Worthy.Bible » Parallel » Romans » Chapter 2

Romans 2:1-29 King James Version (KJV)

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.

2 But we are sure that the judgment of God is according to truth against them which commit such things.

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?

4 Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?

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;

6 Who will render to every man according to his deeds:

7 To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life:

8 But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath,

9 Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile;

10 But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile:

11 For there is no respect of persons with God.

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;

13 (For not the hearers of the law are just before God, but the doers of the law shall be justified.

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:

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;)

16 In the day when God shall judge the secrets of men by Jesus Christ according to my gospel.

17 Behold, thou art called a Jew, and restest in the law, and makest thy boast of God,

18 And knowest his will, and approvest the things that are more excellent, being instructed out of the law;

19 And art confident that thou thyself art a guide of the blind, a light of them which are in darkness,

20 An instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law.

21 Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal?

22 Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege?

23 Thou that makest thy boast of the law, through breaking the law dishonourest thou God?

24 For the name of God is blasphemed among the Gentiles through you, as it is written.

25 For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision.

26 Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision?

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?

28 For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh:

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.


Romans 2:1-29 King James Version with Strong's Concordance (STRONG)

1 Therefore G1352 thou art G1488 inexcusable, G379 O G5599 man, G444 whosoever G3956 thou art that judgest: G2919 for G1063 wherein G1722 G3739 thou judgest G2919 another, G2087 thou condemnest G2632 thyself; G4572 for G1063 thou that judgest G2919 doest G4238 the same things. G846

2 But G1161 we are sure G1492 that G3754 the judgment G2917 of God G2316 is G2076 according G2596 to truth G225 against G1909 them which commit G4238 such things. G5108

3 And G1161 thinkest thou G3049 this, G5124 O G5599 man, G444 that judgest G2919 them which do G4238 such things, G5108 and G2532 doest G4160 the same, G846 that G3754 thou G4771 shalt escape G1628 the judgment G2917 of God? G2316

4 Or G2228 despisest thou G2706 the riches G4149 of his G846 goodness G5544 and G2532 forbearance G463 and G2532 longsuffering; G3115 not knowing G50 that G3754 the goodness G5543 of God G2316 leadeth G71 thee G4571 to G1519 repentance? G3341

5 But G1161 after G2596 thy G4675 hardness G4643 and G2532 impenitent G279 heart G2588 treasurest up G2343 unto thyself G4572 wrath G3709 against G1722 the day G2250 of wrath G3709 and G2532 revelation G602 of the righteous judgment G1341 of God; G2316

6 Who G3739 will render G591 to every man G1538 according G2596 to his G846 deeds: G2041

7 To them who by G3303 G2596 patient continuance G5281 in well G18 doing G2041 seek G2212 for glory G1391 and G2532 honour G5092 and G2532 immortality, G861 eternal G166 life: G2222

8 But G1161 unto them that are contentious, G1537 G2052 and G2532 do not obey G544 G3303 the truth, G225 but G1161 obey G3982 unrighteousness, G93 indignation G2372 and G2532 wrath, G3709

9 Tribulation G2347 and G2532 anguish, G4730 upon G1909 every G3956 soul G5590 of man G444 that doeth G2716 evil, G2556 of the Jew G2453 first, G4412 and G5037 also G2532 of the Gentile; G1672

10 But G1161 G2532 glory, G1391 honour, G5092 and G2532 peace, G1515 to every man G3956 that worketh G2038 good, G18 to the Jew G2453 first, G4412 and G5037 also G2532 to the Gentile: G1672

11 For G1063 there is G2076 no G3756 respect of persons G4382 with G3844 God. G2316

12 For G1063 as many as G3745 have sinned G264 without law G460 shall G622 also G2532 perish G622 without law: G460 and G2532 as many as G3745 have sinned G264 in G1722 the law G3551 shall be judged G2919 by G1223 the law; G3551

13 (For G1063 not G3756 the hearers G202 of the law G3551 are just G1342 before G3844 God, G2316 but G235 the doers G4163 of the law G3551 shall be justified. G1344

14 For G1063 when G3752 the Gentiles, G1484 which G3588 have G2192 not G3361 the law, G3551 do G4160 by nature G5449 the things G3588 contained in the law, G3551 these, G3778 having G2192 not G3361 the law, G3551 are G1526 a law G3551 unto themselves: G1438

15 Which G3748 shew G1731 the work G2041 of the law G3551 written G1123 in G1722 their G846 hearts, G2588 their G846 conscience G4893 also bearing witness, G4828 and G2532 their thoughts G3053 the mean while accusing G2723 or G2228 else G2532 excusing G626 one another;) G3342 G240

16 In G1722 the day G2250 when G3753 God G2316 shall judge G2919 the secrets G2927 of men G444 by G1223 Jesus G2424 Christ G5547 according G2596 to my G3450 gospel. G2098

17 Behold, G2396 thou G4771 art called G2028 a Jew, G2453 and G2532 restest G1879 in the law, G3551 and G2532 makest thy boast G2744 of G1722 God, G2316

18 And G2532 knowest G1097 his will, G2307 and G2532 approvest G1381 the things that are more excellent, G1308 being instructed G2727 out of G1537 the law; G3551

19 And G5037 art confident G3982 that thou thyself G4572 art G1511 a guide G3595 of the blind, G5185 a light G5457 of them which are in G1722 darkness, G4655

20 An instructor G3810 of the foolish, G878 a teacher G1320 of babes, G3516 which hast G2192 the form G3446 of knowledge G1108 and G2532 of the truth G225 in G1722 the law. G3551

21 Thou therefore G3767 which G3588 teachest G1321 another, G2087 teachest thou G1321 not G3756 thyself? G4572 thou that preachest G2784 a man should G2813 not G3361 steal, G2813 dost thou steal? G2813

22 Thou that sayest G3004 a man should G3431 not G3361 commit adultery, G3431 dost thou commit adultery? G3431 thou that abhorrest G948 idols, G1497 dost thou commit sacrilege? G2416

23 Thou G3739 that makest thy boast G2744 of G1722 the law, G3551 through G1223 breaking G3847 the law G3551 dishonourest thou G818 God? G2316

24 For G1063 the name G3686 of God G2316 is blasphemed G987 among G1722 the Gentiles G1484 through G1223 you, G5209 as G2531 it is written. G1125

25 For G1063 circumcision G4061 verily G3303 profiteth, G5623 if G1437 thou keep G4238 the law: G3551 but G1161 if G1437 thou be G5600 a breaker G3848 of the law, G3551 thy G4675 circumcision G4061 is made G1096 uncircumcision. G203

26 Therefore G3767 if G1437 the uncircumcision G203 keep G5442 the righteousness G1345 of the law, G3551 shall G3049 not G3780 his G846 uncircumcision G203 be counted G3049 for G1519 circumcision? G4061

27 And G2532 shall not G2919 uncircumcision G203 which is by G1537 nature, G5449 if it fulfil G5055 the law, G3551 judge G2919 thee, G4571 who by G1223 the letter G1121 and G2532 circumcision G4061 dost transgress G3848 the law? G3551

28 For G1063 he is G2076 not G3756 a Jew, G2453 which is one outwardly; G1722 G5318 neither G3761 is that circumcision, G4061 which is outward G1722 G5318 in G1722 the flesh: G4561

29 But G235 he is a Jew, G2453 which is one inwardly; G1722 G2927 and G2532 circumcision G4061 is that of the heart, G2588 in G1722 the spirit, G4151 and not G3756 in the letter; G1121 whose G3739 praise G1868 is not G3756 of G1537 men, G444 but G235 of G1537 God. G2316


Romans 2:1-29 American Standard (ASV)

1 Wherefore thou art without excuse, O man, whosoever thou art that judgest: for wherein thou judges another, thou condemnest thyself; for thou that judgest dost practise the same things.

2 And we know that the judgment of God is according to truth against them that practise such things.

3 And reckonest thou this, O man, who judgest them that practise such things, and doest the same, that thou shalt escape the judgment of God?

4 Or despisest thou the riches of his goodness and forbearance and longsuffering, not knowing that the goodness of God leadeth thee to repentance?

5 but after thy hardness and impenitent heart treasurest up for thyself wrath in the day of wrath and revelation of the righteous judgment of God;

6 who will render to every man according to his works:

7 to them that by patience in well-doing seek for glory and honor and incorruption, eternal life:

8 but unto them that are factious, and obey not the truth, but obey unrighteousness, `shall be' wrath and indignation,

9 tribulation and anguish, upon every soul of man that worketh evil, of the Jew first, and also of the Greek;

10 but glory and honor and peace to every man that worketh good, to the Jew first, and also to the Greek:

11 for there is no respect of persons with God.

12 For as many as have sinned without law shall also perish without the law: and as many as have sinned under the law shall be judged by the law;

13 for not the hearers of the law are just before God, but the doers of the law shall be justified:

14 (for when Gentiles that have not the law do by nature the things of the law, these, not having the law, are the law unto themselves;

15 in that they show the work of the law written in their hearts, their conscience bearing witness therewith, and their thoughts one with another accusing or else excusing `them');

16 in the day when God shall judge the secrets of men, according to my gospel, by Jesus Christ.

17 But if thou bearest the name of a Jew, and restest upon the law, and gloriest in God,

18 and knowest his will, and approvest the things that are excellent, being instructed out of the law,

19 and art confident that thou thyself art a guide of the blind, a light of them that are in darkness,

20 a corrector of the foolish, a teacher of babes, having in the law the form of knowledge and of the truth;

21 thou therefore that teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal?

22 thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou rob temples?

23 thou who gloriest in the law, through thy transgression of the law dishonorest thou God?

24 For the name of God is blasphemed among the Gentiles because of you, even as it is written.

25 For circumcision indeed profiteth, if thou be a doer of the law: but if thou be a transgressor of the law, thy circumcision is become uncircumcision.

26 If therefore the uncircumcision keep the ordinances of the law, shall not his uncircumcision be reckoned for circumcision?

27 and shall not the uncircumcision which is by nature, if it fulfil the law, judge thee, who with the letter and circumcision art a transgressor of the law?

28 For he is not a Jew who is one outwardly; neither is that circumcision which is outward in the flesh:

29 but he is a Jew who is one inwardly; and circumcision is that of the heart, in the spirit not in the letter; whose praise is not of men, but of God.


Romans 2:1-29 Young's Literal Translation (YLT)

1 Therefore, thou art inexcusable, O man -- every one who is judging -- for in that in which thou dost judge the other, thyself thou dost condemn, for the same things thou dost practise who art judging,

2 and we have known that the judgment of God is according to truth, upon those practising such things.

3 And dost thou think this, O man, who art judging those who such things are practising, and art doing them, that thou shalt escape the judgment of God?

4 or the riches of His goodness, and forbearance, and long-suffering, dost thou despise? -- not knowing that the goodness of God doth lead thee to reformation!

5 but, according to thy hardness and impenitent heart, thou dost treasure up to thyself wrath, in a day of wrath and of the revelation of the righteous judgment of God,

6 who shall render to each according to his works;

7 to those, indeed, who in continuance of a good work, do seek glory, and honour, and incorruptibility -- life age-during;

8 and to those contentious, and disobedient, indeed, to the truth, and obeying the unrighteousness -- indignation and wrath,

9 tribulation and distress, upon every soul of man that is working the evil, both of Jew first, and of Greek;

10 and glory, and honour, and peace, to every one who is working the good, both to Jew first, and to Greek.

11 For there is no acceptance of faces with God,

12 for as many as without law did sin, without law also shall perish, and as many as did sin in law, through law shall be judged,

13 for not the hearers of the law `are' righteous before God, but the doers of the law shall be declared righteous: --

14 For, when nations that have not a law, by nature may do the things of the law, these not having a law -- to themselves are a law;

15 who do shew the work of the law written in their hearts, their conscience also witnessing with them, and between one another the thoughts accusing or else defending,

16 in the day when God shall judge the secrets of men, according to my good news, through Jesus Christ.

17 Lo, thou art named a Jew, and dost rest upon the law, and dost boast in God,

18 and dost know the will, and dost approve the distinctions, being instructed out of the law,

19 and hast confidence that thou thyself art a leader of blind ones, a light of those in darkness,

20 an instructor of foolish ones, a teacher of babes, having the form of the knowledge and of the truth in the law.

21 Thou, then, who art teaching another, thyself dost thou not teach?

22 thou who art preaching not to steal, dost thou steal? thou who art saying not to commit adultery, dost thou commit adultery? thou who art abhorring the idols, dost thou rob temples?

23 thou who in the law dost boast, through the transgression of the law God dost thou dishonour?

24 for the name of God because of you is evil spoken of among the nations, according as it hath been written.

25 For circumcision, indeed, doth profit, if law thou mayest practise, but if a transgressor of law thou mayest be, thy circumcision hath become uncircumcision.

26 If, therefore the uncircumcision the righteousness of the law may keep, shall not his uncircumcision for circumcision be reckoned?

27 and the uncircumcision, by nature, fulfilling the law, shall judge thee who, through letter and circumcision, `art' a transgressor of law.

28 For he is not a Jew who is `so' outwardly, neither `is' circumcision that which is outward in flesh;

29 but a Jew `is' he who is `so' inwardly, and circumcision `is' of the heart, in spirit, not in letter, of which the praise is not of men, but of God.


Romans 2:1-29 Darby English Bible (DARBY)

1 Therefore thou art inexcusable, O man, every one who judgest, for in that in which thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.

2 But we know that the judgment of God is according to truth upon those who do such things.

3 And thinkest thou this, O man, who judgest those that do such things, and practisest them [thyself], that *thou* shalt escape the judgment of God?

4 or despisest thou the riches of his goodness, and forbearance, and long-suffering, not knowing that the goodness of God leads thee to repentance?

5 but, according to thy hardness and impenitent heart, treasurest up to thyself wrath, in [the] day of wrath and revelation of [the] righteous judgment of God,

6 who shall render to each according to his works:

7 to them who, in patient continuance of good works, seek for glory and honour and incorruptibility, life eternal.

8 But to those that are contentious, and are disobedient to the truth, but obey unrighteousness, [there shall be] wrath and indignation,

9 tribulation and distress, on every soul of man that works evil, both of Jew first, and of Greek;

10 but glory and honour and peace to every one that works good, both to Jew first and to Greek:

11 for there is no acceptance of persons with God.

12 For as many as have sinned without law shall perish also without law; and as many as have sinned under law shall be judged by law,

13 (for not the hearers of the law [are] just before God, but the doers of the law shall be justified.

14 For when [those of the] nations, which have no law, practise by nature the things of the law, these, having no law, are a law to themselves;

15 who shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts accusing or else excusing themselves between themselves;)

16 in [the] day when God shall judge the secrets of men, according to my glad tidings, by Jesus Christ.

17 But if *thou* art named a Jew, and restest in the law, and makest thy boast in God,

18 and knowest the will, and discerningly approvest the things that are more excellent, being instructed out of the law;

19 and hast confidence that thou thyself art a leader of the blind, a light of those who [are] in darkness,

20 an instructor of the foolish, a teacher of babes, having the form of knowledge and of truth in the law:

21 thou then that teachest another, dost thou not teach thyself? thou that preachest not to steal, dost thou steal?

22 thou that sayest [man should] not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege?

23 thou who boastest in law, dost thou by transgression of the law dishonour God?

24 For the name of God is blasphemed on your account among the nations, according as it is written.

25 For circumcision indeed profits if thou keep [the] law; but if thou be a law-transgressor, thy circumcision is become uncircumcision.

26 If therefore the uncircumcision keep the requirements of the law, shall not his uncircumcision be reckoned for circumcision,

27 and uncircumcision by nature, fulfilling the law, judge thee, who, with letter and circumcision, [art] a law-transgressor?

28 For he is not a Jew who [is] one outwardly, neither that circumcision which is outward in flesh;

29 but he [is] a Jew [who is so] inwardly; and circumcision, of the heart, in spirit, not in letter; whose praise [is] not of men, but of God.


Romans 2:1-29 World English Bible (WEB)

1 Therefore you are without excuse, O man, whoever you are who judge. For in that which you judge another, you condemn yourself. For you who judge practice the same things.

2 We know that the judgment of God is according to truth against those who practice such things.

3 Do you think this, O man who judges those who practice such things, and do the same, that you will escape the judgment of God?

4 Or do you despise the riches of his goodness, forbearance, and patience, not knowing that the goodness of God leads you to repentance?

5 But according to your hardness and unrepentant heart you are treasuring up for yourself wrath in the day of wrath, revelation, and of the righteous judgment of God;

6 who "will pay back to everyone according to their works:"

7 to those who by patience in well-doing seek for glory and honor and incorruptibility, eternal life;

8 but to those who are self-seeking, and don't obey the truth, but obey unrighteousness, will be wrath and indignation,

9 oppression and anguish, on every soul of man who works evil, on the Jew first, and also on the Greek.

10 But glory and honor and peace to every man who works good, to the Jew first, and also to the Greek.

11 For there is no partiality with God.

12 For as many as have sinned without law will also perish without the law. As many as have sinned under the law will be judged by the law.

13 For it isn't the hearers of the law who are righteous before God, but the doers of the law will be justified

14 (for when Gentiles who don't have the law do by nature the things of the law, these, not having the law, are a law to themselves,

15 in that they show the work of the law written in their hearts, their conscience testifying with them, and their thoughts among themselves accusing or else excusing them)

16 in the day when God will judge the secrets of men, according to my Gospel, by Jesus Christ.

17 Indeed you bear the name of a Jew, and rest on the law, and glory in God,

18 and know his will, and approve the things that are excellent, being instructed out of the law,

19 and are confident that you yourself are a guide of the blind, a light to those who are in darkness,

20 a corrector of the foolish, a teacher of babies, having in the law the form of knowledge and of the truth.

21 You therefore who teach another, don't you teach yourself? You who preach that a man shouldn't steal, do you steal?

22 You who say a man shouldn't commit adultery, do you commit adultery? You who abhor idols, do you rob temples?

23 You who glory in the law, through your disobedience of the law do you dishonor God?

24 For "the name of God is blasphemed among the Gentiles because of you," just as it is written.

25 For circumcision indeed profits, if you are a doer of the law, but if you are a transgressor of the law, your circumcision has become uncircumcision.

26 If therefore the uncircumcised keep the ordinances of the law, won't his uncircumcision be accounted as circumcision?

27 Won't the uncircumcision which is by nature, if it fulfills the law, judge you, who with the letter and circumcision are a transgressor of the law?

28 For he is not a Jew who is one outwardly, neither is that circumcision which is outward in the flesh;

29 but he is a Jew who is one inwardly, and circumcision is that of the heart, in the spirit not in the letter; whose praise is not from men, but from God.


Romans 2:1-29 Bible in Basic English (BBE)

1 So you have no reason, whoever you are, for judging: for in judging another you are judging yourself, for you do the same things.

2 And we are conscious that God is a true judge against those who do such things.

3 But you who are judging another for doing what you do yourself, are you hoping that God's decision will not take effect against you?

4 Or is it nothing to you that God had pity on you, waiting and putting up with you for so long, not seeing that in his pity God's desire is to give you a change of heart?

5 But by your hard and unchanged heart you are storing up wrath for yourself in the day of the revelation of God's judging in righteousness;

6 Who will give to every man his right reward:

7 To those who go on with good works in the hope of glory and honour and salvation from death, he will give eternal life:

8 But to those who, from a love of competition, are not guided by what is true, will come the heat of his wrath,

9 Trouble and sorrow on all whose works are evil, to the Jew first and then to the Greek;

10 But glory and honour and peace to all whose works are good, to the Jew first and then to the Greek:

11 For one man is not different from another before God.

12 All those who have done wrong without the law will get destruction without the law: and those who have done wrong under the law will have their punishment by the law;

13 For it is not the hearers of the law who will be judged as having righteousness before God, but only the doers:

14 For when the Gentiles without the law have a natural desire to do the things in the law, they are a law to themselves;

15 Because the work of the law is seen in their hearts, their sense of right and wrong giving witness to it, while their minds are at one time judging them and at another giving them approval;

16 In the day when God will be a judge of the secrets of men, as it says in the good news of which I am a preacher, through Jesus Christ.

17 But as for you who have the name of Jew, and are resting on the law, and take pride in God,

18 And have knowledge of his desires, and are a judge of the things which are different, having the learning of the law,

19 In the belief that you are a guide to the blind, a light to those in the dark,

20 A teacher of the foolish, having in the law the form of knowledge and of what is true;

21 You who give teaching to others, do you give it to yourself? you who say that a man may not take what is not his, do you take what is not yours?

22 You who say that a man may not be untrue to his wife, are you true to yours? you who are a hater of images, do you do wrong to the house of God?

23 You who take pride in the law, are you doing wrong to the honour of God by behaviour which is against the law?

24 For the name of God is shamed among the Gentiles because of you, as it is said in the holy Writings.

25 It is true that circumcision is of use if you keep the law, but if you go against the law it is as if you had it not.

26 If those who have not circumcision keep the rules of the law, will it not be credited to them as circumcision?

27 And they, by their keeping of the law without circumcision, will be judges of you, by whom the law is broken though you have the letter of the law and circumcision.

28 The true Jew is not one who is only so publicly, and circumcision is not that which may be seen in the flesh:

29 But he is a Jew who is a secret one, whose circumcision is of the heart, in the spirit and not in the letter; whose praise is not from men, but from God.

Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on Romans 2

Commentary on Romans 2 Matthew Henry Commentary


Chapter 2

The scope of the first two chapters of this epistle may be gathered from ch. 3:9, "We have before proved both Jews and Gentiles that they are all under sin.' This we have proved upon the Gentiles (ch. 1), now in this chapter he proves it upon the Jews, as appears by v. 17, "thou art called a Jew.'

  • I. He proves in general that Jews and Gentiles stand upon the same level before the justice of God, to v. 11.
  • II. He shows more particularly what sins the Jews were guilty of, notwithstanding their profession and vain pretensions (v. 17-29).

Rom 2:1-16

In the former chapter the apostle had represented the state of the Gentile world to be as bad and black as the Jews were ready enough to pronounce it. And now, designing to show that the state of the Jews was very bad too, and their sin in many respects more aggravated, to prepare his way he sets himself in this part of the chapter to show that God would proceed upon equal terms of justice with Jews and Gentiles; and now with such a partial hand as the Jews were apt to think he would use in their favour.

  • I. He arraigns them for their censoriousness and self-conceit (v. 1): Thou art inexcusable, O man, whosoever thou art that judgest. As he expresses himself in general terms, the admonition may reach those many masters (Jam. 3:1), of whatever nation or profession they are, that assume to themselves a power to censure, control, and condemn others. But he intends especially the Jews, and to them particularly he applies this general charge (v. 21), Thou who teachest another teachest thou not thyself? The Jews were generally a proud sort of people, that looked with a great deal of scorn and contempt upon the poor Gentiles, as not worthy to be set with the dogs of their flock; while in the mean time they were themselves as bad and immoral-though not idolaters, as the Gentiles, yet sacrilegious, v. 22. Therefore thou art inexcusable. If the Gentiles, who had but the light of nature, were inexcusable (ch. 1:20), much more the Jews, who had the light of the law, the revealed will of God, and so had greater helps than the Gentiles.
  • II. He asserts the invariable justice of the divine government, v. 2, 3. To drive home the conviction, he here shows what a righteous God that is with whom we have to do, and how just in his proceedings. It is usual with the apostle Paul, in his writings, upon mention of some material point, to make large digressions upon it; as here concerning the justice of God (v. 2), That the judgment of God is according to truth,-according to the eternal rules of justice and equity,-according to the heart, and not according to the outward appearance (1 Sa. 16:7),-according to the works, and not with respect to persons, is a doctrine which we are all sure of, for he would not be God if he were not just; but it behoves those especially to consider it who condemn others for those things which they themselves are guilty of, and so, while they practise sin and persist in that practice, think to bribe the divine justice by protesting against sin and exclaiming loudly upon others that are guilty, as if preaching against sin would atone for the guilt of it. But observe how he puts it to the sinner's conscience (v. 3): Thinkest thou this, O man? O man, a rational creature, a dependent creature, made by God, subject under him, and accountable to him. The case is so plain that we may venture to appeal to the sinner's own thoughts: "Canst thou think that thou shalt escape the judgment of God? Can the heart-searching God be imposed upon by formal pretences, the righteous Judge of all so bribed and put off?' The most plausible politic sinners, who acquit themselves before men with the greatest confidence, cannot escape the judgment of God, cannot avoid being judged and condemned.
  • III. He draws up a charge against them (v. 4, 5) consisting of two branches:-
    • 1. Slighting the goodness of God (v. 4), the riches of his goodness. This is especially applicable to the Jews, who had singular tokens of the divine favour. Means are mercies, and the more light we sin against the more love we sin against. Low and mean thoughts of the divine goodness are at the bottom of a great deal of sin. There is in every wilful sin an interpretative contempt of the goodness of God; it is spurning at his bowels, particularly the goodness of his patience, his forbearance and long-suffering, taking occasion thence to be so much the more bold in sin, Eccl. 8:11. Not knowing, that is, not considering, not knowing practically and with application, that the goodness of God leadeth thee, the design of it is to lead thee, to repentance. It is not enough for us to know that God's goodness leads to repentance, but we must know that it leads us-thee in particular. See here what method God takes to bring sinners to repentance. He leads them, not drives them like beasts, but leads them like rational creatures, allures them (Hos. 2:14); and it is goodness that leads, bands of love, Hos. 11:4. Compare Jer. 31:3. The consideration of the goodness of God, his common goodness to all (the goodness of his providence, of his patience, and of his offers), should be effectual to bring us all to repentance; and the reason why so many continue in impenitency is because they do not know and consider this.
    • 2. Provoking the wrath of God, v. 5. The rise of this provocation is a hard and impenitent heart; and the ruin of sinners is their walking after such a heart, being led by it. To sin is to walk in the way of the heart; and when that is a hard and impenitent heart (contracted hardness by long custom, besides that which is natural), how desperate must the course needs be! The provocation is expressed by treasuring up wrath. Those that go on in a course of sin are treasuring up unto themselves wrath. A treasure denotes abundance. It is a treasure that will be spending to eternity, and yet never exhausted; and yet sinners are still adding to it as to a treasure. Every wilful sin adds to the score, and will inflame the reckoning; it brings a branch to their wrath, as some read that (Eze. 8:17), they put the branch to their nose. A treasure denotes secrecy. The treasury or magazine of wrath is the heart of God himself, in which it lies hid, as treasures in some secret place sealed up; see Deu. 32:34; Job 14:17. But withal it denotes reservation to some further occasion; as the treasures of the hail are reserved against the day of battle and war, Job. 38:22, 23. These treasures will be broken open like the fountains of the great deep, Gen. 7:11. They are treasured up against the day of wrath, when they will be dispensed by the wholesale, poured out by full vials. Though the present day be a day of patience and forbearance towards sinners, yet there is a day of wrath coming-wrath, and nothing but wrath. Indeed, every day is to sinners a day of wrath, for God is angry with the wicked every day (Ps. 7:11), but there is the great day of wrath coming, Rev. 6:17. And that day of wrath will be the day of the revelation of the righteous judgment of God. The wrath of God is not like our wrath, a heat and passion; no, fury is not in him (Isa. 27:4): but it is a righteous judgment, his will to punish sin, because he hates it as contrary to his nature. This righteous judgment of God is now many times concealed in the prosperity and success of sinners, but shortly it will be manifested before all the world, these seeming disorders set to rights, and the heavens shall declare his righteousness, Ps. 50:6. Therefore judge nothing before the time.
  • IV. He describes the measures by which God proceeds in his judgment. Having mentioned the righteous judgment of God in v. 5, he here illustrates that judgment, and the righteousness of it, and shows what we may expect from God, and by what rule he will judge the world. The equity of distributive justice is the dispensing of frowns and favours with respect to deserts and without respect to persons: such is the righteous judgment of God.
    • 1. He will render to every man according to his deeds (v. 6), a truth often mentioned in scripture, to prove that the Judge of all the earth does right.
      • (1.) In dispensing his favours; and this is mentioned twice here, both in v. 7 and v. 10. For he delights to show mercy. Observe,
        • [1.] The objects of his favour: Those who by patient continuance, etc. By this we may try our interest in the divine favour, and may hence be directed what course to take, that we may obtain it. Those whom the righteous God will reward are,
          • First, Such as fix to themselves the right end, that seek for glory, and honour, and immortality; that is, the glory and honour which are immortal-acceptance with God here and for ever. There is a holy ambition which is at the bottom of all practical religion. This is seeking the kingdom of God, looking in our desires and aims as high as heaven, and resolved to take up with nothing short of it. This seeking implies a loss, sense of that loss, desire to retrieve it, and pursuits and endeavours consonant to those desires.
          • Secondly, Such as, having fixed the right end, adhere to the right way: A patient continuance in well-doing.
            • 1. There must be well-doing, working good, v. 10. It is not enough to know well, and speak well, and profess well, and promise well, but we must do well: do that which is good, not only for the matter of it, but for the manner of it. We must do it well.
            • 2. A continuance in well-doing. Not for a fit and a start, like the morning cloud and the early dew; but we must endure to the end: it is perseverance that wins the crown.
            • 3. A patient continuance. This patience respects not only the length of the work, but the difficulties of it and the oppositions and hardships we may meet with in it. Those that will do well and continue in it must put on a great deal of patience.
        • [2.] The product of his favour. He will render to such eternal life. Heaven is life, eternal life, and it is the reward of those that patiently continue in well-doing; and it is called (v. 10) glory, honour, and peace. Those that seek for glory and honour (v. 7) shall have them. Those that seek for the vain glory and honour of this world often miss of them, and are disappointed; but those that seek for immortal glory and honour shall have them, and not only glory and honour, but peace. Worldly glory and honour are commonly attended with trouble; but heavenly glory and honour have peace with them, undisturbed everlasting peace.
      • (2.) In dispensing his frowns (v. 8, 9). Observe,
        • [1.] The objects of his frowns. In general those that do evil, more particularly described to be such as are contentious and do not obey the truth. Contentious against God. every wilful sin is a quarrel with God, it is striving with our Maker (Isa. 45:9), the most desperate contention. The Spirit of God strives with sinners (Gen. 6:3), and impenitent sinners strive against the Spirit, rebel against the light (Job 24:13), hold fast deceit, strive to retain that sin which the Spirit strives to part them from. Contentious, and do not obey the truth. The truths of religion are not only to be known, but to be obeyed; they are directing, ruling, commanding; truths relating to practice. Disobedience to the truth is interpreted a striving against it. But obey unrighteousness-do what unrighteousness bids them do. Those that refuse to be the servants of truth will soon be the slaves of unrighteousness.
        • [2.] The products or instances of these frowns: Indignation and wrath, tribulation and anguish. These are the wages of sin. Indignation and wrath the causes-tribulation and anguish the necessary and unavoidable effects. And this upon the soul; souls are the vessels of that wrath, the subjects of that tribulation and anguish. Sin qualifies the soul for this wrath. The soul is that in or of man which is alone immediately capable of this indignation, and the impressions or effects of anguish therefrom. Hell is eternal tribulation and anguish, the product of wrath and indignation. This comes of contending with God, of setting briers and thorns before a consuming fire, Isa. 27:4. Those that will not bow to his golden sceptre will certainly be broken by his iron rod. Thus will God render to every man according to his deeds.
    • 2. There is no respect of persons with God, v. 11. As to the spiritual state, there is a respect of persons; but not as to outward relation or condition. Jews and Gentiles stand upon the same level before God. This was Peter's remark upon the first taking down of the partition-wall (Acts 10:34), that God is no respecter of persons; and it is explained in the next words, that in every nation he that fears God, and works righteousness, is accepted of him. God does not save men with respect to their external privileges or their barren knowledge and profession of the truth, but according as their state and disposition really are. In dispensing both his frowns and favours it is both to Jew and Gentile. If to the Jews first, who had greater privileges, and made a greater profession, yet also to the Gentiles, whose want of such privileges will neither excuse them from the punishment of their ill-doing nor bar them out from the reward of their well-doing (see Col. 3:11); for shall not the Judge of all the earth do right?
  • V. He proves the equity of his proceedings with all, when he shall actually come to Judge them (v. 12-16), upon this principle, that that which is the rule of man's obedience is the rule of God's judgment. Three degrees of light are revealed to the children of men:-
    • 1. The light of nature. This the Gentiles have, and by this they shall be judged: As many as have sinned without law shall perish without law; that is, the unbelieving Gentiles, who had no other guide but natural conscience, no other motive but common mercies, and had not the law of Moses nor any supernatural revelation, shall not be reckoned with for the transgression of the law they never had, nor come under the aggravation of the Jews' sin against and judgment by the written law; but they shall be judged by, as they sin against, the law of nature, not only as it is in their hearts, corrupted, defaced, and imprisoned in unrighteousness, but as in the uncorrupt original the Judge keeps by him. Further to clear this (v. 14, 15), in a parenthesis, he evinces that the light of nature was to the Gentiles instead of a written law. He had said (v. 12) they had sinned without law, which looks like a contradiction; for where there is no law there is no transgression. But, says he, though they had not the written law (Ps. 147:20), they had that which was equivalent, not to the ceremonial, but to the moral law. They had the work of the law. He does not mean that work which the law commands, as if they could produce a perfect obedience; but that work which the law does. The work of the law is to direct us what to do, and to examine us what we have done. Now,
      • (1.) They had that which directed them what to do by the light of nature: by the force and tendency of their natural notions and dictates they apprehended a clear and vast difference between good and evil. They did by nature the things contained in the law. They had a sense of justice and equity, honour and purity, love and charity; the light of nature taught obedience to parents, pity to the miserable, conservation of public peace and order, forbade murder, stealing, lying, perjury, etc. Thus they were a law unto themselves.
      • (2.) They had that which examined them as to what they had done: Their conscience also bearing witness. They had that within them which approved and commended what was well done and which reproached them for what was done amiss. Conscience is a witness, and first or last will bear witness, though for a time it may be bribed or brow-beaten. It is instead of a thousand witnesses, testifying of that which is most secret; and their thoughts accusing or excusing, passing a judgment upon the testimony of conscience by applying the law to the fact. Conscience is that candle of the Lord which was not quite put out, no, not in the Gentile world. The heathen have witnessed to the comfort of a good conscience.
        • -Hic murus ahoncus esto,
        • Nil conscire sib-parBe this thy brazen bulwark of defence,
        • Still to preserve thy conscious innocence.-Hos.
        and to the terror of a bad one:
        • -Quos diri consein facti
        • Mens habet attonitos, et surdo verbere cuodi-parNo lash is heard, and yet the guilty heart
        • Is tortur'd with a self-inflicted smar-uv. Sat. 13.
        Their thoughts the meanwhile, metaxy alleµloµn-among themselves, or one with another. The same light and law of nature that witnesses against sin in them, and witnessed against it in others, accused or excused one another. Vicissim, so some read it, by turns; according as they observed or broke these natural laws and dictates, their consciences did either acquit or condemn them. All this did evince that they had that which was to them instead of a law, which they might have been governed by, and which will condemn them, because they were not so guided and governed by it. So that the guilty Gentiles are left without excuse. God is justified in condemning them. They cannot plead ignorance, and therefore are likely to perish if they have not something else to plead.
    • 2. The light of the law. This the Jews had, and by this they shall be judged (v. 12): As many as have sinned in the law shall be judged by the law. They sinned, not only having the law, but en nomoµ-in the law, in the midst of so much law, in the face and light of so pure and clear a law, the directions of which were so very full and particular, and the sanctions of it so very cogent and enforcing. These shall be judged by the law; their punishment shall be, as their sin is, so much the greater for their having the law. The Jew first, v. 9. It shall be more tolerable for Tyre and Sidon. Thus Moses did accuse them (Jn. 5:45), and they fell under the many stripes of him that knew his master's will, and did it not, Lu. 12:47. The Jews prided themselves very much in the law; but, to confirm what he had said, the apostle shows (v. 13) that their having, and hearing, and knowing the law, would not justify them, but their doing it. The Jewish doctors bolstered up their followers with an opinion that all that were Jews, how bad soever they lived, should have a place in the world to come. This the apostle here opposes: it was a great privilege that they had the law, but not a saving privilege, unless they lived up to the law they had, which it is certain the Jews did not, and therefore they had need of a righteousness wherein to appear before God. We may apply it to the gospel: it is not hearing, but doing that will save us, Jn. 13:17; James 1:22.
    • 3. The light of the gospel: and according to this those that enjoyed the gospel shall be judge (v. 16): According to my gospel; not meant of any fifth gospel written by Paul, as some conceit; or of the gospel written by Luke, as Paul's amanuensis (Euseb. Hist. lib 3, cap. 8), but the gospel in general, called Paul's because he was a preacher of it. As many as are under that dispensation shall be judged according to that dispensation, Mk. 16:16. Some refer those words, according to my gospel, to what he says of the day of judgment: "There will come a day of judgment, according as I have in my preaching often told you; and that will be the day of the final judgment both of Jews and Gentiles.' It is good for us to get acquainted with what is revealed concerning that day.
      • (1.) There is a day set for a general judgment. The day, the great day, his day that is coming, Ps. 37:13.
      • (2.) The judgment of that day will be put into the hands of Jesus Christ. God shall judge by Jesus Christ, Acts 17:31. It will be part of the reward of his humiliation. Nothing speaks more terror to sinners, or more comfort to saints, than this, that Christ shall be the Judge.
      • (3.) The secrets of men shall then be judged. Secret services shall be then rewarded, secret sins shall be then punished, hidden things shall be brought to light. That will be the great discovering day, when that which is now done in corners shall be proclaimed to all the world.

Rom 2:17-29

In the latter part of the chapter the apostle directs his discourse more closely to the Jews, and shows what sins they were guilty of, notwithstanding their profession and vain pretensions. He had said (v. 13) that not the hearers but the doers of the law are justified; and he here applies that great truth to the Jews. Observe,

  • I. He allows their profession (v. 17-20) and specifies their particular pretensions and privileges in which they prided themselves, that they might see he did not condemn them out of ignorance of what they had to say for themselves; no, he knew the best of their cause.
    • 1. They were a peculiar people, separated and distinguished from all others by their having the written law and the special presence of God among them.
      • (1.) Thou art called a Jew; not so much in parentage as profession. It was a very honourable title. Salvation was of the Jews; and this they were very proud of, to be a people by themselves; and yet many that were so called were the vilest of men. It is no new thing for the worst practices to be shrouded under the best names, for many of the synagogue of Satan to say they are Jews (Rev. 2:9), for a generation of vipers to boast they have Abraham to their father, Mt. 3:7-9.
      • (2.) And restest in the law; that is, they took a pride in this, that they had the law among them, had it in their books, read it in their synagogues. They were mightily puffed up with this privilege, and thought this enough to bring them to heaven, though they did not live, up to the law. To rest in the law, with a rest of complacency and acquiescence, is good; but to rest in it with a rest of pride, and slothfulness, and carnal security, is the ruin of souls. The temple of the Lord, Jer. 7:4. Bethel their confidence, Jer. 48:13. Haughty because of the holy mountain, Zep. 3:11. It is a dangerous thing to rest in external privileges, and not to improve them.
      • (3.) And makest thy boast of God. See how the best things may be perverted and abused. A believing, humble, thankful glorying in God, is the root and summary of all religion, Ps. 34:2; Isa. 45:25; 1 Co. 1:31. But a proud vainglorious boasting in God, and in the outward profession of his name, is the root and summary of all hypocrisy. Spiritual pride is of all kinds of pride the most dangerous.
    • 2. They were a knowing people (v. 18): and knowest his will, to theleµma-the will. God's will is the will, the sovereign, absolute, irresistible will. The world will then, and not till then, be set to rights, when God's will is the only will, and all other wills are melted into it. They did not only know the truth of God, but the will of God, that which he would have them to do. It is possible for a hypocrite to have a great deal of knowledge in the will of God.-And approvest the things that are more excellent-dokimazeis ta diapheronta. Paul prays for it for his friends as a very great attainment, Phil. 1:10. Eis to dokimazein hymas ta diapheronta. Understand it,
      • (1.) Of a good apprehension in the things of God, reading it thus, Thou discernest things that differ, knowest how to distinguish between good and evil, to separate between the precious and the vile (Jer. 15:19), to make a difference between the unclean and the clean, Lev. 11:47. Good and bad lie sometimes so near together that it is not easy to distinguish them; but the Jews, having the touchstone of the law ready at hand, were, or at least thought they were, able to distinguish, to cleave the hair in doubtful cases. A man may be a good casuist and yet a bad Christian-accurate in the notion, but loose and careless in the application. Or, we may, with De Dieu, understand controversies by the ta diapheronta. A man may be well skilled in the controversies of religion, and yet a stranger to the power of godliness.
      • (2.) Of a warm affection to the things of God, as we read it, Approvest the things that are excellent. There are excellences in religion which a hypocrite may approve of: there may be a consent of the practical judgment to the law, that it is good, and yet that consent overpowerd by the lusts of the flesh, and of the mind:-
        • -Video meliora proboque
        • Deteriora sequor.
        • I see the better, but pursue the worse.
        and it is common for sinners to make that approbation an excuse which is really a very great aggravation of a sinful course. They got this acquaintance with, and affection to, that which is good, but being instructed out of the law, kateµchoumenos-being catechised. The word signifies an early instruction in childhood. It is a great privilege and advantage to be well catechised betimes. It was the custom of the Jews to take a great deal of pains in teaching their children when they were young, and all their lessons were out of the law; it were well if Christians were but as industrious to teach their children out of the gospel. Now this is called (v. 20), The form of knowledge, and of the truth in the law, that is, the show and appearance of it. Those whose knowledge rests in an empty notion, and does not make an impression on their hearts, have only the form of it, like a picture well drawn and in good colours, but which wants life. A form of knowledge produces but a form of godliness, 2 Tim. 3:5. A form of knowledge may deceive men, but cannot impose upon the piercing eye of the heart-searching God. A form may be the vehicle of the power; but he that takes up with that only is like sounding brass and a tinkling cymbal.
    • 3. They were a teaching people, or at least thought themselves so (v. 19, 20): And art confident that thou thyself art a guide of the blind. Apply it,
      • (1.) To the Jews in general. They thought themselves guides to the poor blind Gentiles that sat in darkness, were very proud of this, that whoever would have the knowledge of God must be beholden to them for it. All other nations must come to school to them, to learn what is good, and what the Lord requires; for they had the lively oracles.
      • (2.) To their rabbis, and doctors, and leading men among them, who were especially those that judged others, v. 1. These prided themselves much in the possession they had got of Moses's chair, and the deference which the vulgar paid to their dictates; and the apostle expresses this in several terms, a guide of the blind, a light of those who are in darkness, an instructor of the foolish, a teacher of babes, the better to set forth their proud conceit of themselves, and contempt of others. This was a string they loved to be harping upon, heaping up titles of honour upon themselves. The best work, when it is prided in, is unacceptable to God. It is good to instruct the foolish, and to teach the babes: but considering our own ignorance, and folly, and inability to make these teachings successful without God, there is nothing in it to be proud of.
  • II. He aggravates their provocations (v. 21-24) from two things:-
    • 1. That they sinned against their knowledge and profession, did that themselves which they taught others to avoid: Thou that teachest another, teachest thou not thyself? Teaching is a piece of that charity which begins at home, though it must not end there. It was the hypocrisy of the Pharisees that they did not do as they taught (Mt. 23:3), but pulled down with their lives what they built up with their preaching; for who will believe those who do not believe themselves? Examples will govern more than rules. The greatest obstructors of the success of the word are those whose bad lives contradict their good doctrine, who in the pulpit preach so well that it is a pity they should ever come out, and out of the pulpit live so ill that it is a pity they should ever come in. He specifies three particular sins that abound among the Jews:-
      • (1.) Stealing. This is charged upon some that declared God's statutes (Ps. 50:16, 18), When thou sawest a thief, then thou consentedst with him. The Pharisees are charged with devouring widows' houses (Mt. 23:14), and that is the worst of robberies.
      • (2.) Adultery, v. 22. This is likewise charged upon that sinner (Ps. 50:18), Thou hast been partaker with adulterers. Many of the Jewish rabbin are said to have been notorious for this sin.
      • (3.) Sacrilege-robbing in holy things, which were then by special laws dedicated and devoted to God; and this is charged upon those that professed to abhor idols. So the Jews did remarkably, after their captivity in Babylon; that furnace separated them for ever from the dross of their idolatry, but they dealt very treacherously in the worship of God. It was in the latter days of the Old-Testament church that they were charged with robbing God in tithes and offerings (Mal. 3:8, 9), converting that to their own use, and to the service of their lusts, which was, in a special manner, set apart for God. And this is almost equivalent to idolatry, though this sacrilege was cloaked with the abhorrence of idols. Those will be severely reckoned with another day who, while they condemn sin in others, do the same, or as bad, or worse, themselves.
    • 2. That they dishonoured God by their sin, v. 23, 24. While God and his law were an honour to them, which they boasted of and prided themselves in, they were a dishonour to God and his law, by giving occasion to those that were without to reflect upon their religion, as if that did countenance and allow of such things, which, as it is their sin who draw such inferences (for the faults of professors are not to be laid upon professions), so it is their sin who give occasion for those inferences, and will greatly aggravate their miscarriages. This was the condemnation in David's case, that he had given great occasion to the enemies of the Lord to blaspheme, 2 Sa. 12:14. And the apostle here refers to the same charge against their forefathers: As it is written, v. 24. He does not mention the place, because he wrote this to those that were instructed in the law (in labouring to convince, it is some advantage to deal with those that have knowledge and are acquainted with the scripture), but he seems to point at Isa. 52:5; Eze. 36:22, 23; and 2 Sa. 12:14. It is a lamentation that those who were made to be to God for a name and for a praise should be to him a shame and dishonour. The great evil of the sins of professors is the dishonour done to God and religion by their profession. "Blasphemed through you; that is, you give the occasion for it, it is through your folly and carelessness. The reproaches you bring upon yourselves reflect upon your God, and religion is wounded through your sides.' A good caution to professors to walk circumspectly. See 1 Tim. 6:1.
  • III. He asserts the utter insufficiency of their profession to clear them from the guilt of these provocations (v. 25-29): Circumcision verily profiteth, if thou keep the law; that is, obedient Jews shall not lose the reward of their obedience, but will gain this by their being Jews, that they have a clearer rule of obedience than the Gentiles have. God did not give the law nor appoint circumcision in vain. This must be referred to the state of the Jews before the ceremonial polity was abolished, otherwise circumcision to one that professed faith in Christ was forbidden, Gal. 5:2. But he is here speaking to the Jews, whose Judaism would benefit them, if they would but live up to the rules and laws of it; but if not "thy circumcision is made uncircumcision; that is, thy profession will do thee no good; thou wilt be no more justified than the uncircumcised Gentiles, but more condemned for sinning against greater light.' The uncircumcised are in scripture branded as unclean (Isa. 52:1), as out of the covenant, (Eph. 2:11, 12) and wicked Jews will be dealt with as such. See Jer. 9:25, 26. Further to illustrate this,
    • 1. He shows that the uncircumcised Gentiles, if they live up to the light they have, stand upon the same level with the Jews; if they keep the righteousness of the law (v. 26), fulfil the law (v. 27); that is, by submitting sincerely to the conduct of natural light, perform the matter of the law. Some understand it as putting the case of a perfect obedience to the law: "If the Gentiles could perfectly keep the law, they would be justified by it as well as the Jews.' But it seems rather to be meant of such an obedience as some of the Gentiles did attain to. The case of Cornelius will clear it. Though he was a Gentile, and uncircumcised, yet, being a devout man, and one that feared God with all his house (Acts 10:2), he was accepted, v. 4. Doubtless, there were many such instances: and they were the uncircumcision, that kept the righteousness of the law; and of such he says,
      • (1.) That they were accepted with God, as if they had been circumcised. Their uncircumcision was counted for circumcision. Circumcision was indeed to the Jews a commanded duty, but it was not to all the world a necessary condition of justification and salvation.
      • (2.) That their obedience was a great aggravation of the disobedience of the Jews, who had the letter of the law, v. 27. Judge thee, that is, help to add to thy condemnation, who by the letter and circumcision dost transgress. Observe, To carnal professors the law is but the letter; they read it as a bare writing, but are not ruled by it as a law. They did transgress, not only notwithstanding the letter and circumcision, but by it, that is, they thereby hardened themselves in sin. External privileges, if they do not do us good, do us hurt. The obedience of those that enjoy less means, and make a less profession, will help to condemn those that enjoy greater means, and make a greater profession, but do not live up to it.
    • 2. He describes the true circumcision, v. 28, 29.
      • (1.) It is not that which is outward in the flesh and in the letter. This is not to drive us off from the observance of external institutions (they are good in their place), but from trusting to them and resting in them as sufficient to bring us to heaven, taking up with a name to live, without being alive indeed. He is not a Jew, that is, shall not be accepted of God as the seed of believing Abraham, nor owned as having answered the intention of the law. To be Abraham's children is to do the works of Abraham, Jn. 8:39, 40.
      • (2.) It is that which is inward, of the heart, and in the spirit. It is the heart that God looks at, the circumcising of the heart that renders us acceptable to him. See Deu. 30:6. This is the circumcision that is not made with hands, Col. 2:11, 12. Casting away the body of sin. So it is in the spirit, in our spirit as the subject, and wrought by God's Spirit as the author of it.
      • (3.) The praise thereof, though it be not of men, who judge according to outward appearance, yet it is of God, that is, God himself will own and accept and crown this sincerity; for he seeth not as man seeth. Fair pretences and a plausible profession may deceive men: but God cannot be so deceived; he sees through shows to realities. This is alike true of Christianity. He is not a Christian that is one outwardly, nor is that baptism which is outward in the flesh; but he is a Christian that is one inwardly, and baptism is that of the heart, in the spirit, and not in the letter, whose praise is not of men but of God.