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.

Commentary

Verse 1

Matthew Henry's Concise Bible Commentary
The Jews could not be justified by the law of Moses, any more than the Gentiles by the law of nature.
The Jews thought themselves a holy people, entitled to their privileges by right, while they were unthankful, rebellious, and unrighteous. But all who act thus, of every nation, age, and description, must be reminded that the judgment of God will be according to their real character. The case is so plain, that we may appeal to the sinner's own thoughts. In every wilful sin, there is contempt of the goodness of God. And though the branches of man's disobedience are very various, all spring from the same root. But in true repentance, there must be hatred of former sinfulness, from a change wrought in the state of the mind, which disposes it to choose the good and to refuse the evil. It shows also a sense of inward wretchedness. Such is the great change wrought in repentance, it is conversion, and is needed by every human being. The ruin of sinners is their walking after a hard and impenitent heart. Their sinful doings are expressed by the strong words, "treasuring up wrath." In the description of the just man, notice the full demand of the law. It demands that the motives shall be pure, and rejects all actions from earthly ambition or ends. In the description of the unrighteous, contention is held forth as the principle of all evil. The human will is in a state of enmity against God. Even Gentiles, who had not the written law, had that within, which directed them what to do by the light of nature. Conscience is a witness, and first or last will bear witness. As they nature. Conscience is a witness, and first or last will bear witness. As they kept or broke these natural laws and dictates, their consciences either acquitted or condemned them. Nothing speaks more terror to sinners, and more comfort to saints, than that Christ shall be the Judge. Secret services shall be rewarded, secret sins shall be then punished, and brought to light.
John Wesley's Bible Commentary
Therefore - The apostle now makes a transition from the gentiles to the Jews, till, at (Romans 2:6) , he comprises both. Thou art inexcusable - Seeing knowledge without practice only increases guilt. O man - Having before spoken of the gentile in the third person, he addresses the Jew in the second person. But he calls him by a common appellation, as not acknowledging him to be a Jew. See verses (Romans 2:17) , (Romans 2:28) . Whosoever thou art that judgest - Censurest, condemnest. For in that thou judgest the other - The heathen. Thou condemnest thyself; for thou doest the same things - In effect; in many instances.
John Calvin Bible Commentary
Therefore inexcusable art thou, O man.This reproof is directed against hypocrites, who dazzle the eyes of men by displays of outward sanctity, and even think themselves to be accepted before God, as though they had given him full satisfaction. Hence Paul, after having stated the grosser vices, that he might prove that none are just before God, now attacks saintlings (sanctulos) of this kind, who could not have been included in the first catalogue. Now the inference is too simple and plain for any one to wonder how the Apostle derived his argument; for he makes theminexcusable,because they themselves knew the judgment of God, and yet transgressed the law; as though he said, “Though thou consented not to the vices of others, and seemest to be avowedly even an enemy and a reprover of vices; yet as thou art not free from them, if thou really examinest thyself, thou canst not bring forward any defense.”For in what thou judgest another, etc.Besides the striking resemblance there is between the two Greek verbs,κρίνεινandκατακρίνειν(to judge and to condemn,) the enhancing of their sin ought to be noticed; for his mode of speaking is the same, as though he said, “Thou art doubly deserving of condemnation; for thou art guilty of the same vices which thou blamest and reprovest in others.” It is, indeed, a well-known saying, — that they who scrutinize the life of others lay claim themselves to innocence, temperance, and all virtues; and that those are not worthy of any indulgence who allow in themselves the same things which they undertake to correct in others.For thou, judging, doest the same things: so it is literally; but the meaning is, “Though thou judgest, thou yet doest the same things.” And he says that theydidthem, because they were not in a right state of mind; for sin properly belongs to the mind. They then condemned themselves on this account, — because, in reproving a thief, or an adulterer, or a slanderer, they did not merely condemn the persons, but those very vices which adhered to themselves.
McArther Bible Commentary
Having demonstrated the sinfulness of the immoral pagan (Rom 1:18-32), Paul presents his case against the religious moralist-Jew or Gentile-by cataloging six principles that govern God's judgment: (1) knowledge (Rom 2:1); (2) truth (Rom 2:2-3); (3) guilt (Rom 2:4-5); (4) deeds (Rom 2:6-10); (5) impartiality (Rom 2:11-15); and (6) motive (Rom 2:16).
Bible Cross References
2 Samuel 12:5 Matthew 7:1 Matthew 7:3 Luke 6:37 Luke 12:14 John 8:7 Romans 1:20 Romans 2:2 Romans 2:3 Romans 3:9 Romans 9:20 Romans 14:22 1 Corinthians 4:5

Verse 2

Matthew Henry's Concise Bible Commentary
The Jews could not be justified by the law of Moses, any more than the Gentiles by the law of nature.
The Jews thought themselves a holy people, entitled to their privileges by right, while they were unthankful, rebellious, and unrighteous. But all who act thus, of every nation, age, and description, must be reminded that the judgment of God will be according to their real character. The case is so plain, that we may appeal to the sinner's own thoughts. In every wilful sin, there is contempt of the goodness of God. And though the branches of man's disobedience are very various, all spring from the same root. But in true repentance, there must be hatred of former sinfulness, from a change wrought in the state of the mind, which disposes it to choose the good and to refuse the evil. It shows also a sense of inward wretchedness. Such is the great change wrought in repentance, it is conversion, and is needed by every human being. The ruin of sinners is their walking after a hard and impenitent heart. Their sinful doings are expressed by the strong words, "treasuring up wrath." In the description of the just man, notice the full demand of the law. It demands that the motives shall be pure, and rejects all actions from earthly ambition or ends. In the description of the unrighteous, contention is held forth as the principle of all evil. The human will is in a state of enmity against God. Even Gentiles, who had not the written law, had that within, which directed them what to do by the light of nature. Conscience is a witness, and first or last will bear witness. As they nature. Conscience is a witness, and first or last will bear witness. As they kept or broke these natural laws and dictates, their consciences either acquitted or condemned them. Nothing speaks more terror to sinners, and more comfort to saints, than that Christ shall be the Judge. Secret services shall be rewarded, secret sins shall be then punished, and brought to light.
John Wesley's Bible Commentary
For we know - Without thy teaching That the judgment of God - Not thine, who exceptest thyself from its sentence. Is according to truth - Is just, making no exception, (Romans 2:5-6) , (Romans 2:11) ; and reaches the heart as well as the life, (Romans 2:16) .
John Calvin Bible Commentary
But we know that the judgment of God, etc.The design of Paul is to shake off from hypocrites their self-complacencies, that they may not think that they can really gain any thing, though they be applauded by the world, and though they regard themselves guiltless; for a far different trial awaits them in heaven. But as he charges them with inward impurity, which, being hid from the eyes of men, cannot be proved and convicted by human testimonies, he summons them to the tribunal of God, to whom darkness itself is not hid, and by whose judgment the case of sinners, be they willing or unwilling, must be determined.Moreover, the truthof judgment will in two ways appear, because God will punish sin without any respect of persons, in whomsoever it will be found; and he will not heed outward appearances, nor be satisfied with any outward work, except what has proceeded from real sincerity of heart. It hence follows, that the mask of feigned sanctity will not prevent him from visiting secret wickedness with judgment. It is, no doubt, a Hebrew idiom; fortruthin Hebrew means often the inward integrity of the heart, and thus stands opposed not only to gross falsehood, but also to the outward appearance of good works. And then only are hypocrites awakened, when they are told that God will take an account, not only of their disguised righteousness, but also of their secret motives and feelings.
McArther Bible Commentary
according to truth. The meaning is "right." Whatever God does is by nature right (cf. Rom 3:4; Rom 9:14; Psa 9:4, Psa 9:8; Psa 96:13; Psa 145:17; Isa 45:19).
Bible Cross References
Romans 2:1 Romans 2:3

Verse 3

Matthew Henry's Concise Bible Commentary
The Jews could not be justified by the law of Moses, any more than the Gentiles by the law of nature.
The Jews thought themselves a holy people, entitled to their privileges by right, while they were unthankful, rebellious, and unrighteous. But all who act thus, of every nation, age, and description, must be reminded that the judgment of God will be according to their real character. The case is so plain, that we may appeal to the sinner's own thoughts. In every wilful sin, there is contempt of the goodness of God. And though the branches of man's disobedience are very various, all spring from the same root. But in true repentance, there must be hatred of former sinfulness, from a change wrought in the state of the mind, which disposes it to choose the good and to refuse the evil. It shows also a sense of inward wretchedness. Such is the great change wrought in repentance, it is conversion, and is needed by every human being. The ruin of sinners is their walking after a hard and impenitent heart. Their sinful doings are expressed by the strong words, "treasuring up wrath." In the description of the just man, notice the full demand of the law. It demands that the motives shall be pure, and rejects all actions from earthly ambition or ends. In the description of the unrighteous, contention is held forth as the principle of all evil. The human will is in a state of enmity against God. Even Gentiles, who had not the written law, had that within, which directed them what to do by the light of nature. Conscience is a witness, and first or last will bear witness. As they nature. Conscience is a witness, and first or last will bear witness. As they kept or broke these natural laws and dictates, their consciences either acquitted or condemned them. Nothing speaks more terror to sinners, and more comfort to saints, than that Christ shall be the Judge. Secret services shall be rewarded, secret sins shall be then punished, and brought to light.
John Wesley's Bible Commentary
That thou shalt escape - Rather than the gentile.
John Calvin Bible Commentary
And thinkest thou, O man, etc.As rhetoricians teach us, that we ought not to proceed to give strong reproof before the crime be proved, Paul may seem to some to have acted unwisely here for having passed so severe a censure, when he had not yet proved the accusation which he had brought forward. But the fact is otherwise; for he adduced not his accusation before men, but appealed to the judgment of conscience; and thus he deemed that proved which he had in view — that they could not deny their iniquity, if they examined themselves and submitted to the scrutiny of God’s tribunal. And it was not without urgent necessity, that he with so much sharpness and severity rebuked their fictitious sanctity; for men of this class will with astonishing security trust in themselves, except their vain confidence be forcibly shaken from them. Let us then remember, that this is the best mode of dealing with hypocrisy, in order to awaken it from its inebriety, that is, to draw it forth to the light of God’s judgment.That thou shalt escape, etc.This argument is drawn from the less; for since our sins are subject to the judgment of men, much more are they to that of God, who is the only true Judge of all. Men are indeed led by a divine instinct to condemn evil deeds; but this is only an obscure and faint resemblance of the divine judgment. They are then extremely besotted, who think that they can escape the judgment of God, though they allow not others to escape their own judgment. It is not without an emphatical meaning that he repeats the wordman; it is for the purpose of presenting a comparison between man and God.
McArther Bible Commentary
See note on verse Rom 2:1.
Bible Cross References
Psalm 56:7 Luke 12:14 Romans 2:1 Romans 2:2 Romans 9:20

Verse 4

Matthew Henry's Concise Bible Commentary
The Jews could not be justified by the law of Moses, any more than the Gentiles by the law of nature.
The Jews thought themselves a holy people, entitled to their privileges by right, while they were unthankful, rebellious, and unrighteous. But all who act thus, of every nation, age, and description, must be reminded that the judgment of God will be according to their real character. The case is so plain, that we may appeal to the sinner's own thoughts. In every wilful sin, there is contempt of the goodness of God. And though the branches of man's disobedience are very various, all spring from the same root. But in true repentance, there must be hatred of former sinfulness, from a change wrought in the state of the mind, which disposes it to choose the good and to refuse the evil. It shows also a sense of inward wretchedness. Such is the great change wrought in repentance, it is conversion, and is needed by every human being. The ruin of sinners is their walking after a hard and impenitent heart. Their sinful doings are expressed by the strong words, "treasuring up wrath." In the description of the just man, notice the full demand of the law. It demands that the motives shall be pure, and rejects all actions from earthly ambition or ends. In the description of the unrighteous, contention is held forth as the principle of all evil. The human will is in a state of enmity against God. Even Gentiles, who had not the written law, had that within, which directed them what to do by the light of nature. Conscience is a witness, and first or last will bear witness. As they nature. Conscience is a witness, and first or last will bear witness. As they kept or broke these natural laws and dictates, their consciences either acquitted or condemned them. Nothing speaks more terror to sinners, and more comfort to saints, than that Christ shall be the Judge. Secret services shall be rewarded, secret sins shall be then punished, and brought to light.
EGW SDA Bible Commentary
(Acts 5:31). Repentance the First Fruits of the Spirit's Working
—Repentance for sin is the first fruits of the working of the Holy Spirit in the life. It is the only process by which infinite purity reflects the image of Christ in His redeemed subjects. In Christ all fullness dwells. Science that is not in harmony with Him is of no value. He teaches us to count all things but loss for the excellency of the knowledge of Christ Jesus our Lord. This knowledge is the highest science that any man can reach (Manuscript 28, 1905).(John 14:26.) The Spirit Presents Truths of the Old and New Testaments—In bringing men to repentance, it is not the office work of the Holy Spirit to reveal new truths, but to present to the mind and urge upon the conscience the precious lessons which Christ has given in the Old and New Testaments (Manuscript 32, 1900).
John Wesley's Bible Commentary
Or despisest thou - Dost thou go farther still, - from hoping to escape his wrath, to the abuse of his love?. The riches - The abundance. Of his goodness, forbearance, and longsuffering - Seeing thou both hast sinned, dost sin, and wilt sin. All these are afterwards comprised in the single word goodness. Leadeth thee - That is, is designed of God to lead or encourage thee to it.
John Calvin Bible Commentary
Dost thou despise the riches? etc.It does not seem to me, as some think, that there is here an argument, conclusive on two grounds, (dilemma,) but an anticipation of an objection: for as hypocrites are commonly transported with prosperity, as though they had merited the Lord’s kindness by their good deeds, and become thus more hardened in their contempt of God, the Apostle anticipates their arrogance, and proves, by an argument taken from a reason of an opposite kind, that there is no ground for them to think that God, on account of their outward prosperity, is propitious to them, since the design of his benevolence is far different, and that is, to convert sinners to himself. Where then the fear of God does not rule, confidence, on account of prosperity, is a contempt and a mockery of his great goodness. It hence follows, that a heavier punishment will be inflicted on those whom God has in this life favored; because, in addition to their other wickedness, they have rejected the fatherly invitation of God. And though all the gifts of God are so many evidences of his paternal goodness, yet as he often has a different object in view, the ungodly absurdly congratulate themselves on their prosperity, as though they were dear to him, while he kindly and bountifully supports them.Not knowing that the goodness of God, etc.For the Lord by his kindness shows to us, that it is he to whom we ought turn, if we desire to secure our wellbeing, and at the same time he strengthens our confidence in expecting mercy. If we use not God’s bounty for this end, we abuse it. But yet it is not to be viewed always in the same light; for when the Lord deals favorably with his servants and gives them earthly blessings, he makes known to them by symbols of this kind his own benevolence, and trains them up at the same time to seek the sum and substance of all good things in himself alone: when he treats the transgressors of his law with the same indulgence, his object is to soften by his kindness their perverseness; he yet does not testify that he is already propitious to them, but, on the contrary, invites them to repentance. But if any one brings this objection — that the Lord sings to the deaf as long as he does not touch inwardly their hearts; we must answer — that no fault can be found in this case except with our own depravity. But I prefer rendering the word which Paul here uses,leads, rather thaninvites,for it is more significant; I do not, however, take it in the sense of driving, but of leading as it were by the hand.
McArther Bible Commentary
despise. Lit. "to think down on," thus to underestimate someone's or something's value, and even to treat with contempt. goodness. This refers to "common grace," the benefits God bestows on all men (cf. Mat 5:45; Act 14:15-17). forbearance. This word, which means "to hold back," was sometimes used of a truce between warring parties. Rather than destroying every person the moment he or she sins, God graciously holds back His judgment (cf. Rom 3:25). He saves sinners in a physical and temporal way from what they deserve (see note on 1Ti 4:10), to show them His saving character, that they might come to Him and receive salvation that is spiritual and eternal. longsuffering. This word indicates the duration for which God demonstrates His goodness and forbearance-for long periods of time (cf. 2Pe 2:5). Together these three words speak of God's common grace-the way He demonstrates His grace to all mankind (cf. Job 12:10; Psa 119:68; Psa 145:9). repentance. The act of turning from sin to Christ for forgiveness and salvation. See notes on 2Co 7:9-11.
Bible Cross References
Exodus 34:6 Psalm 31:19 Ecclesiastes 8:11 Ezekiel 11:19 Romans 9:22 Romans 9:23 2 Corinthians 8:2 Ephesians 1:7 Ephesians 1:18 Ephesians 2:7 Ephesians 3:8 Philippians 4:19 Colossians 1:27 Colossians 2:2 1 Timothy 1:16 1 Peter 3:20 2 Peter 1:11 2 Peter 3:9 2 Peter 3:15 Revelation 2:21

Verse 5

Matthew Henry's Concise Bible Commentary
The Jews could not be justified by the law of Moses, any more than the Gentiles by the law of nature.
The Jews thought themselves a holy people, entitled to their privileges by right, while they were unthankful, rebellious, and unrighteous. But all who act thus, of every nation, age, and description, must be reminded that the judgment of God will be according to their real character. The case is so plain, that we may appeal to the sinner's own thoughts. In every wilful sin, there is contempt of the goodness of God. And though the branches of man's disobedience are very various, all spring from the same root. But in true repentance, there must be hatred of former sinfulness, from a change wrought in the state of the mind, which disposes it to choose the good and to refuse the evil. It shows also a sense of inward wretchedness. Such is the great change wrought in repentance, it is conversion, and is needed by every human being. The ruin of sinners is their walking after a hard and impenitent heart. Their sinful doings are expressed by the strong words, "treasuring up wrath." In the description of the just man, notice the full demand of the law. It demands that the motives shall be pure, and rejects all actions from earthly ambition or ends. In the description of the unrighteous, contention is held forth as the principle of all evil. The human will is in a state of enmity against God. Even Gentiles, who had not the written law, had that within, which directed them what to do by the light of nature. Conscience is a witness, and first or last will bear witness. As they nature. Conscience is a witness, and first or last will bear witness. As they kept or broke these natural laws and dictates, their consciences either acquitted or condemned them. Nothing speaks more terror to sinners, and more comfort to saints, than that Christ shall be the Judge. Secret services shall be rewarded, secret sins shall be then punished, and brought to light.
John Wesley's Bible Commentary
Treasurest up wrath - Although thou thinkest thou art treasuring up all good things. O what a treasure may a man lay up either way, in this short day of life! To thyself - Not to him whom thou judgest. In the day of wrath, and revelation, and righteous judgment of God - Just opposite to "the goodness and forbearance and longsuffering" of God. When God shall be revealed, then shall also be "revealed" the secrets of men's hearts, (Romans 2:16) . Forbearance and revelation respect God, and are opposed to each other; longsuffering and righteous judgment respect the sinner; goodness and wrath are words of a more general import.
John Calvin Bible Commentary
But according to thy hardness, etc.When we become hardened against the admonitions of the Lord, impenitence follows; and they who are not anxious about repentance openly provoke the Lord.This is a remarkable passage: we may hence learn what I have already referred to — that the ungodly not only accumulate for themselves daily a heavier weight of God’s judgments, as long as they live here, but that the gifts of God also, which they continually enjoy, shall increase their condemnation; for an account of them all will be required: and it will then be found, that it will be justly imputed to them as an extreme wickedness, that they had been made worse through God’s bounty, by which they ought surely to have been improved. Let us then take heed, lest by unlawful use of blessings we lay up for ourselves this cursed treasure. For the day, etc.; literally,in the day;but it is put forεἰς ἡμέραν, for the day. The ungodly gather now the indignation of God against themselves, the stream of which shall then be poured on their heads: they accumulate hidden destruction, which then shall be drawn out from the treasures of God. The day of the last judgment is called the day of wrath, when a reference is made to the ungodly; but it will be a day of redemption to the faithful. And thus all other visitations of God are ever described as dreadful and full of terror to the ungodly; and on the contrary, as pleasant and joyful to the godly. Hence whenever the Scripture mentions the approach of the Lord, it bids the godly to exult with joy; but when it turns to the reprobate, it proclaims nothing but dread and terror.“A day of wrath,” saith Zephaniah, “shall be that day, a day of tribulation and distress, a day of calamity and wretchedness, a day of darkness and of thick darkness, a day of mist and of whirlwind.” (Zephaniah 1:15.)You have a similar description in Joel 2:2, etc. And Amos exclaims,“Woe To You Who Desire The Day Of The Lord! What Will It Be To You? The Day Of The Lord Will Be Darkness, And Not Light.” (Amos 5:18.)Farther, by adding the word revelation,Paul intimates what this day of wrath is to be, — that the Lord will then manifest his judgment: though he gives daily some indications of it, he yet suspends and holds back, till that day, the clear and full manifestation of it; for the books shall then be opened; the sheep shall then be separated the goats, and the wheat shall be cleansed from the tares.
McArther Bible Commentary
hardness. The English word sclerosis (as in arteriosclerosis, a hardening of the arteries) comes from this Greek word. But here, the danger is not physical, but spiritual hardness (Eze 36:26; Mat 19:8; Mar 3:5; Mar 6:52; Mar 8:17; Joh 12:40; Heb 3:8, Heb 3:15; Rom 4:7). impenitent heart. A refusal to repent (cf. Rom 2:4) and accept God's pardon of sin through Jesus Christ. treasuring up … wrath. To reject God's offer of forgiveness and cling to one's sin is to accumulate more of God's wrath and earn a more severe judgment (see notes on Heb 10:26-30; Rev 20:12). day of wrath and … judgment. This refers to the final judgment of wicked men that comes at the Great White Throne at the end of the millennium (see notes on Rev 20:11-15).
Bible Cross References
Exodus 32:34 Deuteronomy 32:34 Psalm 110:5 Proverbs 1:18 Proverbs 28:14 Jeremiah 40:3 Ezekiel 11:19 Hosea 13:12 2 Corinthians 5:10 2 Thessalonians 1:5 Jude 1:6 Revelation 2:21

Verse 6

Matthew Henry's Concise Bible Commentary
The Jews could not be justified by the law of Moses, any more than the Gentiles by the law of nature.
The Jews thought themselves a holy people, entitled to their privileges by right, while they were unthankful, rebellious, and unrighteous. But all who act thus, of every nation, age, and description, must be reminded that the judgment of God will be according to their real character. The case is so plain, that we may appeal to the sinner's own thoughts. In every wilful sin, there is contempt of the goodness of God. And though the branches of man's disobedience are very various, all spring from the same root. But in true repentance, there must be hatred of former sinfulness, from a change wrought in the state of the mind, which disposes it to choose the good and to refuse the evil. It shows also a sense of inward wretchedness. Such is the great change wrought in repentance, it is conversion, and is needed by every human being. The ruin of sinners is their walking after a hard and impenitent heart. Their sinful doings are expressed by the strong words, "treasuring up wrath." In the description of the just man, notice the full demand of the law. It demands that the motives shall be pure, and rejects all actions from earthly ambition or ends. In the description of the unrighteous, contention is held forth as the principle of all evil. The human will is in a state of enmity against God. Even Gentiles, who had not the written law, had that within, which directed them what to do by the light of nature. Conscience is a witness, and first or last will bear witness. As they nature. Conscience is a witness, and first or last will bear witness. As they kept or broke these natural laws and dictates, their consciences either acquitted or condemned them. Nothing speaks more terror to sinners, and more comfort to saints, than that Christ shall be the Judge. Secret services shall be rewarded, secret sins shall be then punished, and brought to light.
EGW SDA Bible Commentary
. See EGW on Galatians 6:7, 8.
John Wesley's Bible Commentary
(Proverbs 24:12)
John Calvin Bible Commentary
Who will render to every one, etc.As he had to do with blind saintlings, who thought that the wickedness of their hearts was well covered, provided it was spread over with some disguises, I know not what, of empty works, he pointed out the true character of the righteousness of works, even that which is of account before God; and he did this, lest they should feel confident that it was enough to pacify him, if they brought words and trifles, or leaves only. But there is not so much difficulty in this verse, as it is commonly thought. For the Lord, by visiting the wickedness of the reprobate with just vengeance, will recompense them with what they have deserved: and as he sanctifies those whom he has previously resolved to glorify, he will also crown their good works, but not on account of any merit: nor can this be proved from this verse; for though it declares what reward good works are to have, it does yet by no means show what they are worth, or what price is due to them. And it is an absurd inference, to deduce merit from reward.
McArther Bible Commentary
See notes on verses Rom 2:1-16. Although Scripture everywhere teaches that salvation is not on the basis of works (see notes on Rom 4:1-4; Eph 2:8), it consistently teaches that God's judgment is always on the basis of a person's deeds (Isa 3:10-11; Jer 17:10; Joh 5:28-29; 1Co 3:8; 2Co 5:10; Gal 6:7-9; cf. Rom 14:12). Paul describes the deeds of two distinct groups: the redeemed (Rom 2:7, Rom 2:10) and the unredeemed (Rom 2:8-9). The deeds of the redeemed are not the basis of their salvation, but the evidence of it. They are not perfect and are prone to sin, but there is undeniable evidence of righteousness in their lives (see notes on Jas 2:14-20).
Bible Cross References
Exodus 32:34 Job 34:11 Psalm 62:12 Proverbs 24:12 Ecclesiastes 3:17 Jeremiah 17:10 Ezekiel 18:20 Ezekiel 36:19 Matthew 16:27 2 Corinthians 11:15 2 Timothy 4:14

Verse 7

Matthew Henry's Concise Bible Commentary
The Jews could not be justified by the law of Moses, any more than the Gentiles by the law of nature.
The Jews thought themselves a holy people, entitled to their privileges by right, while they were unthankful, rebellious, and unrighteous. But all who act thus, of every nation, age, and description, must be reminded that the judgment of God will be according to their real character. The case is so plain, that we may appeal to the sinner's own thoughts. In every wilful sin, there is contempt of the goodness of God. And though the branches of man's disobedience are very various, all spring from the same root. But in true repentance, there must be hatred of former sinfulness, from a change wrought in the state of the mind, which disposes it to choose the good and to refuse the evil. It shows also a sense of inward wretchedness. Such is the great change wrought in repentance, it is conversion, and is needed by every human being. The ruin of sinners is their walking after a hard and impenitent heart. Their sinful doings are expressed by the strong words, "treasuring up wrath." In the description of the just man, notice the full demand of the law. It demands that the motives shall be pure, and rejects all actions from earthly ambition or ends. In the description of the unrighteous, contention is held forth as the principle of all evil. The human will is in a state of enmity against God. Even Gentiles, who had not the written law, had that within, which directed them what to do by the light of nature. Conscience is a witness, and first or last will bear witness. As they nature. Conscience is a witness, and first or last will bear witness. As they kept or broke these natural laws and dictates, their consciences either acquitted or condemned them. Nothing speaks more terror to sinners, and more comfort to saints, than that Christ shall be the Judge. Secret services shall be rewarded, secret sins shall be then punished, and brought to light.
John Wesley's Bible Commentary
To them that seek for glory - For pure love does not exclude faith, hope, desire, (1 Corinthians 15:58) .
John Calvin Bible Commentary
To them indeed, who by perseverance, etc.; literally,patience;by which word something more is expressed. For it is perseverance, when one is not wearied in constantly doing good; but patience also is required in the saints, by which they may continue firm, though oppressed with various trials. For Satan suffers them not by a free course to come to the Lord; but he strives by numberless hinderances to impede them, and to turn them aside from the right way. And when he says, that the faithful, by continuing in good works,seek glory and honour,he does not mean that they aspire after any thing else but the favor of God, or that they strive to attain any thing higher, or more excellent: but they can not seek him, without striving, at the same time, for the blessedness of his kingdom, the description of which is contained in the paraphrase given in these words. The meaning then is, — that the Lord will give eternal life to those who, by attention to good works, strive to attain immortality.
McArther Bible Commentary
eternal life. Not simply in duration, because even unbelievers will live forever (2Th 1:9; Rev 14:9-11), but also in quality (see note on Joh 17:3). Eternal life is a kind of life, the holy life of the eternal God given to believers.
Bible Cross References
Ezekiel 18:17 Matthew 25:46 Luke 8:15 Luke 21:19 John 4:36 Romans 2:10 1 Corinthians 15:42 1 Corinthians 15:50 1 Corinthians 15:53 Ephesians 6:24 1 Timothy 1:17 2 Timothy 1:10 Hebrews 2:7 Hebrews 10:36 1 Peter 1:7

Verse 8

Matthew Henry's Concise Bible Commentary
The Jews could not be justified by the law of Moses, any more than the Gentiles by the law of nature.
The Jews thought themselves a holy people, entitled to their privileges by right, while they were unthankful, rebellious, and unrighteous. But all who act thus, of every nation, age, and description, must be reminded that the judgment of God will be according to their real character. The case is so plain, that we may appeal to the sinner's own thoughts. In every wilful sin, there is contempt of the goodness of God. And though the branches of man's disobedience are very various, all spring from the same root. But in true repentance, there must be hatred of former sinfulness, from a change wrought in the state of the mind, which disposes it to choose the good and to refuse the evil. It shows also a sense of inward wretchedness. Such is the great change wrought in repentance, it is conversion, and is needed by every human being. The ruin of sinners is their walking after a hard and impenitent heart. Their sinful doings are expressed by the strong words, "treasuring up wrath." In the description of the just man, notice the full demand of the law. It demands that the motives shall be pure, and rejects all actions from earthly ambition or ends. In the description of the unrighteous, contention is held forth as the principle of all evil. The human will is in a state of enmity against God. Even Gentiles, who had not the written law, had that within, which directed them what to do by the light of nature. Conscience is a witness, and first or last will bear witness. As they nature. Conscience is a witness, and first or last will bear witness. As they kept or broke these natural laws and dictates, their consciences either acquitted or condemned them. Nothing speaks more terror to sinners, and more comfort to saints, than that Christ shall be the Judge. Secret services shall be rewarded, secret sins shall be then punished, and brought to light.
John Wesley's Bible Commentary
But to them that are contentious - Like thee, O Jew, who thus fightest against God. The character of a false Jew is disobedience, stubbornness, impatience. Indignation and wrath, tribulation and anguish - Alluding to (Psalms 78:49) , "He cast upon them," the Egyptians. "the fierceness of his anger, wrath, and indignation, and trouble;" and finely intimating, that the Jews would in the day of vengeance be more severely punished than even the Egyptians were when God made their plagues so wonderful.
John Calvin Bible Commentary
But to those who are contentious, etc.There is some irregularity in the passage; first, on account of its tenor being interrupted, for the thread of the discourse required, that the second clause of the contrast should be thus connected, — “The Lord will render to them, who by perseverance in good works, seek glory, and honor, and immortality, eternal life; but to the contentious and the disobedient, eternal death.” Then the conclusion might be joined, — “That for the former are prepared glory, and honor, and incorruption; and that for the latter are laid up wrath and misery.” There is another thing, — These words, indignation, wrath, tribulation, and anguish, are joined to two clauses in the context. However, the meaning of the passage is by no means obscure; and with this we must be satisfied in the Apostolic writings. From other writings must eloquence be learnt: here spiritual wisdom is to be sought, conveyed in a plain and simple style.Contention is mentioned here for rebellion and stubbornness; for Paul was contending with hypocrites who, by their gross and supine self-indulgence, trifled with God. By the word truth,is simply meant the revealed will of God, which alone is the light of truth: for it is what belongs to all the ungodly, that they ever prefer to be in bondage to iniquity, rather than to receive the yoke of God; and whatever obedience they may pretend, yet they never cease perversely to clamor and struggle against God’s word. For as they who are openly wicked scoff at the truth, so hypocrites fear not to set up in opposition to it their artificial modes of worship. The Apostle further adds, that such disobedient personsobeyor serve iniquity; for there is no middle course, which those who are unwilling to be in subjection to the law of the Lord can take, so as to be kept from falling immediately into the service of sin. And it is the just reward of outrageous licentiousness, that those become the bondslaves of sin who cannot endure the service of God.Indignation and wrath,so the character of the words induces me to render them; forθυμοςin Greek means what the Latins callexcandescentia— indignation, asCicero teaches us, (Tusc. 4,) even a sudden burning of anger. As to the other words I followErasmus. But observe, that of the four which are mentioned, the two last are, as it were, the effects of the two first; for they who perceive that God is displeased and angry with them are immediately filled with confusion.We may add, that though he might have briefly described, even in two words, the blessedness of the godly and also the misery of the reprobate, he yet enlarges on both subjects, and for this end — that he might more effectually strike men with the fear of God’s wrath, and sharpen their desire for obtaining grace through Christ: for we never fear God’s judgment as we ought, except it be set as it were by a lively description before our eyes; nor do we really burn with desire for future life, except when roused by strong incentives, (multis flabellis incitati— incited by many fans.)
McArther Bible Commentary
self-seeking. This word may have originally been used to describe a hireling or mercenary, someone who does what he does for money regardless of how his actions affect others. wrath. See note on Rom 1:18.
Bible Cross References
2 Chronicles 6:23 Proverbs 11:23 Jeremiah 34:18 Ezekiel 22:31 2 Corinthians 12:20 Galatians 5:20 Philippians 1:17 Philippians 2:3 2 Thessalonians 1:8 2 Thessalonians 2:12 James 3:14 James 3:16

Verse 9

Matthew Henry's Concise Bible Commentary
The Jews could not be justified by the law of Moses, any more than the Gentiles by the law of nature.
The Jews thought themselves a holy people, entitled to their privileges by right, while they were unthankful, rebellious, and unrighteous. But all who act thus, of every nation, age, and description, must be reminded that the judgment of God will be according to their real character. The case is so plain, that we may appeal to the sinner's own thoughts. In every wilful sin, there is contempt of the goodness of God. And though the branches of man's disobedience are very various, all spring from the same root. But in true repentance, there must be hatred of former sinfulness, from a change wrought in the state of the mind, which disposes it to choose the good and to refuse the evil. It shows also a sense of inward wretchedness. Such is the great change wrought in repentance, it is conversion, and is needed by every human being. The ruin of sinners is their walking after a hard and impenitent heart. Their sinful doings are expressed by the strong words, "treasuring up wrath." In the description of the just man, notice the full demand of the law. It demands that the motives shall be pure, and rejects all actions from earthly ambition or ends. In the description of the unrighteous, contention is held forth as the principle of all evil. The human will is in a state of enmity against God. Even Gentiles, who had not the written law, had that within, which directed them what to do by the light of nature. Conscience is a witness, and first or last will bear witness. As they nature. Conscience is a witness, and first or last will bear witness. As they kept or broke these natural laws and dictates, their consciences either acquitted or condemned them. Nothing speaks more terror to sinners, and more comfort to saints, than that Christ shall be the Judge. Secret services shall be rewarded, secret sins shall be then punished, and brought to light.
John Wesley's Bible Commentary
Of the Jew first - Here we have the first express mention of the Jews in this chapter. And it is introduced with great propriety. Their having been trained up in the true religion, and having had Christ and his apostles first sent to them, will place them in the foremost rank of the criminals that obey not the truth.
John Calvin Bible Commentary
To the Jew first, etc.He simply places, I have no doubt, the Jew in opposition to the Gentile; for those whom he calls Greeks he will presently call Gentiles. But the Jews take the precedence in this case, for they had, in preference to others, both the promises and the threatenings of the law; as though he had said, “This is the universal rule of the divine judgment; it shall begin with the Jews, and it shall include the whole world.”
McArther Bible Commentary
the Jew first. Just as the Jews were given the first opportunity to hear and respond to the gospel (Rom 1:16), they will be first to receive God's judgment if they refuse (cf. Amo 3:2). Israel will receive severer punishment because she was given greater light and blessing (see Rom 9:3-4).
Bible Cross References
2 Chronicles 6:23 Psalm 32:10 Proverbs 11:23 Ezekiel 22:31 Amos 3:2 Acts 3:26 Romans 1:16 Romans 2:10 Romans 8:35 1 Peter 4:17

Verse 10

Matthew Henry's Concise Bible Commentary
The Jews could not be justified by the law of Moses, any more than the Gentiles by the law of nature.
The Jews thought themselves a holy people, entitled to their privileges by right, while they were unthankful, rebellious, and unrighteous. But all who act thus, of every nation, age, and description, must be reminded that the judgment of God will be according to their real character. The case is so plain, that we may appeal to the sinner's own thoughts. In every wilful sin, there is contempt of the goodness of God. And though the branches of man's disobedience are very various, all spring from the same root. But in true repentance, there must be hatred of former sinfulness, from a change wrought in the state of the mind, which disposes it to choose the good and to refuse the evil. It shows also a sense of inward wretchedness. Such is the great change wrought in repentance, it is conversion, and is needed by every human being. The ruin of sinners is their walking after a hard and impenitent heart. Their sinful doings are expressed by the strong words, "treasuring up wrath." In the description of the just man, notice the full demand of the law. It demands that the motives shall be pure, and rejects all actions from earthly ambition or ends. In the description of the unrighteous, contention is held forth as the principle of all evil. The human will is in a state of enmity against God. Even Gentiles, who had not the written law, had that within, which directed them what to do by the light of nature. Conscience is a witness, and first or last will bear witness. As they nature. Conscience is a witness, and first or last will bear witness. As they kept or broke these natural laws and dictates, their consciences either acquitted or condemned them. Nothing speaks more terror to sinners, and more comfort to saints, than that Christ shall be the Judge. Secret services shall be rewarded, secret sins shall be then punished, and brought to light.
John Wesley's Bible Commentary
But glory - Just opposite to "wrath," from the divine approbation. Honour - Opposite to "indignation," by the divine appointment; and peace now and for ever, opposed to tribulation and anguish.
Bible Cross References
Romans 2:7 Romans 2:9 1 Timothy 1:17 Hebrews 2:7 1 Peter 1:7

Verse 11

Matthew Henry's Concise Bible Commentary
The Jews could not be justified by the law of Moses, any more than the Gentiles by the law of nature.
The Jews thought themselves a holy people, entitled to their privileges by right, while they were unthankful, rebellious, and unrighteous. But all who act thus, of every nation, age, and description, must be reminded that the judgment of God will be according to their real character. The case is so plain, that we may appeal to the sinner's own thoughts. In every wilful sin, there is contempt of the goodness of God. And though the branches of man's disobedience are very various, all spring from the same root. But in true repentance, there must be hatred of former sinfulness, from a change wrought in the state of the mind, which disposes it to choose the good and to refuse the evil. It shows also a sense of inward wretchedness. Such is the great change wrought in repentance, it is conversion, and is needed by every human being. The ruin of sinners is their walking after a hard and impenitent heart. Their sinful doings are expressed by the strong words, "treasuring up wrath." In the description of the just man, notice the full demand of the law. It demands that the motives shall be pure, and rejects all actions from earthly ambition or ends. In the description of the unrighteous, contention is held forth as the principle of all evil. The human will is in a state of enmity against God. Even Gentiles, who had not the written law, had that within, which directed them what to do by the light of nature. Conscience is a witness, and first or last will bear witness. As they nature. Conscience is a witness, and first or last will bear witness. As they kept or broke these natural laws and dictates, their consciences either acquitted or condemned them. Nothing speaks more terror to sinners, and more comfort to saints, than that Christ shall be the Judge. Secret services shall be rewarded, secret sins shall be then punished, and brought to light.
John Wesley's Bible Commentary
For there is no respect of persons with God - He will reward every one according to his works. But this is well consistent with his distributing advantages and opportunities of improvement, according to his own good pleasure.
John Calvin Bible Commentary
There is no respect of persons, etc.He has hitherto generally arraigned all mortals as guilty; but now he begins to bring home his accusation to the Jews and to the Gentiles separately: and at the same time he teaches us, that it is no objection that there is a difference between them, but that they are both without any distinction exposed to eternal death. The Gentiles pretended ignorance as their defense; the Jews gloried in the honor of having the law: from the former he takes away their subterfuge, and he deprives the latter of their false and empty boasting.There is then a division of the whole human race into two classes; for God had separated the Jews from all the rest, but the condition of all the Gentiles was the same. He now teaches us, that this difference is no reason why both should not be involved in the same guilt. But the word personis taken in Scripture for all outward things, which are wont to be regarded as possessing any value or esteem. When therefore thou readest, that God is no respecter of persons, understand that what he regards is purity of heart or inward integrity; and that he hath no respect for those things which are wont to be highly valued by men, such as kindred, country, dignity, wealth, and similar things; so that respect of persons is to be here taken for the distinction or the difference there is between one nation and another.But if any hence objects and says, “That then there is no such thing as the gratuitous election of God;” it may be answered, That there is a twofold acceptation of men before God; the first, when he chooses and calls us from nothing through gratuitous goodness, as there is nothing in our nature which can be approved by him; the second, when after having regenerated us, he confers on us his gifts, and shows favor to the image of his Son which he recognizes in us.
McArther Bible Commentary
partiality. Lit. "to receive a face," that is, to give consideration to someone simply because of his position, wealth, influence, popularity, or appearance. Because it is God's nature to be just, it is impossible for Him to be anything but impartial (Act 10:34; Gal 2:6; Eph 6:7-8; Col 3:25; 1Pe 1:17).
Bible Cross References
Deuteronomy 10:17 Job 34:19 Acts 10:34 Romans 9:14

Verse 12

Matthew Henry's Concise Bible Commentary
The Jews could not be justified by the law of Moses, any more than the Gentiles by the law of nature.
The Jews thought themselves a holy people, entitled to their privileges by right, while they were unthankful, rebellious, and unrighteous. But all who act thus, of every nation, age, and description, must be reminded that the judgment of God will be according to their real character. The case is so plain, that we may appeal to the sinner's own thoughts. In every wilful sin, there is contempt of the goodness of God. And though the branches of man's disobedience are very various, all spring from the same root. But in true repentance, there must be hatred of former sinfulness, from a change wrought in the state of the mind, which disposes it to choose the good and to refuse the evil. It shows also a sense of inward wretchedness. Such is the great change wrought in repentance, it is conversion, and is needed by every human being. The ruin of sinners is their walking after a hard and impenitent heart. Their sinful doings are expressed by the strong words, "treasuring up wrath." In the description of the just man, notice the full demand of the law. It demands that the motives shall be pure, and rejects all actions from earthly ambition or ends. In the description of the unrighteous, contention is held forth as the principle of all evil. The human will is in a state of enmity against God. Even Gentiles, who had not the written law, had that within, which directed them what to do by the light of nature. Conscience is a witness, and first or last will bear witness. As they nature. Conscience is a witness, and first or last will bear witness. As they kept or broke these natural laws and dictates, their consciences either acquitted or condemned them. Nothing speaks more terror to sinners, and more comfort to saints, than that Christ shall be the Judge. Secret services shall be rewarded, secret sins shall be then punished, and brought to light.
John Wesley's Bible Commentary
For as many as have sinned - He speaks as of the time past, for all time will be past at the day of judgment. Without the law - Without having any written law. Shall also perish without the law - Without regard had to any outward law; being condemned by the law written in their hearts. The word also shows the agreement of the manner of sinning, with the manner of suffering. Perish - He could not so properly say, Shall be judged without the law.
John Calvin Bible Commentary
Whosoever have sinned without law, etc.In the former part of this section he assails the Gentiles; though no Moses was given them to publish and to ratify a law from the Lord, he yet denies this omission to be a reason why they deserved not the just sentence of death for their sins; as though he had said — that the knowledge of a written law was not necessary for the just condemnation of a sinner. See then what kind of advocacy they undertake, who through misplaced mercy, attempt, on the ground of ignorance, to exempt the nations who have not the light of the gospel from the judgment of God.Whosoever have sinned under the law, etc.As the Gentiles, being led by the errors of their own reason, go headlong into ruin, so the Jews possess a law by which they are condemned;for this sentence has been long ago pronounced,“Cursed are all they who continue not in all its precepts.” (Deuteronomy 27:26.)A worse condition then awaits the Jewish sinners, since their condemnation is already pronounced in their own law.
McArther Bible Commentary
sinned without law. The Gentiles who never had the opportunity to know God's moral law (Exo 20:1 ff.) will be judged on their disobedience in relationship to their limited knowledge (see notes on Rom 1:19-20). judged by the law. The Jews and many Gentiles who had access to God's moral law will be accountable for their greater knowledge (cf. Mat 11:20-23; Heb 6:4-6; Heb 10:26-31).
Bible Cross References
Acts 2:23 Romans 3:19 1 Corinthians 9:21

Verse 13

Matthew Henry's Concise Bible Commentary
The Jews could not be justified by the law of Moses, any more than the Gentiles by the law of nature.
The Jews thought themselves a holy people, entitled to their privileges by right, while they were unthankful, rebellious, and unrighteous. But all who act thus, of every nation, age, and description, must be reminded that the judgment of God will be according to their real character. The case is so plain, that we may appeal to the sinner's own thoughts. In every wilful sin, there is contempt of the goodness of God. And though the branches of man's disobedience are very various, all spring from the same root. But in true repentance, there must be hatred of former sinfulness, from a change wrought in the state of the mind, which disposes it to choose the good and to refuse the evil. It shows also a sense of inward wretchedness. Such is the great change wrought in repentance, it is conversion, and is needed by every human being. The ruin of sinners is their walking after a hard and impenitent heart. Their sinful doings are expressed by the strong words, "treasuring up wrath." In the description of the just man, notice the full demand of the law. It demands that the motives shall be pure, and rejects all actions from earthly ambition or ends. In the description of the unrighteous, contention is held forth as the principle of all evil. The human will is in a state of enmity against God. Even Gentiles, who had not the written law, had that within, which directed them what to do by the light of nature. Conscience is a witness, and first or last will bear witness. As they nature. Conscience is a witness, and first or last will bear witness. As they kept or broke these natural laws and dictates, their consciences either acquitted or condemned them. Nothing speaks more terror to sinners, and more comfort to saints, than that Christ shall be the Judge. Secret services shall be rewarded, secret sins shall be then punished, and brought to light.
John Wesley's Bible Commentary
For not the hearers of the law are, even now, just before God, but the doers of the law shall be justified - Finally acquitted and rewarded a most sure and important truth, which respects the gentiles also, though principally the Jews. St. Paul speaks of the former, (Romans 2:14) , &c.; of the latter, (Romans 2:17) , &c. Here is therefore no parenthesis; for (Romans 2:16) also depends on (Romans 2:15) , not on (Romans 2:12) .
John Calvin Bible Commentary
13. For the hearers of the law, etc.This anticipates an objection which the Jews might have adduced. As they had heard that the law was the rule of righteousness, (Deuteronomy 4:1,) they gloried in the mere knowledge of it: to obviate this mistake, he declares that the hearing of the law or any knowledge of it is of no such consequence, that any one should on that account lay claim to righteousness, but that works must be produced, according to this saying, “He who will do these shall live in them.” The import then of this verse is the following, — “That if righteousness be sought from the law, the law must be fulfilled; for the righteousness of the law consists in the perfection of works.” They who pervert this passage for the purpose of building up justification by works, deserve most fully to be laughed at even by children. It is therefore improper and beyond what is needful, to introduce here a long discussion on the subject, with the view of exposing so futile a sophistry: for the Apostle only urges here on the Jews what he had mentioned, the decision of the law, — That by the law they could not be justified, except they fulfilled the law, that if they transgressed it, a curse was instantly pronounced on them. Now we do not deny but that perfect righteousness is prescribed in the law: but as all are convicted of transgression, we say that another righteousness must be sought. Still more, we can prove from this passage that no one is justified by works; for if they alone are justified by the law who fulfill the law, it follows that no one is justified; for no one can be found who can boast of having fulfilled the law.
McArther Bible Commentary
will be justified. See note on Rom 3:24; cf. Jas 2:20-26.
Bible Cross References
Jeremiah 11:6 Matthew 7:21 Matthew 7:24 John 13:17 Romans 2:25 1 Corinthians 4:4 James 1:22 James 1:25 James 1:27

Verse 14

Matthew Henry's Concise Bible Commentary
The Jews could not be justified by the law of Moses, any more than the Gentiles by the law of nature.
The Jews thought themselves a holy people, entitled to their privileges by right, while they were unthankful, rebellious, and unrighteous. But all who act thus, of every nation, age, and description, must be reminded that the judgment of God will be according to their real character. The case is so plain, that we may appeal to the sinner's own thoughts. In every wilful sin, there is contempt of the goodness of God. And though the branches of man's disobedience are very various, all spring from the same root. But in true repentance, there must be hatred of former sinfulness, from a change wrought in the state of the mind, which disposes it to choose the good and to refuse the evil. It shows also a sense of inward wretchedness. Such is the great change wrought in repentance, it is conversion, and is needed by every human being. The ruin of sinners is their walking after a hard and impenitent heart. Their sinful doings are expressed by the strong words, "treasuring up wrath." In the description of the just man, notice the full demand of the law. It demands that the motives shall be pure, and rejects all actions from earthly ambition or ends. In the description of the unrighteous, contention is held forth as the principle of all evil. The human will is in a state of enmity against God. Even Gentiles, who had not the written law, had that within, which directed them what to do by the light of nature. Conscience is a witness, and first or last will bear witness. As they nature. Conscience is a witness, and first or last will bear witness. As they kept or broke these natural laws and dictates, their consciences either acquitted or condemned them. Nothing speaks more terror to sinners, and more comfort to saints, than that Christ shall be the Judge. Secret services shall be rewarded, secret sins shall be then punished, and brought to light.
John Wesley's Bible Commentary
For when the gentiles - That is, any of them. St. Paul, having refuted the perverse judgment of the Jews concerning the heathens, proceeds to show the just judgment of God against them. He now speaks directly of the heathens, in order to convince the heathens. Yet the concession he makes to these serves more strongly to convince the Jews. Do by nature - That is, without an outward rule; though this also, strictly speaking, is by preventing grace. The things contained in the law - The ten commandments being only the substance of the law of nature. These, not having the written law, are a law unto themselves - That is, what the law is to the Jews, they are, by the grace of God, to themselves; namely, a rule of life.
John Calvin Bible Commentary
For when the Gentiles, etc.He now states what proves the former clause; for he did not think it enough to condemn us by mere assertion, and only to pronounce on us the just judgment of God; but he proceeds to prove this by reasons, in order to excite us to a greater desire for Christ, and to a greater love towards him. He indeed shows that ignorance is in vain pretended as an excuse by the Gentiles, since they prove by their own deeds that they have some rule of righteousness: for there is no nation so lost to every thing human, that it does not keep within the limits of some laws. Since then all nations, of themselves and without a monitor, are disposed to make laws for themselves, it is beyond all question evident that they have some notions of justice and rectitude, which the Greeks call preconceptionsπροληψεις, and which are implanted by nature in the hearts of men. They have then a law, though they are without law: for though they have not a written law, they are yet by no means wholly destitute of the knowledge of what is right and just; as they could not otherwise distinguish between vice and virtue; the first of which they restrain by punishment, and the latter they commend, and manifest their approbation of it by honoring it with rewards. He sets nature in opposition to a written law, meaning that the Gentiles had the natural light of righteousness, which supplied the place of that law by which the Jews were instructed, so that they were a law to themselves.
McArther Bible Commentary
by nature do … the law. Without knowing the written law of God, people in pagan society generally value and attempt to practice its most basic tenets. This is normal for cultures instinctively (see note on Rom 2:15) to value justice, honesty, compassion, and goodness toward others, reflecting the divine law written in the heart. law to themselves. Their practice of some good deeds and their aversion to some evil ones demonstrate an innate knowledge of God's law-a knowledge that will actually witness against them on the day of judgment.
Bible Cross References
Acts 10:35 Romans 1:19 Romans 2:15 1 Corinthians 9:21 Ephesians 2:3

Verse 15

Matthew Henry's Concise Bible Commentary
The Jews could not be justified by the law of Moses, any more than the Gentiles by the law of nature.
The Jews thought themselves a holy people, entitled to their privileges by right, while they were unthankful, rebellious, and unrighteous. But all who act thus, of every nation, age, and description, must be reminded that the judgment of God will be according to their real character. The case is so plain, that we may appeal to the sinner's own thoughts. In every wilful sin, there is contempt of the goodness of God. And though the branches of man's disobedience are very various, all spring from the same root. But in true repentance, there must be hatred of former sinfulness, from a change wrought in the state of the mind, which disposes it to choose the good and to refuse the evil. It shows also a sense of inward wretchedness. Such is the great change wrought in repentance, it is conversion, and is needed by every human being. The ruin of sinners is their walking after a hard and impenitent heart. Their sinful doings are expressed by the strong words, "treasuring up wrath." In the description of the just man, notice the full demand of the law. It demands that the motives shall be pure, and rejects all actions from earthly ambition or ends. In the description of the unrighteous, contention is held forth as the principle of all evil. The human will is in a state of enmity against God. Even Gentiles, who had not the written law, had that within, which directed them what to do by the light of nature. Conscience is a witness, and first or last will bear witness. As they nature. Conscience is a witness, and first or last will bear witness. As they kept or broke these natural laws and dictates, their consciences either acquitted or condemned them. Nothing speaks more terror to sinners, and more comfort to saints, than that Christ shall be the Judge. Secret services shall be rewarded, secret sins shall be then punished, and brought to light.
John Wesley's Bible Commentary
Who show - To themselves, to other men, and, in a sense, to God himself. The work of the law - The substance, though not the letter, of it. Written on their hearts - By the same hand which wrote the commandments on the tables of stone. Their conscience - There is none of all its faculties which the soul has less in its power than this. Bearing witness - In a trial there are the plaintiff, the defendant, and the witnesses. Conscience and sin itself are witnesses against the heathens. Their thoughts sometimes excuse, sometimes condemn, them. Among themselves - Alternately, like plaintiff and defendant. Accusing or even defending them - The very manner of speaking shows that they have far more room to accuse than to defend.
John Calvin Bible Commentary
Who show the work of the law written, etc.; that is, they prove that there is imprinted on their hearts a discrimination and judgment by which they distinguish between what is just and unjust, between what is honest and dishonest. He means not that it was so engraven on their will, that they sought and diligently pursued it, but that they were so mastered by the power of truth, that they could not disapprove of it. For why did they institute religious rites, except that they were convinced that God ought to be worshipped? Why were they ashamed of adultery and theft, except that they deemed them evils?Without reason then is the power of the will deduced from this passage, as though Paul had said, that the keeping of the law is within our power; for he speaks not of the power to fulfill the law, but of the knowledge of it. Nor is the word heartto be taken for the seat of the affections, but only for the understanding, as it is found inDeuteronomy 29:4,“The Lord hath not given thee a heart to understand;”and in Luke 24:25,“O foolish men, and slow in heart to believe.”Nor can we conclude from this passage, that there is in men a fullknowledge of the law, but that there are only some seeds of what is right implanted in their nature, evidenced by such acts as these — All the Gentiles alike instituted religious rites, they made laws to punish adultery, and theft, and murder, they commended good faith in bargains and contracts. They have thus indeed proved, that God ought to be worshipped, that adultery, and theft, and murder are evils, that honesty is commendable. It is not to our purpose to inquire what sort of God they imagined him to be, or how many gods they devised; it is enough to know, that they thought that there is a God, and that honor and worship are due to him. It matters not whether they permitted the coveting of another man’s wife, or of his possessions, or of any thing which was his, — whether they connived at wrath and hatred; inasmuch as it was not right for them to covet what they knew to be evil when done.Their conscience at the same time attesting, etc.He could not have more forcibly urged them than by the testimony of their own conscience, which is equal to a thousand witnesses. By the consciousness of having done good, men sustain and comfort themselves; those who are conscious of having done evil, are inwardly harassed and tormented. Hence came these sayings of the heathens — “A good conscience is the widest sphere; but a bad one is the cruelest executioner, and more fiercely torments the ungodly than any furies can do.” There is then a certain knowledge of the law by nature, which says, “This is good and worthy of being desired; that ought to be abhorred.”But observe how intelligently he defines conscience: he says, that reasons come to our minds, by which we defend what is rightly done, and that there are those which accuse and reprove us for our vices; and he refers this process of accusation and defense to the day of the Lord; not that it will then first commence, for it is now continually carried on, but that it will then also be in operation; and he says this, that no one should disregard this process, as though it were vain and evanescent. And he has put,in the day,instead of,at the day,— a similar instance to what we have already observed.
McArther Bible Commentary
work of the law. Probably best understood as "the same works the Mosaic law prescribes." conscience. Lit. "with knowledge." That instinctive sense of right and wrong that produces guilt when violated. In addition to an innate awareness of God's law, men have a warning system that activates when they choose to ignore or disobey that law. Paul urges believers not to violate their own consciences or cause others to do so (Rom 13:5; 1Co 8:7, 1Co 8:12; 1Co 10:25, 1Co 10:29; 2Co 5:11; cf. Rom 9:1; Act 23:1; Act 24:16), because repeatedly ignoring the warnings of the conscience desensitizes it and eventually silences it (1Ti 4:2). See 2Co 1:12; 2Co 4:2.
Bible Cross References
Romans 2:14 Romans 2:27

Verse 16

Matthew Henry's Concise Bible Commentary
The Jews could not be justified by the law of Moses, any more than the Gentiles by the law of nature.
The Jews thought themselves a holy people, entitled to their privileges by right, while they were unthankful, rebellious, and unrighteous. But all who act thus, of every nation, age, and description, must be reminded that the judgment of God will be according to their real character. The case is so plain, that we may appeal to the sinner's own thoughts. In every wilful sin, there is contempt of the goodness of God. And though the branches of man's disobedience are very various, all spring from the same root. But in true repentance, there must be hatred of former sinfulness, from a change wrought in the state of the mind, which disposes it to choose the good and to refuse the evil. It shows also a sense of inward wretchedness. Such is the great change wrought in repentance, it is conversion, and is needed by every human being. The ruin of sinners is their walking after a hard and impenitent heart. Their sinful doings are expressed by the strong words, "treasuring up wrath." In the description of the just man, notice the full demand of the law. It demands that the motives shall be pure, and rejects all actions from earthly ambition or ends. In the description of the unrighteous, contention is held forth as the principle of all evil. The human will is in a state of enmity against God. Even Gentiles, who had not the written law, had that within, which directed them what to do by the light of nature. Conscience is a witness, and first or last will bear witness. As they nature. Conscience is a witness, and first or last will bear witness. As they kept or broke these natural laws and dictates, their consciences either acquitted or condemned them. Nothing speaks more terror to sinners, and more comfort to saints, than that Christ shall be the Judge. Secret services shall be rewarded, secret sins shall be then punished, and brought to light.
John Wesley's Bible Commentary
In the day - That is, who show this in the day. Everything will then be shown to be what it really is. In that day will appear the law written in their hearts as it often does in the present life. When God shall judge the secrets of men - On secret circumstances depends the real quality of actions, frequently unknown to the actors themselves, (Romans 2:29) . Men generally form their judgments, even of themselves merely from what is apparent. According to my gospel - According to the tenor of that gospel which is committed to my care. Hence it appears that the gospel also is a law.
John Calvin Bible Commentary
In which God shall judge the secrets of menMost suitable to the present occasion is this periphrastic definition of judgment: it teaches those, who willfully hide themselves in the recesses of insensibility, that the most secret thoughts and those now completely hid in the depths of their hearts, shall then be brought forth to the light. So he speaks in another place; in order to show to the Corinthians what little value belongs to human judgment, which regards only the outward action, he bids them to wait until the Lord came, who would bring to light the hidden things of darkness, and reveal the secrets of the heart. (1 Corinthians 4:5) When we hear this, let it come to our minds, that we are warned that if we wish to be really approved by our Judge, we must strive for sincerity of heart.He adds, according to my gospel,intimating, that he announced a doctrine, to which the judgments of men, naturally implanted in them, gave a response: and he calls ithis gospel, on account of the ministry; for the authority for setting forth the gospel resides in the true God alone; and it was only the dispensing of it that was committed to the Apostles. It is indeed no matter of surprise, that the gospel is in part called the messenger and the announcer of future judgment: for if the fulfillment and completion of what it promises be deferred to the full revelation of the heavenly kingdom, it must necessarily be connected with the last judgment: and further, Christ cannot be preached without being a resurrection to some, and a destruction to others; and both these things have a reference to the day of judgment. The words,through Jesus Christ,I apply to the day of judgment, though they are regarded otherwise by some; and the meaning is, — that the Lord will execute judgment by Christ, for he is appointed by the Father to be the Judge of the living and of the dead, — which the Apostles always mention among the main articles of the gospel. Thus the sentence will be full and complete, which would otherwise be defective.
McArther Bible Commentary
the day. See note on Rom 2:5. secrets. This primarily refers to the motives that lie behind people's actions (1Ch 28:9; Psa 139:1-3; Jer 17:10; Mat 6:4, Mat 6:6, Mat 6:18; cf. Luk 8:17; Heb 4:12). by Jesus Christ. See note on Joh 5:23. my gospel. Not his own personal message, but the divinely-revealed message of Jesus Christ (see note on Rom 1:1), which is "good news" in light of the bad news of judgment.
Bible Cross References
Ecclesiastes 12:14 Acts 10:42 Acts 17:31 Romans 3:6 Romans 14:10 Romans 16:25 1 Corinthians 4:5 1 Corinthians 15:1 2 Corinthians 5:10 Galatians 1:11 1 Timothy 1:11 2 Timothy 2:8

Verse 17

Matthew Henry's Concise Bible Commentary
The sins of the Jews confuted all their vain confidence in their outward privileges.
The apostle directs his discourse to the Jews, and shows of what sins they were guilty, notwithstanding their profession and vain pretensions. A believing, humble, thankful glorying in God, is the root and sum of all religion. But proud, vain-glorious boasting in God, and in the outward profession of his name, is the root and sum of all hypocrisy. Spiritual pride is the most dangerous of all kinds of pride. A great evil of the sins professors is, the dishonour done to God and religion, by their not living according to their profession. Many despise their more ignorant neighbours who rest in a dead form of godliness; yet themselves trust in a form of knowledge, equally void of life and power, while some glory in the gospel, whose unholy lives dishonour God, and cause his name to be blasphemed.
John Wesley's Bible Commentary
But if thou art called a Jew - This highest point of Jewish glorying, after a farther description of it interposed, (Romans 2:17-20) , and refuted, (Romans 2:21-24) , is itself refuted, (Romans 2:25) , &c. The description consists of twice five articles; of which the former five, (Romans 2:17-18) , show what he boasts of in himself; the other five, (Romans 2:19-20) , what he glories in with respect to others. The first particular of the former five answers to the first of the latter; the second, to the second, and so on. And restest in the law - Dependest on it, though it can only condemn thee. And gloriest in God - As thy God; and that, too, to the exclusion of others.
John Calvin Bible Commentary
Behold, thou art named a Jew, etc.Some old copies readεἰ δὲ,though indeed;which, were it generally received, would meet my approbation; but as the greater part of the manuscripts is opposed to it, and the sense is not unsuitable, I retain the old reading, especially as it is only a small difference of one letter.Having now completed what he meant to say of the Gentiles, he returns to the Jews; and that he might, with greater force, beat down their great vanity, he allows them all those privileges, by which they were beyond measure transported and inflated: and then he shows how insufficient they were for the attainment of true glory, yea, how they turned to their reproach. Under the name Jewhe includes all the privileges of the nation, which they vainly pretended were derived from the law and the prophets; and so he comprehends all the Israelites, all of whom were then, without any difference, called Jews.But at what time this name first originated it is uncertain, except that it arose, no doubt, after the dispersion. Josephus,in the eleventh book of his Antiquities, thinks that it was taken from Judas Maccabæus, under whose auspices the liberty and honor of the people, after having for some time fallen, and been almost buried, revived again. Though I allow this opinion to be probable, yet, if there be some to whom it is not satisfactory, I will offer them a conjecture of my own. It seems, indeed, very likely, that after having been degraded and scattered through so many disasters, they were not able to retain any certain distinction as to their tribes; for a census could not have been made at that time, nor did there exist a regular government, which was necessary to preserve an order of this kind; and they dwelt scattered and in disorder; and having been worn out by adversities, they were no doubt less attentive to the records of their kindred. But though you may not grant these things to me, yet it cannot be denied but that a danger of this kind was connected with such disturbed state of things. Whether, then, they meant to provide for the future, or to remedy an evil already received, they all, I think assumed the name of that tribe, in which the purity of religion remained the longest, and which, by a peculiar privilege, excelled all the rest, as from it the Redeemer was expected to come; for it was their refuge in all extremities, to console themselves with the expectation of the Messiah. However this may be, by the name of Jews they avowed themselves to be the heirs of the covenant which the Lord had made with Abraham and his seed.And restest in the law, and gloriest in God, etc.He means not that they rested in attending to the law, as though they applied their minds to the keeping of it; but, on the contrary, he reproves them for not observing the end for which the law had been given; for they had no care for its observance, and were inflated on this account only, — because they were persuaded that the oracles of God belonged to them. In the same way they gloried in God,not as the Lord commands by his Prophet, — to humble ourselves, and to seek our glory in him alone, (Jeremiah 9:24,) — but being without any knowledge of God’s goodness, they made him, of whom they were inwardly destitute, peculiarly their own, and assumed to be his people, for the purpose of vain ostentation before men. This, then, was not the glorying of the heart, but the boasting of the tongue.
McArther Bible Commentary
Having shown that outwardly moral people-Jew and Gentiles alike-will stand condemned by God's judgment, Paul turns his argument exclusively to the Jews, God's covenant people. Neither their heritage (Rom 2:17), their knowledge (Rom 2:17-24), nor their ceremonies, specifically circumcision (Rom 2:25-29), will protect them from God's righteous judgment.
Bible Cross References
Isaiah 48:2 Micah 3:11 John 5:39 John 5:45 John 9:28 Romans 2:23 Romans 2:28 Romans 3:27 Romans 9:4

Verse 18

Matthew Henry's Concise Bible Commentary
The sins of the Jews confuted all their vain confidence in their outward privileges.
The apostle directs his discourse to the Jews, and shows of what sins they were guilty, notwithstanding their profession and vain pretensions. A believing, humble, thankful glorying in God, is the root and sum of all religion. But proud, vain-glorious boasting in God, and in the outward profession of his name, is the root and sum of all hypocrisy. Spiritual pride is the most dangerous of all kinds of pride. A great evil of the sins professors is, the dishonour done to God and religion, by their not living according to their profession. Many despise their more ignorant neighbours who rest in a dead form of godliness; yet themselves trust in a form of knowledge, equally void of life and power, while some glory in the gospel, whose unholy lives dishonour God, and cause his name to be blasphemed.
John Calvin Bible Commentary
And knowest his will, and approvest things excellent, etc.He now concedes to them the knowledge of the divine will, and the approval of things useful; and this they had attained from the doctrine of the law. But there is a twofold approval, — one of choice, when we embrace the good we approve; the other of judgment, by which indeed we distinguish good from evil, but by no means strive or desire to follow it. Thus the Jews were so learned in the law that they could pass judgment on the conduct of others, but were not careful to regulate their life according to that judgment. But as Paul reproves their hypocrisy, we may, on the other hand, conclude, that excellent things are then only rightly approved (provided our judgment proceeds from sincerity) when God is attended to; for his will, as it is revealed in the law, is here appointed as the guide and teacher of what is to be justly approved.
Bible Cross References
Luke 1:4 Romans 2:19 Philippians 1:10

Verse 19

Matthew Henry's Concise Bible Commentary
The sins of the Jews confuted all their vain confidence in their outward privileges.
The apostle directs his discourse to the Jews, and shows of what sins they were guilty, notwithstanding their profession and vain pretensions. A believing, humble, thankful glorying in God, is the root and sum of all religion. But proud, vain-glorious boasting in God, and in the outward profession of his name, is the root and sum of all hypocrisy. Spiritual pride is the most dangerous of all kinds of pride. A great evil of the sins professors is, the dishonour done to God and religion, by their not living according to their profession. Many despise their more ignorant neighbours who rest in a dead form of godliness; yet themselves trust in a form of knowledge, equally void of life and power, while some glory in the gospel, whose unholy lives dishonour God, and cause his name to be blasphemed.
John Wesley's Bible Commentary
Blind, in darkness, ignorant, babes - These were the titles which the Jews generally gave the gentiles.
John Calvin Bible Commentary
And believest thyself, etc.More is still granted to them; as though they had not only what was sufficient for themselves, but also that by which they could enrich others. He grants, indeed, that they had such abundance of learning, as that others might have been supplied.
McArther Bible Commentary
the blind … babes. Because they possessed the law, the Jews were confident that they were spiritually superior teachers: guides to blind pagans (cf. Mat 23:24-28), light (cf. Isa 42:6), wise in God's ways, and able to teach babies (probably a reference to Gentile proselytes to Judaism).
Bible Cross References
John 9:40 Romans 2:18 Romans 2:20

Verse 20

Matthew Henry's Concise Bible Commentary
The sins of the Jews confuted all their vain confidence in their outward privileges.
The apostle directs his discourse to the Jews, and shows of what sins they were guilty, notwithstanding their profession and vain pretensions. A believing, humble, thankful glorying in God, is the root and sum of all religion. But proud, vain-glorious boasting in God, and in the outward profession of his name, is the root and sum of all hypocrisy. Spiritual pride is the most dangerous of all kinds of pride. A great evil of the sins professors is, the dishonour done to God and religion, by their not living according to their profession. Many despise their more ignorant neighbours who rest in a dead form of godliness; yet themselves trust in a form of knowledge, equally void of life and power, while some glory in the gospel, whose unholy lives dishonour God, and cause his name to be blasphemed.
John Wesley's Bible Commentary
Having the form of knowledge and truth - That is, the most accurate knowledge of the truth.
John Calvin Bible Commentary
I take what follows, having the form of knowledge, as a reason for the preceding; and it may be thus explained, — “because thou hast the form of knowledge.” For they professed to be the teachers of others, because they seemed to carry in their breasts all the secrets of the law. The wordformis put for model (exemplar— pattern);for Paul has adoptedμόρφωσινand notτύπον: but he intended, I think, to point out the conspicuous pomp of their teaching, and what is commonly called display; and it certainly appears that they were destitute of that knowledge which they pretended. But Paul, by indirectly ridiculing the perverted use of the law, intimates, on the other hand, that right knowledge must be sought from the law, in order that the truth may have a solid basis.
Bible Cross References
Romans 2:19 Romans 3:31 2 Timothy 1:13 James 3:1

Verse 21

Matthew Henry's Concise Bible Commentary
The sins of the Jews confuted all their vain confidence in their outward privileges.
The apostle directs his discourse to the Jews, and shows of what sins they were guilty, notwithstanding their profession and vain pretensions. A believing, humble, thankful glorying in God, is the root and sum of all religion. But proud, vain-glorious boasting in God, and in the outward profession of his name, is the root and sum of all hypocrisy. Spiritual pride is the most dangerous of all kinds of pride. A great evil of the sins professors is, the dishonour done to God and religion, by their not living according to their profession. Many despise their more ignorant neighbours who rest in a dead form of godliness; yet themselves trust in a form of knowledge, equally void of life and power, while some glory in the gospel, whose unholy lives dishonour God, and cause his name to be blasphemed.
John Wesley's Bible Commentary
Thou dost not teach thyself - He does not teach himself who does not practise what he teaches. Dost thou steal, commit adultery, commit sacrilege - Sin grievously against thy neighbour, thyself, God. St. Paul had shown the gentiles, first their sins against God, then against themselves, then against their neighbours. He now inverts the order: for sins against God are the most glaring in an heathen, but not in a Jew. Thou that abhorrest idols - Which all the Jews did, from the time of the Babylonish captivity. Thou committest sacrilege - Doest what is worse, robbing Him "who is God over all" of the glory which is due to him. None of these charges were rashly advanced against the Jews of that age; for, as their own historian relates, some even of the priests lived by rapine, and others in gross uncleanness. And as for sacrilegiously robbing God and his altar, it had been complained of ever since Malachi; so that the instances are given with great propriety and judgment.
John Calvin Bible Commentary
Thou, who then teachest another, teachest not thyself, etc.Though the excellencies (encomia— commendations) which he has hitherto stated respecting the Jews, were such as might have justly adorned them, provided the higher ornaments were not wanting; yet as they included qualifications of a neutral kind, which may be possessed even by the ungodly and corrupted by abuse, they are by no means sufficient to constitute true glory. And hence Paul, not satisfied with merely reproving and taunting their arrogance in trusting in these things alone, employs them for the purpose of enhancing their disgraceful conduct; for he exposes himself to no ordinary measure of reproach, who not only renders useless the gifts of God, which are otherwise valuable and excellent, but by his wickedness vitiates and contaminates them. And a strange counselor is he, who consults not for his own good, and is wise only for the benefit of others. He shows then that the praise which they appropriated to themselves, turned out to their own disgrace.Thou who preachest, steal not, etc.He seems to have alluded to a passage inPsalm 50:16, where God says to the wicked,“Why dost thou declare my statutes, and takest my covenant in thy mouth? And thou hatest reform, and hast cast my words behind thee: when thou seest a thief, thou joinest him, and with adulterers is thy portion.” And as this reproof was suitable to the Jews in old time, who, relying on the mere knowledge of the law, lived in no way better than if they had no law; so we must take heed, lest it should be turned against us at this day: and indeed it may be well applied to many, who, boasting of some extraordinary knowledge of the gospel, abandon themselves to every kind of uncleanness, as though the gospel were not a rule of life. That we may not then so heedlessly trifle with the Lord, let us remember what sort of judgment impends over such prattlers, (logodœdalis— word-artificers,) who make a show of God’s word by mere garrulity.
McArther Bible Commentary
A series of questions designed to contrast most Jews' practice with what they knew and taught (cf. Psa 50:16-20; Mat 23:3-4; Jas 3:1).
Bible Cross References
Psalm 50:17 Isaiah 42:20 Matthew 23:3

Verse 22

Matthew Henry's Concise Bible Commentary
The sins of the Jews confuted all their vain confidence in their outward privileges.
The apostle directs his discourse to the Jews, and shows of what sins they were guilty, notwithstanding their profession and vain pretensions. A believing, humble, thankful glorying in God, is the root and sum of all religion. But proud, vain-glorious boasting in God, and in the outward profession of his name, is the root and sum of all hypocrisy. Spiritual pride is the most dangerous of all kinds of pride. A great evil of the sins professors is, the dishonour done to God and religion, by their not living according to their profession. Many despise their more ignorant neighbours who rest in a dead form of godliness; yet themselves trust in a form of knowledge, equally void of life and power, while some glory in the gospel, whose unholy lives dishonour God, and cause his name to be blasphemed.
John Calvin Bible Commentary
Thou who abhorrest idols, etc.He fitly compares sacrilege to idolatry, as it is a thing of the same kind; for sacrilege is simply a profanation of the Divine Majesty, a sin not unknown to heathen poets. On this accountOvid (Metamor. 3,) calls Lycurgussacrilegious for despising the rites of Bacchus; and in hisFastihe calls those sacrilegious hands which violated the majesty of Venus. But as the Gentiles ascribed the majesty of their gods to idols, they only thought it a sacrilege when any one plundered what was dedicated to their temples, in which, as they believed, the whole of religion centered. So at this day, where superstition reigns, and not the word of God, they acknowledge no other kind of sacrilege than the stealing of what belongs to churches, as there is no God but in idols, no religion but in pomp and magnificence.Now we are here warned, first, not to flatter ourselves and to despise others, when we have performed only some portions of the law, — and, secondly, not to glory in having outward idolatry removed, while we care not to drive away and to eradicate the impiety that lieth hid in our hearts.
McArther Bible Commentary
do you rob temples? May refer to fraudulently skimming funds from money given to the temple or withholding part of their temple tax or offerings (cf. Mal 3:8-10). More likely, however, it refers to the common practice-in direct violation of God's command (Deu 7:25)-of looting pagan temples and selling the idols and vessels for personal profit (cf. Act 19:37) under the pretext of religion.
Bible Cross References
Psalm 50:17 Acts 19:37 Romans 12:9

Verse 23

Matthew Henry's Concise Bible Commentary
The sins of the Jews confuted all their vain confidence in their outward privileges.
The apostle directs his discourse to the Jews, and shows of what sins they were guilty, notwithstanding their profession and vain pretensions. A believing, humble, thankful glorying in God, is the root and sum of all religion. But proud, vain-glorious boasting in God, and in the outward profession of his name, is the root and sum of all hypocrisy. Spiritual pride is the most dangerous of all kinds of pride. A great evil of the sins professors is, the dishonour done to God and religion, by their not living according to their profession. Many despise their more ignorant neighbours who rest in a dead form of godliness; yet themselves trust in a form of knowledge, equally void of life and power, while some glory in the gospel, whose unholy lives dishonour God, and cause his name to be blasphemed.
John Calvin Bible Commentary
Thou who gloriest in the law, etc.Though every transgressor dishonors God, (for we are all born for this end — to serve him in righteousness and holiness;) yet he justly imputes in this respect a special fault to the Jews; for as they avowed God as their Lawgiver, and yet had no care to form their life according to his rule, they clearly proved that the majesty of their God was not so regarded by them, but that they easily despised him. In the same manner do they at this day dishonor Christ, by transgressing the gospel, who prattle idly about its doctrine, while yet they tread it under foot by their unbridled and licentious mode of living.
Bible Cross References
Micah 3:11 John 5:45 Romans 2:17 Romans 3:27 Romans 9:4

Verse 24

Matthew Henry's Concise Bible Commentary
The sins of the Jews confuted all their vain confidence in their outward privileges.
The apostle directs his discourse to the Jews, and shows of what sins they were guilty, notwithstanding their profession and vain pretensions. A believing, humble, thankful glorying in God, is the root and sum of all religion. But proud, vain-glorious boasting in God, and in the outward profession of his name, is the root and sum of all hypocrisy. Spiritual pride is the most dangerous of all kinds of pride. A great evil of the sins professors is, the dishonour done to God and religion, by their not living according to their profession. Many despise their more ignorant neighbours who rest in a dead form of godliness; yet themselves trust in a form of knowledge, equally void of life and power, while some glory in the gospel, whose unholy lives dishonour God, and cause his name to be blasphemed.
EGW SDA Bible Commentary
. See EGW on Acts 15:1, 5.
John Wesley's Bible Commentary
(Isaiah 52:5)
John Calvin Bible Commentary
For the name of God, etc.I think this quotation is taken fromEzekiel 36:20, rather than fromIsaiah 52:5; for in Isaiah there are no reproofs given to the people, but that chapter in Ezekiel is full of reproofs. But some think that it is a proof from the less to the greater, according to this import, “Since the Prophet upbraided, not without cause, the Jews of his time, that on account of their captivity, the glory and power of God were ridiculed among the Gentiles, as though he could not have preserved the people, whom he had taken under his protection, much more are ye a disgrace and dishonor to God, whose religion, being judged of by your wicked life, is blasphemed.” This view I do not reject, but I prefer a simpler one, such as the following, — “We see that all the reproaches cast on the people of Israel do fall on the name of God; for as they are counted, and are said to be the people of God, his name is as it were engraven on their foreheads: it must hence be, that God, whose name they assume, is in a manner defamed by men, through their wicked conduct.” It was then a monstrous thing, that they who derived their glory from God should have disgraced his holy name; for it behoved them surely to requite him in a different manner.
McArther Bible Commentary
it is written. Quoted from Isa 52:5.
Bible Cross References
2 Samuel 12:14 Isaiah 52:5 Ezekiel 20:27 Ezekiel 36:20 2 Peter 2:2

Verse 25

Matthew Henry's Concise Bible Commentary
The sins of the Jews confuted all their vain confidence in their outward privileges.
No forms, ordinances, or notions can profit, without regenerating grace, which will always lead to seeking an interest in the righteousness of God by faith. For he is no more a Christian now, than he was really a Jew of old, who is only one outwardly: neither is that baptism, which is outward in the flesh: but he is the real Christian, who is inwardly a true believer, with an obedient faith. And the true baptism is that of the heart, by the washing of regeneration and the renewal of the Holy Ghost; bringing a spiritual frame of mind, and a willing following of truth in its holy ways. Let us pray that we may be made real Christians, not outwardly, but inwardly; in the heart and spirit, not in the letter; baptized, not with water only, but with the Holy Ghost; and let our praise be, not of men, but of God.
EGW SDA Bible Commentary
. See EGW on Acts 15:1, 5.
John Wesley's Bible Commentary
Circumcision indeed profiteth - He does not say, justifies. How far it profited is shown in the third and fourth chapters. Thy circumcision is become uncircumcision - is so already in effect. Thou wilt have no more benefit by it than if thou hadst never received it. The very same observation holds with regard to baptism.
John Calvin Bible Commentary
For circumcision indeed profits, etc.He dissipates by anticipation what the Jews might have objected in opposition to him in the defense of their own cause: for since circumcision was a symbol of the Lord’s covenant, by which he had chosen Abraham and his seed as his peculiar people, they seemed not to have gloried in vain; but as they neglected what the sign signified, and regarded only the outward form, he gives this answer — That they had no reason to lay claim to any thing on account of the bare sign. The true character of circumcision was a spiritual promise, which required faith: the Jews neglected both, the promise as well as faith. Then foolish was their confidence. Hence it is, that he omits to state here the main use of circumcision, and proceeds to expose their gross error, as he does in his Epistle to the Galatians. And this ought to be carefully noticed; for if he were explaining the whole character and design of circumcision, it would have been inconsistent in him not to have made mention of grace and free promise: but in both instances he spoke according to what the subject he had in hand required, and therefore he only discussed that part which was controverted.They thought that circumcision was of itself sufficient for the purpose of obtaining righteousness. Hence, speaking according to such an opinion, he gives this reply — That if this benefit be expected from circumcision, it is on this condition, that he who is circumcised, must serve God wholly and perfectly. Circumcision then requires perfection. The same may be also said of our baptism: when any one confidently relies on the water of baptism alone, and thinks that he is justified, as though he had obtained holiness by that ordinance itself, the end of baptism must be adduced as an objection; which is, that the Lord thereby calls us to holiness of life: the grace and promise, which baptism testifies (testificatur) and seals, (obsignat,) need not in this case to be mentioned; for our business is with those who, being satisfied with the empty shadow of baptism, care not for nor consider what is material (solidum— substantial) in it. And this very thing you may observe in Paul — that when he speaks to the faithful of signs, apart from controversy, he connects them with the efficacy and fulfillment of the promises which belong to them; but when he contends with the absurd and unskillful interpreters of signs, he omits all mention of the proper and true character of signs, and directs his whole discourse against their perverted interpretation.Now many, seeing that Paul brings forward circumcision rather than any other part of the law, suppose that he takes away justification only from ceremonies: but the matter is far otherwise; for it always happens, that those who dare to set up their own merits against the righteousness of God, glory more in outward observances than in real goodness; for no one, who is seriously touched and moved by the fear of God, will ever dare to raise up his eyes to heaven, since the more he strives after true righteousness, the clearer he sees how far he is from it. But as to the Pharisees, who were satisfied with imitating holiness by an outward disguise, it is no wonder that they so easily deluded themselves. Hence Paul, after having left the Jews nothing, but this poor subterfuge of being justified by circumcision, does now also take from them even this empty pretense.
McArther Bible Commentary
circumcision. See note on Gen 17:11. profitable. As an act of obedience and a reminder of their covenant relationship to God (see notes on Gen 17:9-14). uncircumcision. A Jew who continually transgressed God's law had no more of a saving relationship to God than an uncircumcised Gentile. The outward symbol was nothing without the inner reality.
Bible Cross References
Jeremiah 4:4 Jeremiah 9:25 Romans 2:13 Romans 2:26 Romans 2:27 1 Corinthians 7:19 Galatians 5:3 Galatians 6:13

Verse 26

Matthew Henry's Concise Bible Commentary
The sins of the Jews confuted all their vain confidence in their outward privileges.
No forms, ordinances, or notions can profit, without regenerating grace, which will always lead to seeking an interest in the righteousness of God by faith. For he is no more a Christian now, than he was really a Jew of old, who is only one outwardly: neither is that baptism, which is outward in the flesh: but he is the real Christian, who is inwardly a true believer, with an obedient faith. And the true baptism is that of the heart, by the washing of regeneration and the renewal of the Holy Ghost; bringing a spiritual frame of mind, and a willing following of truth in its holy ways. Let us pray that we may be made real Christians, not outwardly, but inwardly; in the heart and spirit, not in the letter; baptized, not with water only, but with the Holy Ghost; and let our praise be, not of men, but of God.
EGW SDA Bible Commentary
. See EGW on Acts 15:1, 5.
John Wesley's Bible Commentary
If the uncircumcision - That is, a person uncircumcised. Keep the law - Walk agreeably to it. Shall not his uncircumcision be counted for circumcision - In the sight of God?
John Calvin Bible Commentary
If then the uncircumcision, etc.This is a very strong argument. Every thing is below its end and subordinate to it. Circumcision looks to the law, and must therefore be inferior to it: it is then a greater thing to keep the law than circumcision, which was for its sake instituted. It hence follows, that the uncircumcised, provided he keeps the law, far excels the Jew with his barren and unprofitable circumcision, if he be a transgressor of the law: and though he is by nature polluted, he shall yet be so sanctified by keeping the law, that uncircumcision shall be imputed to him for circumcision. The worduncircumcision,is to be taken in its proper sense in the second clause; but in the first, figuratively, for the Gentiles, the thing for the persons.It must be added — that no one ought anxiously to inquire what observers of the law are those of which Paul speaks here, inasmuch no such can be found; for he simply intended to lay down a supposed case — that if any Gentile could be found who kept the law, his righteousness would be of more value without circumcision, than the circumcision of the Jew without righteousness. And hence I refer what follows, And what is by nature uncircumcision shall judge thee, etc., not to persons, but to the case that is supposed, according to what is said of the Queen of the south, that she shall come, etc., (Matthew 12:42,) and of the men of Nineveh, that they shall rise up in judgment, etc., (Luke 11:32) For the very words of Paul lead us to this view — “The Gentile,” he says, “being a keeper of the law, shall judge thee who art a transgressor, though he is uncircumcised, and thou hast the literal circumcision.”
McArther Bible Commentary
counted as circumcision? God will regard the believing Gentile as favorably as a circumcised, believing Jew.
Bible Cross References
Romans 2:25 Romans 2:27 Romans 3:30 Romans 8:4 1 Corinthians 7:19 Galatians 6:15 Ephesians 2:11

Verse 27

Matthew Henry's Concise Bible Commentary
The sins of the Jews confuted all their vain confidence in their outward privileges.
No forms, ordinances, or notions can profit, without regenerating grace, which will always lead to seeking an interest in the righteousness of God by faith. For he is no more a Christian now, than he was really a Jew of old, who is only one outwardly: neither is that baptism, which is outward in the flesh: but he is the real Christian, who is inwardly a true believer, with an obedient faith. And the true baptism is that of the heart, by the washing of regeneration and the renewal of the Holy Ghost; bringing a spiritual frame of mind, and a willing following of truth in its holy ways. Let us pray that we may be made real Christians, not outwardly, but inwardly; in the heart and spirit, not in the letter; baptized, not with water only, but with the Holy Ghost; and let our praise be, not of men, but of God.
EGW SDA Bible Commentary
. See EGW on Acts 15:1, 5.
John Wesley's Bible Commentary
Yea, the uncircumcision that is by nature - Those who are, literally speaking, uncircumcised. Fulfilling the law - As to the substance of it. Shall judge thee - Shall condemn thee in that day. Who by the letter and circumcision - Who having the bare, literal, external circumcision, transgressest the law.
John Calvin Bible Commentary
By the letter and circumcision, etc.A constructionwhich means a literal circumcision. He does not mean that they violated the law, because they had the literal circumcision; but because they continued, though they had the outward rite, to neglect the spiritual worship of God, even piety, justice, judgment, and truth, which are the chief matters of the law.
McArther Bible Commentary
A Gentile's humble obedience to the law should serve as a stern rebuke to a Jew who, in spite of his great advantages, lives in disobedience.
Bible Cross References
Matthew 12:41 Romans 2:15 Romans 2:25 Romans 2:26 Romans 2:29 Romans 3:30 1 Corinthians 7:19 Ephesians 2:11 2 Timothy 3:15

Verse 28

Matthew Henry's Concise Bible Commentary
The sins of the Jews confuted all their vain confidence in their outward privileges.
No forms, ordinances, or notions can profit, without regenerating grace, which will always lead to seeking an interest in the righteousness of God by faith. For he is no more a Christian now, than he was really a Jew of old, who is only one outwardly: neither is that baptism, which is outward in the flesh: but he is the real Christian, who is inwardly a true believer, with an obedient faith. And the true baptism is that of the heart, by the washing of regeneration and the renewal of the Holy Ghost; bringing a spiritual frame of mind, and a willing following of truth in its holy ways. Let us pray that we may be made real Christians, not outwardly, but inwardly; in the heart and spirit, not in the letter; baptized, not with water only, but with the Holy Ghost; and let our praise be, not of men, but of God.
EGW SDA Bible Commentary
. See EGW on Acts 15:1, 5.
John Wesley's Bible Commentary
For he is not a Jew - In the most important sense, that is, one of God's beloved people. Who is one in outward show only; neither is that the true, acceptable circumcision, which is apparent in the flesh.
John Calvin Bible Commentary
For a Jew is not he, etc.The meaning is, that a real Jew is not to be ascertained, either by natural descent, or by profession, or by an external symbol; that the circumcision which constitutes a Jew, does not consist in an outward sign only, but that both are inward. And what he subjoins with regard to true circumcision, is taken from various passages of Scripture, and even from its general teaching; for the people are everywhere commanded to circumcise their hearts, and it is what the Lord promises to do. The fore-skin was cut off, not indeed as the small corruption of one part, but as that of the whole nature. Circumcision then signified the mortification of the whole flesh.
McArther Bible Commentary
outwardly. This refers to physical descendants of Abraham who have been properly circumcised (cf. Rom 9:6; Mat 3:9).
Bible Cross References
Jeremiah 4:4 Jeremiah 9:25 Jeremiah 9:26 John 8:39 Romans 2:17 Romans 9:6 Galatians 6:15 Ephesians 2:11

Verse 29

Matthew Henry's Concise Bible Commentary
The sins of the Jews confuted all their vain confidence in their outward privileges.
No forms, ordinances, or notions can profit, without regenerating grace, which will always lead to seeking an interest in the righteousness of God by faith. For he is no more a Christian now, than he was really a Jew of old, who is only one outwardly: neither is that baptism, which is outward in the flesh: but he is the real Christian, who is inwardly a true believer, with an obedient faith. And the true baptism is that of the heart, by the washing of regeneration and the renewal of the Holy Ghost; bringing a spiritual frame of mind, and a willing following of truth in its holy ways. Let us pray that we may be made real Christians, not outwardly, but inwardly; in the heart and spirit, not in the letter; baptized, not with water only, but with the Holy Ghost; and let our praise be, not of men, but of God.
EGW SDA Bible Commentary
. See EGW on Acts 15:1, 5.
John Wesley's Bible Commentary
But he is a Jew - That is, one of God's people. Who is one inwardly - In the secret recesses of his soul. And the acceptable circumcision is that of the heart - Referring to (Deuteronomy 30:6) ; the putting away all inward impurity. This is seated in the spirit, the inmost soul, renewed by the Spirit of God. And not in the letter - Not in the external ceremony. Whose praise is not from men, but from God - The only searcher of the heart.
John Calvin Bible Commentary
What he then adds,in the spirit, not in the letter,understand thus: He calls the outward rite, without piety, theletter,and the spiritual design of this rite, thespirit;for the whole importance of signs and rites depends on what is designed; when the end in view is not regarded, the letter alone remains, which in itself is useless. And the reason for this mode of speaking is this, — where the voice of God sounds, all that he commands, except it be received by men in sincerity of heart, will remain in the letter, that is, in the dead writing; but when it penetrates into the heart, it is in a manner transformed into spirit. And there is an allusion to the difference between the old and the new covenant, which Jeremiah points out inJeremiah 31:33; where the Lord declares that his covenant would be firm and permanent when engraven on the inward parts. Paul had also the same thing in view in another place, (2 Corinthians 3:6,) where he compares the law with the gospel, and calls the former “the letter,” which is not only dead but killeth; and the latter he signalizes with the title of “spirit.” But extremly gross has been the folly of those who have deduced a double meaning from the “letter,” and allegories from the “spirit.”Whose praise is not from men, etc.As men fix their eyes only on those things which are visible, he denies that we ought to be satisfied with what is commendable in the estimation of men, who are often deceived by outward splendor; but that we ought to be satisfied with the all-seeing eyes of God, from which the deepest secrets of the heart are not hid. He thus again summons hypocrites, who soothe themselves with false opinions, to the tribunal of God.
McArther Bible Commentary
he is a Jew. A true child of God; the true spiritual seed of Abraham. (See Rom 4:16; cf. Gal 3:29). circumcision is that of the heart. The outward rite is of value only when it reflects the inner reality of a heart separated from sin unto God. Cf. Deu 10:16; Deu 30:6. Spirit … letter. Salvation results from the work of God's Spirit in the heart, not mere external efforts to conform to his law.
Bible Cross References
Deuteronomy 30:6 Jeremiah 4:4 Jeremiah 9:25 John 5:44 John 12:43 Romans 2:27 Romans 3:1 Romans 7:6 1 Corinthians 4:5 1 Corinthians 7:19 2 Corinthians 3:6 2 Corinthians 10:18 Philippians 3:3 Colossians 2:11