返回Chapter 2
Chapter 2
Chapter Two
Rom. 2:1. Therefore thou art inexcusable, O man, whosoever thou art that judgest another, for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.
We are all people of unequal disposition: sometimes we patronize evil, sometimes we become judges of others' evils, condemning those like ourselves. So, having spoken before about those who approved of the wicked, he now speaks about condemnation and says: "therefore you are inexcusable." That is, you knew that the justice of God consists in worthily punishing the wicked; therefore you also have no excuse, you who condemn those who do the same things that you yourself do. It seems that these words refer to rulers, and especially to the Romans, as the then rulers of the world; for to judge is the business of rulers.
However, this is fitting for every person as well; for every person can judge, even if he does not hold a judicial office.
So when you condemn, he says, the adulterer, yet yourself commit adultery, then you condemn yourself.
Rom. 2:2. We know that the judgment of God is truly upon those who do such things.
Lest someone say of himself: 'I have committed adultery until now and escaped judgment,' the apostle, frightening him, says that with God it is not so: among us, one is punished, while another, though doing the same thing, escapes punishment; but with God it is not so: for the judgment of God upon wicked people is truly real.
Rom. 2:3. Do you think, O man, that you will escape the judgment of God, condemning those who do such things and doing the same yourself?
Rom. 2:4. Or do you despise the riches of His goodness, forbearance and longsuffering, not understanding that the goodness of God leads you to repentance?
Rom. 2:5. But according to your hardness and impenitent heart, you are treasuring up for yourself wrath in the day of wrath and revelation of the righteous judgment of God,
Rom. 2:6. Who will render to each one according to his works.
Above he said that the recompense to wicked people for their error and worship of creatures consists in those very misfortunes to which they gave themselves over, because the impurity itself was sufficient punishment for them. Now he already reveals for them the punishment as well. For you, he says, O man, there is also another punishment: you shall not escape the judgment of God.
How will you escape the judgment of God, when you have not escaped your own judgment? For in what you condemned another, in that you pronounced sentence upon yourself. But if you rely on the longsuffering of God because you have not yet been punished, then this lack of punishment serves for greater punishment for you. For the longsuffering of God is salvific for those who use it for the correction of themselves, but for those who use it for the multiplication of sin, it serves as a greater occasion for punishment, not by its own nature, but by the hardheartedness of such people. "You are storing up," he says, "wrath for yourself" — God is not storing it up for you, but you yourself are storing it up for yourself. How so? By your unyielding and hardened heart toward good. For what can be harder than you, when you are neither softened by kindness nor moved by fear? Then, having spoken of the day of wrath, he adds: "of the revelation of the righteous judgment from God." And rightly so, lest anyone consider the judgment to be an act of wrath. Revelation, he says, of all things.
Therefore the recompense is in accordance with what is revealed, and consequently the judgment is righteous. Here righteousness does not always prevail, because deeds are hidden, but there, upon the revelation, righteous judgment follows. Note this passage, comparing it with the following: "I will harden the heart of Pharaoh" (Ex. 4:21), for Paul expresses himself in almost the same words.
Rom. 2:7. To those who by perseverance in good work seek glory, honor, and immortality – eternal life.
Having said that the Lord will render to each one, he began with the reward of the good, thus making his discourse pleasant. In the words "by perseverance in good work" he expresses, first, that one must not fall away from good, nor perform it negligently, but persevere in it to the end, and second, that one must not rely on faith alone, because good work is also needed. By the word "immortality" he opens the doors of the resurrection. Then, since all will rise, but not all for the same thing—some for glory, and others for punishment—he mentioned glory and honor.
So, the entire discourse has the following meaning. To those, he says, who seek future glory, honor, and immortality and never let them out of their thoughts, God will render, that is, at the resurrection, eternal life. In what way, then, are future glory, honor, and incorruption obtained? By perseverance in good work. For he who is constant in good work and stands firm against every temptation truly obtains both glory, and honor, and immortality, or the enjoyment of incorruptible blessings in an incorruptible body.
Rom. 2:8. but to those who are self-seeking and do not obey the truth, but obey unrighteousness — wrath and anger.
Rom. 2:9. Tribulation and anguish upon every soul of man that does evil, of the Jew first, and also of the Greek.
"Of contention" means effort and senseless obstinacy. "But unto them that are contentious," that is, with effort. Here he shows that they became evil not out of ignorance, but out of obstinacy, which is why they are unworthy of mercy. And obedience to unrighteousness and disobedience to the truth is also a sin of free choice; for he did not say: who are compelled and suffer violence, but who "obey." Note that concerning the Lord's recompense in eternal life he expressed himself differently than concerning what is grievous. "Wrath," he says, "and indignation and tribulation." He did not say: shall be rendered by God, but left the sentence unfinished, so that one might understand: there shall be. For it is proper to God to give life, while punishment is the consequence of our own negligence. With the words "upon every soul of man" he curbs the pride of the Romans. Even if someone, he says, were a king, he will not escape punishment if he works (κατεργαζόμενος) evil, that is, persists in evil and does not repent; for he did not say ἐργαζόμενος, that is, doing, but κατεργαζόμενος, that is, doing evil with vainglory. And since the Jew received greater instruction, he is worthy of greater punishment; for "the mighty shall be mightily tested" (Wisdom 6:6), and the more learned shall be punished more severely.
Rom. 2:10. Glory and honor and peace to everyone who does good, to the Jew first and also to the Greek.
Rom. 2:11. There is no partiality with God.
In what follows, the apostle intends to prove that neither does circumcision bring benefit, nor does uncircumcision cause harm, and then to show the necessity of faith that justifies a person. For this purpose he first overthrows Judaism. Note the wisdom: he speaks of the time before the coming of Christ, that the world was filled with vices and that all were subject to punishment — first the Jew, then the Greek. Having acknowledged as certain that the pagan will be punished for evil, from this premise he draws the conclusion that he will also be rewarded for good.
If both reward and punishment are consequences of deeds, then the law and circumcision are already superfluous, and not only superfluous, but they also prepare a greater punishment for the Jew; for if a Gentile is condemned because he was not guided by nature, and therefore by natural law, then all the more is a Jew condemned, who with the same guidance was also brought up in the law. This is the direction of the apostle's argument. Now learn the meaning of the words. By Greeks he means here not idolaters, but God-fearing people who lived piously without having the law, such as Melchizedek, Job, the Ninevites, and finally Cornelius. Likewise, by Jews he means Jews who lived before the coming of Christ. For, endeavoring to prove that circumcision has no power whatsoever, he directs attention to ancient times and shows that there was no difference between a God-fearing Gentile and a virtuous Jew. If a Jew in no way surpassed a Gentile before the coming of Christ, when Judaism was especially renowned, then all the more does he not surpass him now, when the law has been abolished. So speaks the apostle, intending to crush the pride of the Jews, who would not receive those who came from paganism. Glory, he says, and honor and peace.
Earthly goods always have enemies, are coupled with anxieties, are subject to envy and plots, and even if no one threatened them from without, the one who possesses them is always troubled in his thoughts; but glory and honor from God enjoy peace and are free from anxiety in thoughts, as they are not subject to plots. Since it seemed incredible that a gentile who had not heard the law and the prophets should be deemed worthy of honor, he proves this by the fact that God is no respecter of persons. God, he says, does not take into account persons, but examines deeds. If by deeds there is no difference between a Jew and a gentile, then nothing prevents the latter from being deemed worthy of the same honor as the former. Therefore, now that the law has been abolished, do not boast, O Jew, before the one who, being from the gentiles and doing good, was equal to you even at the time when your Judaism was in its glory.
Rom. 2:12. Those who sinned without the law will also perish without the law; and those who sinned under the law will be judged by the law.
Rom. 2:13. (For not the hearers of the law are righteous before God, but the doers of the law shall be justified,
Above he proved that the Gentile is deemed worthy of the same honor as the Jew. Now he proves that at the time of punishment, condemnation will also befall the Jew. The Gentiles, he says, "having sinned without law," that is, not having been instructed by the law, therefore "will also perish without law," that is, they will be punished more lightly, as not having the law as their accuser; for "without law" means: not being subject to condemnation according to the law. On the contrary, the Jew sinned "under the law," that is, being instructed also by the law, and therefore will also receive judgment, that is, will be condemned "by the law," as being subject to the law, which convicts him and subjects him to greater condemnation. How then do you, O Jew, say that you have no need of grace, because you are justified by the law? Behold, it has been proven that you derive no benefit from the law, so that you have a greater need of grace than the Gentile, since you are not justified before God by merely hearing the law. Before men, hearers of the law may appear honorable; but before God it is not so: before Him, the doers of the law are justified.
Rom. 2:14. For when the Gentiles, who do not have the law, do by nature the things of the law, then, not having the law, they are a law unto themselves:
Rom. 2:15. They show that the work of the law is written in their hearts, as their conscience bears witness to this.
He proves what he says against the Jews, and speaks with wise skill so as not to appear to be saying anything against the law. As if praising and exalting the law, he says that those who do not have the law "by nature," that is, having conviction in their thoughts, are worthy of admiration; for they had no need of the law, and yet fulfilled the law, having inscribed on their hearts not letters but deeds, and instead of the law, using conscience and natural thoughts as witness to the good. He speaks here of three laws: the written law, the natural law, and the law of deeds. "Gentiles, who do not have the law." Which one? The written one. "Do by nature the things of the law." By which law? By the law that manifests itself in deeds. "Not having the law." Which one? The written one. "They are a law unto themselves." How so? Being guided by the natural law. "They show that the work of the law is written in their hearts." Of which law? The law in deeds. Notice the wisdom: he did not strike at the Jews, as the course of his argument demanded. According to the course of his argument, he should have said this: when Gentiles, who do not have the law, do the things of the law by nature, then they are far superior to those instructed in the law. But the apostle did not say this, and expressed himself more gently, thus: "they are a law unto themselves." By this he proves that even in the most ancient times, and before the law was given, the human race was under the same Providence. By this he also stops the mouths of those who say: why did Christ not come to teach the doing of good earlier, from the beginning? The knowledge of good and evil, he says, He implanted in all from the beginning; but when He saw that it was not helping, He finally came Himself.
Rom. 2:15. and their thoughts, now accusing, now defending one another
Rom. 2:16. On the day when, according to my gospel, God will judge the secret deeds of men through Jesus Christ.
From these words begin a new discourse; for now the apostle speaks about the manner in which all people in general will be judged. On the day of judgment our own thoughts will stand forth, now condemning, now justifying, and a person will need at that tribunal neither another accuser nor another defender. And to increase the fear, he did not say: sins, but: "secret deeds." People can judge only manifest deeds, but God, he says, will judge the secret deeds through Jesus Christ, that is, the Father through the Son, because the Father judges no one, but has given all judgment to the Son (John 5:22). You can also understand the words "through Jesus Christ" this way: according to my gospel, entrusted to me by Jesus Christ. Here he suggests that the gospel preaches nothing contrary to nature, but proclaims the very same thing that was originally implanted in people by nature itself, that is, that the gospel also testifies of judgment and punishment.
Rom. 2:17. Behold, you are called a Jew, and rest upon the law, and boast in God,
Rom. 2:18. and know His will, and discern the things that are excellent, being instructed out of the law.
Having said that nothing more is needed for the salvation of a Gentile who fulfills the law, he finally enumerates the advantages of the Jews, upon which they relied and boasted before the Gentiles. First of all, he speaks of the name of Jew; for it constituted a great advantage, as now the name of Christian. He did not say: you are a Jew, but: "you are called"; for the true Jew is the one who is confessed to be a Jew, because Judah means confession. "And rest in the law" — meaning you do not labor, do not go about, do not inquire what must be done, but you have the law, which instructs you in all things without effort. "And boast in God," that is, that you are loved by God and preferred above other people; but to turn the love of God into a means of despising beings of the same nature is a sign of the utmost folly. "And know His will," that is, God's. "And approve the things that are excellent," that is, you determine what must be done and what must not be done. By "excellent" (διαφέροντα) one should understand what is fitting or beneficial for each person.
Rom. 2:19. And art confident that thou thyself art a guide of the blind, a light of them which are in darkness,
Rom. 2:20. An instructor of the foolish, a teacher of infants, having in the law the form of knowledge and truth.
Above he said that hearing the law brings no benefit if doing it is not joined to it; "for not the hearers of the law," he says, "are righteous before God, but the doers of the law" (v. 13), now he says something greater, namely: even if you were a teacher, but if you do not fulfill the law, then not only do you gain no benefit for yourself, but you also bring upon yourself a greater punishment. And since the Jews greatly boasted of their dignity as teachers, from this especially he proves that they are worthy of ridicule. For when he says: "a guide of the blind, a teacher of babes," and the rest, he depicts the arrogance of the Jews, who called themselves guides, a light, and instructors, while those converted from paganism they called those in darkness, babes, and ignorant.
But you have the form of knowledge and truth not in deeds and not in merits, but "in the law," relying on it as on a depiction of virtue. So someone, having a royal portrait in his possession, copies nothing from it himself, while those who do not have it, and without even seeing it, faithfully imitate it.
So then, every teacher writes and imprints in the souls of his students the knowledge of good, and therefore truth itself. If he carries this out in practice as well, he will be perfect; otherwise he will be like those now condemned by the apostle. Some understood "form" to mean a pattern of knowledge that is not genuine. You have, he says, knowledge and piety that is not true, but counterfeit and covered with a false appearance.
Rom. 2:21. Teaching another, do you not teach yourself?
Rom. 2:22. You who preach not to steal, do you steal? You who say, "Do not commit adultery," do you commit adultery? You who abhor idols, do you commit sacrilege?
Rom. 2:23. You boast in the law, but through your transgression of the law, do you dishonor God?
Rom. 2:24. For because of you, as it is written, the name of God is blasphemed among the Gentiles.
He presents his thought in the form of a question, shaming those who boasted that they were teachers. By sacrilege he means the theft of things dedicated to idols; for although they abhorred idols, yet, being possessed by love of money, they laid hands on things dedicated to idols out of shameful greed. After this he sets forth the gravest charge, saying: "you boast in the law," as one exalted with honor from God through the law, "yet by transgressing the law you dishonor God." Here there are three charges. First: the Jews dishonor; second: they dishonor God, who exalted them with honor; third: they dishonor the law by violating it, when it served to their honor. But lest they think he was accusing the Jews himself, he brought forward the prophet Isaiah as their accuser, setting forth two charges against them. For they not only offend God themselves, but also lead others to do the same, and not only do they not teach others to live according to the law, but they even teach the opposite—they teach others to blaspheme God, which is contrary to the law; for those who see their corruption say: is it these whom God should love? Can a God who loves such people truly be God?
Rom. 2:25. Circumcision is profitable if you keep the law; but if you are a transgressor of the law, your circumcision has become uncircumcision.
Since circumcision was held in great esteem among the Jews, he did not say about it immediately at the beginning that circumcision is superfluous and useless, but in words he allows it, while in deed he rejects it, and says: I agree that circumcision is profitable, but only when you fulfill the law. He did not say that it is useless, lest they think he was abolishing circumcision; but he proves that the Jew does not have circumcision, saying: "your circumcision has become uncircumcision."
So, he proves that the Jew is not circumcised in heart. He understands two circumcisions and two uncircumcisions: one outward and the other inward. Namely: the outward circumcision is the circumcision of the flesh, when someone is circumcised according to the flesh; the spiritual circumcision consists in the rejection of fleshly passions. And the uncircumcision of the flesh occurs when someone remains uncircumcised according to the flesh, while the spiritual uncircumcision occurs when someone, having a pagan soul, does not cut off the passions at all.
Paul's thought is this: if you are circumcised in the flesh but do not fulfill what is prescribed by the law, then you are still uncircumcised, uncircumcised in spirit; likewise, whoever is uncircumcised in the flesh but fulfills what is prescribed by the law is circumcised in spirit, because his fleshly passions have been cut away. He explains this further as well. Listen.
Rom. 2:26. So then, if the uncircumcised keeps the ordinances of the law, shall not his uncircumcision be counted as circumcision?
He does not say that uncircumcision surpasses circumcision, for that would be too painful, but he says that it "shall be counted as circumcision." Therefore, true circumcision is good conduct, and likewise uncircumcision is bad conduct. Note, he did not say: if the uncircumcision keeps the law; for he probably anticipated such an objection from someone: is it possible for an uncircumcised man to keep the law, when the very state of being uncircumcised constitutes a violation of the law? How then did he express it? "The ordinances of the law," that is, the ordinances by the fulfillment of which they think to be justified. For circumcision was not a deed, but a suffering endured by the one being circumcised, and therefore it cannot be called a justification of the law. It was given as a sign, so that the Jews would not be confused with the Gentiles.
Rom. 2:27. And shall not the uncircumcised by nature, if he fulfills the law, judge you, who with the letter and circumcision are a transgressor of the law?
Rom. 2:28. For he is not a Jew who is one outwardly, neither is that circumcision which is outward, in the flesh;
Rom. 2:29. But he is a Jew who is one inwardly, and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not from men, but from God.
Here he clearly shows that he means two uncircumcisions, one natural and the other voluntary, which occurs, as was said, when someone in no way cuts off the carnal passions, and two circumcisions, one according to the flesh and the other a circumcision of the heart in the spirit. "The uncircumcised," he says, "by nature," having the circumcision of the passions through the fulfillment of "the law," that is, as was said above, the ordinances of the law, "will judge," that is, will condemn, not circumcision (for to speak thus of it would be harsh), but "you," who are outwardly indeed circumcised in the flesh, but uncircumcised in heart, as a transgressor of the ordinances of the law.
Thus, he rebukes not circumcision (which he apparently respects), but the one who insults or transgresses it. Then, having proved this, he clearly defines who is a true Jew, and gives to understand that the Jews did everything out of vainglory. "For he is not a Jew," he says, "who is one outwardly, but he who is one inwardly," who does nothing in a merely sensory manner, but understands spiritually both the sabbaths, and the sacrifices, and the purifications. When he says: "circumcision is that of the heart, in the spirit," he paves the way for the Christian way of life and shows the necessity of faith; for believing with the heart and spirit has praise from God, who searches the hearts and judges nothing according to the flesh. From all this it follows that everywhere a righteous life is needed. By the name of the uncircumcised or gentile he means, as was said above, not an idolater, but a pious and virtuous person who does not, however, observe Jewish rites.
Rom. 2:1. Therefore thou art inexcusable, O man, whosoever thou art that judgest another, for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.
We are all people of unequal disposition: sometimes we patronize evil, sometimes we become judges of others' evils, condemning those like ourselves. So, having spoken before about those who approved of the wicked, he now speaks about condemnation and says: "therefore you are inexcusable." That is, you knew that the justice of God consists in worthily punishing the wicked; therefore you also have no excuse, you who condemn those who do the same things that you yourself do. It seems that these words refer to rulers, and especially to the Romans, as the then rulers of the world; for to judge is the business of rulers.
However, this is fitting for every person as well; for every person can judge, even if he does not hold a judicial office.
So when you condemn, he says, the adulterer, yet yourself commit adultery, then you condemn yourself.
Rom. 2:2. We know that the judgment of God is truly upon those who do such things.
Lest someone say of himself: 'I have committed adultery until now and escaped judgment,' the apostle, frightening him, says that with God it is not so: among us, one is punished, while another, though doing the same thing, escapes punishment; but with God it is not so: for the judgment of God upon wicked people is truly real.
Rom. 2:3. Do you think, O man, that you will escape the judgment of God, condemning those who do such things and doing the same yourself?
Rom. 2:4. Or do you despise the riches of His goodness, forbearance and longsuffering, not understanding that the goodness of God leads you to repentance?
Rom. 2:5. But according to your hardness and impenitent heart, you are treasuring up for yourself wrath in the day of wrath and revelation of the righteous judgment of God,
Rom. 2:6. Who will render to each one according to his works.
Above he said that the recompense to wicked people for their error and worship of creatures consists in those very misfortunes to which they gave themselves over, because the impurity itself was sufficient punishment for them. Now he already reveals for them the punishment as well. For you, he says, O man, there is also another punishment: you shall not escape the judgment of God.
How will you escape the judgment of God, when you have not escaped your own judgment? For in what you condemned another, in that you pronounced sentence upon yourself. But if you rely on the longsuffering of God because you have not yet been punished, then this lack of punishment serves for greater punishment for you. For the longsuffering of God is salvific for those who use it for the correction of themselves, but for those who use it for the multiplication of sin, it serves as a greater occasion for punishment, not by its own nature, but by the hardheartedness of such people. "You are storing up," he says, "wrath for yourself" — God is not storing it up for you, but you yourself are storing it up for yourself. How so? By your unyielding and hardened heart toward good. For what can be harder than you, when you are neither softened by kindness nor moved by fear? Then, having spoken of the day of wrath, he adds: "of the revelation of the righteous judgment from God." And rightly so, lest anyone consider the judgment to be an act of wrath. Revelation, he says, of all things.
Therefore the recompense is in accordance with what is revealed, and consequently the judgment is righteous. Here righteousness does not always prevail, because deeds are hidden, but there, upon the revelation, righteous judgment follows. Note this passage, comparing it with the following: "I will harden the heart of Pharaoh" (Ex. 4:21), for Paul expresses himself in almost the same words.
Rom. 2:7. To those who by perseverance in good work seek glory, honor, and immortality – eternal life.
Having said that the Lord will render to each one, he began with the reward of the good, thus making his discourse pleasant. In the words "by perseverance in good work" he expresses, first, that one must not fall away from good, nor perform it negligently, but persevere in it to the end, and second, that one must not rely on faith alone, because good work is also needed. By the word "immortality" he opens the doors of the resurrection. Then, since all will rise, but not all for the same thing—some for glory, and others for punishment—he mentioned glory and honor.
So, the entire discourse has the following meaning. To those, he says, who seek future glory, honor, and immortality and never let them out of their thoughts, God will render, that is, at the resurrection, eternal life. In what way, then, are future glory, honor, and incorruption obtained? By perseverance in good work. For he who is constant in good work and stands firm against every temptation truly obtains both glory, and honor, and immortality, or the enjoyment of incorruptible blessings in an incorruptible body.
Rom. 2:8. but to those who are self-seeking and do not obey the truth, but obey unrighteousness — wrath and anger.
Rom. 2:9. Tribulation and anguish upon every soul of man that does evil, of the Jew first, and also of the Greek.
"Of contention" means effort and senseless obstinacy. "But unto them that are contentious," that is, with effort. Here he shows that they became evil not out of ignorance, but out of obstinacy, which is why they are unworthy of mercy. And obedience to unrighteousness and disobedience to the truth is also a sin of free choice; for he did not say: who are compelled and suffer violence, but who "obey." Note that concerning the Lord's recompense in eternal life he expressed himself differently than concerning what is grievous. "Wrath," he says, "and indignation and tribulation." He did not say: shall be rendered by God, but left the sentence unfinished, so that one might understand: there shall be. For it is proper to God to give life, while punishment is the consequence of our own negligence. With the words "upon every soul of man" he curbs the pride of the Romans. Even if someone, he says, were a king, he will not escape punishment if he works (κατεργαζόμενος) evil, that is, persists in evil and does not repent; for he did not say ἐργαζόμενος, that is, doing, but κατεργαζόμενος, that is, doing evil with vainglory. And since the Jew received greater instruction, he is worthy of greater punishment; for "the mighty shall be mightily tested" (Wisdom 6:6), and the more learned shall be punished more severely.
Rom. 2:10. Glory and honor and peace to everyone who does good, to the Jew first and also to the Greek.
Rom. 2:11. There is no partiality with God.
In what follows, the apostle intends to prove that neither does circumcision bring benefit, nor does uncircumcision cause harm, and then to show the necessity of faith that justifies a person. For this purpose he first overthrows Judaism. Note the wisdom: he speaks of the time before the coming of Christ, that the world was filled with vices and that all were subject to punishment — first the Jew, then the Greek. Having acknowledged as certain that the pagan will be punished for evil, from this premise he draws the conclusion that he will also be rewarded for good.
If both reward and punishment are consequences of deeds, then the law and circumcision are already superfluous, and not only superfluous, but they also prepare a greater punishment for the Jew; for if a Gentile is condemned because he was not guided by nature, and therefore by natural law, then all the more is a Jew condemned, who with the same guidance was also brought up in the law. This is the direction of the apostle's argument. Now learn the meaning of the words. By Greeks he means here not idolaters, but God-fearing people who lived piously without having the law, such as Melchizedek, Job, the Ninevites, and finally Cornelius. Likewise, by Jews he means Jews who lived before the coming of Christ. For, endeavoring to prove that circumcision has no power whatsoever, he directs attention to ancient times and shows that there was no difference between a God-fearing Gentile and a virtuous Jew. If a Jew in no way surpassed a Gentile before the coming of Christ, when Judaism was especially renowned, then all the more does he not surpass him now, when the law has been abolished. So speaks the apostle, intending to crush the pride of the Jews, who would not receive those who came from paganism. Glory, he says, and honor and peace.
Earthly goods always have enemies, are coupled with anxieties, are subject to envy and plots, and even if no one threatened them from without, the one who possesses them is always troubled in his thoughts; but glory and honor from God enjoy peace and are free from anxiety in thoughts, as they are not subject to plots. Since it seemed incredible that a gentile who had not heard the law and the prophets should be deemed worthy of honor, he proves this by the fact that God is no respecter of persons. God, he says, does not take into account persons, but examines deeds. If by deeds there is no difference between a Jew and a gentile, then nothing prevents the latter from being deemed worthy of the same honor as the former. Therefore, now that the law has been abolished, do not boast, O Jew, before the one who, being from the gentiles and doing good, was equal to you even at the time when your Judaism was in its glory.
Rom. 2:12. Those who sinned without the law will also perish without the law; and those who sinned under the law will be judged by the law.
Rom. 2:13. (For not the hearers of the law are righteous before God, but the doers of the law shall be justified,
Above he proved that the Gentile is deemed worthy of the same honor as the Jew. Now he proves that at the time of punishment, condemnation will also befall the Jew. The Gentiles, he says, "having sinned without law," that is, not having been instructed by the law, therefore "will also perish without law," that is, they will be punished more lightly, as not having the law as their accuser; for "without law" means: not being subject to condemnation according to the law. On the contrary, the Jew sinned "under the law," that is, being instructed also by the law, and therefore will also receive judgment, that is, will be condemned "by the law," as being subject to the law, which convicts him and subjects him to greater condemnation. How then do you, O Jew, say that you have no need of grace, because you are justified by the law? Behold, it has been proven that you derive no benefit from the law, so that you have a greater need of grace than the Gentile, since you are not justified before God by merely hearing the law. Before men, hearers of the law may appear honorable; but before God it is not so: before Him, the doers of the law are justified.
Rom. 2:14. For when the Gentiles, who do not have the law, do by nature the things of the law, then, not having the law, they are a law unto themselves:
Rom. 2:15. They show that the work of the law is written in their hearts, as their conscience bears witness to this.
He proves what he says against the Jews, and speaks with wise skill so as not to appear to be saying anything against the law. As if praising and exalting the law, he says that those who do not have the law "by nature," that is, having conviction in their thoughts, are worthy of admiration; for they had no need of the law, and yet fulfilled the law, having inscribed on their hearts not letters but deeds, and instead of the law, using conscience and natural thoughts as witness to the good. He speaks here of three laws: the written law, the natural law, and the law of deeds. "Gentiles, who do not have the law." Which one? The written one. "Do by nature the things of the law." By which law? By the law that manifests itself in deeds. "Not having the law." Which one? The written one. "They are a law unto themselves." How so? Being guided by the natural law. "They show that the work of the law is written in their hearts." Of which law? The law in deeds. Notice the wisdom: he did not strike at the Jews, as the course of his argument demanded. According to the course of his argument, he should have said this: when Gentiles, who do not have the law, do the things of the law by nature, then they are far superior to those instructed in the law. But the apostle did not say this, and expressed himself more gently, thus: "they are a law unto themselves." By this he proves that even in the most ancient times, and before the law was given, the human race was under the same Providence. By this he also stops the mouths of those who say: why did Christ not come to teach the doing of good earlier, from the beginning? The knowledge of good and evil, he says, He implanted in all from the beginning; but when He saw that it was not helping, He finally came Himself.
Rom. 2:15. and their thoughts, now accusing, now defending one another
Rom. 2:16. On the day when, according to my gospel, God will judge the secret deeds of men through Jesus Christ.
From these words begin a new discourse; for now the apostle speaks about the manner in which all people in general will be judged. On the day of judgment our own thoughts will stand forth, now condemning, now justifying, and a person will need at that tribunal neither another accuser nor another defender. And to increase the fear, he did not say: sins, but: "secret deeds." People can judge only manifest deeds, but God, he says, will judge the secret deeds through Jesus Christ, that is, the Father through the Son, because the Father judges no one, but has given all judgment to the Son (John 5:22). You can also understand the words "through Jesus Christ" this way: according to my gospel, entrusted to me by Jesus Christ. Here he suggests that the gospel preaches nothing contrary to nature, but proclaims the very same thing that was originally implanted in people by nature itself, that is, that the gospel also testifies of judgment and punishment.
Rom. 2:17. Behold, you are called a Jew, and rest upon the law, and boast in God,
Rom. 2:18. and know His will, and discern the things that are excellent, being instructed out of the law.
Having said that nothing more is needed for the salvation of a Gentile who fulfills the law, he finally enumerates the advantages of the Jews, upon which they relied and boasted before the Gentiles. First of all, he speaks of the name of Jew; for it constituted a great advantage, as now the name of Christian. He did not say: you are a Jew, but: "you are called"; for the true Jew is the one who is confessed to be a Jew, because Judah means confession. "And rest in the law" — meaning you do not labor, do not go about, do not inquire what must be done, but you have the law, which instructs you in all things without effort. "And boast in God," that is, that you are loved by God and preferred above other people; but to turn the love of God into a means of despising beings of the same nature is a sign of the utmost folly. "And know His will," that is, God's. "And approve the things that are excellent," that is, you determine what must be done and what must not be done. By "excellent" (διαφέροντα) one should understand what is fitting or beneficial for each person.
Rom. 2:19. And art confident that thou thyself art a guide of the blind, a light of them which are in darkness,
Rom. 2:20. An instructor of the foolish, a teacher of infants, having in the law the form of knowledge and truth.
Above he said that hearing the law brings no benefit if doing it is not joined to it; "for not the hearers of the law," he says, "are righteous before God, but the doers of the law" (v. 13), now he says something greater, namely: even if you were a teacher, but if you do not fulfill the law, then not only do you gain no benefit for yourself, but you also bring upon yourself a greater punishment. And since the Jews greatly boasted of their dignity as teachers, from this especially he proves that they are worthy of ridicule. For when he says: "a guide of the blind, a teacher of babes," and the rest, he depicts the arrogance of the Jews, who called themselves guides, a light, and instructors, while those converted from paganism they called those in darkness, babes, and ignorant.
But you have the form of knowledge and truth not in deeds and not in merits, but "in the law," relying on it as on a depiction of virtue. So someone, having a royal portrait in his possession, copies nothing from it himself, while those who do not have it, and without even seeing it, faithfully imitate it.
So then, every teacher writes and imprints in the souls of his students the knowledge of good, and therefore truth itself. If he carries this out in practice as well, he will be perfect; otherwise he will be like those now condemned by the apostle. Some understood "form" to mean a pattern of knowledge that is not genuine. You have, he says, knowledge and piety that is not true, but counterfeit and covered with a false appearance.
Rom. 2:21. Teaching another, do you not teach yourself?
Rom. 2:22. You who preach not to steal, do you steal? You who say, "Do not commit adultery," do you commit adultery? You who abhor idols, do you commit sacrilege?
Rom. 2:23. You boast in the law, but through your transgression of the law, do you dishonor God?
Rom. 2:24. For because of you, as it is written, the name of God is blasphemed among the Gentiles.
He presents his thought in the form of a question, shaming those who boasted that they were teachers. By sacrilege he means the theft of things dedicated to idols; for although they abhorred idols, yet, being possessed by love of money, they laid hands on things dedicated to idols out of shameful greed. After this he sets forth the gravest charge, saying: "you boast in the law," as one exalted with honor from God through the law, "yet by transgressing the law you dishonor God." Here there are three charges. First: the Jews dishonor; second: they dishonor God, who exalted them with honor; third: they dishonor the law by violating it, when it served to their honor. But lest they think he was accusing the Jews himself, he brought forward the prophet Isaiah as their accuser, setting forth two charges against them. For they not only offend God themselves, but also lead others to do the same, and not only do they not teach others to live according to the law, but they even teach the opposite—they teach others to blaspheme God, which is contrary to the law; for those who see their corruption say: is it these whom God should love? Can a God who loves such people truly be God?
Rom. 2:25. Circumcision is profitable if you keep the law; but if you are a transgressor of the law, your circumcision has become uncircumcision.
Since circumcision was held in great esteem among the Jews, he did not say about it immediately at the beginning that circumcision is superfluous and useless, but in words he allows it, while in deed he rejects it, and says: I agree that circumcision is profitable, but only when you fulfill the law. He did not say that it is useless, lest they think he was abolishing circumcision; but he proves that the Jew does not have circumcision, saying: "your circumcision has become uncircumcision."
So, he proves that the Jew is not circumcised in heart. He understands two circumcisions and two uncircumcisions: one outward and the other inward. Namely: the outward circumcision is the circumcision of the flesh, when someone is circumcised according to the flesh; the spiritual circumcision consists in the rejection of fleshly passions. And the uncircumcision of the flesh occurs when someone remains uncircumcised according to the flesh, while the spiritual uncircumcision occurs when someone, having a pagan soul, does not cut off the passions at all.
Paul's thought is this: if you are circumcised in the flesh but do not fulfill what is prescribed by the law, then you are still uncircumcised, uncircumcised in spirit; likewise, whoever is uncircumcised in the flesh but fulfills what is prescribed by the law is circumcised in spirit, because his fleshly passions have been cut away. He explains this further as well. Listen.
Rom. 2:26. So then, if the uncircumcised keeps the ordinances of the law, shall not his uncircumcision be counted as circumcision?
He does not say that uncircumcision surpasses circumcision, for that would be too painful, but he says that it "shall be counted as circumcision." Therefore, true circumcision is good conduct, and likewise uncircumcision is bad conduct. Note, he did not say: if the uncircumcision keeps the law; for he probably anticipated such an objection from someone: is it possible for an uncircumcised man to keep the law, when the very state of being uncircumcised constitutes a violation of the law? How then did he express it? "The ordinances of the law," that is, the ordinances by the fulfillment of which they think to be justified. For circumcision was not a deed, but a suffering endured by the one being circumcised, and therefore it cannot be called a justification of the law. It was given as a sign, so that the Jews would not be confused with the Gentiles.
Rom. 2:27. And shall not the uncircumcised by nature, if he fulfills the law, judge you, who with the letter and circumcision are a transgressor of the law?
Rom. 2:28. For he is not a Jew who is one outwardly, neither is that circumcision which is outward, in the flesh;
Rom. 2:29. But he is a Jew who is one inwardly, and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not from men, but from God.
Here he clearly shows that he means two uncircumcisions, one natural and the other voluntary, which occurs, as was said, when someone in no way cuts off the carnal passions, and two circumcisions, one according to the flesh and the other a circumcision of the heart in the spirit. "The uncircumcised," he says, "by nature," having the circumcision of the passions through the fulfillment of "the law," that is, as was said above, the ordinances of the law, "will judge," that is, will condemn, not circumcision (for to speak thus of it would be harsh), but "you," who are outwardly indeed circumcised in the flesh, but uncircumcised in heart, as a transgressor of the ordinances of the law.
Thus, he rebukes not circumcision (which he apparently respects), but the one who insults or transgresses it. Then, having proved this, he clearly defines who is a true Jew, and gives to understand that the Jews did everything out of vainglory. "For he is not a Jew," he says, "who is one outwardly, but he who is one inwardly," who does nothing in a merely sensory manner, but understands spiritually both the sabbaths, and the sacrifices, and the purifications. When he says: "circumcision is that of the heart, in the spirit," he paves the way for the Christian way of life and shows the necessity of faith; for believing with the heart and spirit has praise from God, who searches the hearts and judges nothing according to the flesh. From all this it follows that everywhere a righteous life is needed. By the name of the uncircumcised or gentile he means, as was said above, not an idolater, but a pious and virtuous person who does not, however, observe Jewish rites.