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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