| Back to Home Page | Back to
Book Index |
Romans Chapter
Two
Romans 2
Two things are presented here with respect to God; His
judgment against evil-the evil-doer shall not escape (the real difference of
right and wrong would be maintained by judgment); and His mercy, patience, and
long-suffering with regard to the evil-doer-His goodness inviting him to
repentance. He who continued in evil deceived himself by trying to forget the
sure judgment of God and by despising His goodness. The consequences, both of a
life opposed to God and to His truth on the one hand, and of the search after
that which is pleasing to Him, and thereby for eternal life on the other, were
sure-tribulation and anguish in the one case, in the other glory and honour;
and that without more respect to the Jews than to the Gentiles.
God judged things according to their true moral character, and
according to the advantages which the guilty one had enjoyed. [1] Those who had sinned without law should
perish without law, and those who had sinned under the law should be judged
according to the law, in the day when God should judge the secrets of the heart
according to the gospel which Paul preached. This character of the judgment is
very important. It is not the government of the world by an earthly and outward
judgment, as the Jew understood it, but that of the individual according to
God's knowledge of the heart.
Also God would have realities. The Gentile who fulfilled
the law was better than a Jew who broke it. If he called himself a Jew and
acted ill (chap. 2:17), he only dishonoured God, and caused His name to be
blasphemed among the Gentiles whilst boasting in his privileges. He then
enlarges on the point that God requires moral reality, and that a Gentile who
did that which the law demanded was better worth than a Jew who disobeyed it,
and that the real Jew was he who had the law in his heart, being circumcised
also in the spirit, and not he who had only outward circumcision. This was a
condition which God could praise, and not man only.
[1] How
strikingly this also brings out what so breaks everywhere through the doctrine
of this epistle that everything is according to its reality before God, God
being revealed through Christ and the cross. All must take its true character
and result according to what He was. Note moreover that the terms suppose
gospel knowledge-"seek for glory, honour, and incorruptibility."
These are known by Christianity.}
── John Darby《Synopsis of Romans》
Romans 2
Chapter Contents
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)
Commentary on Romans 2:1-16
(Read Romans 2:1-16)
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.
Commentary on Romans 2:17-24
(Read Romans 2:17-24)
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.
Commentary on Romans 2:25-29
(Read Romans 2:25-29)
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.
── Matthew Henry《Concise Commentary on Romans》
Romans 2
Verse 1
[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.
Therefore —
The apostle now makes a transition from the gentiles to the Jews, till, at Romans 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 Romans 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.
Verse 2
[2] But we are sure that the judgment of God is according to truth against
them which commit such things.
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, Romans 2:5,6,11; and reaches the heart as well
as the life, Romans 2:16.
Verse 3
[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?
That thou shalt escape — Rather than the gentile.
Verse 4
[4] Or
despisest thou the riches of his goodness and forbearance and longsuffering;
not knowing that the goodness of God leadeth thee to repentance?
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.
Verse 5
[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;
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, Romans 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.
Verse 6
[6] Who
will render to every man according to his deeds:
Verse 7
[7] To
them who by patient continuance in well doing seek for glory and honour and
immortality, eternal life:
To them that seek for glory — For pure love does not exclude faith, hope, desire, 1 Corinthians 15:58.
Verse 8
[8] But
unto them that are contentious, and do not obey the truth, but obey
unrighteousness, indignation and wrath,
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 Psalms 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.
Verse 9
[9]
Tribulation and anguish, upon every soul of man that doeth evil, of the Jew
first, and also of the Gentile;
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.
Verse 10
[10] But
glory, honour, and peace, to every man that worketh good, to the Jew first, and
also to the Gentile:
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.
Verse 11
[11] For
there is no respect of persons with God.
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.
Verse 12
[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;
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.
Verse 13
[13] (For
not the hearers of the law are just before God, but the doers of the law shall
be justified.
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, Romans 2:14, etc.; of the latter, Romans 2:17, etc. Here is therefore no
parenthesis; for the sixteenth verse also depends on the fifteenth, not on the
twelfth. Romans 2:16,15,12.
Verse 14
[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:
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.
Verse 15
[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;)
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.
Verse 16
[16] In
the day when God shall judge the secrets of men by Jesus Christ according to my
gospel.
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, Romans 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.
Verse 17
[17]
Behold, thou art called a Jew, and restest in the law, and makest thy boast of
God,
But if thou art called a Jew — This highest point of Jewish glorying, after a farther description of it
interposed, Romans 2:17-20, and refuted, Romans 2:21-24, is itself refuted, Romans 2:25, etc. The description consists of
twice five articles; of which the former five, Romans 2:17,18, show what he boasts of in
himself; the other five, Romans 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.
Verse 19
[19] And
art confident that thou thyself art a guide of the blind, a light of them which
are in darkness,
Blind, in darkness, ignorant, babes — These were the titles which the Jews generally gave the gentiles.
Verse 20
[20] An
instructor of the foolish, a teacher of babes, which hast the form of knowledge
and of the truth in the law.
Having the form of knowledge and truth — That is, the most accurate knowledge of the truth.
Verse 21
[21] Thou
therefore which teachest another, teachest thou not thyself? thou that
preachest a man should not steal, dost thou steal?
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.
Verse 24
[24] For
the name of God is blasphemed among the Gentiles through you, as it is written.
Verse 25
[25] For
circumcision verily profiteth, if thou keep the law: but if thou be a breaker
of the law, thy circumcision is made uncircumcision.
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.
Verse 26
[26]
Therefore if the uncircumcision keep the righteousness of the law, shall not
his uncircumcision be counted for circumcision?
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?
Verse 27
[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?
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.
Verse 28
[28] For
he is not a Jew, which is one outwardly; neither is that circumcision, which is
outward in the flesh:
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.
Verse 29
[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.
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 Deuteronomy 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.
── John Wesley《Explanatory Notes on Romans》
Chapter 2. The Sin of the Jews
Outwardly
Inwardly
I. Judge the
Self-righteousness
II. The
Gentiles without the Law
III. The Jews
under the Law
── Chih-Hsin Chang《An Outline of The New Testament》
Chapter Two General Review
OBJECTIVES IN STUDYING THIS CHAPTER
1) To see how people without a direct revelation of God's Will can still be lost 2) To see how people who may have a written Law from God are also in need of salvation SUMMARY
Having vividly depicted the condition of the Gentile world in chapterone, Paul now addresses his comments to those who pass judgment onothers when they themselves are guilty of the same things (1). Hepoints out that they are in danger of God's righteous judgment, who"will render to each one according to his deeds" (2-6). This judgmentwill offer either eternal life or wrath and indignation, given without partiality, and the decision is based on whether one does good or evil (7-11). To justify the condemnation of Gentiles who did not have a written Law (like the Jews), Paul affirms that the Gentiles could "by nature do the things contained in the law" and that their own consciences will bear witness of their guilt on the day of judgment. In this way Paul demonstrated the Gentiles' need of salvation (12-16). Lest the Jews think their having the Law frees them from condemnation, Paul proceeds to demonstrate that they too are in need of salvation. Though they have the Law, their failure to keep it perfectly caused them to dishonor God and blaspheme His Name (17-24). Introducing a thought he will expand upon later in the epistle, he points out that a true Jew is one who is circumcised in his heart, and not just in the flesh (25-29). OUTLINE (adapted from Jim McGuiggan)
I. THE GENTILES' NEED OF SALVATION (1-16)
A. EVEN THE "JUDGES" WILL BE JUDGED (1-11) 1. The inconsistent judge judges himself (1) 2. The hypocritical judge is judged by truth (2) 3. The foolish judge reasons poorly (3) 4. The presumptuous judge treasures up wrath (4-11) B. NOT HAVING A "WRITTEN" LAW DOES NOT EXEMPT FROM JUDGMENT (12-16) 1. Those who sin will still perish (12) 2. The Gentiles DO have a law (13-15) 3. Jesus Christ will judge accordingly (16) II. THE JEWS' NEED OF SALVATION (17-29)
A. THE JEWS CONDEMNED BY THEIR OWN LAW (17-24) 1. The Jewish self-portrait (17-20) 2. The Jewish inconsistency and dishonor of God (21-24) B. THE LIMITATION OF CIRCUMCISION (25-29) 1. Voided by transgressing the Law (25-27) 2. The true Jew is one circumcised in the heart, in the Spirit (28-29) WORDS TO PONDER
judgment - in some places, the idea is "discernment;" in other places
"condemnation" is the idea - the context must determine wrath - anger (in God's case, a just displeasure in response to sin)
law - when preceded by the definite article "the" (in the Greek) it
usually refers to the Law of Moses, otherwise it may refer to the principle of law in general; there are exceptions, and the context must determine by nature - "a mode of feeling and acting which by long habit has
become nature" (THAYER) conscience - that faculty of thought which makes moral judgments
(either excusing or condemning our actions); developed through training REVIEW QUESTIONS FOR THE CHAPTER
1) List the main points of this chapter
- The Gentiles' Need Of Salvation (1-16) - The Jews' Need Of Salvation (17-29) 2) Why is one who passes judgment without excuse? (1)
- They are guilty of the same thing and so condemn themselves 3) How does God try to lead one to repentance? (4)
- Through kindness, forbearance, and longsuffering 4) What is the reward given to those who do good? To those who doevil? (9,10)
- Eternal life to those who do good; wrath and indignation, tribulation and anguish to those who do evil 5) How will God judge those who do not have a "written" law? (14-16)
- The law of their conscience will condemn them when God judges the secrets of their hearts by Jesus Christ 6) Without a "written" Law, how did the Gentiles know the differencebetween right and wrong? (14,15)
- "by nature" (note the definition above); they are able to do the things contained in the Law, for they have the "work of the Law" written in their hearts 7) Why were the Jews in need of salvation? (21-24)
- Through inconsistency and disobedience to the Law, they dishonored God
The Goodness Of God (2:4-11)
INTRODUCTION
1. Many people live their lives with little regard to the goodness of God... a. Unaware of how gracious God has been and is willing to be toward them b. Unaware of how their neglect will one day come back to haunt them 2. Have you given much thought to the goodness of God...? a. The many blessings He bestows? b. The consequences if you fail to respond properly? [One passage of Scripture that ought to give us pause is the one writtenin Ro 2:4-11, in which Paul expounds upon "The Goodness Of God." Fromverse 4, we can glean some things about...]
I. THE NATURE OF HIS GOODNESS
A. HIS RICHES... 1. He is rich in grace - Ep 1:7 2. He is rich in mercy - Ep 2:4 3. He is rich in supplying need - Ph 4:19 4. He is rich in giving things to enjoy - 1 Ti 6:17 5. He is rich in the strength He provides the Christian - Ep 3:16,21
B. HIS FORBEARANCE... 1. "Forbearance" (anoche) means "a holding back" - ISBE 2. We see God's forbearance... a. In the days of Israel b. In our present day (since the fullness of God's wrath has yet to come) C. HIS LONGSUFFERING... 1. "Longsuffering" (makrothumia) describes "a slowness in avenging wrath" - Strong's 2. We see God suffering long... a. In the days of Noah, prior to the flood - cf. 1 Pe 3:20 b. In our present day, prior to the day of judgment - cf. 2 Pe