Chapter 2

1 They that sin, though they condemn it in others, cannot excuse themselves, 6 and much less escape the judgment of God, 9 whether they be Jews or Gentiles. 14 The Gentiles cannot escape, 17 nor yet the Jews, 25 whom their circumcision shall not profit, if they keep not the law.

1. Therefore. Or, “because of this.” The reference may be either to the judgment stated in ch. 1:32, “they which commit such things are worthy of death,” or to the fundamental thought of the whole section of vs. 18–32. Paul is continuing his argument that there is universal need for the saving power contained in the revelation of the righteousness of God by faith (vs. 16, 17). He has already traced the downward course of man from the first willful rejection of the knowledge of God through all the stages of idolatry and vice. Finally in v. 32 he has described that last stage of human degradation in which men have not only lost all virtue themselves but have come to the place where they approve the vice of others. They retain only the consciousness of their guilt and misery, for they know the just sentence of God that is pronounced against those who do such things.

Paul now proceeds to explain that the Jews are no less guilty than the Gentiles and that they also need the provisions of the same plan of salvation. He shows that the Jews have enjoyed greater light than the heathen, and yet they have done the same things. Much of what has been said about the Gentiles in ch. 1:18–32 also applies to the Jews, for they too have sinned against knowledge and conscience.

Thou art inexcusable. The Jews were quick to condemn the Gentiles, but since the Jews had been so favored for centuries with greater light than the Gentiles, they were absolutely without excuse for committing the same sins. See Vol. IV, pp. 30–34.

Whosoever thou art. Paul begins his discussion of the failure of the Jews to attain to the righteousness of God with a general statement that was applicable to all men. He began his discussion of the failure of the Gentiles with a similarly general statement (ch. 1:18). Perhaps this is evidence of the apostle’s skill in argument. It might have excited immediate opposition from the Jews if Paul had named them in the first sentence. Paul chooses rather to approach the subject gradually and in general terms. Then, after he has presented evidence, he makes the specific application to the Jews (ch. 2:17).

Judgest. Gr. krinoµ. This word does not of itself mean “to condemn,” but rather, “to separate,” “to distinguish,” “to select,” “to show preference for,” “to determine,” “to approve,” “to pronounce judgment,” and, where the context so requires, “to condemn.” In this case the context of vs. 1–3 indicates the sense of condemning.

Another. Literally, “the other one.”

Thou condemnest. Gr. katakrinoµ, a form of the verb “to judge” that plainly implies adverse judgment or condemnation. Paul’s argument is similar to that of the prophet Nathan when speaking to King David (2 Sam. 12:5–7). Paul told the Jews that by the very act of sitting in judgment upon their fellow men they are pronouncing sentence upon themselves. They declare criminal acts of which they themselves are guilty.

Doest. Gr.prassoµ, a word denoting habitual or customary practice.

An example of the Jews decrying the immorality of the heathen and extolling their own purity is found in the Letter of Aristeas: “For most other men defile themselves by promiscuous intercourse, thereby working great iniquity, and whole countries and cities pride themselves upon such vices. For they not only have intercourse with men but they defile their own mothers and even their daughters. But we have been kept separate from such sins” (cited from R. H. Charles, The Apocrypha and Pseudepigrapha of the Old Testament in English, vol. 2, p. 109). That moral conditions among the Jews were not nearly so ideal as here indicated is evident from incidental references in rabbinical writings to the unnatural vices practiced among the Jews as well as from the preventive regulations in rabbinical laws regarding these vices. The actual situation is probably reflected with reasonable accuracy in the following from The Testaments of the Twelve Patriarchs (see R. H. Charles, The Apocrypha and Pseudepigrapha, vol. 2), a Jewish pseudepigraphical work of about the early 2d century b.c. “And in the seventh week shall become priests, [who are] idolaters, adulterers, lovers of money, proud, lawless, lascivious, abusers of children and beasts” (The Testament of Levi 17:11). “These things I say unto you, my children, for I have read in the writing of Enoch that ye yourselves also shall depart from the Lord, walking according to all the lawlessness of the Gentiles, and ye shall do according to all the wickedness of Sodom” (The Testament of Naphtali 4:1).

It is a matter of common observation that those who are quick to criticize and accuse others are themselves frequently guilty of the same offenses. Sometimes men are particularly zealous in opposing those offenses that they themselves secretly practice. The classic example of this is the base hypocrisy revealed by the pious accusers of the woman taken in adultery. “These would-be guardians of justice had themselves led their victim into sin” (DA 461). David readily condemned the supposed injustice reported by Nathan (2 Sam. 12:1–6).

2. We are sure. Literally, “we know.” Paul is assuming that the truth of God’s judgment is admitted and that he may therefore base his argument upon it.

Judgment. Gr. krima, implying a decision rendered, whether good or bad, in this case a condemnation.

According to truth. Emphasizing the true standard of measurement in God’s judgment. God does not judge according to appearances (see John 7:24). His judgment of men is based upon a knowledge of men’s motives and of the real nature of their conduct and is without partiality (Rom. 2:11). Even the most secret sins are brought under His scrutiny (Eccl. 12:14).

3. Thinkest thou? Do you suppose, because of your greater knowledge of the truth, or because of your connection with a godly ancestry or with the chosen people, that you will be exempt from judgment? This delusive hope of personal exemption from the judgment is a common form of self-deception. It stands in contrast with the truth of God’s impartial judgment of all sinners. Yet it seems to have been a popular opinion among the Jews that so long as they observed the rites and ceremonies of their religion, God would not judge them as severely as He would the abandoned and idolatrous Gentiles. They felt that their nationality ensured them special consideration in the judgment. This false notion was rebuked by John the Baptist. “Bring forth therefore fruits meet for repentance: and think not to say within yourselves, We have Abraham to our father” (Matt. 3:8, 9; cf. John 8:33; Gal. 2:15). Sin is sin wherever and by whomever it is committed. Nor does it become less sinful by being committed in the midst of religious privileges. The people of God have no special license to sin, as though God would not be so strict in noticing the offenses of those who profess to serve Him. On the contrary, the Bible consistently teaches that the most serious sins among men are those that are committed by the professed people of God (see Isa. 1:11–17; 65:2–5; Matt. 21:31, 32).

Thou shalt escape. The pronoun is emphatic in the Greek.

4. Despisest thou? God’s love and patience produce only a contemptuous feeling of security in the heart of a person hardened in sin. “Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil” (Eccl. 8:11; cf. Ps. 10:11, 13). The Jews were accustomed to using the argument that since God was still blessing them, He therefore did not regard them as sinners (see Luke 13:1–5; John 9:2). How easily we fall into the same deception today. As God graciously continues to grant us time and opportunity to make ready for His return, we blindly presume on His mercy and patience by continuing complacently in our sinful ways. We fail to recognize the purpose of His forbearance and long-suffering.

Riches. A favorite word with Paul to describe the quality of God’s gifts and attributes (see Rom. 11:33; Eph. 1:7, 18; 2:7; 3:8, 16; Phil. 4:19; Col. 1:27; etc.).

Goodness. Gr. chreµstoteµs, “excellence,” “kindness,” “mildness,” “gentleness.”

Forbearance. Gr. anocheµ, literally, “a holding back.” In classical Greek this term was used of a military truce. It implies something temporary that may pass away under changed conditions. Thus it is used to describe the “forbearance” of God in connection with the “passing over” of sins (ch. 3:25). In His forbearance God has held back His wrath, as if He had made a truce with the sinner. This does not mean that His wrath will not finally be executed. On the contrary, it implies that it most certainly will, unless the sinner has taken advantage of this time of truce to repent.

Longsuffering. Though God hates sin, yet in His long-suffering He does not come forth immediately to punish sin the moment it is committed. Rather, He spares men day by day to give them opportunity to repent and be saved (2 Peter 3:9). Men “despise” the long-suffering of God by inferring that He never intends to punish sin and that consequently they may safely persist in sinning.

Not knowing. A voluntary ignorance is implied (cf. Hosea 2:8).

Leadeth thee. The Greek may be interpreted as expressing an effort that may not realize its purpose. The phrase would thus mean “is meant to lead you,” “is trying to lead you.”

Repentance. Gr. metanoia. As elsewhere in the NT, this word implies a rightaboutface, a change of mind and purpose and life. It means more than simply sorrow for sin (see on Ps. 32:1).

5. After. Gr. kata, “according to,” “because of.”

Hardness. Or, “obstinacy,” “stubbornness.” The Jews were in a state of mind where the goodness and forbearance of God had no effect.

Impenitent heart. That is, a heart that refuses to repent. There has been no change of attitude in the heart. The hardness is voluntarily continued and increased, in spite of God’s leading.

Unto thyself wrath. In contrast with the riches of God’s goodness (v. 4) and the heavenly treasure (Matt. 6:20). The rejection of the riches of goodness has as its consequence a treasure of wrath. A man who rejects God’s love is not in the same condition as one who has never known divine grace. Every blessing and privilege bestowed brings a corresponding responsibility. Persistent resistance of the love of God gradually accumulates a store of wrath for the day of reckoning (see Deut. 32:34, 35). As in Rom. 1:18 (see comment there), wrath is the divine displeasure against sin, which results in the abandonment of man to the judgment of death.

Paul does not say, “God is storing up wrath,” but rather, “You are storing up wrath for yourself.”

Against the day of wrath. Literally, “in the day of wrath.”

Righteous judgment. The “day of wrath” will reveal to men and to angels, both good and evil, that God is a righteous judge. This revelation will consist of His rendering to every man according to his deeds (see DA 763, 764; GC 668).

This final revelation, which takes place at the consummation of all things, is to be contrasted with the revelation of the wrath and righteous judgment of God as seen in the depraved condition of mankind (ch. 1:18).

6. Will render. Paul is quoting Prov. 24:12 or Ps. 62:12. That men will be judged according to what they have done is the uniform teaching of the Scriptures (see Jer. 17:10; Matt. 16:27; 2 Cor. 5:10; Rev. 2:23; 20:12; 22:12). Everyone, including the privileged Jew, will be rewarded or condemned according to his actual life and true character.

Some have found a problem in reconciling this passage with the doctrine that “man is justified by faith without the deeds of the law” (Rom. 3:28). However, Paul is not drawing here a contrast between faith and works but rather between what a man really is and what he might profess to be. Paul maintains that God judges a man according to real deeds of righteousness or unrighteousness. Later in the epistle Paul explains that mere works of law, as contrasted with works of faith (see 1 Thess. 1:3; 2 Thess. 1:11), are not real deeds of righteousness (Rom. 9:31, 32). Works are recognized in the final judgment as evidence of faith. Faith in God’s grace is not a substitute for right conduct and holy living. Faith can prove its reality and sincerity only by such evidence (James 2:18). God will render to every man according to this evidence.

7. Patient continuance. Gr. hupomoneµ, “patience,” “perseverance,” “steadfast endurance.” Paul is not speaking of a passive resignation but of an active endurance.

In well doing. Literally, “of good work.” The whole phrase might be translated “perseverance in good work.” The Bible does not teach that God will give eternal life to those who occasionally perform good deeds. He gives it to those who so continue and persevere in well-doing that it becomes evident that it is their way of life to obey God (see Matt. 10:22; Rev. 2:10).

Seek. Gr. zeµteoµ, which may denote earnest striving, as in “Seek ye first the kingdom of God” (Matt. 6:33). Compare “We endeavoured to go into Macedonia” (Acts 16:10). The same verb is used in these passages. It is not sufficient simply to have a desire for eternal life. “It is not possible for us to drift into heaven. No sluggard can enter there. If we do not strive to gain an entrance into the kingdom, if we do not seek earnestly to learn what constitutes its laws, we are not fitted for a part in it” (COL 280).

Glory and honour and immortality. These are bestowed at the time of the resurrection (see 1 Cor. 15:42, 43; cf. 1 Peter 1:4–7). In his original sinless state man was crowned “with glory and honour” (Heb. 2:7). All this will be restored to those who perseveringly “seek” for it.

Eternal life. Grammatically, as the Greek clearly indicates, this phrase is connected with the clause “who will render” (v. 6) thus: “who will render eternal life to those,” etc. God will render eternal life to those who seek for it in the prescribed manner.

8. Contentious. Gr. eritheia, “a mercenary, self-seeking spirit.” Eritheia also had the meaning “labor for wages.” Later the term came to mean “selfish or factious ambition,” “intrigue,” “rivalry.” Elsewhere in the NT the same word is used to refer to intrigue and partisanship (2 Cor. 12:20; Gal. 5:20; Phil. 1:16; 2:3; James 3:14, 16). In most of these instances the KJV translates eritheia as “strife,” evidently on the assumption that the word was derived from another root of somewhat similar sound, eris, which means “contention,” “quarrel” (see on Rom. 1:29).

In contrast with the righteous, who persevere in well-doing, the unrighteous are here described as self-seeking and factious in their attitude toward God and the truth. It was a similar spirit that led so many of the Jews to oppose the gospel (see Acts 13:45; etc.). Their legalistic, mercenary attitude toward religion and their self-centered view of salvation led them to reject God’s way of righteousness by faith in Christ, and thus to reject God Himself.

Obey the truth. Compare the experience of those who “hold the truth in unrighteousness” (ch. 1:18). Those who are factious and self-seeking do not care to be loyal to the truth. Being “lovers of their own selves” (2 Tim. 3:2), they have not received “the love of the truth, that they might be saved” (2 Thess. 2:10). They prefer to have “pleasure in unrighteousness” (2 Thess. 2:10, 12).

Indignation and wrath. Grammatically these words are not connected with the clause “who will render” as are the words “eternal life” (see on v. 7). It is necessary to supply some such words as “there shall be.” Paul may have intended this change of construction to express the nice distinction that, while God is the source and giver of eternal life, He is not strictly and primarily the author of eternal punishment. Destruction is the necessary result of the sinner’s own conduct (see on ch. 1:18). A similar distinction may have been intended by the construction change in ch. 9:22, 23 from the passive “fitted to destruction” to the active “prepared unto glory.” God Himself prepared the vessels of mercy for glory, but the vessels of wrath are fitted, or have fitted themselves, for destruction (see GC 543).

The word order in the Greek is “wrath and indignation.” The Greek word translated “wrath” (orgeµ) is understood as expressing the settled feeling and disposition. Compare “the wrath of God abideth on him” (John 3:36). The word for “indignation” (thumos) expresses the momentary impulse or outbreak of the feeling of wrath, as in the day of final destruction (Rev. 14:10). For the meaning of divine wrath see on Rom. 1:18.

9. Tribulation. Gr. thlipsis, denoting the pressure of a crushing burden, as of trials and calamities, and in this case, of punishment for sins.

Anguish. Gr. stenochoµria, literally, “narrowness of place.” The idea is one of constraint. In the LXX translation of Deut. 28:53, 57, the word describes the confinement of a siege. Here it describes the anxiety and distress that a man experiences when he is pressed in on every side by afflictions and trials, or by punishment, and does not know where to turn for relief. Contrast the frequent OT description of a state of joy as a bringing into a large place (2 Sam. 22:20; Ps. 118:5).

Upon every soul of man. That is, upon every human being. This verse has been used to support the idea that the soul and not the body is to suffer the penalty. However, the word for “soul” (psucheµ) frequently denotes the whole person (see Rom. 13:1; cf. on Ps. 16:10; Matt. 10:28).

Jew first. As the Jew is first in privilege and opportunity, so he is first in responsibility and guilt (see on Rom. 1:16; cf. Luke 12:47, 48).

10. Glory, honour, and peace. Contrasted with the “tribulation and anguish” to be suffered by those who do evil.

Worketh good. These words are in contrast with “doeth evil” (v. 9). For the relationship of good works to salvation see on ch. 3:28.

11. Respect of persons. Gr. prosoµpoleµmpsia, literally, “an accepting of the face,” meaning “partiality.” This word occurs elsewhere in the NT only in Col. 3:25; Eph. 6:9; James 2:1. Prosoµpoleµmpteµs, “one who shows partiality,” occurs in Acts 10:34, and prosoµpoleµmpteoµ, “to judge with partiality,” in James 2:9. None of the three forms occurs in the LXX or in non-Christian writings; hence the word is believed to be of Christian origin. In the OT the corresponding Hebrew phrase means either to give a gracious reception to a suppliant or suitor (Gen. 19:21; Job 42:8) or to show partiality (Lev. 19:15; 2 Chron. 19:7). In the NT the word always has the bad sense of partiality. Freedom from partiality is part of God’s character as the righteous Judge (Deut. 10:17; 2 Chron. 19:7; Job 34:19).

12. For. Because of their privileges the Jews had questioned whether the principle that “there is no respect of persons with God” (v. 11) could be applied to them. They had so far abused their favored position that they had even come to the place where they felt free to condemn the crimes of others while committing the same sins themselves (vs. 1–3). Now Paul proceeds to explain how God will exercise impartiality in judging the privileged Jew and the less privileged Gentile. Each will be judged by the method appropriate to his case, the Jew by the written law against which he has sinned, and the Gentile by the unwritten law of conscience against which he has sinned.

Without law. This expression evidently means without specifically revealed or written law, for the heathen are not without the unwritten law of conscience (vs. 14, 15). The Gentiles will not be judged by a law that they do not possess. Nevertheless, if they transgress the unwritten law of conscience they will be lost just as those who have sinned against greater light. Paul has already explained that the sins of the Gentiles are inexcusable, for they have rejected God’s revelation to them in nature and conscience (ch. 1:19, 20, 32). The lack of greater light does not give one the right to sin against lesser light. The heathen who sin will be lost, even though they do not have God’s written law. They have sinned against the law they do possess, and punishment follows as the inevitable consequence.

In the law. Literally, “in law,” that is, in the sphere of law, under the authority of law. In this general statement of the principle of God’s judgment, Paul uses the term “law” without the definite article “the.” In the Epistle to the Romans “law” appears about 35 times with the article and about 40 times without. The problem of identifying the particular law referred to in each passage has been the subject of much debate for many years. This much seems certain, that no final decision as to whether the reference is to the Ten Commandments, the ceremonial law, or otherwise, should be based merely on the presence or absence of the article. However, it seems to be quite generally agreed that in the absence of the article the emphasis is being placed upon “law” primarily as an abstract and universal principle. When the article is present, the stress is upon “the law” as a special and concrete code.

In the absence of a precise and simple rule for arriving at the identity of “law” by means of the use or nonuse of the definite article, it will perhaps be wisest to rely mainly upon the context to indicate the particular identification to be made. In each significant passage where the term “law” or “the law” occurs, mention will be made as to whether the article is present or absent in the Greek. Then the context will be considered to help determine whether the reference is to the moral or ceremonial law, to law as a principle, or to other aspects of law.

In this verse, since the article is not present, the passage may be understood as a statement of the principle that those who have sinned against law will be judged by law. Those who have sinned without law will perish without law. However, it is evident from the context that Paul is also alluding to the revealed, or written, code of moral conduct against which the Jews have sinned. Fundamentally this is the moral law of the Ten Commandments, but Paul may also have had in mind the whole OT system of instruction, rules, and standards of moral conduct based upon the Ten Commandments (see PP 464). Those who have been privileged to know this law and yet have sinned against so clear an expression of God’s will are to receive greater punishment than those who have been less enlightened. The severity of punishment corresponds to the measure of guilt, and the measure of guilt depends on the amount of opportunity. That there are different degrees of punishment is clearly taught in the Bible (Matt. 11:21–24; 12:41, 42; Luke 12:47, 48).

Judged by the law. The parallel “shall also perish” suggests that this is a judgment of condemnation. The word “judge” may have this meaning where the context so indicates (see John 3:18; 2 Thess. 2:12; Heb. 13:4, where the KJV translates “condemned,” “damned,” “judge,” respectively). Both classes of sinners will be condemned; both will perish. But judgment “by the law” is mentioned only of those who have the law.

13. Not the hearers. The Jews had opportunity to hear the law read regularly in the synagogues (Acts 15:21). But they had come to suppose that theoretical knowledge of the law in itself constituted righteousness. They did not seem to recognize the necessity of perfect and perpetual obedience. Jesus rebuked the Jews for this attitude toward the Word of God. “You search the scriptures, because you think that in them you have eternal life; … yet you refuse to come to me that you may have life” (John 5:39, 40, RSV; cf. DA 211). “The Jews had the Scriptures in their possession, and supposed that in their mere outward knowledge of the word they had eternal life” (DA 212). This same mistaken view that knowledge alone brings righteousness and salvation is still current among Jews, and Christians, today. That God’s will must not only be known but obeyed is also taught in Matt. 7:21, 24; Luke 6:47–49; James 1:22.

Of the law. Literally, “of law.” The article “the” is absent in the Greek. Those who have a law to which they may listen and by which they may be guided should be obedient to it, if they wish to be “justified” in the judgment. The context indicates that as far as the Jews are concerned Paul is still alluding to the standard of moral conduct available to them, the standard revealed in the OT and especially in the Ten Commandments.

Justified. Or, “accounted righteous,” “declared righteous.” Paul is still contrasting the position in the judgment of those who know the will of God, and yet are unwilling to obey it, with the position of those who not only know God’s will but give it their full compliance. That such obedience can come only from faith has already been mentioned in the epistle (ch. 1:5, 17; cf. ch. 3:20). This verse gives further emphasis to the fact that men are judged, not by what they claim to know or profess to be, but by what they have actually done (ch. 2:6).

14. When the Gentiles. Literally, “whenever Gentiles.” The absence of the article “the” calls attention to their character as non-Jews.

Have not the law. Literally, “have no law,” or “have not law,” that is, no specifically revealed code of moral conduct such as the Jews possessed. Paul is about to explain that the Gentiles do have a law, but of another kind.

Do by nature. That is, do spontaneously, not consciously acting according to the requirements of an external law, but according to the promptings of conscience (v. 15). “As through Christ every human being has life, so also through Him every soul receives some ray of divine light. Not only intellectual but spiritual power, a perception of right, a desire for goodness, exists in every heart” (Ed 29). Those among the Gentiles who have recognized the revelation of God in the works of creation (ch. 1:19, 20) and have responded to the divinely implanted impulse to do good have done “by nature” the things contained in the law (see COL 385).

In the law. In this case “the law” is the literal translation. The article is present in the Greek (see on v. 12). Paul is quite evidently referring to the principles of the moral law as especially revealed in the Ten Commandments. The Gentiles could not possibly perform “by nature” the many activities and ceremonies prescribed in the whole Mosaic law, but they could fulfill “by nature” the requirements of the moral law. Paul later explains that “love is the fulfilling of the law” (ch. 13:10). See DA 638.

All this is in comment on v. 13, that only “the doers of the law” will be accounted righteous. Ignorant Gentiles who have shown by their spirit of love that they are real “doers of the law” “are just before God,” while informed, privileged Jews and Christians who show by their lack of love that they are only “hearers of the law” are not justified.

A law unto themselves. The need and the impulse to do good that exist in the reason and conscience are, in a sense, a standard and law to each man, as further explained in v. 15 (cf. James 4:17).

15. The work of the law. That is, the work that the law requires, the conduct the law demands. The phrase has also been understood to mean the practical effect or work of the law itself in establishing the distinction between what is right and what is wrong.

Written in their hearts. Even though Gentiles do not know the written law, whenever they reveal love for God and for their fellow men they show that what the law requires is written in their hearts (see Jer. 31:33; Heb. 10:16). For the meaning of “heart” see on Rom. 1:21. “Wherever there is an impulse of love and sympathy, … there is revealed the working of God’s Holy Spirit” (COL 385; cf. Gal. 5:22). The Holy Spirit is by no means restricted to Jews and Christians, but works on the minds and hearts of men everywhere. This passage must have been hard doctrine for the Jews to accept. It is no less needed today by Christians who are tempted to assume too narrow and selfish a view of salvation (see John 3:16; 1 Tim. 2:4).

Conscience. Gr. suneideµsis, “co-knowledge,” a second knowledge that a man has of the quality of his acts, along with his knowledge of the acts themselves. Paul uses suneideµsis more than 20 times in his epistles. Men have the faculty that enables them to pass judgment on their thoughts, words, and actions. The conscience can be overscrupulous (1 Cor. 10:25) or “seared” by abuse (1 Tim. 4:2). It can be enlightened by further knowledge of truth (1 Cor. 8:7), and it acts according to the light it has.

Bearing witness. Paul points to the exercise of conscience among the Gentiles as further evidence that they still possessed some awareness of the will of God, despite their ignorance of the written law.

Thoughts. Or, “reasonings,” “thoughts.”

The mean while accusing. These and the remaining words of v. 15 have been variously explained. “The mean while” is translated from a word meaning, literally, “in the midst.” By connecting this word with “one another” it is possible to arrive at the meaning “between themselves.” Some understand this as referring to reflective consideration of questions of right and wrong. The RSV translates the passage “their conflicting thoughts accuse or perhaps excuse them.” Some take “between themselves” to mean Gentile with Gentile and conclude that Paul is here referring to accusations or vindications being carried on by the Gentiles among themselves.

Taken either way, this passage indicates that Paul is establishing his point that the Gentiles were not without some sense of right and wrong. By their response to the promptings of conscience they are to be judged.

16. In the day. That is, the time of final judgment (Acts 17:31). The KJV connects this verse with Rom. 2:12 by placing vs. 13–15 in parentheses. It is not necessary, however, to regard vs. 13–15 as parenthetical. Verse 16 may be regarded as summing up the entire preceding argument.

Secrets. Or, “hidden things.” It is by these that the character is really revealed (see on Prov. 7:19). Since God has an exact record of every secret thing in our lives (Eccl. 12:14; cf. Matt. 10:26; Luke 8:17; 1 Cor. 4:5), He is able to judge without “respect of persons” (Rom. 2:6, 11; cf. GC 486). “For God shall bring every work into judgment, with every secret thing” (Eccl. 12:14). This verse further explains Paul’s main argument in Rom. 2. The favored Jew, with all his knowledge of the law, was inclined to look down upon the ignorant Gentile and to adjudge him quite unworthy of salvation. But only God, who can read the inner life, is in a position to make such decisions. The loving disposition, the readiness to obey the law of conscience, are things that only God can fully know. Yet these are the essential things that really constitute the keeping of God’s law. They are the qualities of character that God expects of Jew and Gentile alike, and in the final judgment no amount of external piety will atone for their lack.

By Jesus Christ. The Bible clearly teaches that Jesus is not only our Saviour but also our Judge (Matt. 25:31–46; John 5:22, 27; Acts 10:42; 17:31; 2 Tim. 4:1).

According to my gospel. Some have understood this to mean that Paul was so confident of the truth of his message that he could here assert that his gospel would be the standard in the final judgment (see 1 Cor. 15:1; Gal. 1:6–9). However, Paul may have simply meant that the fact noted, namely, that not only will men be judged, but they will be judged by Jesus Christ, is set forth in the gospel. Coming judgment is clearly taught in the OT (Dan. 7:9–12, 26, 27). But one of the distinctive teachings of the gospel is that He who lived and died to save men is also to judge them (2 Cor. 5:10).

17. Behold. Gr. ide. Textual evidence favors (cf. p. 10) the reading ei de, “but if.” Ide and ei de are quite similar in appearance and sound. The reading “but if” strengthens the connection between vs. 17–20 and 21–24.

In his epistle thus far Paul has shown that the Gentiles have sinned. He has explained that Jews and Gentiles alike are subject to God’s impartial judgment. Now he proceeds to show that the Jews are guilty of the same sins and vices for which they are so ready to condemn the Gentiles. In this way Paul is proving that all men everywhere are under condemnation and in need of the righteousness and salvation revealed in the gospel.

Art called. Or, “call yourself,” “bear the name of.” Paul is saying, “Suppose you call yourself a Jew,” “What if you claim the name of Jew.”

Jew. The title “Jew” first occurs in 2 Kings 16:6 (see comment there). After the Babylonian captivity it became the national name of the Hebrew people. The Jews apparently took much pride in their name and nationality (Gal. 2:15; Rev. 2:9; 3:9); to be a Jew meant to be distinguished from the heathen and to enjoy special privileges (Rom. 9:4; Gal. 2:15). In his discussion of the guilt of the Jews, Paul momentarily admits their boasted privilege (Rom. 2:17, 18) and their assumed superiority over others (vs. 19, 20). Later he brings out the flagrant inconsistency between their lofty profession and their actual practice.

Restest in the law. Literally, “restest upon law.” The Jews had come to rely upon the mere possession of law as an assurance of God’s favor. They leaned upon the fact that they had the law and were thus distinguished from others, instead of using the law as a rule of life and a light to the conscience. The same Greek word here translated “restest” occurs in the LXX in Micah 3:11. “Yet will they lean upon the Lord, and say, Is not the Lord among us? none evil can come upon us.”

Makest thy boast of God. Literally, “boasts in God,” or “glories in God.” The Jews claimed to have a special relation to God, but instead of this relationship revealing itself in humble dependence and loyal obedience, it manifested itself in conceit and arrogance toward the people of other nations. This was a perversion of the glorying that God commends: “Let him that glorieth glory in this, that he understandeth and knoweth me, that I am the Lord which exercise lovingkindness, judgment, and righteousness, in the earth” (Jer. 9:24). It is true that the Jews had been greatly privileged by their knowledge of God (Deut. 4:7). This should have been reason for gratitude rather than for idle boasting. Unfortunately, it is much more common to boast of privileges than to be thankful for them. It is no evidence of piety for a man to boast of his knowledge of God. A humble thankfulness that he has such knowledge, a thankfulness that leads him to desire that others may have the same privilege, is evidence of true piety in the life of the Christian.

18. His will. That is, God’s will.

Approvest. Gr. dokimazoµ, “to test,” “to prove,” “to discern” (see Rom. 12:2; 1 Cor. 3:13; 11:28; 2 Cor. 8:8), or “to approve” as the result of testing (see Rom. 14:22; 1 Cor. 16:3; 1 Thess. 2:4).

Things that are more excellent. Literally, “things that differ”; hence, things that are excellent, from the point of view of one who approves of them. This passage refers either to the ability of the Jews to discriminate by means of the law between good and evil, or to the fact that the Jews actually approved, in theory, the things that excel. They were proud of this refinement of their moral sensibilities, as if mere approval without obedience constituted righteousness. It is clear that Paul is preparing to contrast the spiritual enlightenment of the Jews with their spiritual failure (vs. 21–24).

Instructed. Gr. kateµcheoµ. The verb occurs in the papyri with the connotation of legal instruction. Compare its use in Luke 1:4; Acts 18:25; 1 Cor. 14:19; Gal. 6:6. Kateµcheoµ is the source of our English “catechize.” The Jews were carefully instructed in the teachings of the law in their youth, and for the rest of their lives listened to the regular reading and exposition of the OT.

19. Art confident. It was God’s purpose that the Jews should be witnesses and teachers of truth to the world. Their sin lay in merely boasting of their privilege without fulfilling their corresponding responsibility.

Guide of the blind. See Matt. 15:14; see on ch. 23:16.

20. Instructor. Or, “corrector.” The Greek word combines the senses of both teaching and discipline.

Babes. That is, religiously immature persons. The Jews so regarded Gentile proselytes to Judaism. Jesus used the term to refer to the common people who heard Him gladly (Matt. 11:25). Paul thus described the new Corinthian converts (1 Cor. 3:1).

Form. Gr. morphoµsis, “a form,” “an outline,” “a semblance.” Paul is referring to the outline without the substance. The only other occurrence of this word in the NT is in 2 Tim. 3:5, where the “form of godliness” is contrasted with the “power thereof.” In Romans, Paul is speaking of the outline, framework, embodiment, of knowledge and truth that the Jews had available in the law. God had designed that this “form” not only should be a guide to the Jews but should in turn be used by them to teach the truths of the gospel to the Gentiles.

In the law. Perhaps a general reference to the teachings of the OT as a whole (see on v. 12).

21. Therefore. Since the Jews had made such high profession of godliness and had laid claims to such lofty superiority, it was right that much should be expected of them. But Paul now depicts the inconsistency between their claims and their actual conduct. “They say, and do not” (Matt. 23:3).

Dost thou steal? Such inconsistency was not a recent development among the Jews. Long before, the psalmist had decried the moral declension of his people (Ps. 50:16). In making the charge of stealing, Paul no doubt had in mind, among other things, the dishonest methods of conducting business, such as were carried on right in the Temple area itself with the approval and cooperation of the priests and rulers (see on Matt. 21:12; see also DA 155). The charge of adultery may have included special reference to the loose practice of divorce (see on Matt. 5:31, 32). On moral conditions among the Jews see on Rom. 2:1.

22. Commit adultery. See on v. 1.

Abhorrest. Gr. bdellussoµ, “to detest,” “to turn away from in disgust.”

Commit sacrilege. Or, “rob temples.” This is generally explained as the plundering of heathen temples, meaning that Paul is here referring to the inconsistency of robbing temples in spite of the professed defilement of contact with idolatry. That the Jews had a reputation for such a crime may possibly be inferred from Acts 19:37–41, where the town clerk of Ephesus acquits Paul and his companions of being temple robbers. This sin was forbidden by the Jews in harmony with Deut. 7:25. Josephus thus paraphrases this prohibition: “‘Let none blaspheme the gods which other cities revere, nor rob foreign temples, nor take treasure that has been dedicated in the name of any god’” (Antiquities iv. 8. 10 [207]).

However, it is possible that Paul is referring to the Jewish desecration of the Temple and of the Temple services. The essence of idolatry is the profanation of God, and of this the Jews were in a high degree guilty. They made God’s house a “den of thieves” (Matt. 21:13; Mark 11:17; Luke 19:46).

23. Boast of the law. A summary of vs. 17–20.

Breaking the law. A summary of the line of thought set forth in vs. 21, 22.

Dishonourest. See on v. 24.

24. Is blasphemed. Or, “is spoken profanely of,” “is abused.” The Gentiles judged the religion of the Jews by the inconsistent lives of its devotees and thus were led to blaspheme the God and Author of the religion. The Jews boasted of the law, but because of their disobedience, reflected disgrace on the Lawgiver. The evil conduct and hypocrisy of the Jews caused the Gentiles to despise a religion that seemed to have no effect in purifying and restraining those who professed to follow it. The Jews were so jealous of the name of God that they would not even pronounce their most sacred name for God (see Vol. I, pp. 171, 172). Yet they lived in such a manner that the Gentiles were led to blaspheme His name.

It is written. The reference is probably to Isa. 52:5, though Paul may also have had 2 Sam. 12:14; Eze. 36:21–24 in mind. Paul applies the passage in a new sense. Isaiah was speaking of the contempt in which God’s name was held by the enemies because Israel had been allowed to fall into their hands. Paul is saying that the cause of the dishonor is the inconsistent life of the Jews themselves.

25. Circumcision. The Jews attached great importance to the rite of circumcision, as though the mere outward ceremony guaranteed special divine favor. God instituted this rite as a sign of His covenant with Abraham and his descendants (Gen. 17:9–14; Acts 7:8). As a mark and reminder of this relationship, circumcision could have been a blessing to the Jews. But since they had so largely failed to live up to the essential requirements of the covenant, circumcision had become nothing more than an empty form.

The law. There is no article in the Greek (see on v. 12); therefore the clause “if thou keep the law” is perhaps the equivalent of “if thou art a lawkeeper.” The law-keeper is contrasted with the lawbreaker of the next clause. The Greek places emphasis upon the habitual practice of obedience. Sincere willingness to obey God’s law was always the condition on which God agreed to fulfill His gracious promises to the Jews (Ex. 19:5, 6; Deut. 26:16–19; Jer. 4:4).

A breaker of the law. Or, “a lawbreaker.” “Law,” here, has no article in the Greek (see on v. 12). “Breaker” comes from an old Greek word parabateµs, meaning “one who passes over a line,” hence, a “transgressor” as the word is translated in Gal. 2:18; James 2:11; etc. There are many different Greek words in the NT to express the various aspects of sin.Parabateµs implies one who transgresses a commandment distinctly given.

Is made. Literally, “has become.”

26. The uncircumcision. That is, the uncircumcised man, the Gentile.

Righteousness. Gr. dikaioµmata, “requirements,” or “precepts” (see on ch. 8:4). Paul has already explained that it was possible for Gentiles to fulfill what the law required (see on ch. 2:14, 15).

Counted. Or, “reckoned.” If a Gentile obeys the requirements of the law, his uncircumcision does not make his obedience any less acceptable. Circumcision was a symbolic rite intended of God to assist the children of Israel in the development of a way of life in complete harmony with the law of God. If Gentiles, without the benefit of this symbolic rite, have done the things contained in the law, they also will share in the promises made to the Jews (see Matt. 8:11). Compare 1 Cor. 7:19; Gal. 5:6; see Vol. IV, pp. 27, 28.

27. By nature. “Uncircumcision which is by nature” may be considered as the counterpart of the phrase “Jews by nature” (Gal. 2:15). The words would then mean “in his natural state of uncircumcision.” Or the phrase may be regarded as the equivalent of “physically uncircumcised,” in line with the argument of Rom. 2:28, 29 that true circumcision is not something external and physical but rather a matter of the heart, spiritual and not literal.

Judge. In the sense of condemnation. The idea may be that of putting to shame by contrast (cf. Matt. 12:41, 42).

The letter. Gr. gramma. This word was used for writing or documents of all kinds (see Luke 16:6, 7; Acts 28:21). In this context it evidently refers to the written law in general. The emphasis is on the fact that the Jews possessed the law in writing, in contrast with the Gentiles, who were not so favored (Rom. 2:14). The Jews transgressed the will of God even though they had the advantages of the written law and were circumcised. Thus they are condemned by the obedience of those who fulfill the law under less favorable circumstances.

28. Not a Jew. Mere outward conformity to law does not make a person a real Jew, according to the Bible definition, even if he is a descendant of Abraham and has been circumcised.

29. Inwardly. Literally, “in secret” (cf. Matt. 6:4). Real Jews are those who possess the spirit and character that fulfill God’s purpose in calling them to be His chosen people. God separated them, not merely to perform certain external rites, but to be a people holy in heart and life (Deut. 6:5; 10:12; 30:14; Ps. 51:16, 17; Isa. 1:11–20; Micah 6:8).

Of the heart. The spiritual background of circumcision, without which the external ceremony was worthless, was plainly taught in the OT (see Deut. 10:16; 30:6; Jer. 4:4; 9:26; Eze. 44:9; see also Acts 7:51; Phil. 3:3; Col. 2:11). The design of circumcision was that it should be a sign of separation from the heathen world and of consecration to the true God. The rite implied the renunciation and forsaking of all sins, the cutting off of everything that was offensive to God. Such a work was manifestly “of the heart.”

In the spirit. Literally, “in spirit”; that is, in the inner, spiritual life.

Not in the letter. Compare the same figure in Rom. 7:6; 2 Cor. 3:6–8. True circumcision involves an internal, spiritual work of submission to God and is more than a mere external compliance with a ritual requirement.

Praise. This could be regarded as a play on words. The name “Jew” is derived from “Judah,” which, in Hebrew, is built around a root word meaning “praise” (see on Gen. 29:35). In Rom. 2:17 Paul began his analysis of the spiritual condition of the Jews by referring to the name of which they were so proud. In v. 29 he has described the kind of person who is worthy of this name. It is appropriate that Paul should add that the real Jew is the person whose praise is not from men, but God. Compare 1 Sam. 16:7.

Much of what has been said about the Jews in this chapter may be applied to professing Christians. One who is in possession of the Word of God and understands his duty is highly privileged. This knowledge can lead to holiness and happiness in this life and to eternal life hereafter. But it is a fearful thing for Christians to neglect the privileges they enjoy. They will be judged according to the light they have received. The mere profession of religion cannot save them, no matter how orthodox their beliefs may be. The estimate that men may place upon their apparent piety is not the true measure of their real characters and standing with God. External rites and ceremonies are much less important than the condition of mind and heart. The fact that one has been baptized will not, in itself, save him. The fact that one is listed as a member of the church, or that he was born of godly ancestors, does not guarantee his salvation. The real Christian is he who is one inwardly, for true religion is a matter of the heart.

In all his daily living the Christian must make the praise of God the objective of his striving. We are not to do our work “with eyeservice, as men pleasers; but as servants of Christ, doing the will of God from the heart” (Eph. 6:6; cf. Col. 3:22). Christ is our example in this. He said, “I do always those things that please him” (John 8:29). Paul similarly testified to pleasing, not men, but God (1 Thess. 2:4).

Ellen G. White comments

1    MB 124, 125; MH 485

1–38T 85

4     COL 202; CT 366; SC 27; 8T 64

5     Ev 27; TM 146; 7T 88

5, 6 GC 540

6     CS 21; DA 708; EW 53; GC 673; 4T 646; 7T 180

7     CS 149; EW 114; GC 533; LS 48; ML 167; 1T 39; 2T 102, 229; 7T 235

9     GC 540

10   MYP 54

11   AA 380; CS 162; FE 315, 336; PK 369; TM 192; 4T 225; 5T 677

12, 13  GC 436

14–16COL 385; DA 239, 638; GC 436

29        AA 204; FE 399