be made by the Gentiles, in favour of themselves, why they should not be condemned, taken from their not having the written law; for though they had not the law written on tables of stone, as the Jews had, yet they had, as he observes, the law of nature written on their hearts, against which they sinned: this he proves by the effects of it, discernible in many of them by their outward lives and conversations, in conformity to the law; and by the inward testimony of their consciences, approving of good deeds, and reproaching for bad ones, Ro 2:14,15, which two verses being put into a parenthesis, Ro 2:16, is connected with Ro 2:13, and points at the time when the doers of the law shall be justified, even at the day of judgment: which judgment is described by the author of it, God; by the subject of it, the secrets of men's hearts; by the person employed in the divine procedure, Jesus Christ; and by the evidence and certainty of it, the Gospel preached by the apostle, and then follow a description of the Jews, an account of their profession of religion, and an ironical concession of the several characters they assumed to themselves: they are described by their name, a Jew; by their religion, which lay in trusting in the law of Moses, and in boasting of their interest in God, as the God of Israel, Ro 2:17, by their knowledge of the will of God, and approbation of the excellent things of his law, Ro 2:18, and by the characters they took to themselves, Ro 2:19,20, from which the apostle takes an occasion to expose the wickedness of some of their principal men, even their teachers, Ro 2:21,22, by whose wicked lives and conversations God was dishonoured, and his name blasphemed among the Gentiles, Ro 2:23,24, hence it appears, that their name, profession, and character, would not justify them before God; wherefore the apostle goes on, to remove their plea taken from circumcision, showing that could be of no use to them, but became void through their breach of the law, Ro 2:25, and that, on the other hand, an uncircumcised Gentile, by keeping the law from right principles, and to a right end, appeared to be the true circumcision, Ro 2:26, wherefore the circumcised Jew that broke the law, stood condemned by the uncircumcised Gentile that fulfilled it; so far was circumcision from being any part of his justification, or a plea in favour of it, Ro 2:27. Then the apostle concludes the chapter, by giving a definition of a real Jew, and of true circumcision; which he does first negatively, that it is not anything external that makes him a Jew, or anything in the flesh that is right circumcision; but secondly, positively, that it is an inward work of grace that denominates a man a Jew, in a spiritual sense, or an Israelite indeed; and that it is the circumcision of the heart, which is wrought by the Spirit of God, that is true and genuine: and such a Jew, and such a circumcision, are approved of by God, and commended by him, when the other have only praise of men, Ro 2:28,29, and therefore, however such persons may be justified before men, they cannot be justified in the sight of God; which is the drift and design of the apostle in the whole.

Romans 2 Commentaries