Teks -- Romans 2:1-16 (NET)

The Condemnation of the Moralist

2:1 Therefore you are without excuse, whoever you are, when you judge someone else. For on whatever grounds you judge another, you condemn yourself, because you who judge practice the same things. 2:2 Now we know that God’s judgment is in accordance with truth against those who practice such things. 2:3 And do you think, whoever you are, when you judge those who practice such things and yet do them yourself, that you will escape God’s judgment? 2:4 Or do you have contempt for the wealth of his kindness, forbearance, and patience, and yet do not know that God’s kindness leads you to repentance? 2:5 But because of your stubbornness and your unrepentant heart, you are storing up wrath for yourselves in the day of wrath, when God’s righteous judgment is revealed! 2:6 He will reward each one according to his works: 2:7 eternal life to those who by perseverance in good works seek glory and honor and immortality, 2:8 but wrath and anger to those who live in selfish ambition and do not obey the truth but follow unrighteousness. 2:9 There will be affliction and distress on everyone who does evil, on the Jew first and also the Greek, 2:10 but glory and honor and peace for everyone who does good, for the Jew first and also the Greek. 2:11 For there is no partiality with God. 2:12 For all who have sinned apart from the law will also perish apart from the law, and all who have sinned under the law will be judged by the law. 2:13 For it is not those who hear the law who are righteous before God, but those who do the law will be declared righteous. 2:14 For whenever the Gentiles, who do not have the law, do by nature the things required by the law, these who do not have the law are a law to themselves. 2:15 They show that the work of the law is written in their hearts, as their conscience bears witness and their conflicting thoughts accuse or else defend them, 2:16 on the day when God will judge the secrets of human hearts, according to my gospel through Christ Jesus.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Rom 2:1 - Wherefore

Wherefore ( dio ).

See note on Rom 1:24, Rom 1:26 for this relative conjunction, "because of which thing."

Robertson: Rom 2:1 - Without excuse

Without excuse ( anapologētos ).

See note on Rom 1:21.

Robertson: Rom 2:1 - Whosoever thou art that judgest

Whosoever thou art that judgest ( pas ho krinōn ).

Literally, "every one that judgest,"vocative case in apposition with anthrōpe . Paul begins his discussion of the failure of the Jew to attain to the God-kind of righteousness (2:1-3:20) with a general statement applicable to all as he did (Rom 1:18) in the discussion of the failure of the Gentiles (Lightfoot). The Gentile is readily condemned by the Jew when he sins and equally so is the Jew condemned by the Gentile in like case. Krinō does not of itself mean to condemn, but to pick out, separate, approve, determine, pronounce judgment, condemn (if proper).

Robertson: Rom 2:1 - Another

Another ( ton heteron ).

Literally, "the other man."The notion of two in the word, one criticizing the other.

Robertson: Rom 2:1 - Thou condemnest thyself

Thou condemnest thyself ( seauton katakrineis ).

Note kata here with krinō , to make plain the adverse judgment.

Robertson: Rom 2:1 - For

For ( gar ).

Explanatory reason for the preceding statement. The critic practises (prasseis , not single acts poieō , but the habit prassō ) the same things that he condemns.

Robertson: Rom 2:2 - Judgment

Judgment ( krima ).

Decision rendered whether good or bad.

Robertson: Rom 2:2 - According to

According to ( kata with accusative).

As the rule of measure. Cf. Joh 7:24.

Robertson: Rom 2:3 - And doest the same

And doest the same ( kai poiōn auta ).

"And doest them occasionally."

Robertson: Rom 2:3 - That thou shalt escape

That thou shalt escape ( su ekpheuxēi ).

Emphasis on su , "thou conceited Jew expecting to escape God’ s krima because thou art a Jew."Cf. Mat 3:8. Paul justifies the bitter words of the Baptist to the Pharisees and Sadducees. The future middle of the old verb ekpheugō (cf. 1Th 5:3). The Jew posed as immune to the ordinary laws of ethics because a Jew. Alas, some Christians affect the same immunity.

Robertson: Rom 2:4 - Or despiseth thou?

Or despiseth thou? ( ē kataphroneiṡ ).

Another alternative, that of scorn of God’ s kindness (chrēstotētos , 2Co 6:6) and forbearance (anochēs , old word, holding back from anechō , only here in N.T.) and longsuffering (makrothumias , late word for which see 2Co 6:4, 2Co 6:6). Kataphroneō is old verb to think down on (kata , phroneō ) as in Mat 6:24; 1Co 11:22. This upstart Jew actually thinks down on God. And then "the riches"(tou ploutou ) of all that comes from God.

Robertson: Rom 2:4 - Leadeth thee to repentance

Leadeth thee to repentance ( eis metanoian se agei ).

The very kindness (to chrēston , the kindly quality) of God is trying to lead (conative present agei ) thee to a right-about face, a change of mind and attitude (metanoian ) instead of a complacent self-satisfaction and pride of race and privilege.

Robertson: Rom 2:5 - After thy hardness

After thy hardness ( kata tēn sklērotēta sou ).

"According to thy hardness (old word from sklēros , hard, stiff, only here in N.T.) will God’ s judgment be."

Robertson: Rom 2:5 - And impenitent heart

And impenitent heart ( kai ametanoēton kardian ).

See metanoian just before. "Thy unreconstructed heart,""with no change in the attitude of thy heart."

Robertson: Rom 2:5 - Treasurest up for thyself

Treasurest up for thyself ( thēsaurizeis seautōi ).

See for thēsaurizō on Mat 6:19.; Luk 12:21; 2Co 12:14. Dative case seautōi (for thyself) with a touch of irony (Vincent).

Robertson: Rom 2:5 - Wrath

Wrath ( orgēn ).

For such a Jew as already stated for the Gentile (Rom 1:18). There is a revelation (apokalupseōs ) of God’ s wrath for both in the day of wrath and righteous judgment (dikaiokrisias , a late compound word, in lxx, two examples in the Oxyrhynchus papyri, only here in N.T.). See note on 2Th 1:5 for dikaias kriseōs . Paul looks to the judgment day as certain (cf. 2Co 5:10-12), the day of the Lord (2Co 1:14).

Robertson: Rom 2:6 - Who will render

Who will render ( hos apodōsei ).

Paul quotes Pro 24:12 as in 2Ti 4:14. See also Mat 16:27; Rev 22:12. The rendering will be in accord with the facts.

Robertson: Rom 2:7 - To them that seek

To them that seek ( tois meṅ̇zētousin ).

Dative plural of the articular present active participle of zēteō with men on the one hand.

Robertson: Rom 2:7 - Eternal life

Eternal life ( zōēn aiōnion ).

Accusative case object of apodōsei above.

Robertson: Rom 2:8 - But unto them that are factious and obey not the truth but obey unrighteousness

But unto them that are factious and obey not the truth but obey unrighteousness ( tois de ex eritheias kai apeithousin tēi alētheiāi peithomenois de adikiāi ).

The other side with de and the articular present participles in the dative again, only with ex eritheias , there is no participle ousin . But the construction changes and the substantives that follow are not the object of apodōsei like zōēn ainōnion above, but are in the nominative as if with esontai (shall be) understood (anger and wrath, both orgē and thumos , tribulation and anguish, again a pair thlipsis kai stenochōria on which see note on 2Co 6:4, 2Co 12:10).

Robertson: Rom 2:9 - Every soul of man

Every soul of man ( pasan psuchēn anthrōpou ).

See note on Rom 13:1 for this use of psuchē for the individual.

Robertson: Rom 2:9 - Of the Jew first and also of the Greek

Of the Jew first and also of the Greek ( Ioudaiou te prōton kai Hellēnos ).

See note on Rom 1:16. First not only in penalty as here, but in privilege also as in Rom 2:11; Rom 1:16.

Robertson: Rom 2:11 - Respect of persons

Respect of persons ( prosōpolēmpsia ).

Milligan ( Vocabulary ) considers this word (in N.T. only here, Col 3:25; Eph 6:9) and prosōpolēmptēs (Act 10:34) and prosōpolēmpteō (Jam 2:9) the earliest definitely known Christian words, not in lxx or non-Christian writings. See note on Act 10:34 for the formation in imitation of the Hebrew to take note of the face (prosōpon , lambanō ), to judge by the face or appearance.

Robertson: Rom 2:12 - Have sinned

Have sinned ( hēmarton ).

Constative aorist active indicative, "sinned,"a timeless aorist.

Robertson: Rom 2:12 - Without law

Without law ( anomōs ).

Old adverb "contrary to law,""unjustly,"but here in ignorance of the Mosaic law (or of any law). Nowhere else in N.T.

Robertson: Rom 2:12 - Shall also perish without law

Shall also perish without law ( anomōs kai apolountai ).

Future middle indicative of apollumi , to destroy. This is a very important statement. The heathen who sin are lost, because they do not keep the law which they have, not because they do not have the Mosaic law or Christianity.

Robertson: Rom 2:12 - Under law

Under law ( en nomōi ).

In the sphere of the Mosaic law.

Robertson: Rom 2:12 - By the law

By the law ( dia nomou ).

The Jew has to stand or fall by the Mosaic law.

Robertson: Rom 2:13 - Not the hearers - but the doers

Not the hearers - but the doers ( ou gar hoi akroatai̇̇all' hoi poiētai ).

The law was read in the synagogue, but there was no actual virtue in listening. The virtue is in doing. See a like contrast by James between "hearers"and "doers"of the gospel (Jam 1:22-25).

Robertson: Rom 2:13 - Before God

Before God ( para tōi theōi ).

By God’ s side, as God looks at it.

Robertson: Rom 2:13 - Shall be justified

Shall be justified ( dikaiōthēsontai ).

Future passive indicative of dikaioō , to declare righteous, to set right. "Shall be declared righteous."Like Jam 1:22-25.

Robertson: Rom 2:14 - That have no law

That have no law ( ta mē nomon echonta ).

Better, "that have not the law"(the Mosaic law).

Robertson: Rom 2:14 - By nature

By nature ( phusei ).

Instrumental case of phusis , old word from phuō , to beget. The Gentiles are without the Mosaic law, but not without some knowledge of God in conscience and when they do right "they are a law to themselves"(heautois eisin nomos ). This is an obvious reply to the Jewish critic.

Robertson: Rom 2:15 - In that they

In that they ( hoitines ).

"The very ones who,"qualitative relative.

Robertson: Rom 2:15 - Written in their hearts

Written in their hearts ( grapton en tais kardiais autōn ).

Verbal adjective of graphō , to write. When their conduct corresponds on any point with the Mosaic law they practise the unwritten law in their hearts.

Robertson: Rom 2:15 - Their conscience bearing witness therewith

Their conscience bearing witness therewith ( sunmarturousēs autōn tēs suneidēseōs ).

On conscience (suneidēsis ) see note on 1Co 8:7; 1Co 10:25.; 2Co 1:12. Genitive absolute here with present active participle sunmarturousēs as in Rom 9:1. The word suneidēsis means Corinthians-knowledge by the side of the original consciousness of the act. This second knowledge is personified as confronting the first (Sanday and Headlam). The Stoics used the word a great deal and Paul has it twenty times. It is not in the O.T., but first in this sense in Wisdom 17:10. All men have this faculty of passing judgment on their actions. It can be over-scrupulous (1Co 10:25) or "seared"by abuse (1Ti 4:12). It acts according to the light it has.

Robertson: Rom 2:15 - Their thoughts one with another accusing or also excusing them

Their thoughts one with another accusing or also excusing them ( metaxu allēlōn tōn logismōn katēgorountōn ē kai apologoumenōn ).

Genitive absolute again showing the alternative action of the conscience, now accusing, now excusing. Paul does not say that a heathen’ s conscience always commends everything that he thinks, says, or does. In order for one to be set right with God by his own life he must always act in accord with his conscience and never have its disapproval. That, of course, is impossible else Christ died for naught (Gal 2:21). Jesus alone lived a sinless life. For one to be saved without Christ he must also live a sinless life.

Robertson: Rom 2:16 - According to my gospel

According to my gospel ( kata to euaggelion mou ).

What Paul preaches (1Co 15:1) and which is the true gospel

Vincent: Rom 2:1 - O man

O man

General, but still with a general and slightly reproachful reference to the Jew.

Vincent: Rom 2:1 - Judgest

Judgest ( κρίνων )

With the sense of condemning .

Vincent: Rom 2:2 - The judgment

The judgment ( τὸ κρῖμα )

Not the act, but the contents of the judgment.

Vincent: Rom 2:3 - Reckonest

Reckonest ( λογίζῃ )

See on 1Pe 5:12. Intimating a process of reasoning.

Vincent: Rom 2:3 - Thou shalt escape

Thou shalt escape

Thou emphatic, opposed to Jewish self-conceit.

Vincent: Rom 2:4 - Despisest thou

Despisest thou ( καταφρονεῖς )

The indicative mood unites a declaration with the question: " Do you despise? Aye, you do."

Vincent: Rom 2:4 - Riches

Riches ( πλούτου )

A favorite word with Paul to describe the quality of the divine attributes and gifts. See 2Co 8:9; Eph 1:7, Eph 1:18; Eph 2:4, Eph 2:7; Eph 3:8, Eph 3:16; Phi 4:19; Col 1:27.

Vincent: Rom 2:4 - Goodness

Goodness ( χρηστότητος )

See on easy , Mat 11:30.

Vincent: Rom 2:4 - Forbearance and long-suffering

Forbearance and long-suffering ( ἀνοχῆς καὶ μακροθυμίας )

Ἁνοχή forbearance , strictly a holding back . In classical Greek mostly of a truce of arms. It implies something temporary which may pass away under new conditions. Hence used in connection with the passing by of sins before Christ (Rom 3:25). " It is that forbearance or suspense of wrath, that truce with the sinner, which by no means implies that the wrath will not be executed at the last; nay, involves that it certainly will, unless he be found under new conditions of repentance and obedience" (Trench). For μακροθυμία long-suffering , see on Jam 5:7. This reliance on God's tolerance to suspend the rule of His administration in your case is contempt (despisest). Compare Gal 6:7.

Vincent: Rom 2:4 - Not knowing

Not knowing ( ἀγνοῶν )

In that thou dost not know. This very ignorance is contempt.

Vincent: Rom 2:4 - Leadeth

Leadeth ( ἄγει )

The continuous present: is leading all the while thou art despising.

Vincent: Rom 2:4 - Repentance

Repentance ( μετάνοιαν )

See on Mat 3:2; see on Mat 21:29.

Vincent: Rom 2:5 - Treasurest up

Treasurest up ( θησαυρίζεις )

Accumulatest. Glancing back to riches .

Vincent: Rom 2:5 - For thyself

For thyself

Possibly a tinge of irony.

Vincent: Rom 2:5 - Wrath against the day of wrath

Wrath against the day of wrath ( ὀργὴν ἐν ἡμέρᾳ ὀργῆς )

A very striking image - treasuring up wrath for one's self. Rev., better, in the day, etc. The sinner stores it away. Its forthcoming is withheld by the forbearance of God. It will break out in the day when God's righteous judgment shall be revealed.

Vincent: Rom 2:7 - Eternal life

Eternal life

Supply He will render .

Vincent: Rom 2:8 - Contentious

Contentious ( ἐξ ἐριθείας )

Rev., better, factious . Lit., of faction . See on Jam 3:14. Intriguers; partisan agitators.

Vincent: Rom 2:8 - Indignation and wrath

Indignation and wrath ( ὀργὴ καὶ θυμός )

See on be patient , Jam 5:7.

Vincent: Rom 2:9 - Tribulation and anguish

Tribulation and anguish ( θλῖψις καὶ στενοχωρία )

For tribulation, see on Mat 13:21. Στενοχωρία anguish , which occurs only in Paul (Rom 8:35; 2Co 6:4; 2Co 12:10), literally means narrowness of place . The dominant idea is constraint . In Deu 28:53, Deu 28:57, it describes the confinement of a siege. Trench remarks: " The fitness of this image is attested by the frequency with which, on the other hand, a state of joy is expressed in the Psalms and elsewhere, as a bringing into a large room," Psa 118:5; 2Sa 22:20. Aquinas says: loetitia est latitia , joy is breadth .

Vincent: Rom 2:11 - Respect of persons

Respect of persons ( προσωπολημψία )

Only once outside of Paul's writings, Jam 2:1, on which see note.

Vincent: Rom 2:12 - Without law

Without law ( ἀνόμως )

Both law in the abstract and the Mosaic law. The principle laid down is general, though apparently viewed with special reference to the law of Moses.

Vincent: Rom 2:12 - In the law

In the law ( ἐν νόμῳ )

Rev., under law , i.e., within the sphere of. No decision as to the reference to the law of Moses or otherwise can be based on the presence or absence of the article. Νόμος law , is used both with and without the article for the Mosaic law. Cremer correctly says that " the article is usually wanting when the stress is laid, not upon the historical impress and outward form of the law, but upon the conception itself;" or, as Bishop Lightfoot, " law considered as a principle, exemplified no doubt chiefly and signally in the Mosaic law, but very much wider than this in its application."

Vincent: Rom 2:12 - Shall be judged

Shall be judged ( κριθήσονται )

The antithesis shall perish suggests a condemnatory judgment. There is no doubt that the simple κρίνω is used in the New Testament in the sense of condemning . See Joh 3:18; 2Th 2:12; Heb 13:4. The change from perish to judge is suggested by by the law . " The Jews alone will be, strictly speaking, subjected to a detailed inquiry such as arises from applying the particular articles of a code" (Godet). Both classes of men shall be condemned ; in both the result will be perishing , but the judgment by the law is confined to those who have the law.

Vincent: Rom 2:13 - Hearers

Hearers ( ἀκροαταὶ )

Like the Jews, who heard it regularly in the synagogues. Only here in Paul. Three times in James. It brings out, better than the participle οἱ ἀκούοντες those that hear , the characteristic feature; those whose business is hearing.

Vincent: Rom 2:14 - When

When ( ὅταν )

Lit., whenever , supposing a case which may occur at any time.

Vincent: Rom 2:14 - The Gentiles

The Gentiles

Rev., properly, Gentiles . There is no article. Not the Gentiles collectively, but Gentiles among whom the supposed case occurs.

Vincent: Rom 2:14 - Which have not the law

Which have not the law ( τὰ μὴ νόμον ἔχοντα )

The μὴ not negatives the possession of the law . Rev., which have no law .

Vincent: Rom 2:14 - Having not the law

Having not the law ( νόμον μὴ ἔχοντες )

Here μὴ not negatives the possession of the law. Rev., having no law . It is difficult to indicate the proper emphasis in the English text, since the use of italics is limited to words not in the original.

Vincent: Rom 2:15 - Which shew

Which shew ( οἵτινες ἐνδείκνυνται )

Rev., better, in that they shew , the double relative specifying the class to which they belong, and therefore the reason for what precedes. Shew , properly, in themselves (ἐν ).

Vincent: Rom 2:15 - The work of the law

The work of the law

The conduct corresponding to the law.

Vincent: Rom 2:15 - Their conscience also bearing witness

Their conscience also bearing witness ( συμμαρτυρούσης αὐτῶν τῆς συνειδήσεως )

For conscience , see on 1Pe 3:16. The force of ούν with the verb is therewith ; i.e., with the prescript of the law, respecting the agreement or disagreement of the act with it. So Rev.

Vincent: Rom 2:15 - The meanwhile

The meanwhile ( μεταξὺ )

Rev. renders with one another . Their thoughts one with another . The phrase μεταξὺ ἀλλήλων is variously explained. Some alternately , now acquitting and now condemning. Others, among themselves , as in internal debate. So Alford, " thought against thought in inner strife." Others again, accusations or vindications carried on between Gentiles and Gentiles . As the other parts of the description refer to the individual soul in itself and not to relations with others, the explanation expressed in Rev. - the mutual relations and interchanges of the individual thoughts - seems preferable.

Vincent: Rom 2:16 - My gospel

My gospel

As distinguished from false teaching Paul's assurance of the truth of the Gospel is shown in his confident assertion that it will form the standard of judgment in the great day.

Wesley: Rom 2:1 - Therefore

The apostle now makes a transition from the gentiles to the Jews, till, at Rom 2:6, he comprises both.

Wesley: Rom 2:1 - Thou art inexcusable

Seeing knowledge without practice only increases guilt.

Wesley: Rom 2:1 - 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 Rom 2:17, Rom 2:28.

Wesley: Rom 2:1 - Whosoever thou art that judgest

Censurest, condemnest.

Wesley: Rom 2:1 - For in that thou judgest the other

The heathen.

Wesley: Rom 2:1 - Thou condemnest thyself; for thou doest the same things

In effect; in many instances.

Wesley: Rom 2:2 - For we know

Without thy teaching That the judgment of God - Not thine, who exceptest thyself from its sentence.

Wesley: Rom 2:2 - Is according to truth

Is just, making no exception, Rom 2:5-6, Rom 2:11; and reaches the heart as well as the life, Rom 2:16.

Wesley: Rom 2:3 - That thou shalt escape

Rather than the gentile.

Wesley: Rom 2:4 - Or despisest thou

Dost thou go farther still, - from hoping to escape his wrath, to the abuse of his love?.

Wesley: Rom 2:4 - 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.

Wesley: Rom 2:4 - Leadeth thee

That is, is designed of God to lead or encourage thee to it.

Wesley: Rom 2:5 - 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, Rom 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.

Wesley: Rom 2:6

Pro 24:12

Wesley: Rom 2:7 - To them that seek for glory

For pure love does not exclude faith, hope, desire, 1Co 15:58.

Wesley: Rom 2:8 - 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 Psa 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.

Wesley: Rom 2:9 - 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.

Wesley: Rom 2:10 - But glory

Just opposite to "wrath," from the divine approbation.

Wesley: Rom 2:10 - Honour

Opposite to "indignation," by the divine appointment; and peace now and for ever, opposed to tribulation and anguish.

Wesley: Rom 2:11 - 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.

Wesley: Rom 2:12 - For as many as have sinned

He speaks as of the time past, for all time will be past at the day of judgment.

Wesley: Rom 2:12 - Without the law

Without having any written law.

Wesley: Rom 2:12 - 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.

Wesley: Rom 2:12 - Perish

He could not so properly say, Shall be judged without the law.

Wesley: Rom 2:13 - 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, Rom 2:14, &c.; of the latter, Rom 2:17, &c. Here is therefore no parenthesis; for Rom 2:16 also depends on Rom 2:15, not on Rom 2:12.

Wesley: Rom 2:14 - 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.

Wesley: Rom 2:14 - Do by nature

That is, without an outward rule; though this also, strictly speaking, is by preventing grace.

Wesley: Rom 2:14 - 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.

Wesley: Rom 2:15 - Who show

To themselves, to other men, and, in a sense, to God himself.

Wesley: Rom 2:15 - The work of the law

The substance, though not the letter, of it.

Wesley: Rom 2:15 - Written on their hearts

By the same hand which wrote the commandments on the tables of stone.

Wesley: Rom 2:15 - Their conscience

There is none of all its faculties which the soul has less in its power than this.

Wesley: Rom 2:15 - 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.

Wesley: Rom 2:15 - Among themselves

Alternately, like plaintiff and defendant.

Wesley: Rom 2:15 - Accusing or even defending them

The very manner of speaking shows that they have far more room to accuse than to defend.

Wesley: Rom 2:16 - 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.

Wesley: Rom 2:16 - When God shall judge the secrets of men

On secret circumstances depends the real quality of actions, frequently unknown to the actors themselves, Rom 2:29. Men generally form their judgments, even of themselves merely from what is apparent.

Wesley: Rom 2:16 - 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.

JFB: Rom 2:4 - the goodness of God leadeth thee to repentance

That is, is designed and adapted to do so.

JFB: Rom 2:5 - treasurest up unto thyself wrath against

Rather "in."

JFB: Rom 2:5 - the day of wrath

That is wrath to come on thee in the day of wrath. What an awful idea is here expressed--that the sinner himself is amassing, like hoarded treasure, an ever accumulating stock of divine wrath, to burst upon him in "the day of the revelation of the righteous judgment of God!" And this is said not of the reckless, but of those who boasted of their purity of faith and life.

JFB: Rom 2:7-10 - To them who, &c.

The substance of these verses is that the final judgment will turn upon character alone.

JFB: Rom 2:7-10 - by patient continuance in well-doing, &c.

Compare Luk 8:15 : "That on the good ground are they, which in an honest and good heart, having heard the word, keep it, and bring forth fruit with patience"; denoting the enduring and progressive character of the new life.

JFB: Rom 2:8 - But unto them that are contentious, and do not obey the truth, &c.

Referring to such keen and determined resistance to the Gospel as he himself had too painfully witnessed on the part of his own countrymen. (See Act 13:44-46; Act 17:5, Act 17:13; Act 18:6, Act 18:12; and compare 1Th 2:15-16).

JFB: Rom 2:8 - indignation and wrath

In the bosom of a sin-avenging God.

JFB: Rom 2:9 - Tribulation and anguish

The effect of these in the sinner himself.

JFB: Rom 2:10 - to the Jew first

First in perdition if unfaithful; but if obedient to the truth, first in salvation (Rom 2:10).

JFB: Rom 2:12 - For as many as have sinned

Not "as many as have sinned at all," but, "as many as are found in sin" at the judgment of the great day (as the whole context shows).

JFB: Rom 2:12 - without law

That is, without the advantage of a positive Revelation.

JFB: Rom 2:12 - shall also perish without law

Exempt from the charge of rejecting or disregarding it.

JFB: Rom 2:12 - and as many as have sinned in the law

Within the pale of a positive, written Revelation.

JFB: Rom 2:12 - shall be judged by the law

Tried and condemned by the higher standard of that written Revelation.

JFB: Rom 2:13-15 - For not the hearers, &c.

As touching the Jews, in whose ears the written law is continually resounding, the condemnation of as many of them as are found sinners at the last involves no difficulty; but even as respects the heathen, who are strangers to the law in its positive and written form--since they show how deeply it is engraven on their moral nature, which witnesses within them for righteousness and against iniquity, accusing or condemning them according as they violate or obey its stern dictates--their condemnation also for all the sin in which they live and die will carry its dreadful echo in their own breasts.

JFB: Rom 2:15 - their thoughts the meanwhile accusing or else excusing

That is, perhaps by turns doing both.

JFB: Rom 2:16 - In the day, &c.

Here the unfinished statement of Rom 2:12 is resumed and closed.

JFB: Rom 2:16 - shall judge the secrets of men

Here specially referring to the unfathomed depths of hypocrisy in the self-righteous whom the apostle had to deal with. (See Ecc 12:14; 1Co 4:5).

JFB: Rom 2:16 - according to my gospel

To my teaching as a preacher of the Gospel.

Clarke: Rom 2:1 - That judgest

That judgest - Ὁ κρινων, the judger; thou assumest the character of a judge, and in that character condemnest others who are less guilty than thyself.

Clarke: Rom 2:2 - We are sure that the judgment of God, etc.

We are sure that the judgment of God, etc. - God is impartial, and will punish sin wheresoever he finds it. Transgression in a Jew is not less criminal than iniquity in a Gentile.

Clarke: Rom 2:4 - Or despisest thou the riches of his goodness

Or despisest thou the riches of his goodness - Wilt thou render of none effect that marked benevolence of God towards thee which has given so many superior advantages, and that forbearance which has tolerated thy many miscarriages, and that long-suffering which, after repeated provocations, still continues to bear with thee

Clarke: Rom 2:4 - Not knowing

Not knowing - Αγνοων, not acknowledging that this goodness of God, which has so long manifested itself in forbearance and long-suffering, leadeth thee to repentance - was designed to accomplish this blessed end; which thy want of consideration and acknowledgment has rendered, hitherto, ineffectual. This was a maxim among the Jews themselves; for, in Synopsis Sohar, it is said: - The holy blessed God delays his anger against the wicked, to the end that they may repent and be converted.

Clarke: Rom 2:5 - But after thy hardness

But after thy hardness - Occasioned by thy long course of iniquity. And impenitent heart-produced by thy hardness, through which thou art callous to the calls and expostulations of conscience. Treasurest up - continuest to increase thy debt to the Divine justice, which will infallibly inflict wrath - punishment in the day of wrath - the judgment day, in which he will render to every man according to his works. The word treasure the Hebrew uses to express any kind of store or collection: - Treasure or plenty of rain. Deu 28:12 : The Lord shall open unto thee his good Treasure, to give the Rain unto thy land. Treasure of punishment. Deu 32:34, Deu 32:35 : Is not this sealed up among my Treasures? To me belongeth Vengeance and Recompense. Treasures of mines, i.e. abundance of minerals. Deu 33:19 : They shall suck of the Abundance of the seas, and of Treasures hid in the sand. So treasures of gold, silver, corn, wine, oil, etc., mean collections or an abundance of such things: the word is used by the Greek writers precisely in the same sense. By wrath we are to understand punishment, as in Rom 1:18; and it is used so by the very best Greek writers. See Kypke

The treasure of wrath, in this verse, is opposed to the riches of goodness, in the preceding. As surely as thou despisest, or neglectest to improve the Riches of God’ s Goodness, so surely thou shalt share in the Treasures of his Wrath. The punishment shall be proportioned to the mercy thou hast abused.

Clarke: Rom 2:6 - Who will render

Who will render - Who, in the day of judgment, will reward and punish every man according as his life and conversation have been.

Clarke: Rom 2:7 - To them, etc.

To them, etc. - In this manner will God, in the great day, dispense punishments and rewards

1.    He will give eternal life to them who, in all the trials and difficulties of the present state, have persevered in well doing - seeking for and expecting glory, honor, and immortality.

Clarke: Rom 2:8 - But unto them, etc.

But unto them, etc. -

2.    He will manifest his indignation, and inflict wrath - punishment, on all who are contentious - who obstinately dispute against the truth, and obey unrighteousness - who act under the influence of the principle of sin, and not under the influence of the Spirit of God.

Clarke: Rom 2:9 - Tribulation and anguish

Tribulation and anguish - Misery of all descriptions, without the possibility of escape, will this righteous Judge inflict upon every impenitent sinner. The Jew first, as possessing greater privileges, and having abused greater mercies; and also on the Gentile, who, though he had not the same advantages, had what God saw was sufficient for his state; and, having sinned against them, shall have punishment proportioned to his demerit.

Clarke: Rom 2:10 - But glory, honor, and peace

But glory, honor, and peace - While the finally impenitent Jew and Gentile shall experience the fullest effects of the righteous indignation of the supreme Judge, even man that worketh good - that lives in a conscientious obedience to the known will of God, whether he be Jew or Gentile, shall have glory, honor, and peace; i.e. eternal blessedness.

Clarke: Rom 2:11 - For there is no respect of persons with God

For there is no respect of persons with God - The righteous Judge will not act according to any principle of partiality; the character and conduct, alone of the persons shall weigh with him. He will take no wicked man to glory, let his nation or advantages be what they may; and he will send no righteous man to perdition, though brought up in the very bosom of Gentilism. And as he will judge in that day according to character and conduct, so his judgment will proceed on the ground of the graces, privileges, and blessings which they had received, improved or abused. And as there is no respect of persons with God in judgment, so there can be none in the previous administration of his saving blessings. He that will be condemned for his unrighteousness, will be condemned on the ground that he had sufficient grace afforded him for the salvation of his soul; and his condemnation will rest on the simple principle, that he abused the grace which was sufficient to save him, by acting in opposition to its dictates and influence. No man, in that great day, shall be brought to heaven through any partiality of the Judge; and no man sent to hell because God did not afford him sufficient grace, or because he had made a decree which rendered even his use of it ineffectual to his salvation. In reference to the great design of God, in the salvation of man, it shall be said, - in time, at the day of judgment, and throughout eternity, - There Is No Respect of Persons with God.

Clarke: Rom 2:12 - For as many as have sinned without law, etc.

For as many as have sinned without law, etc. - They, viz. the Gentiles, who shall be found to have transgressed against the mere light of nature, or rather, that true light that lighteth every man that cometh into the world, Joh 1:9, shall not come under the same rule with those, the Jews, who have in addition to this enjoyed an extraordinary revelation; but they shall be dealt with according to the inferior dispensation, under which they lived: while those, the Jews, who have sinned against the law - the positive Divine revelation granted to them, shall be judged by that law, and punished proportionably to the abuse of such an extraordinary advantage.

Clarke: Rom 2:13 - For not the hearers of the law, etc.

For not the hearers of the law, etc. - It does not follow, because one people are favored with a Divine revelation, that therefore they shall be saved; while the others who have not had that revelation, shall finally perish: this is not God’ s procedure; where he has given a law - a Divine revelation, he requires obedience to that law; and only those who have been doers of that law - who have lived according to the light and privileges granted in that revelation, shall be justified - shall be finally acknowledged to be such as are fit for the kingdom of God.

Clarke: Rom 2:14 - For when the Gentiles, which have not the law, etc.

For when the Gentiles, which have not the law, etc. - Nor does it follow that the Gentiles who have not had a Divine revelation, shall either perish, because they had it not; or their unrighteous conduct pass unpunished, because not having this revelation might be considered as an excuse for their sins

Clarke: Rom 2:14 - Do by nature the things contained in the law

Do by nature the things contained in the law - Do, without this Divine revelation, through that light which God imparts to every man, the things contained in the law - act according to justice, mercy, temperance and truth, the practice of which the revealed law so powerfully enjoins; these are a law unto themselves - they are not accountable to any other law, and are not to be judged by any dispensation different from that under which they live

Rabbi Tanchum brings in the Supreme Being as saying: When I decreed any thing against the Gentiles, to whom I have not given laws and statutes, and they know what I have decreed; immediately they repent; but the Israelites do not so. Tanchum, fol. 43. 2.

Clarke: Rom 2:15 - Which show the work of the law

Which show the work of the law - In acting according to justice, mercy, temperance, and truth, they show that the great object of the law, which was to bring men from injustice, cruelty, intemperance, and falsity, is accomplished so far in them: their conscience also bearing witness - that faculty of the soul, where that Divine light dwells and works, shows them that they are right; and thus they have a comfortable testimony in their own souls of their own integrity: their thoughts, the mean while, accusing, or else excusing one another; or rather, their reasonings between one another accusing or answering for themselves. As if the apostle had said: - And this point, that they have a law and act according to it, is farther proved from their conduct in civil affairs; and from that correct sense which they have of natural justice in their debates, either in their courts of law, or in their treatises on morality. All these are ample proofs that God has not left them without light; and that, seeing they have such correct notions of right and wrong, they are accountable to God for their conduct in reference to these notions and principles. These seems to be the true meaning of this difficult clause. See below.

Clarke: Rom 2:16 - In the day when God shall judge

In the day when God shall judge - And all this shall be farther exemplified and proved in the day when God shall judge the secrets of men by Jesus Christ; which judgment shall be according to my Gospel - according to what I am now laying down before you, relative to the impartiality of God, and his righteous procedure in judging men, not according to their opinions or prejudices, not according to revelations which they never possessed, but according to the various advantages or disadvantages of their political, religious, or domestic situation in life

Much stress has been laid on the word, φυσει, by nature, in Rom 2:14, as if the apostle designed to intimate that nature, independently of the influence of Divine grace, possessed such principles as were sufficient to guide a man to glory. But certainly the term cannot be so understood here. I rather think that the sense given to it in Suicer’ s Thesaurus, vol ii. col. 1475, reipsa, revera, Certainly, Truly, is its sense here: for when the Gentiles, which have not the law, φυσει ποιῃ, Truly, or in effect, Do the things contained in the law, etc. This seems to be its sense in Gal 4:8 : When ye knew not God, ye did service to them which φυσει, Certainly are no gods; i.e. are false gods. Suicer quotes Cyril of Alexandria, (sub Anathematismo iii. in Actis Ephesinis, p. 212), speaking of the union of the two natures in Christ; he calls this union φυσικην, natural; that is, says he, αληθη, true, or real. He adds, that the word should be thus understood in Eph 2:3 : We were by nature, φυσει, children of wrath; and says, φυσει αντι του αληθως· φυσει is here used for αληθως, Truly; We were Truly, Incontestably, the children of wrath, even as others. That is, like the rest of mankind, we have all sinned and come short of the glory of God, and, consequently are exposed to punishment. Some think that this text refers to the natural corruption of man; but, although it is true that man comes into the world corrupt, and that all men, since the fall, are very far gone from original righteousness, yet it is not clear that the text in Eph 2:3, speaks of any other thing than the effects of this degeneracy

I prefer this sense, in the passage in question, to that which says the light of nature, or natural instinct, is here meant; for I know of no light in nature that is not kindled there by the grace of God. But I have no objection to this sense: "When the Gentiles, which have not the law, do, by the influence of God upon their hearts, the things contained in the law, they are a law unto themselves; that light and influence serving instead of a Divine revelation."That the Gentiles did really do the things contained in the law, in reference to what is termed natural justice, and made the wisest distinctions relative to the great principles of the doctrine of civil Rights and Wrongs, every man conversant with their writings will admit. And in reference to this the word φυσει may be legitimately understood thus - they incontestably did the things contained in the law, etc

The passage in Rom 2:15, Their thoughts - accusing or excusing one another, certainly does not refer to any expostulations or operations of conscience; for this is referred to in the preceding clause. The words accusing, κατηγορουντων, and excusing, απολογουμενων, answering or defending one another, μεταζυ αλληλων, among themselves, are all forensic or law terms, and refer to the mode of conducting suits of law in courts of justice, where one is plaintiff, who produces his accusation; another is defendant, who rebuts the charge and defends himself; and then the business is argued before the judges. This process shows that they have a law of their own, and that to this law it belongs to adjust differences - to right those who have suffered wrong, and to punish the guilty

As to the phrase written in their hearts, it is here opposed to the Jewish laws, which were written on tables of stone. The Jews drew the maxims by which their conduct was regulated from a Divine revelation: the Gentiles theirs from what God, in the course of his providence and gracious influence, had shown them to be right, useful, and necessary. And with them this law was well known and affectionately regarded; for this is one meaning of the phrase, written in the heart. It was from this true light, enlightening the Gentiles, that they had so many wise and wholesome laws; laws which had been among them from time immemorial, and of which they did not know the origin. Thus Sophocles, in the noble speech which he puts in the mouth of Antigone: -

Ου γαρ τι νυν γε κὐχθες, αλλ ’ αει ποτε

Ζη ταυτα, κοὑδεις οιδεν εξ ὁτου φανη

"Not now, nor yesterday, but evermor

These laws have lived: nor know we whence they came.

Antig. ver. 463-4

These are the laws, νομινα, which the Spirit of God wrote originally on their hearts; and which, in different forms, they had committed to writing.

Calvin: Rom 2:1 - Therefore inexcusable art thou, O man // For in what thou judgest another, === etc. Besides the striking resemblance there is between the two Greek verbs, κρίνειν and κατακρίνειν (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

1.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 them inexcusable, 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, κρίνειν and κατακρίνειν (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 they did them, 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. ⁶²

Calvin: Rom 2:2 - NO PHRASE

2.=== 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 truth of 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; for truth in 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. ⁶³

Calvin: Rom 2:3 - NO PHRASE

3.=== 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 word man; it is for the purpose of presenting a comparison between man and God.

Calvin: Rom 2:4 - NO PHRASE

4.=== 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 than invites, 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.

Calvin: Rom 2:5 - NO PHRASE

5.=== 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. ⁶⁵

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 for εἰς 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.” (Zep 1:15.)

You have a similar description in Joe 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.” (Amo 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.

Calvin: Rom 2:6 - NO PHRASE

6.=== 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.

Calvin: Rom 2:7 - NO PHRASE

7.=== 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. ⁶⁶

Calvin: Rom 2:8 - NO PHRASE

8.=== 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. ⁶⁷

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 persons obey or 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; for θυμος in Greek means what the Latins call excandescentia — indignation, as Cicero teaches us, (Tusc. 4,) even a sudden burning of anger. As to the other words I follow [Erasmus]. 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.)

Calvin: Rom 2:9 - NO PHRASE

9.=== 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.”

Calvin: Rom 2:11 - NO PHRASE

11.=== 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 person is 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. ⁶⁸ 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.

Calvin: Rom 2:12 - Whosoever have sinned without law,

12.Whosoever have sinned without law, ⁶⁹ 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; ⁷⁰ for this sentence has been long ago pronounced,

“Cursed are all they who continue not in all its precepts.” (Deu 27:26.)

A worse condition then awaits the Jewish sinners, since their condemnation is already pronounced in their own law.

Calvin: Rom 2:13 - NO PHRASE

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, (Deu 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. ⁷¹

Calvin: Rom 2:14 - NO PHRASE

14.=== 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 preconceptions προληψεις, 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. ⁷²

Calvin: Rom 2:15 - Who show the work of the law

15.Who show the work of the law ⁷³ 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 heart to be taken for the seat of the affections, but only for the understanding, as it is found in Deu 29:4,

“The Lord hath not given thee a heart to understand;”

and in Luk 24:25,

“O foolish men, and slow in heart to believe.”

Nor can we conclude from this passage, that there is in men a full knowledge 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; ⁷⁴ 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.

Calvin: Rom 2:16 - In which God shall judge the secrets of men

16.In which God shall judge the secrets of men ⁷⁵ Most 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. (1Co 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 it his 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.

Defender: Rom 2:7 - well doing

Superficially this verse seems to suggest that by "patient continuance in well doing," one could obtain eternal life, without regard to one's relation to Christ. While this may be true hypothetically, the apostle goes on in the next chapter to explain that "there is none righteous, no, not one" (Rom 3:10). Nevertheless, anyone can receive imputed righteousness through Jesus Christ, simply by faith in Him (Rom 3:25, Rom 3:26)."

Defender: Rom 2:9 - the Jew first

The Jews, as God's chosen people, were given the first opportunity to hear the Gospel and Paul always sought to apply this principle. By the same token, they were to receive the first and most severe judgment, when they rejected the gospel, because of the greater light they had received (Luk 12:47, Luk 12:48)."

Defender: Rom 2:12 - without law

Even though God had a chosen nation, "there is no respect of persons with God" (Rom 2:11). Since all have sinned, both Jews and Gentiles, all are under condemnation. The Jews had knowledge of God's written law and had covenanted to keep the law, so they must be judged by the law, for "by the law is the knowledge of sin" (Rom 3:20). But God has written at least the intuitive knowledge of His law internally in the human conscience (Rom 2:15), and no Gentile has been able to live up to this knowledge. Furthermore, they have ample evidence of God in the external creation, so that they are "without excuse" (Rom 1:20). "Inexcusable" in Rom 2:1 is the same word (anapologetos) in the Greek as the translation in Rom 1:20."

TSK: Rom 2:1 - Therefore // O man // whosoever // for thou that

Therefore : Rom 1:18-20

O man : Rom 2:3, Rom 9:20; 1Co 7:16; Jam 2:20

whosoever : Rom 2:26, Rom 2:27; 2Sa 12:5-7; Psa 50:16-20; Mat 7:1-5, Mat 23:29-31; Luk 6:37, Luk 19:22; Joh 8:7-9; Jam 4:11

for thou that : Rom 2:3, Rom 2:21-23

TSK: Rom 2:2 - judgment

judgment : Rom 2:5, Rom 3:4, Rom 3:5, Rom 9:14; Gen 18:25; Job 34:17-19, Job 34:23; Psa 9:4, Psa 9:7, Psa 9:8, Psa 11:5-7, Psa 36:5, Psa 36:6; Psa 96:13, Psa 98:9, Psa 145:17; Isa 45:19, Isa 45:21; Jer 12:1; Eze 18:25, Eze 18:29; Dan 4:37; Zep 3:5; Act 17:31; 2Th 1:5-10; Rev 15:3, Rev 15:4, Rev 16:5, Rev 19:2

TSK: Rom 2:3 - thinkest // O man // that thou shalt

thinkest : 2Sa 10:3; Job 35:2; Psa 50:21; Mat 26:53

O man : Rom 2:1; Dan 10:19; Luk 12:14, Luk 22:58, Luk 22:60

that thou shalt : Rom 1:32; Psa 56:7; Pro 11:21, Pro 16:5; Eze 17:15, Eze 17:18; Mat 23:33; 1Th 5:3; Heb 2:3, Heb 12:25

TSK: Rom 2:4 - despisest // riches // forbearance // goodness

despisest : Rom 6:1, Rom 6:15; Psa 10:11; Ecc 8:11; Jer 7:10; Eze 12:22, Eze 12:23; Mat 24:48, Mat 24:49; 2Pe 3:3

riches : Rom 9:23, Rom 10:12, Rom 11:33; Psa 86:5, Psa 104:24; Eph 1:7, Eph 1:18, Eph 2:4, Eph 2:7, Eph 3:8, Eph 3:16; Phi 4:19; Col 1:27, Col 2:2; 1Ti 6:17; Tit 3:4-6

forbearance : Rom 3:25, Rom 9:22; Exo 34:6; Num 14:18; Psa 78:38, Psa 86:15; Isa 30:18, Isa 63:7-10; Jon 4:2; 1Ti 1:16; 1Pe 3:20

goodness : Job 33:27-30; Psa 130:3, Psa 130:4; Isa 30:18; Jer 3:12, Jer 3:13, Jer 3:22, Jer 3:23; Eze 16:63; Hos 3:5; Luk 15:17-19, Luk 19:5-8; 2Pe 3:9, 2Pe 3:15; Rev 3:20

TSK: Rom 2:5 - But after // treasurest // the day // revelation

But after : Rom 11:25 *marg. Exo 8:15, Exo 14:17; Deu 2:30; Jos 11:20; 1Sa 6:6; 2Ch 30:8, 2Ch 36:13; Psa 95:8; Pro 29:1; Isa 48:4; Eze 3:7; Dan 5:20; Zec 7:11, Zec 7:12; Heb 3:13, Heb 3:15, Heb 4:7

treasurest : Rom 9:22; Deu 32:34; Amo 3:10; Jam 5:3

the day : Job 21:30; Pro 11:4; 2Pe 2:9, 2Pe 3:7; Rev 6:17

revelation : Rom 2:2, Rom 2:3, Rom 1:18; Ecc 12:14

TSK: Rom 2:6

Rom 14:22; Job 34:11; Psa 62:12; Pro 24:2; Isa 3:10,Isa 3:11; Jer 17:10, Jer 32:19; Eze 18:30; Mat 16:27, Mat 25:34-46; 1Co 3:8, 1Co 4:5; 2Co 5:10; Gal 6:7, Gal 6:8; Rev 2:23, Rev 20:12, Rev 22:12

TSK: Rom 2:7 - patient // glory // immortality // eternal

patient : Rom 8:24, Rom 8:25; Job 17:9; Psa 27:14, Psa 37:3, Psa 37:34; Lam 3:25, Lam 3:26; Mat 24:12, Mat 24:13; Luk 8:15; Joh 6:66-69; 1Co 15:58; Gal 6:9; 2Ti 4:7, 2Ti 4:8; Heb 6:12, Heb 6:15; Heb 10:35, Heb 10:36; Jam 5:7, Jam 5:8; Rev 2:10,Rev 2:11

glory : Rom 8:18, Rom 9:23; Joh 5:44; 2Co 4:16-18; Col 1:27; 1Pe 1:7, 1Pe 1:8, 1Pe 4:13, 1Pe 4:14

immortality : 1Co 15:53, 1Co 15:54; 2Ti 1:10

eternal : Rom 6:23; 1Jo 2:25

TSK: Rom 2:8 - contentious // and do not // but obey // indignation

contentious : Pro 13:10; 1Co 11:16; 1Ti 6:3, 1Ti 6:4; Tit 3:9

and do not : Rom 1:18, Rom 6:17, Rom 10:16, Rom 15:18; Job 24:13; Isa 50:10; 2Th 1:8; Heb 5:9, Heb 11:8; 1Pe 3:1, 1Pe 4:17

but obey : Joh 3:18-21; 2Th 2:10-12; Heb 3:12, Heb 3:13

indignation : Rom 9:22; Psa 90:11; Nah 1:6; Heb 10:27; Rev 14:10, Rev 16:19

TSK: Rom 2:9 - Tribulation // soul // of the Jew // Gentile

Tribulation : Pro 1:27, Pro 1:28; 2Th 1:6

soul : Eze 18:4; Mat 16:26

of the Jew : Rom 2:10, Rom 1:16, Rom 3:29, Rom 3:30, Rom 4:9-12, Rom 9:24, Rom 10:12, Rom 15:8, Rom 15:9; Amo 3:2; Mat 11:20-24; Luk 2:30-32, Luk 12:47, Luk 12:48, Luk 24:47; Act 3:26, Act 11:18, Act 13:26, Act 13:46, Act 13:47, Act 18:5, Act 18:6; Act 20:21, Act 26:20, Act 28:17, Act 28:28; Gal 2:15, Gal 2:16, Gal 3:28; Eph 2:11-17; Col 3:11; 1Pe 4:17

Gentile : Gr. Greek

TSK: Rom 2:10 - glory // and peace // to every // Gentile

glory : Rom 2:7, Rom 9:21, Rom 9:23; 1Sa 2:30; Psa 112:6-9; Pro 3:16, Pro 3:17, Pro 4:7-9, Pro 8:18; Luk 9:48; Luk 12:37; Joh 12:26; 1Pe 1:7, 1Pe 5:4

and peace : Rom 5:1, Rom 8:6, Rom 14:17, Rom 15:13; Num 6:26; Job 22:21; Psa 29:11, Psa 37:37; Isa 26:12; Isa 32:17, Isa 48:18, Isa 48:22, Isa 55:12, Isa 57:19; Jer 33:6; Mat 10:13; Luk 1:79, Luk 22:14; Luk 19:42; Joh 14:27, Joh 16:33; Gal 5:22; Phi 4:7

to every : Psa 15:2; Pro 11:18; Isa 32:17; Act 10:35; Gal 5:6; Jam 2:22, Jam 3:13

Gentile : Gr. Greek

TSK: Rom 2:11

Deu 10:17, Deu 16:19; 2Ch 19:7; Job 34:19; Pro 24:23, Pro 24:24; Mat 22:16; Luk 20:21; Act 10:34; Gal 2:6, Gal 6:7, Gal 6:8; Eph 6:9; Col 3:25; 1Pe 1:17

TSK: Rom 2:12 - For // in the law

For : Rom 2:14, Rom 2:15, Rom 1:18-21, Rom 1:32; Eze 16:49, Eze 16:50; Mat 11:22, Mat 11:24; Luk 10:12-15, Luk 12:47, Luk 12:48; Joh 19:11; Act 17:30,Act 17:31

in the law : Rom 2:16, Rom 3:19, Rom 3:20, Rom 4:15, Rom 7:7-11, Rom 8:3; Deu 27:26; 2Co 3:7-9; Gal 2:16-19; Gal 3:10,Gal 3:22; Jam 2:10; Rev 20:12-15

TSK: Rom 2:13 - For not // but the // justified

For not : Rom 2:25; Deu 4:1, Deu 5:1, Deu 6:3, Deu 30:12-14; Eze 20:11, Eze 33:30-33; Mat 7:21-27; Luk 8:21; Jam 1:22-25; 1Jo 2:29, 1Jo 3:7

but the : Rom 3:20,Rom 3:23, Rom 10:5; Luk 10:25-29; Gal 3:11, Gal 3:12

justified : Rom 3:30, Rom 4:2-5; Psa 143:2; Luk 18:14; Act 13:39; Gal 2:16, Gal 5:4; Jam 2:21-25

TSK: Rom 2:14 - which // do by // are a law

which : Rom 2:12, Rom 3:1, Rom 3:2; Deu 4:7; Psa 147:19, Psa 147:20; Act 14:16, Act 17:30; Eph 2:12

do by : Rom 2:27, Rom 1:19, Rom 1:20; 1Co 11:14; Phi 4:8

are a law : Rom 2:12, Rom 1:32

TSK: Rom 2:15 - written // their conscience // the mean while // accusing

written : Rom 1:18, Rom 1:19

their conscience : etc. or, the conscience witnessing with them, Rom 9:1; Joh 8:9; Act 23:1, Act 24:16; 2Co 1:12, 2Co 5:11; 1Ti 4:2; Tit 1:15

the mean while : or, between themselves

accusing : Gen 3:8-11, Gen 20:5, Gen 42:21, Gen 42:22; 1Ki 2:44; Job 27:6; Ecc 7:22; 1Jo 3:19-21

TSK: Rom 2:16 - God // by Jesus // according

God : Rom 2:5, Rom 3:6, Rom 14:10-12; Gen 18:25; Psa 9:7, Psa 9:8, Psa 50:6, Psa 96:13, Psa 98:9; Ecc 3:17, Ecc 11:9; Ecc 12:14; Mat 16:27, 25:31-46; Luk 8:17; Joh 12:48; 1Co 4:5; 2Co 5:10; Heb 9:27; 1Pe 4:5; 2Pe 2:9; Rev 20:11-15

by Jesus : Joh 5:22-29; Act 10:42, Act 17:31; 2Ti 4:1, 2Ti 4:8

according : Rom 16:25; 1Ti 1:11; 2Ti 2:8

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Rom 2:1 - Thou art inexcusable, O man, whosoever thou art that judgest // For wherein thou judgest another, thou condemnest thyself

Rom 2:1-5 They that condemn sin in others, and are guilty of the

like themselves, cannot escape God’ s judgment,

Rom 2:6-13 which will be according to every man’ s deserts,

without distinction of Jew or Gentile.

Rom 2:14-16 The Gentiles are not left without a rule of conduct.

Rom 2:17-24 The Jew, who boasteth of greater light, is doubly

criminal in sinning against it,

Rom 2:25-29 nor will circumcision profit him, except he keep the law.

It is much disputed to whom the apostle directs his discourse in the beginning of this chapter. Some think that having discovered the sins of the Gentiles in the former chapter, he here useth a transition, and turneth himself to the Jews, and lays open their more secret wickedness and hypocrisy. But the particle therefore in the front of the chapter, doth seem to intimate, that this is inferred from what went before, and is a continuance of the same argument. It is of the Gentiles then that he is still discoursing, and he begins by name to deal with the Jews, Rom 2:17 . Some think he speaks more particularly of such as were judges and magistrates amongst the Gentiles, who, though they made laws for to judge and punish others for such and such crimes, did yet commit the same themselves. Some think he intends more especially such as were philosophers, and men renowned for virtue, as Socrates, Aristides, Fabricius, Cato, Seneca, &c., which last, as is said, was well known to the apostle. These, in their speeches and writings, did censure the evil manners of others, and yet were as bad themselves. As Cato is said to have used extortion, prostituted his wife, and to have laid violent hands upon himself; and yet he was affirmed by Velleius to be homo virtuti simillimus, a most virtuous man. But the received opinion is, that the apostle in general doth tax all such as censure and find fault with others, and yet are guilty of the same things themselves.

Thou art inexcusable, O man, whosoever thou art that judgest: q.d. Thou art without all excuse, that dost assent and subscribe to the righteous judgment of God, that they who do such things as are mentioned in the foregoing chapter, are worthy of death, and yet doest the same thyself; if not openly, yet secretly and inwardly thou art guilty of the same or as great sins. Thou canst make no apology or pretence, why the sentence of death and condemnation, which is due to others, should not likewise pass upon thee.

For wherein thou judgest another, thou condemnest thyself i.e. in that very thing, or by that very law, whereby thou censurest and condemnest others, thou pronouncest sentence against thyself; thy own mouth condemns thee in the person of another: see Mat 7:3 21:40,41,45 Joh 8:4,9 .

Poole: Rom 2:2

We know assuredly, and it is evident, both from Scripture and reason, that God’ s judgment, both here and hereafter, is true and upright; see 1Sa 16:7 . He judgeth righteous judgment; he judgeth of persons and things, not as they are in appearance, but as they are in reality.

Against them which commit such things; this indefinite manner of speaking includeth both those that judge others, and those who, for the aforementioned sins, are subject to the censures of others.

Poole: Rom 2:3

When other men’ s facts escape not thy censure, who art but a man; what folly and madness is it to imagine, that thine own evil deeds should escape the judgment of God! See 1Jo 3:20 .

Poole: Rom 2:4 - Despisest thou? // The riches of his goodness // Forbearance and long-suffering // The goodness of God leadeth thee to repentance

Here he taxeth such as thought God approved of their persons and courses, at least that he would not regard or punish their evil actions, because he had hitherto forborne them, and heaped up abundance of worldly blessings upon them, as he did upon the Romans especially, above other people. It is common for men to grow secure, and promise themselves impunity, when God forbears them, and gives them outward prosperity: see Psa 50:21 55:19 Ecc 8:11 Hos 12:8 .

Despisest thou? the word signifies, to think amiss; he despiseth the goodness of God, who thinks otherwise of it than he should, that it is extended to him for other ends than it is: or, to despise the goodness of God, is, to turn it into wantonness.

The riches of his goodness i.e. The abundance of his goodness: see Rom 9:23 Eph 1:7,18 2:4,7 3:8 .

Forbearance and long-suffering God’ s long-suffering is a further degree of his forebearance: the Scripture speaks much of this attribute of God, and of his abounding therein, Exo 34:6 Num 14:11,18 Ps 86:15 Mat 23:37 Rom 9:22 1Ti 1:16 1Pe 3:20 .

The goodness of God leadeth thee to repentance that is one great end of God’ s goodness and forbearance; see Hos 11:4 2Pe 3:9 . God’ s goodness is abused when it is not used and improved to this end.

Poole: Rom 2:5 - Treasurest up unto thyself wrath against the day of wrath // Revelation of the righteous judgment of God

Treasurest up unto thyself wrath against the day of wrath this passage seems to respect Deu 32:34,35 , or Job 36:13 . You have a parallel place, Jam 5:3 . The meaning is, Thou provokest more and more the wrath of God against thee; by heaping up sins, thou heapest up judgments of God upon thyself: just as men add to their treasure of wealth, so dost thou add to thy treasure of punishment.

Revelation of the righteous judgment of God this is a periphrasis of the day of judgment, or of the last day: then will God visit for those sins that here escape punishment; then the justice and equity of his proceedings shall appear, and all shall have reason to approve thereof.

Poole: Rom 2:6

This proves what he had said, that the judgment of God, in that day, will be according to righteousness, or most righteous judgment. Parallel places you will find, Psa 62:12 Mat 16:27 2Co 5:10 Rev 22:12 . The papists from hence infer the merit of works; but the reward to the godly is a reward of grace, and not of debt. The word apodounai imports not only a just retribution, but a free gift, as in Mat 20:8 , and elsewhere. Good works are the rule of his proceeding, not the cause of his retribution: see Luk 17:10 .

Poole: Rom 2:7 - Patient continuance // Immortality // glory and honour // Eternal life

What he had laid down in general, he amplifies more particularly.

Patient continuance or perseverance in well doing which implies patience: see Mat 10:22 24:13 Heb 10:36 .

Immortality or incorruption: he adds this to show, that the

glory and honour he speaks of was not such as the Gentiles usually sought, who made worldly glory the scope of their actions; but it was eternal in the heavens, and such as never fades away.

Eternal life i.e. God will render eternal life to such: the word render must be supplied out of the former verse.

Poole: Rom 2:8 - That are contentious // Do not obey the truth // But obey unrighteousness // Indignation and wrath

That are contentious or, that are of contention: so, they of the circumcision, for such as are circumcised, Act 10:45 Gal 2:12 . By contentious, understand such as are refractory and self-willed; that, from a spirit of contradiction, will not be persuaded; that strive and kick against the righteousness of God, from an opinion of their own righteousness, Hos 4:4 .

Do not obey the truth: see Rom 1:18 , and the note there.

But obey unrighteousness that are the servants of sin, and of corruption, Rom 6:12 2Pe 2:19 .

Indignation and wrath these two differ only in degree: thereby understand the judgments of God upon the wicked, which are the effects of his anger: the cause is commonly put for the effect.

Poole: Rom 2:9 - Tribulation and anguish // Every soul of man // Of the Jew first, and also of the Gentile

Tribulation and anguish the word render is here again understood, he shall render tribulation and anguish. Some refer the former to the punishment of sin, the latter to the punishment of loss; or the one to the unquenchable fire, the other to the never dying worm: it seems to be a rhetorical exaggeration: see Psa 11:6 Mar 9:43-48 .

Every soul of man a double Hebraism: first, the soul is put for the person, as Gen 12:5 14:21 17:14 36:6 46:26 . Secondly, every soul of man, is put for the soul of every man; as before, Rom 1:18 , all unrighteousness of men, is put for the unrighteousness of all men. The soul of man shall not be punished only, but chiefly.

Of the Jew first, and also of the Gentile the Jew is first placed in order of punishment, because he better knew God’ s will, and had more helps: see Mat 11:22,24 Lu 12:47 .

Poole: Rom 2:10 - Peace // To the Jew first, and also to the Gentile

Peace what he called immortality, Rom 2:7 , he now calls peace; which word, according to the usual acceptation of it amongst the Hebrews, is comprehensive of all good and happiness, both here and hereafter.

To the Jew first, and also to the Gentile as the ungodly and unbelieving Jews shall have the first place in punishment, so those that believe and are godly amongst them shall have the first place in reward, though yet, for the reason mentioned in the next verse, the godly and believing Gentiles shall share with them therein.

Poole: Rom 2:11 - Answer

This seems to be borrowed from 2Ch 19:7 , and Deu 10:17 . You have the same again, Act 10:34 : see Job 34:19 Gal 2:6 3:28 Eph 6:9 1Pe 1:17 . Obj. God loved Jacob, and hated Esau, when they were yet unborn, and had done neither good nor evil.

Answer. This was not properly a respecting of persons, because God did not this as a judge, but as an elector: so the apostle states it, Rom 9:11-13 . God is gracious to whom he will be gracious, and may do what he will with his own.

Poole: Rom 2:12 - In the law

By the former he means the Gentiles, by the latter, the Jews; the like distribution he makes, 1Co 9:20,21 .

In the law i.e. under the law, or against it.

Poole: Rom 2:13

This and the two following verses are included in a parenthesis, and they serve to obviate an objection against what was said, Rom 2:12 . The Jews might plead, that they were superior to the Gentiles, and should be exempted or privileged, in judgment, forasmuch as they knew and professed the law of God, which the Gentiles did not. To this he says, that to know and learn the law was not sufficient, unless in all things they yielded obedience to it, which they neither did nor could. The scope of the apostle is not simply to show how sinners are now justified in the sight of God; but to show what is requisite to justification according to the tenor of the law, and that is, to do all that is written therein, and to continue so to do. And if there be any man that can bring such perfect and constant obedience of his own performing, he shall be justified by God; but inasmuch as no man, neither natural nor regenerate, can so fulfil the law, he must seek for justification in some other way. The text, thus expounded, doth no way militate with Rom 3:30 , and Gal 3:11 , which at first reading it seems to do. And it further shows, that the Jews are comprehended under the general curse, as well as the Gentiles, and are bound to have recourse to the righteousness of God by faith.

Poole: Rom 2:14 - Do by nature // Are a law unto themselves

Here he preoccupates the Gentiles’ plea. They might object, that having not the law, they could not transgress, nor be culpable in judgment: see Rom 4:15 . To this he says, that though they had not the law written in tables of stone, as the Jews had, yet they had a law written in their hearts, which was a copy or counterpart of the other, and had in a manner the effects of it; for thereby they were instructed to do well, and debarred from doing evil, which are the two properties of all laws.

Do by nature nature is opposed to Scripture and special revelation: by the direction of the law, and light of nature, they did many things which the law of Moses commanded, and forbore many things which it forbade.

Are a law unto themselves i.e. they have in themselves such principles of reason and rules of equity, as are to them instead of a law, prescribing what they ought to do and avoid.

Poole: Rom 2:15 - Written in their hearts // Answer // Their thoughts the mean while accusing or else excusing one another

By the work of the law either understand the sum of the law, which is, To love God above all, and our neighbour as ourselves; or the office of the law, which consists in directing what to do, and what to leave undone; or the external actions which the law prescribes.

Written in their hearts this seems to be a covenant promise and privilege, Jer 31:33 ; how then is it predicated of the Gentiles?

Answer. Jereramiah speaks there of a special and supernatural inscription or writing in the heart by grace; and the apostle here, of that which is common and natural.

Their thoughts the mean while accusing or else excusing one another interchangeably, now one way, anon another. Not as though the thoughts did, at the same time, strive together about the same fact; nor is it meant of divers men, as if good men were excused, and bad men accused, by their own thoughts; but in the same persons there were accusing or excusing thoughts and consciences, as their actions were evil or good.

Poole: Rom 2:16 - My gospel

These words may be referred to Rom 2:12 , and so they express the time when Jews and Gentiles shall be judged. Though some annex them to the words immediately preceding: q.d. Now the consciences of men do testify for or against them, and their thoughts accuse or excuse them; but in the day of judgment they will do it more especially. Shall judge the secrets of men; so that the most secret sins shall not escape the notice and censure of the Judge: see Ecc 12:14 1Co 4:5 .

My gospel i.e. the gospel which I preach. So, Joh 12:48 , our Saviour calls his word, his disciples word. He calls it his gospel, not as the author, but as the publisher of it; it was not his in respect of revelation, but in regard of dispensation, Rom 16:25 1Co 9:17 2Co 5:18,19 2Ti 2:8 . As for the fiction of a Gospel written by Paul, as was by Matthew, Mark, &c., the papists themselves begin to be ashamed of it.

PBC: Rom 2:4

When God is longsuffering, instead of that causing us to become complacent in our sins and say " well God is not going to do anything about it anyway," we need to say " God, I’m so thankful for your longsuffering to such a poor sinner as me, I want to repent LORD just as soon as I can."

PBC: Rom 2:7

While we should maintain the understanding that it is God who begins the good work in us, {Php 1:6} Who performs that work until the day of Jesus Christ {Php 1:6} and that unless He preserves us we will fall, {Jude 1:1} yet shouldn’t we consider what this text says and maintain that the ones who show evidence of this are the ones who manifest this " patient continuance" in " well doing" who " seek for glory and honor and immortality" and it is only to those that we see the promise of " eternal life?"  528

Haydock: Rom 2:1 - Wherefore thou art inexcusable

Wherefore thou art inexcusable, &c. He seems to give a general admonition to every one, both Jews and Gentiles, not to blame, judge, or condemn others, when perhaps he, or those of his religion, may be guilty of the like sins. Let him rather call to mind the just judgment of God, which, they that are sinners, cannot escape. Let him also reflect, that if God hath hitherto deferred to punish him, it hat been through the riches and abundance of his goodness, patience, and long-forbearance, or longanimity: that he must take care not to harden his heart any longer, lest he heap up to himself a fatal treasure at the day of judgment, when God will render to every one according to his works, and not according to his faith only, says St. John Chrysostom, hom. v. (Witham)

Haydock: Rom 2:5

The apostle is evidently speaking to the converted Jews, and not to the Gentiles. For the Gentiles believed in certain judges in hell, who passed sentence on every one as soon as he departed out of life. This is what the learned call poetical theology, and considered as fabulous. But besides a particular judgment at the hour of death, the Hebrews believed in a general judgment of all men, or at least of all the just, in the valley of Jehosaphat; as may be seen in the prophets, and the books of Wisdom and Machabees. (Calmet)

Haydock: Rom 2:9-10 - Of the Jew first, and also the Greek

Of the Jew first, and also the Greek. That is, God, as a just judge, will not have any respect to their persons, but punish or reward both Jews and Gentiles, according to their good or bad works. And salvation is now offered to both. (Witham)

Haydock: Rom 2:12 - Whosoever have sinned without the law

Whosoever have sinned without the law. That is, without the written law of Moses, against their reason and conscience, &c. And also those who being Jews, have sinned under this written law, shall be judged, even with greater severity, for having transgressed against the known law. (Witham)

Haydock: Rom 2:14-15 - When the Gentiles...do by nature

When the Gentiles...do by nature, or naturally, that is, without having received any written law, these men are a law to themselves, and have it written in their hearts, as to the existence of a God, and their reason tells them, that many sins are unlawful: they may also do some actions that are morally good, as by giving alms to relieve the poor, honouring their parents, &c. not that these actions, morally good, will suffice for their justification of themselves, or make them deserve a supernatural reward in the kingdom of heaven; but God, out of his infinite mercy, will give them some supernatural graces, by which they come to know, and believe, that he will reward their souls for eternity. Such, says St. John Chrysostom, were the dispositions of Melchisedech, Job, Cornelius the Centurion, &c. (Witham)

Gill: Rom 2:1 - Therefore thou art inexcusable, O man // whosoever thou art that judgest // for wherein thou judgest another // thou condemnest thyself // for thou that judgest dost the same things

Therefore thou art inexcusable, O man,.... Some think, from the connection of these words with the preceding chapter, that the Gentiles are here meant; and particularly those among them who seemed to be virtuous, and took upon them to be the reprovers of others, and yet did the same things themselves, as Socrates, Cato, Seneca, and others; and therefore must be inexcusable, because they knew better, and would be thought to have been so; wherefore such could never be justified before God by their works, but might be justly condemned by him, nor shall they escape his righteous judgment. Others think the Jews are meant, who despised and condemned the Gentiles, and thought themselves to be righteous persons, and justified in the sight of God; and who, though they were secretly guilty of many abominable iniquities, yet were very severe upon the sins of others, and therefore inexcusable: others think that magistrates are designed, whether among Jews or Gentiles, who reprove and punish sin in others, and therefore must be supposed to know the law, and the nature of sin, and so are inexcusable and self-condemned when they do the same things; wherefore though they may pass with impunity among men, they shall not escape the judgment of God. Rather the words respect every man, of whatsoever nation, office, or place; and may be particularly applied to hypocrites, and seem designed to correct censoriousness, and hasty judging, and to throw confusion on such who value themselves on being the censurers and reprovers of others:

whosoever thou art that judgest; whether a Jew or a Gentile, a public magistrate or a private person:

for wherein thou judgest another; that is, in what case or instance; the Complutensian edition and the Arabic version read, "in" "or with what judgment thou judgest another"; See Gill on Mat 7:2;

thou condemnest thyself; by judging them:

for thou that judgest dost the same things; art guilty of the same thing condemned in others, and therefore must be self-condemned.

Gill: Rom 2:2 - But we are sure that the judgment of God // according to truth, against them which commit such things

But we are sure that the judgment of God,.... By "the judgment of God", is not meant what is exercised on and towards men in this life, but what will follow after death; which is called judgment to come, is represented as certain, will be universal as to persons and things, and is here called "the judgment of God", in opposition to the judgment of men; and because it will be carried on by God only, who is omniscient and omnipotent, and will be definitive: this is and will be,

according to truth, against them which commit such things; in opposition to all hypocrisy and unrighteousness: and it may design the law and light of nature by which the Gentiles, the law of Moses by which the Jews, and the Gospel of Christ by which all have enjoyed the Gospel revelation, will be judged; or the truth of their own consciences in them all: now we may be sure of this judgment; and of its being according to truth, from reason, from Scripture, and from the being and perfections of God.

Gill: Rom 2:3 - And thinkest thou this, O man, that judgest them which do such things, and doest the same // shall escape the judgment of God

And thinkest thou this, O man, that judgest them which do such things, and doest the same,.... Some men may be so vain as to imagine, that though they do the same things which they condemn in others, they

shall escape the judgment of God: but such will find themselves most sadly mistaken; there is no avoiding the general judgment; all men must come to it; there will be no eluding it through craftiness and deceit, through bribery and corruption; there will be no escaping condign punishment, through might in the criminal, or through the judge's ignorance of his crimes, or want of ability and power to punish.

Gill: Rom 2:4 - Or despisest thou the riches of his goodness // forbearance // longsuffering // not knowing that the goodness of God leadeth thee to repentance

Or despisest thou the riches of his goodness,.... The apostle anticipates an objection against what he had said, taken from the prosperity of these persons; who might conclude from thence, that they were not so wicked as he had represented them; and that they should escape the judgment of God, otherwise they would have been punished by God in this life, and not have prospered as they did; which objection is removed by observing, that it was not their innocence, but "the riches of" divine "goodness, and longsuffering and forbearance", which were the causes of their prosperity: by "the riches of God's goodness", are not meant the riches of his special, spiritual, and eternal goodness, which his own people are only partakers of: but the general riches of his temporal and providential goodness, which the men of the world have commonly the greatest share of; they have it in great plenty, which is signified by "riches": and by his "longsuffering and forbearance" are designed, not his forbearance of his chosen ones and his longsuffering to them, which issue in their salvation; but his forbearance of sinners, and longsuffering towards them, in not as yet pouring down his wrath and displeasure on them; all which are "despised" by them; the riches of his goodness, when he is not glorified for his providential mercies, and in them, and when these are abused to the lusts of men. The

forbearance of God is despised, when men on account of it harden themselves in sin; and his

longsuffering, when they deny his concern in Providence, or a future judgment, and promise themselves impunity. Moreover, the apostle obviates the above objection by asserting that God's end in his goodness, forbearance, and longsuffering, was not to testify to their innocence, as they imagined, but to lead them to repentance, of which they were ignorant;

not knowing that the goodness of God leadeth thee to repentance. This is to be understood not of a spiritual and evangelical repentance, which is a free grace gift, and which none but the Spirit of God can lead, or bring persons to; but of a natural and legal repentance, which lies in an external sorrow for sin, and in an outward cessation from it, and reformation of life and manners, which the goodness of God to the Jews should have led them to; who had a large share of the good things of life, a land flowing with milk and honey, and many outward privileges which other nations had not, as the giving of the law, the covenant and promises, the word and ordinances; and repentance here chiefly designs, as it may respect the Gentiles, a change of mind and practice in them relating to idolatry and superstition Now the providential goodness of God has a tendency to lead persons to repentance on this account; but of this end of divine goodness the Gentiles were ignorant; nor was this end answered thereby; which shows the wretched depravity of human nature; see Act 14:15.

Gill: Rom 2:5 - But after thy hardness and impenitent heart // treasure up unto themselves wrath // against // the day of wrath // and revelation // of the righteous judgment of God

But after thy hardness and impenitent heart,.... The apostle goes on to show, that such persons who promise themselves impunity on the score of prosperity, shall not always go unobserved and unpunished; for there is a day of wrath and righteous judgment hastening on, and will take place after they have filled up the measure of their iniquity. There is a natural "hardness" of the heart in every son and daughter of Adam; and there is an acquired habitual hardness, which is increased by sinning; and a judicial one, which God, for sin, sometimes gives persons up unto. An "impenitent heart" is not only an heart which does not repent, but such an one as cannot repent, being harder than the nether millstone. Now men, by such hardness and impenitence,

treasure up unto themselves wrath: they are the authors of their own destruction; by which is meant the wrath of God, in opposition to the riches of his goodness, despised by them; and is in reserve for wicked men: and is laid up

against, and will be brought forth in

the day of wrath; which the Scriptures call "the evil day", Amo 6:3 Eph 6:13; the day fixed by God, when he will call men to an account for their sins, and stir up all his wrath against them:

and revelation; that is, the day of revelation, when Christ shall be revealed from heaven in flames of fire, the sins of men shall be revealed, and the wrath of God against them:

of the righteous judgment of God; so some copies read; that is, the day of the righteous judgment; so the Arabic version reads, "and of the appearance of God, and of his righteous judgment"; for the judgment will be at the appearance of Christ, who is God, and at his kingdom, 2Ti 4:1. The Alexandrian copy reads, "and of the retribution of the righteous judgment of God"; and so the Ethiopic version seems to have read, rendering the words, "if so", or "seeing thy retribution may come upon thee", and "if the judgment of God may befall thee"; for when the judgment of God shall come, as there will be a revelation of men's sins, and of the wrath of God against them, there will be a just retribution according to their works. Or "the revelation of the righteous judgment of God"; that is, when the judgment of God, which is now hid, shall appear; and which is said to be "righteous", because it will be carried on in a righteous manner, and proceed upon, and be executed according to the strictest rules of justice and equity.

Gill: Rom 2:6 - Who will render to every man according to his deeds.

Who will render to every man according to his deeds. God will be the Judge, who is righteous, holy, just, and true; every man in particular will be judged; as the judgment will be general to all, it will be special to everyone, and will proceed according to their works; for God will render to wicked men according to the demerit of their sins, the just recompense of reward, eternal damnation; and to good men eternal life, not according to the merit of their good works, which have none in them, but according to the nature of them; such who believe in Christ, and perform good works from a principle of grace, shall receive the reward of the inheritance, which is a reward of grace, and not of debt. In other words, God will render to evil men according to the true desert of their evil deeds; and of his own free grace will render to good men, whom he has made so by his grace, what is suitable and agreeable to those good works, which, by the assistance of his grace, they have been enabled to perform.

Gill: Rom 2:7 - To them who by patient continuance in well doing // glory // Honour // Immortality // eternal life

To them who by patient continuance in well doing,.... These words are descriptive of one sort of persons, to whom God will render according to their works; and must be understood not of the Gentiles, the best and most moralized among them; for they sought after worldly things, after human wisdom, and popular applause, and not after God, his honour and glory, nor after immortality, which is only brought to light by the Gospel; nor of the pharisaical Jews, who sought for righteousness by the works of the law, and honour and glory from men, and not from God; nor of any unregenerate persons, but only of such who have the true principles of grace implanted in them, whether Jews or Gentiles: now the things which these men seek after are

glory; not the glory of this world, nor any from the men of it; but the glory of God and Christ; to be glorious within and without, by the grace and righteousness of Christ here, and to enjoy eternal glory with him hereafter.

Honour; not that which Adam had in innocence, and did not abide in; but that which is, and abides with Christ, and which all the saints have, and shall have.

Immortality; not the immortality of the soul, which is common to all; but the incorruption of the body, or the glorious resurrection of it to everlasting life at the great day, or the incorruptible crown, and never fading inheritance of the saints in light. The manner in which these things are sought is, "by patient continuance in well doing"; by doing good works, and by doing these good works well, from a principle of faith and love, and with a view to the glory of God; and by patiently enduring reproaches and sufferings for well doing, and by persevering therein: not that these things are to be had, or are expected by the saints to be had for the sake of patience and well doing; yet they may be sought for, and looked unto, as an encouragement to well doing, and continuance therein; and though not "for", yet "in" well doing there is a reward. These words do not express that for the sake of which glory is had; but only describe the persons who seek, and the manner in which they seek for it, to whom God will render

eternal life, which he of his rich grace promised them before the world was, and of his free favour has put into the hands of Christ for them, and which, as a pure gift of grace, he bestows on them through him.

Gill: Rom 2:8 - But unto them that are contentious // and do not obey the truth // but obey unrighteousness // indignation and wrath

But unto them that are contentious,.... This is a description of the other sort of persons to whom God will render according to their deeds, "who are of the contention"; who contend for victory, and not truth; strive about words to no profit; are quarrelsome, and sow discord among men, and in churches;

and do not obey the truth; neither attend to the light of nature, and to that which may be known of God by it; nor regard and submit to the Gospel revelation and so design both the Gentiles, which knew not God, and Jews, and others, who obey not the Gospel:

but obey unrighteousness; are servants of sin: to these God renders

indignation and wrath; wrathful or fiery indignation, the hottest of his fury.

Gill: Rom 2:9 - Tribulation and anguish // upon every soul of man that doth evil // of the Jew first, and also of the Gentile

Tribulation and anguish,.... These, with the foregoing words, are expressive of the second death, the torments of hell, the worm that never dies, and the fire that is not quenched: which will fall

upon every soul of man that doth evil; whose course of life and conversation is evil; for "the soul that sins shall die", Eze 18:4, unless satisfaction is made for his sins by the blood of Christ:

of the Jew first, and also of the Gentile; regard being had to what nation they belong.

Gill: Rom 2:10 - But glory, honour, and peace // to every man that doth good, to the Jew first, and also to the Gentile

But glory, honour, and peace,.... Which are so many words for the everlasting happiness of the saints; which is a "crown of glory that fadeth not away" 1Pe 5:4); an honour exceeding that of the greatest potentates upon earth, since such that enjoy it will be kings and priests, and sit with Christ on his throne to all eternity; and is a peace that passes all understanding: all which will be rendered

to every man that doth good, to the Jew first, and also to the Gentile; which none without Christ, and his grace, and by the strength of nature, does, or can do; not that good works are causes of salvation, but are testimonies of faith, and fruits of grace, with which salvation is connected, whether they be found in Jews or Gentiles; for neither grace nor salvation are peculiar to any nation, or set of people.

Gill: Rom 2:11 - For there is no respect of persons with God.

For there is no respect of persons with God. It will not come into consideration, at the day of judgment, of what nation men are; or from what parents they are descended; nor of what age and sex persons be; nor in what state and condition they have lived in this world; nor will it be asked to what sect they have belonged, and by what denomination they have been called; or whether they have conformed to such and such externals and rituals in religion; but only whether they are righteous men or sinners; and accordingly as they appear under these characters, judgment will proceed. Some object from hence, though without any reason, to the doctrine of particular election of certain persons to everlasting salvation. This passage respects matters of strict justice, and is a forensic expression relating to courts of judicature, where persons presiding are to have no regard to the faces of men, but do that which is strictly just between man and man; and does not respect matters of grace and free favour, such as giving alms, forgiving debts, &c. A judge, as such, is to regard no man's person, but to proceed in matters before him, according to the rules of law and justice; should he do otherwise, he would be chargeable with being a respecter of persons; but then he may bestow alms on what objects he pleases; and forgive one man who is personally indebted to him, and not another, without any such imputation. This, applied to the case in hand, abundantly clears it; for though God, as a Judge, respects no man's person; yet in matters of grace he distinguishes one person from another, as it is plain he does by the bounties of his Providence. Besides, God is not bound to any person by any laws, but acts as a Sovereign; he is not moved by anything in the creature; as his choice is not confined to persons of any particular nation, family, sex, or condition, so neither does it proceed upon anything, or a foresight of anything in them, or done by them; and as there is no worthiness in them that are chosen, and saved above others, so no injury is done to the rest: add to all this, that those that are saved by virtue of electing grace, are saved in a way of righteousness agreeably to the holy law, and strict justice of God; so that no complaint can be made against the distinguishing methods of grace, upon the foot of strict justice.

Gill: Rom 2:12 - For as many as have sinned without law // shall also perish without law // and // as many as have sinned in the law // shall be judged by the law

For as many as have sinned without law,.... This is an instance of the strict justice of God, and proves him to be no respecter of persons; for the Gentiles, who were "without law", the written law of Moses, not without the law of nature in their breasts, nor without some civil laws and statutes of their own; inasmuch as they "sinned" against the God of nature, and the law and light of nature, they

shall also perish without law: not that their condemnation and perdition will be illegal, or not in due course of law; but it will not proceed upon, or according to the law of Moses, they never had; and much less for not believing in Christ, of whom they never heard; but their perdition will be for their sins committed without the law of Moses, against the law of nature: their not having the written law of Moses will be no plea in their favour, or be a reason why they should not be condemned; their persons will not be regarded as with or without the law, but their sins committed by them, to which facts their consciences will bear witness:

and, so on the other hand,

as many as have sinned in the law; who have been in and under the law of Moses, and have sinned against it, meaning the Jews:

shall be judged by the law; and condemned by it, as they were in this world, and will be hereafter: their having this law will be no bar against their condemnation, but rather an aggravation of it; their hearing of it will be no plea in their favour; nor their doing of it neither, unless they could have done it to perfection; for perfect obedience it requires, as a justifying righteousness, otherwise it curses, condemns, and adjudges to death.

Gill: Rom 2:13 - For not the hearers of the law are just before God // but the doers of the law, shall be justified

For not the hearers of the law are just before God,.... The apostle here shows, that the Jews were justly condemned, notwithstanding their having and hearing of the law; since hearing without doing it, will never denominate persons righteous in the sight of God, however it might recommend them in the sight of men: regard seems to be had either to the first delivery of the law by Moses to the people of Israel, when he read it to them, and they hearkened to it, and promised obedience; or rather to the reading and hearing it every sabbath day; and may include a speculative knowledge of it, without a practical obedience to it; and which therefore must fall greatly short of entitling them to a justifying righteousness; since not these,

but the doers of the law, shall be justified; by whom are meant, not such who merely literally and externally fulfil the law, as they imagine; for the law is spiritual, and regards the inward as well as the outward man, and requires internal holiness, as well as external obedience; and the apostle is speaking of justification before God, who sees the heart, and not before men, who judge according to outward appearance: nor are such designed who are imperfect doers of the law; for the law requires a perfect obedience, and what is not perfect is not properly righteousness; nor does it, nor can it consider an imperfect righteousness as a perfect one; for it accuses of, pronounces guilty, curses, and condemns for every transgression of it. But such only can be intended, who are doers of it spiritually, internally, as well as externally, and that perfectly. Adam, in his state of innocence, was a perfect doer of the law; he sinning, and all his posterity in him, none of them are righteous, but all pass under a sentence of condemnation. The best of men, even believers in Christ, are not without sin in themselves; and when any of the saints are said to be perfect, it must be understood in a comparative sense, or as they are considered in Christ. There never was but one since Adam, and that is Christ, who has fulfilled, or could perfectly fulfil the law; the thing is impossible and impracticable for fallen man: hence these words must be understood either hypothetically, thus, not the hearers of the law, but if there were any perfect doers of it, they would be justified before God; or else of such persons who are considered in Christ, by whom the whole perfect righteousness of the law is fulfilled in them, and who may be reckoned as perfect doers of it in him, their substitute, surety, and representative.

Gill: Rom 2:14 - 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 to themselves

For when the Gentiles which have not the law,.... The objection of the Gentiles against their condemnation, taken from their being without the law, is here obviated. The apostle owns that they had not the law, that is, the written law of Moses, and yet intimates that they had, and must have a law, against which they sinned, and so deserved punishment, and which they in part obeyed; for these men

do by nature the things contained in the law. The matter and substance of the moral law of Moses agrees with the law and light of nature; and the Gentiles in some measure, and in some sort, did these things by nature; not that men by the mere strength of nature without the grace of God, can fulfil the law, or do anything that is acceptable to God; and indeed, what these men did was merely natural and carnal, and so unacceptable to God. Some understand this of nature assisted by grace, in converted Gentiles, whether before or after the coming of Christ; others expound the phrase, by nature, freely, willingly, in opposition to the servile spirit of the Jews, in their obedience to the law; though it rather seems to design the dictates of natural reason, by which they acted: and so

these having not the law, the written law,

are a law to themselves; which they have by nature and use, and which natural reason dictates to them. So Plato distinguishes the law

"into written and un written ^q: the written law is that which was used in commonwealths; and that κατα εθη γινομενος, "which was according to custom or nature", was called unwritten, such as not to go to market naked, nor to be clothed with women's clothes; which things were not forbidden by any law, but these were not done because forbidden by the unwritten law;''

which he calls "unwritten", because not written on tables, or with ink; otherwise it was written in their minds, and which by nature and use they were accustomed to.

Gill: Rom 2:15 - Which show the work of the law written in their hearts // their conscience also bearing witness // and their thoughts the meanwhile accusing or else excusing one another

Which show the work of the law written in their hearts,.... Though the Gentiles had not the law in form, written on tables, or in a book, yet they had "the work", the matter, the sum and substance of it in their minds; as appears by the practices of many of them, in their external conversation. The moral law, in its purity and perfection, was written on the heart of Adam in his first creation; was sadly obliterated by his sin and fall; upon several accounts, and to answer various purposes, a system of laws was written on tables of stone for the use of the Israelites; and in regeneration the law is reinscribed on the hearts of God's people; and even among the Gentiles, and in their hearts, there are some remains of the old law and light of nature, which as by their outward conduct appears, so by the inward motions of their minds,

their conscience also bearing witness; for, as the Jews say ^r נשמתו של אדם מעידה בו, "the soul of a man witnesses in him"; for, or against him:

and their thoughts the meanwhile accusing or else excusing one another; and this the Heathens themselves acknowledge, when they ^s speak of

"tameion dikasthrion kai krithrion thv suneidhsewv, "the conclave, tribunal and judgment of conscience"; and which they call δικαστην δικαιοτατον, "the most righteous judge": whose judgment reason receives, and gives its suffrage to, whether worthy of approbation or reproof; when it reads in the memory as if written on a table the things that are done, and then beholding the law as an exemplar, pronounces itself either worthy of honour or dishonour.''

Gill: Rom 2:16 - In the day when God shall judge // the secrets of men // Jesus Christ // according to my Gospel

In the day when God shall judge,.... These words are to be read in connection with Rom 2:13, and express the time when both Jews and Gentiles will be judged, called a "day", both because of the clearness and evidence of the judgment that will be made, and because a certain time is fixed, though not known, which will surely come; also the matter of the judgment, which will be,

the secrets of men: whether good or bad, which are only known to God and themselves, and which may have been done ignorantly by them; "for God shall bring every work into judgment with every secret thing, whether it be good, or whether it be evil", Ecc 12:14, which is so interpreted by the Jews ^t,

"when R. Jochanan came to that Scripture, he wept; "for God shall bring every work into judgment with every secret thing";''

upon which the gloss says, yea, for those things which are hidden from him, which he has committed through ignorance, will he bring him into judgment; everything, even the least thing in a literal sense, but not for such silly trifling things they mention in the same place; doubtless the Holy Ghost means the secrets of men's hearts and actions, and the hidden things of darkness which are contrary to the holy law of God. The person by whom this awful judgment will be carried on is,

Jesus Christ; to whom all judgment is committed, who is ordained Judge of quick and dead, and is every way fit for that office, being God as well as man, and so both omniscient and omnipotent: and this the apostle says will be,

according to my Gospel; his meaning is not that the Gospel will be the, rule of judgment, because he speaking of the judgment of the Gentiles, as well as of the Jews, who never heard of the Gospel; but that what he had said concerning a day of judgment, of Christ's being the Judge, and of God's judging by him the secrets of men, were as true and as certain as the Gospel which he preached was; and was "conformable", or agreeable to it, as the Arabic version reads it, and might be learned and proved from it. This he calls, "my Gospel"; not because the author or subject of it; but because it was committed to his trust and was preached by him; and in opposition to, and to distinguish it from the Gospel of the false apostles. Eusebius says ^u, that the Apostle Paul had used to call the Gospel according to Luke his Gospel, and that it is said, that whenever he makes mention of his Gospel, he designs that.