Commentary on the Epistle to the Romans John Calvin
Commentary on Romans
themselves. 62
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
Romans 2:3-10
Romans 2:3-10
3. And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?
3. Existimas autem, O homo, qui judicas eos qui talia faciunt, et eadem facis, quod ipse effugies judicium Dei?
4. Or despisest thou the riches of his goodness and forbearance and longsuffering; 64 not knowing that the goodness of God leadeth thee to repentance?
62It is confessed by most that the illative, {διὸ}, at the beginning of the verse can hardly be accounted for. The inference from the preceding is not very evident. It is, in my view, an instance of Hebraism; and the reference is not to what has preceded, but to what is to come. It is not properly an illative, but it anticipates a reason afterwards given, conveyed by for, or, because. Its meaning will be seen in the following version: — On this account, inexcusable art thou, O man, whosoever thou be who condemnest another, because, in what thou condemnest another thou condemnest thyself; for thou who condemnest doest the same things. The verb, {κρίνω}, has here the idea of condemning, or of passing judgments; to judge is not sufficiently distinct. — Ed.
63"According to truth" — {κατὰ} {ἀλήθειαν}, means, according to the true state of the case, without any partiality, or according to what is just and equitable; so Grotius takes it. Its corresponding word in Hebrew, {,{אמתis sometimes rendered }δικαιοσύνμ}, It is found opposed to {ἀδικία} in 1 Corinthians 13:6. The expression here may be deemed to be the same in meaning with {δικαιοκρισία} — righteous judgment, in verse 5. — Ed.
64Lenitatis — {μακροθυμίας}, tarditatis ad iram. "Long-suffering" expresses the meaning very exactly. There is here a gradation — "goodness" — {χρηστότης}, benevolence, kindness, bounty; — "forbearance" — {ἀνοχὴ}, withholding, i.e., of wrath; — then "long-suffering," that is, bearing long with the sins of men. "Riches" mean abundance; the same as though the expression was, "the abounding goodness," etc. — Ed.