Rom. 2 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.

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.

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 1 Sam. 16:7. He judgeth righteous judgment; he judgeth of persons and things, not as they are in appearance, but as they are in reality.

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 1 John 3:20.

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.

Treasurest up unto thyself wrath against the day of wrath; this passage seems to respect Deut. 32:34–35, or Job 36:13. You have a parallel place, James 5:3.

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, Ps. 62:12, Matt. 16:27, 2 Cor. 5:10, Rev. 22:12.

What he had laid down in general, he amplifies more particularly. Patient continuance; or perseverance in well doing, which implies patience: see Matt. 10:22, Matt. 24:13, Heb. 10:36.

That are contentious; or, that are of contention: so, they of the circumcision, for such as are circumcised, Acts 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…

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…

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.

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

By the former he means the Gentiles, by the latter, the Jews; the like distribution he makes, 1 Cor. 9:20–21. In the law; i.e. under the law, or against it.

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…

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.

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.

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.

He now comes to deal more particularly and expressly with the Jews, reciting their privileges, in which they trusted, and of which they boasted; and shows, that notwithstanding them, they stood in as much need of the righteousness of God as the Gentiles did.

Art confident; thou dost proudly arrogate all that follows to thyself, and conceitest that thou hast all the points of the law in thy breast, and full knowledge of all the secrets thereof.

Babes; such as have little or no knowledge. The form of knowledge; a scheme or system of notions, a compendious model or method, which is artificially composed; such as tutors and professors of arts and sciences, do read over again and again to their pupils and auditors.

Teachest thou not thyself? q.d. Dost not thou thyself do what thou pressest upon others? see Matt. 23:3. Dost thou steal? the Jews were infamous of old for this sin, Ps. 50:18, Matt. 23:14.

Dost thou commit adultery? to this sin also the Jews were greatly addicted: see Ps. 50:18, Jer. 5:8. Dost thou commit sacrilege? Here he varies the crime; he does not say: Dost thou commit idolatry, but sacrilege.

Dost thou bring a reproach upon religion, and give occasion to the Gentiles to blaspheme his name? So it follows in the next words. See Rom. 2:24.

Through you; because of your and your forefathers’ sins. As it is written: the apostle doth not tell them where it was written; he supposeth they were not ignorant of it: see Isa. 52:5, Ezek. 36:20, Ezek. 36:23.

The Jews might object: If the former privileges availed not to righteousness and salvation, yet circumcision at least might stand them in some stead. In answer whereunto you have, 1. A concession; circumcision indeed is profitable. 2.

The uncircumcision; i.e. the uncircumcised; a figurative and frequent way of speaking: see Rom. 3:30, Rom. 4:9. Keep the righteousness of the law; which none of them ever did; but admit they could, or else, which some of them have done, in sincerity, though with manifold imperfections; such as the…

Uncircumcision which is by nature; a periphrasis of the Gentiles, who want circumcision, or are by nature without it. Fulfil the law; here is another word; before it was keep, but now it is fulfil the law: though the word be varied, yet the sense is the same: see James 2:8. Judge thee; i.e.

He is not a Jew; a right or true Jew, who is heir of the promises made to the fathers. That is one outwardly; the word only is to be understood: see 1 Cor. 1:17.

He is a right and true Jew, an Israelite indeed, that hath taken away the foreskin of his heart, Jer. 4:4; that is cleansed from all corrupt affections, and hath laid aside all superfluity of naughtiness; that worshippeth God in the Spirit, rejoiceth in Christ Jesus, and hath no confidence in the…