Chapter 2:1–3:8

Outline (continued)

Justification by Faith

3. The Jews also need this justification.

“Therefore you have no excuse, O man, whoever you are, when you pass judgment (on someone else), … because you, the judge, are practicing the same things.”

2:1–3:8

3. The Jews also need this justification

“Therefore you have no excuse, O man, whoever you are, when you pass judgment (on someone else), … because you, the judge, are practicing the same things.”

2:1–3:8

2 1 Therefore you have no excuse, O man, whoever you are, when you pass judgment (on someone else), for at whatever point you judge the other person, you are condemning yourself, because you, the judge, are practicing the same things.

2 Now we know that God’s judgment is justly pronounced⁴⁹ against those who practice such things. 3 And do you imagine—you who, though you pass judgment on those who practice these things, do the same things yourself—that you will escape God’s judgment? 4 Or do you look down on the riches of his kindness, forbearance, and patience, not realizing that God’s kindness seeks to bring you to conversion?

5 But by your hard and unconverted heart⁵⁰ you are storing up for yourself wrath in the day of wrath and of the revelation of the righteous judgment of God, 6 who will render to every person according to his deeds. 7 To those who, by perseverance in doing what is right, are seeking glory, honor, and immortality (he will give) life everlasting, 8 but for those who are filled with selfish ambition and who disobey the truth but obey unrighteousness (there will be) wrath and anger. 9 (There will be) affliction and distress for every human being who is an evil-doer; first for the Jew, also for the Greek; 10 but glory, honor, and peace for everyone who does what is good; first for the Jew, also for the Greek; 11 for God does not show partiality.⁵¹

12 For all who have sinned in ignorance of the law [or: apart from the law] will perish even though they do not know the law [or: will perish apart from the law]; and all who have sinned knowing the law [or: under the law] will be judged by the law. 13 For it is not the hearers of the law who are righteous in God’s sight, but it is the doers of the law who will be pronounced righteous. 14 For when Gentiles who do not possess the law do by nature things required by the law, they are a law for themselves, even though they do not have the law, 15 since they show that the work required by the law is written on their hearts, their consciences also bearing witness, and their thoughts between themselves now accusing, now even defending them. 16 (All this will become clear) on the day when, according to my gospel, God, through Jesus Christ, will judge men’s secrets.

17 Now you, if you call yourself a Jew, and rely on (the) law, and brag about your relationship to God, 18 and, being instructed out of the law, know (his) will, and approve the things that really matter;⁵² 19 and if you are convinced that you are a guide for the blind, a light for those in darkness, 20 an instructor of the foolish, a teacher of the immature,⁵³ because in the law you have the embodiment of knowledge and truth—21 you, then, who teach someone else, don’t you teach yourself? You who preach that people should not steal, do you steal? 22 You who say that people should not commit adultery, do you commit adultery? You who abhor idols, do you rob temples? 23 You who brag about the law, do you dishonor God by (your) transgression of the law? 24 As it is written,

“Because of you the name of God is being

blasphemed among the Gentiles.”

25 Circumcision does indeed profit, but only if you put the law into practice. But if you are a transgressor of the law, your circumcision has become uncircumcision. 26 Therefore, if the uncircumcised man keeps the requirements of the law, will not his uncircumcision be regarded as circumcision? 27 Indeed, he who is physically uncircumcised but keeps the law will condemn you, who, though provided with the written code and circumcision, are a transgressor of the law. 28 For he is not a (real) Jew who is one only on the outside, nor is (true) circumcision something external and physical. 29 But he is a (real) Jew who is one inwardly; and (real) circumcision is a matter of the heart, by the Spirit, not by the written code. Such a person’s praise is not from man but from God.

3:1 What advantage, then, does the Jew have, or what is the value of circumcision? 2 Much in every respect. First of all, they have been entrusted with the oracles of God. 3 And what if some (of them) were unfaithful? Their unfaithfulness does not nullify God’s faithfulness, does it? 4 By no means! Let God be true, and every person a liar. As it is written:

“That thou mayest be proved right in thy words

And prevail in thy judging.”

5 But if our unrighteousness confirms God’s righteousness, what shall we say? The God who inflicts wrath is not unrighteous, is he? (I speak from a human standpoint.) 6 By no means! For then how could God judge the world? 7 (Someone might object) “If through my falsehood God’s truthfulness is enhanced to his glory, why am I still being condemned as a sinner?” 8 Why not say—as we are being slanderously reported and some claim that we say—“Let us do evil that good may result”? Their condemnation is deserved.

1. Therefore you have no excuse, O man, whoever you are, when you pass judgment (on someone else), for at whatever point you judge the other person, you are condemning yourself, because you, the judge, are practicing the same things.

Many are puzzled by the word “Therefore” (or “Wherefore”). It must be admitted that its meaning is not immediately clear. The following interpretation, however, seems to be supported by the preceding context: “Since it has been established (1:18–32) that the immoral practices of the Gentiles are an abomination to God, therefore you, too, whoever you may be, are without excuse when you practice these same evils, the very vices you condemn in others.”

The question might be asked, “But does not the description of the evil practices of the Gentiles prove that Jew and Gentile differed considerably in their manner of life?” It has already been admitted that, on the whole, that is true. See on 1:18. It is true, however, only in a certain sense. For example, the Gentiles were idolaters. But many a Jew, by means of his self-righteousness, was making an idol of himself. Many a Gentile refused to repent. But so, in his own way, did many a Jew. Besides, as the apostle shows in 2:21–23, many specific sins were committed by both Jew and Gentile, by each in his own way.

We now understand what the apostle means when he says, “… at whatever point you judge the other person, you are condemning yourself, for you, the judge, are practicing the same things.” Before we leave this passage (to which we shall return again in our Practical Lessons) we must not fail to notice how closely Paul’s reasoning approaches that of Jesus. See Matt. 7:1–4; Luke 6:41, 42.

2. Now we know that God’s judgment is justly pronounced [or: is according to truth] against those who practice such things.

For the expression “we know” or “we agree”—that is, “you, who read or hear this, and I, the writer, agree”—see also 3:19; 7:14; 8:22, 28; II Cor. 5:1; I Tim. 1:8.

Though this statement is, of course, meant for everyone who reads or listens to the reading of Romans, as, in a sense, is true of everything in Scripture, it was intended especially for the Jews, specifically mentioned in verses 9, 10, 17, 28, 29; 3:1, 9. They were the very people who were always bragging about the fact that they possessed the “law” (God’s special revelation reduced to writing, what we today call the Old Testament), as if mere possession made them better than any other people. So the apostle reminds them of the fact that self-righteous people will not escape the judgment. What God requires is that we do the things he commands.

Do these people think, perhaps, that because the hour of the final accounting has not yet arrived, they can afford to ignore the divine warnings?

“God’s judgment is justly pronounced,” that is, it is ever in line with absolute truth and justice. That is by no means always the case with respect to human evaluations. “I’m six feet tall,” exclaimed the little boy. When his father asked him how he had arrived at this conclusion, he replied, “I found a stick as big as myself, and I divided it into six equal parts, calling each part a foot. That makes me just as tall as you are: six feet.” We smile about the argumentation of the little fellow, but do we not often make ourselves guilty of similar reasoning: measuring ourselves and others by our own measuring rod? The result is often a too favorable estimate of ourselves, and a too harsh judgment of others.

The point Paul makes is that in the final analysis human judgments, whether about ourselves or about others, do not count. God’s judgment, on the other hand, is inescapable:

3. And do you imagine—you who, though you pass judgment on those who practice these things, do the same things yourself—that you will escape God’s judgment?

The implication is clear. II Cor. 5:10 expresses it in these words, “For we must all appear in our true character before the judgment seat of Christ, so that each one may receive what is due him for the things done (while he was) in the body, whether it be good or whether it be worthless.” It is clear that no one can escape this judgment.

Paul continues 4. Or do you look down on the riches of his kindness, forbearance, and patience, not realizing that God’s kindness seeks to bring you to conversion?

One reason for a sense of security—false security, of course—has been given, namely, “Being a Jew, I am in possession of God’s holy law.” Now a second reason for this baseless tranquility is added, namely, “I have not been abandoned by God to a life of scandalous immorality (1:22–32); therefore it must be that God’s kindness (or goodness, generosity), forbearance, and patience (or longsuffering) are still smiling upon me. He must be very pleased with me.” For more on “forbearance” see on 3:25 and compare 8:32.

The apostle, on the other hand, reminds the self-righteous Jew that the purpose of God’s kindness—here probably representing all the three previously mentioned qualities—is not at all to make him feel self-satisfied but rather to bring him to conversion. When the Jew reflects on the vices of the Gentiles he should bear in mind that even if it should be true that he does not have any of them, he has nothing to brag about. The absence of any number of pagan vices does not constitute even a single virtue. Not even a billion zeros make a single plus. What the Jew should do is this: he should constantly remember that God’s aim in being so kind to him is to bring him to conversion.

The rendering repentance is not the best, although sorrow for sin is certainly included in what Paul has in mind. Repentance may be called the negative aspect of conversion. The positive aspect is reaching out to God by means of genuine trust and wholehearted surrender. Conversion indicates a complete turnabout: from Satan to God; from sin to holiness. See II Cor. 7:8–10; II Tim. 2:25. It is the frame of mind, heart, and will of the person who says,

Other refuge have I none;

Hangs my helpless soul on thee.⁵⁴

Lines from “Jesus Lover of My Soul”

by Charles Wesley

Note the piquant contrast between the arrogant disposition of the self-righteous Jew, who resists conversion, and the kindness of God that seeks to bring him to conversion. For the divine qualities here mentioned see also the following passages: Gen. 18:22–33; Exod. 34:6; Num. 14:18; Neh. 9:17; Ps. 86:15; 103:8; 145:8; Isa. 1:18; 55:6, 7; Ezek. 18:23, 32; 33:11; Hos. 11:8; Joel 2:13; Jon. 4:2; Mic. 7:18, 19; Nah. 1:3; Luke 13:8; II Peter 3:9. Also see N.T.C. on Luke, pp. 76, 696, 697.

5–8. But by your hard and unconverted heart you are storing up for yourself wrath in the day of wrath and of the revelation of the righteous judgment of God, who will render to every person according to his deeds. To those who, by perseverance in doing what is right, are seeking glory, honor, and immortality (he will give) life everlasting, but for those who are filled with selfish ambition and who disobey the truth but obey unrighteousness (there will be) wrath and anger.

Over against the delusion of those who were constantly condemning others but refusing to be converted (verses 3, 4) the apostle now reveals the true situation. He informs them that even though the wrath of God may not as yet have reached the Jew in the manner in which it had already been revealed to the Gentile, this does not mean that it will never be poured out on him. It merely indicates that for a while his (the Jew’s) punishment is being suspended. All the while, however, that wrath is, as it were, piling up. This must be true, for the sin of the Jew is very grievous. To describe it the apostle uses the expression, “your hardness and unconverted heart.” But in this case we must probably link “hardness” with “heart,” as Scripture does so often. For the Old Testament see Deut. 10:16; Prov. 28:14; Ezek. 3:7; and for the New Testament Matt. 19:8; Mark 3:5; 6:52; 8:17; 10:5; John 12:40; Heb. 3:8, 15; 4:7. Thus we arrive at the phrase “your hard and unconverted heart.”⁵⁵

It should be noted that the person whom Paul addresses is himself the agent in piling up wrath for himself. Moreover, the wrath is that of God, as in 1:18, but in the present case the pouring out of this wrath is connected with, and takes place on, “the day of wrath and of the revelation of the righteous judgment of God,” that is, on the day of the final judgment. Though some (for example, K. Barth) reject this explanation, it is supported by the following arguments.

a. The broader context (verse 16) favors it. Note, “(All this will become clear) on the day when, according to my gospel, God, through Jesus Christ, will judge men’s secrets.”

b. In fact, the immediate context (verse 6) describes this day as the one in which God “will render to every person according to his deeds.” This reminds one of Matt. 16:27, “For the Son of man shall come in the glory of his Father, with his angels, and then shall he render to each according to his deeds.”

c. See also the following passages:

I Cor. 3:13 (“the day”)

I Cor. 4:3–5

I Thess. 5:4 (“that day”)

II Thess. 1:7–10

II Tim. 4:8.

The day of wrath (see on 1:18) is the same time the day of “the revelation of the righteous judgment of God.” Here the truth mentioned in verse 2, namely, that God’s judgment is “according to truth” is essentially repeated. Among men judgments are by no means always “righteous.”

The fact that every person will be judged “according to his deeds” is taught throughout Scripture (Eccl. 11:9; 12:14; Matt. 16:27; 25:31–46; John 5:28, 29; I Cor. 3:12–15; 4:5; II Cor. 5:10; Gal. 6:7–9; Eph. 6:8; Rev. 2:23; 11:18; 20:12, 13).

The question has been asked, however, “If God judges people ‘according to their deeds,’ how can salvation be ‘by grace alone’?” Now it should be emphasized that the line “Naught have I gotten but what I received” (James M. Gray) is thoroughly scriptural. Salvation is indeed by grace alone (Ps. 115:1; Isa. 48:11; Jer. 31:31–34; Ezek. 36:22–31; Dan. 9:19; Acts 15:11; Rom. 3:24; 5:15; Eph. 1:4–7; 2:8–10; I Tim. 1:15, to mention only a few passages). Nevertheless, again and again when Paul emphasizes divine sovereignty or saving activity he immediately links it with human responsibility (Eph. 2:8–10; Phil. 2:12, 13; II Thess. 2:13; II Tim. 2:19). Granted that man cannot perform his duties or discharge his responsibilities in his own strength, it is nevertheless he to whom a task is assigned. God does not assume this task for him. But, in his sovereign grace and love, God rewards man for his faithfulness in accomplishing what has been assigned to him. Moreover, both rewards and punishments are distributed in accordance with the degree of faithfulness or unfaithfulness shown by anyone. In the final analysis it is the person who makes light of the thoroughly biblical doctrine of human responsibility who has any real problem.

In verses 7, 8 Paul divides mankind into two large groups, as Jesus had done again and again (Matt. 7:24–29; 10:39; 11:25, 26; 12:35; 13:41–43; 18:5, 6; 21:28–32; 23:12; 25:29, 46; etc.).

The first group consists of all who persevere (Matt. 24:13; Col. 1:23; Heb. 3:14; Rev. 2:10) in doing what is right; not right merely in the eyes of other people, a standard of measurement which the apostle has just now condemned (verses 1–3), but right in God’s eyes. These are people whose aim is high (Phil. 3:8–14). By persevering in God-glorifying deeds they are aiming to obtain glory (see above on 1:23, item “a” in the list of Meanings), honor, and immortality, that is, incorruptible and indestructible resurrection life in never-ending bliss, that of the new heaven and earth (Rom. 8:23; I Cor. 15:42, 50–57; I Peter 1:4; II Peter 3:13; Rev. 21:1–22:5).

On them God will bestow life everlasting, the totality of that life which was already in principle their portion before death. On the day of the final judgment they receive this blessing in full measure for both soul and (as far as applicable) body.

And what is life everlasting? According to Scripture it is fellowship with God in Christ (John 17:3), possession of the peace of God that transcends all understanding (Phil. 4:7), joy inexpressible and full of glory (I Peter 1:8), the light of the knowledge of the glory of God in the face of Christ (II Cor. 4:6), and the love of God poured out into one’s heart (Rom. 5:5), all of this to continue forever and ever.

The second group consists of those who are filled with selfish ambition. Instead of obeying the truth, they lend their ears to whatever is God-dishonoring. For them there will be wrath and anger; that is, on the day of the final judgment and forever afterward they will be the objects of God’s keen displeasure and indignation. They will always be conscious of this, and will never be able to get out from under it.⁵⁶

The sharp contrast between the everlasting destiny of the two groups, as portrayed here in Rom. 2:7, 8, can be compared with the similarly contrasting descriptions found in the book of Revelation:

A. The Blessedness of the Saved

“Never again shall they be hungry, and never again shall they be thirsty. The sun shall not beat down on them nor any heat, for the Lamb, sitting in the center of the throne, shall be their shepherd. He shall guide them to springs of living water, and God shall wipe away every tear from their eyes” (Rev. 7:16, 17).

B. The Wretchedness of the Lost

“The sound of harpists, musicians, flute players, and trumpeters shall be heard in you never again.

A workman in any trade shall be found in you never again.

The sound of a millstone shall be heard in you never again.

The light of a lamp shall shine in you never again.

And the voice of bridegroom and bride shall be heard in you never again” (Rev. 18:22, 23).

9–11. (There will be) affliction and distress for every human being who is an evil-doer; first for the Jew, also for the Greek; but glory, honor, and peace for everyone who does what is good; first for the Jew, also for the Greek; for God does not show partiality [or: for there is no partiality with God].

First a comment about the form, then about the meaning of this passage.

As to form, it is clear that the antithesis found in verses 7, 8 is reproduced here in inverted order. This is true in two respects:

a. In verses 7, 8 the obedient were mentioned before the disobedient; in verses 9, 10 the opposite is true.

b. In verses 7, 8 the description of the person (whether obedient or disobedient) precedes the mention of the reward (7b) or punishment (8b). The reverse is true with respect to verses 9, 10.

As to meaning, here in verses 9, 10 the fact is stressed that not what a person imagines himself to be but what he actually is in God’s sight, as demonstrated by his life, his works, determines what will happen to him in the final judgment. This holds for every “soul of man,” that is, for every living person.

For the evil-doer (verse 9) there will be outward affliction and inward distress. Cf. 8:35.

In connection with well-doers (verse 10), note that what according to verse 7 God’s people were seeking, namely, “glory and honor and immortality, ” is also what they receive, namely, “glory and honor and peace.” Here the terms “immortality” and “peace” may be viewed as being, at least to a considerable extent, synonymous. See what was said in the preceding about “immortality.” The word “peace” should be interpreted in its broadest sense, as indicating salvation full and free, joyful and never-ending participation, with renewed soul and body, in all the blessings of the new heaven and earth. This, of course, includes sweet fellowship with God Triune and with all the redeemed. All this to God’s glory!

Since in the order of history the Jews had received the gospel before the Greeks or Gentiles, this order—first the Jew; then the Greek—will also be taken into account in the final judgment. Neither with respect to punishment nor with respect to reward will the fact be lost sight of that the Jews had been privileged far above the Gentiles (1:16; 3:1, 2; 9:4, 5).

This, however, must not be interpreted to mean that God will deal more generously with the Jew than with the Gentile. On the contrary “God does not show favoritism” (verse 11), a lesson Peter had to learn (Acts 10:34).

We are reminded of a passage from the lips of Jesus:

“From every one who has been given much, much will be required; and from the one who has been entrusted with much, all the more will be demanded” (Luke 12:48).

12, 13. For all who have sinned in ignorance of the law [or: apart from the law]⁵⁷ will perish even though they did not know the law [or: will perish apart from the law]; and all who have sinned knowing the law [or: under the law] will be judged by the law. For it is not the hearers of the law who are righteous in God’s sight, but it is the doers of the law who will be pronounced righteous.

The statement that every person will be judged according to his deeds (verses 6–11) receives clarification and augmentation in the present passage. The apostle underscores the fact that what counts both now and in the day of the Grand Assize is not whether people have possessed the law or have heard it read to them in the synagogue or elsewhere, but whether they have conducted their lives in harmony with its requirements.

Those who have sinned in ignorance of the law—cf. I Cor. 9:21—in other words, the Gentiles, will perish even though they did not know the law. That by using the word “law” the apostle is thinking especially of the Pentateuch, even more precisely, of the law of the Ten Commandments, is clear from verses 21, 22. Cf. Rom. 13:8–10. They will perish because of their sins. And, on the other hand, those who were privileged to possess and/or to hear the law must not think that this fact as such will be of any benefit to them before God. On the contrary, disobeying the law which is being constantly dinned into one’s ears will make condemnation so much more severe. Not those who merely hear, but those who hear and do will be pronounced righteous.

A word of caution is necessary at this point. It must be borne in mind that at this juncture the apostle is not drawing a contrast between justification by faith and justification by the works of the law. Those who would so interpret what he is saying would be making Paul contradict himself, for the very purpose of this letter is to show that a person is not justified by the works of the law but by faith in Christ. No, the antithesis he is discussing here in 2:12, 13 is that between two groups of people: (a) those who not only hear but also obey, and (b) those who merely hear. Cf. Matt. 7:24–29. It is, of course, the former who are pronounced righteous by God. Cf. Lev. 18:5, “If you obey them [my statutes] you shall live.”

So interpreted, that rule holds even for those believers who are living in the new dispensation. Precisely because they have been delivered from the curse of the law, they are all the more deeply obliged not only to hear but also to obey the gospel. By their good deeds, resulting from gratitude, they show that by God’s sovereign grace and power they have given their hearts to him. In him alone do they place their trust. From him they have received their status of being righteous in God’s eyes.

When Paul discusses the antithesis: justification by faith or by works he will make very clear that it is not by works but by faith that a person is justified (Rom. 3:20, 28; 4:2; Gal. 2:16; 3:11, 12). See on 3:20, 28.

14, 15. For when Gentiles who do not possess the law do by nature things required by the law, they are a law for themselves, even though they do not have the law, since they show that the work required by the law is written on their hearts, their consciences also bearing witness, and their thoughts between themselves now accusing, now even defending them.

Some translators and commentators consider verses 14, 15 to be a parenthesis.⁵⁸ One of the reasons for this construction is that verse 15 does not seem to link naturally with verse 16.

The objections to the idea of a parenthesis beginning with verse 14 are:

a. The connection between verses 13 and 14 is too close to justify their arbitrary separation which such a parenthesis would bring about.⁵⁹

b. Placing parentheses around verses 14, 15 does not solve the difficulty of getting rid of the seemingly unnatural connection—or lack of connection—between verses 15 and 16.

As I see it, the solution to the problem lies in the direction pointed out by J. Denney in his comments on verse 16; The Expositor’s Greek Testament (on Romans), Vol. II, Grand Rapids, n.d., p. 598, and by Ridderbos on the page to which reference was made in the preceding footnote. Verse 16 should be linked with the main verbs of the entire little paragraph: God’s righteous judgment will be revealed (verse 5); all who sin under the law will be judged (verse 12); while those who obey the law will be declared righteous (verse 13), all this is to take place and to become clear “on the day when … God will judge men’s secrets” (verse 16). Somewhat similarly Ridderbos states that for the proper understanding of verse 16 one should preface its statement with “All this will become clear.” See my translation. Similar is also the rendering of verse 16 found in Phillips, namely, “We may be sure that all this will be taken into account in the day,” etc. What we have in verse 16 is almost surely a case of “abbreviated expression.” On this subject see N.T.C. on John, Vol. I, p. 206.

So much for the construction of these verses. As to the meaning of verses 14, 15, note the following:

Paul has just now stated that whether a person sinned in ignorance of the law or knew the law—hence, whether he be Gentile or Jew—he will be treated as a transgressor if he conducts himself in a manner contrary to God’s holy law. Every person will receive a penalty or a reward commensurate with his deeds (see verse 6). This does not cancel the fact that the measure of light one has received will be taken into account. See Amos 3:2; Luke 12:47, 48.

The objection might be raised, “But is this fair to the Gentile? After all, he does not have the faintest notion about God’s law. Why, then, should he be punished at all?”

As shown in verses 14, 15, this objection is not valid. Even though the Gentile does not have the law as originally written on tablets of stone (Exod. 24:12), God wrote on his heart—for this idiom see Jer. 31:33; II Cor. 3:3—what was the work required by the law. He equipped him with a sense of right and wrong. He did not permit even the Gentile to remain altogether without a testimony concerning God. Cf. Ps. 19:1–4; Acts 17:26–28; Rom. 1:28, 32. This accounts for the fact that Gentiles are “a law for themselves.” By nature—that is, without prompting or guidance coming from any written code, therefore in a sense spontaneously—a Gentile will at times do certain things required by God’s law. For example, he is kind to his wife and children, has a heart for the poor, promotes honesty in government, shows courage in fighting crime, etc.

What God has written on his heart finds a response in this man’s conscience. As the etymology of the word, both in Greek and in English (from Latin) implies, conscience is a knowledge along with (or shared with) the person. It is that individual’s inner sense of right and wrong; his (to a certain extent divinely imparted) moral consciousness viewed in the act of pronouncing judgment upon himself, that is, upon his thoughts, attitudes, words, and deeds, whether past, present, or contemplated. As the passage states, the resulting thoughts or judgments are either condemnatory or, in certain instances, even commendatory. For more on conscience see 9:1; 13:5.⁶⁰

16. (All this will become clear) on the day when, according to my gospel, God, through Jesus Christ, will judge men’s secrets.

The connection between this verse and the preceding context has already been discussed. The meaning of verse 16, then, is along this line, that on Judgment Day “all this”—men’s thoughts, words, actions, motivations, God’s evaluations—will become clear. It is on that day that God will judge not only men’s open deeds but even their secrets (Eccl. 12:14; Luke 12:3; I Cor. 4:5).

A few additional matters require our attention:

a. God will judge “through Jesus Christ.”

It is true that in the original the modifier “through Jesus Christ” is far removed from “God will judge,” and is much closer to “according to my gospel.” It is for this reason that some commentators link “my gospel” with “through Jesus Christ.” They reach the conclusion that what the apostle is really saying is that it was Jesus Christ who had entrusted him with the gospel. Now the fact as such that Paul had received the gospel from Christ is not only true but is even worthy of emphasis. See N.T.C. on Gal. 1:1. But this is definitely not the thought here in Rom. 2:16. Here, as frequently, the emphasis is on the fact that God will judge mankind through his Son, Jesus Christ. A passage which, in more than one respect, parallels Rom. 2:16 is I Cor. 4:5, “Therefore judge nothing before the appointed time. Wait until the Lord comes, who will both bring to light the things hidden in darkness and will expose the motives of men’s hearts.” Other passages in which the truth that God judges through Jesus Christ is taught, either directly or by implication, are Matt. 25:31–36; John 5:22; Acts 17:31; II Cor. 5:10.

b. Since “the darkness and the light are both alike to God” (Ps. 139:12), it should not sound strange that God, through Christ, will judge both what was done in the darkness and what was performed in open daylight.

c. Paul adds “according to my gospel.” It was the apostle’s gospel because in its fulness it had been conveyed to him by the Lord, and because he, Paul, loved it. Ponder his words, “Woe to me if I preach not the gospel (I Cor. 9:16)!” The good news is not complete without the very important item with respect to the glorious day of Christ’s Return unto Judgment, a day of supreme joy for every child of God. To mention a few examples of the importance the apostle attached to that second coming note the following: Rom. 8:18–23; I Cor. 15:20–58; Phil. 3:20, 21; I Thess. 1:10; 2:19, 20; 3:3, 13; 4:13–18; 5:1–11, 23, 24; II Thess. 1:5–10; 2:1 f.; Titus 2:11–14.

Before leaving this important passage (Rom. 2:14–16) there is one more lesson to which I wish to call the reader’s attention. That lesson is: in our doctrinal views we should try to avoid extremes.

Note how, by implication, Paul is teaching us this principle. He is in the process of establishing the thesis that there is only one way in which the sinner, whether Gentile or Jew, can attain to the status of being accepted by God. That way was opened by God himself. Gentiles need this “justification by faith” because “although they knew God, they did not glorify him as God, or give thanks.” Jews also need it, for “they practice the same things.” Both Gentile and Jew are by nature bad … bad … bad.

Yet, in the midst of this section the statement occurs, “Gentiles who do not possess the law do by nature the things required by the law.” In other words, Paul is not forgetting that there is a sense in which it is legitimate to say that the unregenerate can do good.⁶¹ God’s image in man has not been completely destroyed.

This reminds us of Calvin, who similarly avoided extremes in writing about this same subject. In his Institutes of the Christian Religion (tr. by John Allen, Philadelphia, 1928, Vol. I, p. 264) he speaks about “the universal state of human depravity.” Note also “… man is so enslaved by sin, as to be of his own nature incapable of an effort, or even an aspiration, toward that which is good” (p. 278). Nevertheless, he also states, “in all ages there have been some persons who, from the mere dictates of nature, have devoted their whole lives to the pursuit of virtue.… Some men have not only been eminent for noble actions, but have uniformly conducted themselves in a most virtuous manner throughout the whole course of their lives. But here we ought to remember that amidst the corruption of human nature there is some room for divine grace, not to purify it, but internally to restrain its operations” (pp. 262, 263).

When Aristotle gave the advice that people should eagerly render service to those in need (The Nicomachean Ethics IX. 6), and when he ordered that at his death some of his slaves should be set free, was he not, in a sense, doing good? Does not the Old Testament record generous deeds performed by such Gentiles as Cyrus (Ezra 1:1–4; 5:13–17), Darius (6:1–12), and Artaxerxes (7:11–26)? Note what Ezra says about the deed of the latter (7:27, 28). II Chron. 24:20–22 does not leave the impression that King Joash was a child of God. Nevertheless, II Chron. 24:2 states, “And Joash did that which was right in the eyes of Jehovah all the days of Jehoiada the priest.”

When the city clerk of Ephesus quieted the rioters (Acts 19:35–41), was not that to a certain extent a good deed? When Romans of high standing protected the apostle Paul (Acts 23:12–30; 27:43), was not that commendable? And the deed of those “barbarians” who “showed unusual kindness to Paul and those with him, building a fire and welcoming all because it was raining and cold” (Acts 28:2), was not also that a manifestation of “goodness”?

To be sure, man is by nature “totally depraved,” in the sense that depravity has invaded every part of his being: mind, heart, and will. If he is to be saved it is God who must save him. Man cannot save himself. This, however, does not and cannot mean that he is “absolutely depraved,” as bad as he can be, as bad as the devil himself. Did not also Jesus teach that there is a sense in which even the unconverted “do good”? See Luke 6:33.

The lesson Paul teaches—namely, Avoid Extremes!, should be taken to heart.

The remainder of chapter 2 can be divided into the following units:

a. A description of Jewish self-exaltation (verses 17–20), leading to:

b. A series of questions for self-examination. Paul asks how the Jews dare to accuse the Gentiles of sins they themselves commit (verses 21–23).

c. A grave accusation (verse 24).

d. A portrayal of the contrast between the true and the merely nominal Jew; and between heart circumcision and literal circumcision (verses 25–29).

A. A Description of Jewish Self-Exaltation

17–20. Now you, if you call yourself a Jew, and rely on (the) law, and brag about your relationship to God, and, being instructed out of the law, know (his) will, and approve the things that really matter [or: the things that are excellent]; and if you are convinced that you are a guide for the blind, a light for those in darkness, an instructor of the foolish, a teacher of the immature [or: of infants], because in the law you have the embodiment of knowledge and truth …

Although the Jews were uniquely privileged, enjoying advantages above all others, they did not seem to realize that these blessings implied obligations. Many of these people, instead of using their superior endowments to help those in need, merely bragged about their prerogatives. This attitude of boastfulness found expression in various ways, as will be indicated.

First of all, they bragged about the very fact that they were Jews, probably thinking, “Since we are Jews, we are better than everybody else.” Was it not true that a Jew had a right to consider himself a member of the chosen race? Read Exod. 19:6; Deut. 10:15; Isa. 43:20, 21.

Now Paul is not altogether condemning pride of race or of nationality. Did not Mordecai, probably with a feeling of pride, proclaim, “I am a Jew”? See Esther 3:4. However, it makes a universe of difference in what spirit and with what purpose a person says this. Does he mean, “By God’s sovereign, unmerited grace I am a worshiper of the only true God, and I regard it my high privilege to make all my wants and wishes known to him, and to dedicate my life completely to him and his cause. Therefore I cannot and will not bow down before, and pay homage to, anyone or to anything else”? That was undoubtedly the spirit in which Mordecai told people that he was a Jew. But when a person says, “I am a Jew,” implying, “Therefore I am better than you. Listen carefully to me, and do whatever I say,” he is placing confidence in himself, not in God.

“… and rely on (the) law.” Here again we must bear in mind that there is a sense in which relying or resting on God’s law is the right thing to do. Is not God’s law the standard according to which a person’s conduct should be regulated? And did not the Psalmist “take delight” in God’s law? Read Ps. 119. However, the Jews whom Paul had in mind were committing a twofold error with respect to relying on the law: (1) the mere possession of, and instruction in, the law gave them a sense of security and superiority; and (2) they believed that by means of a strenuous and continued effort to obey that law they could, as it were, earn salvation.

“… and brag about your relationship to God,” as if this relationship—if, in any given case, it even existed—had been brought about by good deeds!

Here, for the first time in Romans the apostle uses the verb to boast or to brag. The word used in the original⁶² is in the New Testament almost confined to the writings of Paul. It occurs five times in Romans (2:17, 23; 5:2, 3, 11), twice in Galatians (6:13, 14); once in Ephesians (2:9); once in Philippians (3:3); but by far most frequently in the Corinthian correspondence: five (perhaps six) times⁶³ in I Corinthians, and no less than twenty times in II Corinthians. So all in all Paul uses this verb 34 or 35 times. It is also found in James 1:9; 4:16.⁶⁴

At times this verb is used in a favorable sense; for example, “… far be it for me to glory except in the cross of our Lord Jesus Christ” (Gal. 6:14). There is such a thing as glorying in the Lord (II Cor. 10:17) or in Christ Jesus (Phil. 3:3). The apostle is even able to glory in his weaknesses, for when he is weak, then (in the Lord) he is strong (II Cor. 12:9, 10).

Often, however, the verb is used in an unfavorable sense. For example, the Corinthians were boasting or bragging about men, almost as if they owed their salvation to them (I Cor. 1:12, 29). So Paul tells them, “No more boasting about men!” (I Cor. 3:21; cf. 4:7). “Let him who boasts, boast in the Lord” (II Cor. 10:17). But although glorying or exulting in the Lord is wonderful, bragging about one’s close relationship to God, as if its attainment had been a human achievement, is very sinful. And this is what the Jews whom Paul had in mind were doing.

“… and being instructed out of the law, know (his) will, and approve the things that really matter …”

Though it is possible to construct “being instructed out of the law” solely with “approve the things that really matter,” I can see no reason why this instruction out of (hence, based on) the law should not also be linked with “know (his) will.” Certainly both the knowledge of God’s will and the ability and desire to rank essentials above non-essentials, resulted from being “catechized” in the law. On “being catechized” or “instructed” see also N.T.C. on Luke 1:4, p. 62.⁶⁵

As a result of being catechized in the law, the Jew was supposed to be able and desirous to approve the things that really mattered. He regarded himself as a person who knew the difference between essentials and non-essentials, preferring the former. Instead of “and approve the things that really matter” or “the essential things,” the rendering “and approve the things that are excellent” is also possible. In meaning these two translations differ only slightly. See N.T.C. on Phil. 1:10.

What Paul is saying, then, is this, “If you call yourself a Jew, and rely on the law … and, being instructed out of the law, know (his) will, and approve the things that really matter.…” He now adds, “and if you are convinced that you are a guide for the blind,” etc.

Note the four parallel items:

(1) a guide for the blind.

Physical blindness is mentioned with great frequency in Scripture. See, for example, Lev. 21:18; 22:22; Deut. 15:21; 28:28, 29; II Sam. 5:6; Zeph. 1:17; John 5:3. It was due to various causes, among which may well have been unsanitary environment, venereal disease, lack of eye care immediately after birth. During the days of Christ’s sojourn on earth he restored sight to many a blind person (Matt. 9:27–30; 11:5; 12:22; 20:30–34; Mark 8:22–26; 10:46–52; Luke 7:21; John 11:37). Jesus also instructed his audiences to treat blind people with special kindness, inviting them to their banquets, etc. (Luke 14:13, 21).

Guides were needed to lead the blind (II Kings 6:19; Matt. 12:22). They must be reliable guides. See Deut. 27:18.

It is understandable that by an easy transition, probably already evident in Deut. 27:18, physical blindness became the symbol of intellectual, moral, and spiritual blindness (Isa. 42:19; 56:10; Rom. 11:7, 8; II Cor. 4:4; I John 2:11). Note especially the impressive transition from the one (physical) to the other (spiritual) in John 9:1, 7, 39–41.

Very sad indeed was the condition of spiritually blind people if they were being led by similarly blind guides (Matt. 15:14; 23:16–24; and cf. Luke 6:39).

When, therefore, Paul now writes, “If you are convinced that you are a guide for the blind,” is he not implying, “Be sure that you are a reliable guide!”? We can understand that many a Jew, instructed in temple and/or synagogue, must have regarded himself as being indeed a capable guide for those not equally privileged (?).

(2) a light for those in darkness

The Bible of the Jews was and is a mission book, from beginning—“In your seed shall all the nations of the earth be blessed” (Gen. 22:18)—to end—“From the rising of the sun even to its setting my name shall be great among the Gentiles” (Mal. 1:11). And in between beginning and end we read “I have appointed you as a light for the Gentiles” (Isa. 42:6). See also Isa. 9:2; 49:6; 58:8; 60:3.

To a certain extent the Jews understood this. Living in the midst of a pagan environment—especially during the captivity, but to some extent even earlier and in a sense also again during the days of Christ’s sojourn on earth—they not only defended themselves against heathen attacks upon their monotheism but even carried the war into the enemy’s camp by attacking the polytheism and the wickednesses, especially sexual perversity, of the Gentiles. The holy books too were translated into languages which the Gentiles could understand. To a certain extent, therefore, the Jews were a blessing for the surrounding nations. Many a pagan found Christ by means of the stepping stone of the synagogue, for it was here that Jesus and later on his apostles, especially Paul, proclaimed the gospel of salvation. See N.T.C. on Mark, The Synagogue During New Testament Times, pp. 74–77.

That is one side of the picture. The other side is described by Jesus in Matt. 23:15, in these words, “Woe to you, scribes and Pharisees, hypocrites! because you travel about on sea and land to make a single proselyte, and when he has become one, you make him twice as much a son of hell as you are yourselves.” It was not so much the purpose of scribes and Pharisees to change a Gentile into a Jew; no, he must become a full-fledged, legalistic, ritualistic, hair-splitting Pharisee, one filled with fanatic zeal for his new salvation-by-works religion. As Jesus implies, soon this new convert would even out-Pharisee the Pharisees in bigotry, for it is a fact that new converts frequently outdo themselves in becoming fanatically devoted to their new faith.

With all this in mind, it will be easier to understand Paul’s remark, “and if you are convinced that you are … a light for those in darkness.…”

(3) an instructor of the foolish

What Paul probably meant was, “If you are convinced that you have been endowed with so much wisdom and knowledge that you are thoroughly qualified to teach those (in your estimation) foolish know-nothings …”

(4) a teacher of the immature

A rendering that merits consideration and may well be correct is “a teacher of babes [or infants].” See I Cor. 3:1; Eph. 4:14; Heb. 5:13. It is easy to understand that a Jew, having been drilled in the knowledge of the law from his youth might deem himself thoroughly capable of imparting instruction to Gentiles; or, if he considered that a task for his teachers, the scribes (cf. Matt. 23:15), and would prefer not to approach too closely to those who in his eyes were unclean, he could at least teach recent converts (to Judaism) from paganism. Paul adds, “having in the law the embodiment [or repository] of knowledge and truth.” That the law of God, minus the load of man-made restrictions and modifications, was indeed a priceless and inexhaustible treasure cannot be denied. The law of the Ten Commandments, the entire Pentateuch, even better the entire Old Testament, was indeed a source of knowledge (Ps. 119:66) and truth (Ps. 119:142).

If now for a moment we summarize what Paul is saying—“If you are convinced that you are a guide for the blind, a light for those in darkness, an instructor of the foolish, a teacher of infants, because in the law you have the embodiment of knowledge and truth …,” does it not seem that Calvin was right when he characterized this part of Paul’s sentence as being tinged with ridicule? The apostle is probably saying, “If you think you are really so learned and wise and capable, is it not high time that you begin to examine yourself?”

B. A Series of Questions for Self-Examination

21–23. … you, then, who teach someone else, don’t you teach yourself? You who preach that people should not steal, do you steal? You who say that people should not commit adultery, do you commit adultery? You who abhor idols, do you rob temples? You who brag about the law, do you dishonor God by (your) transgression of the law?

First a word about the construction of this passage. It is held by some that verses 17–23 contain a number of anacolutha, that is, statements in which the grammatical construction with which the sentence begins is not completed: the condition (or protasis) does not have the expected conclusion (or apodosis). The answer is that though, strictly speaking, there is some truth in this assertion, in the broader sense the charge is untrue. What Paul is saying amounts to this, “If you present yourself as a person who relies on God and his law, and even teach others the meaning of this law and impress upon them that they should live in harmony with it, how is it that you yourself do not practice what you preach?”

Another matter touching on construction is this, “Should verse 23 be translated as a statement (so, for example, N.E.B. and Cranfield), or as a question?” The original allows either. Those who favor the first alternative base their opinion on the fact that verse 24 is a confirmation—note γάρ—of that which precedes. But how can it be a confirmation of a question?

On the surface this reasoning sounds convincing. But is it? Verse 23 can still be regarded as a question if in connection with verse 24 the very real possibility of abbreviated discourse is kept in mind. See N.T.C. on John, Vol. I, p. 206. The sense of verse 24 would then be, “(I ask this question) for because of you the name of God is being blasphemed among the Gentiles.”

Moreover, the reason I, along with most translators, favor the idea that verse 23 is a question is that both in form and content it harmonizes with the four preceding lines (about teaching, stealing, committing adultery, and robbing temples).

It is interesting to note how precisely Jewish sources agree with the implied charges made here by Paul. The question, “You who teach others, don’t you teach yourself?” is found again and again in rabbinical writings. Note the following: “You have many a man who teaches himself but does not teach others, many a man who teaches others but does not teach himself, many a man who teaches himself and others, and many a one who teaches neither himself nor others” (S.BK. III, p. 107).

For instances of stealing that occurred among the “learned ones” see the same source, again p. 107; for adultery, pp. 109–111—sometimes of a very scandalous nature among the rabbis!—; and for the robbing of temples, pp. 113–115.

That the life of many a scribe and/or Pharisee was not in keeping with his teaching, and certainly not in harmony with God’s holy law as found in Scripture, is brought out clearly by Jesus (Matt. 23; Mark 7:9–13; Luke 11:37–52).

It is asserted at times that there is no proof in Scripture that Jews could be legitimately charged with the crime of robbing temples. However, is there not certain evidence which might indirectly point to its actual occurrence? Note the following:

If something resembling this evil had never occurred or had never been in danger of occurring, why would it have been so sternly forbidden in Deut. 7:25? Moreover, does not the fact that according to Acts 19:37 the city clerk at Ephesus, in quieting a tumultuous crowd, asserted, “You have brought these men [Paul and his traveling companions] here, though they have neither robbed temples nor blasphemed our goddess,” indicate that such sacrilege (temple robbery) was not altogether unheard of? Besides, why would Paul have mentioned it here in 2:22 if in this respect the Jews were completely innocent?⁶⁶

Paul’s final question is, “You who brag about the law, do you dishonor God by (your) transgression of the law?” The very question shows that the apostle realized that among his Jewish opponents there was a sharp contrast between theology and practice, between doctrine and life. To attain acceptance with God on the basis of obedience to his law, such obedience must, of course, be perfect, a goal unattainable here on earth. In fact, with respect to Paul’s opponents the very opposite was true, as he now indicates by means of

C. A Grave Accusation

24. As it is written, “Because of you the name of God is being blasphemed among the Gentiles.”

The quotation is based on Isa. 52:5. It is an adaptation of the LXX version⁶⁷ of that passage. The context, however, is somewhat different in the two cases. The Old Testament passage takes into consideration the assumption on the part of the Gentiles that when a nation is conquered and deported, its god has also been conquered. So the conquered nation is blasphemed along with its god. Cf. Ezek. 36:20. Here in Rom. 2:24 the Gentiles are represented as reasoning: the people (Israel) behave wickedly; therefore their god must be wicked also, for people resemble their god.

The two instances are alike, however, in this respect: in both cases Israel had failed to be what according to Rom. 2:19 it pretended to be, namely, a light for those in darkness. It was for that reason that Israel was deported and its God mocked. It was also for that reason that God’s name was in Paul’s day being blasphemed among the Gentiles.

D. A portrayal of the contrast between the true and the merely nominal Jew; and between heart circumcision and literal circumcision

25–27. Circumcision does indeed profit, but only if you put the law into practice. But if you are a transgressor of the law, your circumcision has become uncircumcision. Therefore, if the uncircumcised man keeps the requirements of the law, will not his uncircumcision be regarded as circumcision? Indeed, he who is physically uncircumcised but keeps the law will condemn you, who, though provided with the written code and circumcision, are a transgressor of the law.

Paul has already shown that the Jews cannot build the castle of their confidence on the fact that they, and not the Gentiles, were in possession of the law, in which they had received instruction. He now proceeds to prove that neither can they base their sense of security on the circumstance that they, and not the Gentiles, have been circumcised. Paul argues that circumcision unaccompanied by obedience to God’s holy law is of no value. The same is true, of course, with respect to the water of baptism and with respect to the bread and wine in holy communion. As signs and seals these things have value, but only when accompanied by obedience. A circumcised person who is a transgressor of the law is equal to an uncircumcised individual.

The converse is also true: an uncircumcised man who in a certain sense (see on 2:14) keeps God’s law is, in God’s sight, equal to a circumcised person.

This causes Paul to address his Jewish opponent as follows: “Indeed, he who is physically uncircumcised but keeps the law will condemn you, who, though provided with the written code and circumcision, are a transgressor of the law.”⁶⁸ Here again, as always, Paul agrees with Jesus. See Matt. 12:41, 42; Luke 11:31, 32.

Paul is summarizing here. What he is saying is that neither of the two grounds on which Jews often based their confidence—the possession of the law or the fact of having been circumcised—sufficed for salvation. He has already enlarged on the first point, having shown that the Jews he has in mind have not kept the law (see verses 13, 17–24). In fact, no one can keep the law in all its details. No one is by nature even true to its underlying principles.

Now the apostle shows that also the second ground of confidence is insecure: a circumcision that is merely outward is not any better than is the observation of the mere letter of the law. The letter kills; the Spirit imparts life (Rom. 7:6; II Cor. 3:6).

Is it not clear that what Paul is actually doing is preparing the reader or hearer for the foreceful affirmation or re-affirmation of the theme, “Apart from the righteousness freely granted by God no one can ever attain to the state of being accepted by God”? See Rom. 1:17; 3:21–24; 5:1; etc.

A very important conclusion and climax follow:

28, 29. For he is not a (real) Jew who is one only on the outside, nor is (true) circumcision something external and physical. But he is a (real) Jew who is one inwardly; and (real) circumcision is a matter of the heart, by the Spirit, not by the written code. Such a person’s praise is not from man but from God.⁶⁹

Paul’s opponents among the Jews were building their hope for eternity on the mere fact that they were Jews, and therefore, as they thought, God’s chosen people. This reminds us of the days of John the Baptist when these people were similarly resting their case on the parallel circumstance that they were “Abraham’s seed” (Matt. 3:9; John 8:33, 39).

Paul, on the other hand, draws a sharp distinction between Jew and Jew: (a) the person who is a Jew outwardly only; that is, a Jew by virtue of physical or biological descent, nothing more; and (b) the individual who is a Jew not only outwardly but also inwardly; that is, a Jew to the eyes of the One before whom the secrets of men’s hearts and lives are an open book (Ps. 139:1–6; Rom. 2:16; Heb. 4:13).

Similarly he draws a distinction between (a) merely physical circumcision, the excision of the male’s prepuce, in strict compliance with “the written code,” the letter of the law (cf. Gen. 17:10–13; Lev. 12:3); and (b) circumcision that concerns the heart: the removal (in principle) from that heart of whatever is evil; heart renewal (cf. Lev. 26:41; Deut. 10:16; 30:6; Jer. 4:4; 9:26; Ezek. 44:7), which is the work of the Holy Spirit (Rom. 7:6; II Cor. 3:6, 18; Gal. 5:16–23).⁷⁰

Concerning the Jew who is one also on the inside, and whose heart has accordingly been circumcised by the Holy Spirit, Paul says, “Such a person’s praise is not from man but from God.” This is a play on words, one that goes back all the way to the book of Genesis:

“She [Leah] conceived again and gave birth to a son, and she said, ‘This time I will praise the Lord.’ Therefore she named him Judah” (Gen. 29:35).

“Judah, your brothers will praise you.” (Gen. 49:8).

The word JEW, derived from JUDAH, means PRAISED.⁷¹

As is clear from Scripture, many of the Jews praised themselves (Rom. 2:17–20) and were eager to receive praise from men (Matt. 6:1–8, 16–18; 23:5–12). Therefore, they did not deserve to be called “Jews,” for, according to Rom. 2:29, a genuine Jew is one whose praise does not come from men but from God.

At this point in the explanation of Romans some commentators hurry to point out that when Paul places such emphasis on the fact that the only real Jew is the one who is a Jew inwardly, he cannot mean that there are no rich blessings in store for the Jews as a people, believers and unbelievers alike. To substantiate their position they refer to Rom. 9:1–11:36. Would it not be better to wait with drawing conclusions from that remote section until we come to it? For the present all we know is that the apostle affirms that “he is not a (real) Jew who is one only on the outside … but he is a Jew who is one inwardly … whose praise is not from men but from God.” That Paul also uses the term Jew in a more general, physical sense is clear. He has done this in 1:16; 2:9, 10, 17, 28, is about to do it again (3:1), and will do it once more in 10:12.

Accordingly, using the term “Jew” in that more general sense, the apostle continues:

3:1. What advantage, then, does the Jew have, or what is the value of circumcision?

At this point Paul seems to be hearing an objection. It is as if someone is saying, “If, in order to amount to something, one has to be a Jew inwardly, and must have experienced the circumcision of the heart, then is there any advantage in being a Jew in the broader literal sense, or in having been physically circumcised?” Is there any advantage at all in belonging to the Jewish nation?

Paul answers, 2. Much, in every respect. First of all,⁷² they have been entrusted with the oracles of God.

Among the many passages showing that the Jews as a people received privileges above all other nations are the following: Ps. 147:20; Isa. 5:5, 6; Amos 3:2, 3; Matt. 22:1–8; Luke 13:6; 14:16, 17, 24; and especially Rom. 9:4, 5, where the apostle returns to this subject and enlarges on it.

When Paul mentally calls the roll of Jewish prerogatives, one item tops all others, namely, the fact that to the Jews, and to no other nation, was accorded the unique privilege, the high honor, of being the custodians of the oracles of God, that entire special revelation to Israel which consisted not only of commandments, but also of predictions and promises.

All of this had been entrusted to the Jews, to be accepted by faith, obeyed (as far as applicable), held in honor, and transmitted to others.

Privileges imply duties; honors go hand in hand with responsibilities. Could it be truthfully stated that Israel had shouldered these responsibilities? That it had been faithful to its trust? If not, what then? Says Paul:

3, 4. And what if some (of them) were unfaithful?⁷³ Their unfaithfulness does not nullify God’s faithfulness, does it? By no means. Let God be true, and every person a liar. As it is written:

“That thou mayest be proved right in thy words

And prevail in thy judging.”

That Israel as a people had been blessed with many advantages cannot be questioned. But does this fact, considered by itself, guarantee a rosy future? Not necessarily. If the Jews expect God’s special blessing, they better be faithful to their trust. If they fail to be a blessing to the nations, a light to the Gentiles, their future is dark.

Illustration: A youth enrolls in college. He has the following advantages over many others: he comes from a rich family, so that paying room and board, tuition, etc., is no problem. He enjoys excellent health, and is even blessed with above average intelligence. The college he attends rates very high. His teachers are the best. In spite of all these advantages he never graduates. Why not? Because he does not make the most of his opportunities. He fritters away his time, is lazy, unfaithful to his trust.

As 2:21–23 has shown, something similar was true with respect to Israel. It too, in spite of all its special privileges, had become unfaithful to its trust, and because of this disloyalty God’s name was being blasphemed among the Gentiles (2:24). As a people, therefore, unless it should experience a radical change of heart, it could not look forward to a glorious future.

Does Paul mean that all the Jews were doomed? He does not. Very tactfully and mercifully he states (here in Rom. 3:3) that “some” of them were unfaithful. It would seem that even now he is distinguishing between “Israel” and “Israel” (cf. 9:6). In another passage where the apostle uses the word “some” once in each of four successive verses, this indefinite designation seems to amount to “most” (I Cor. 10:7–10; cf. verse 5). But here in Rom. 3:3 he does not indicate the proportion. He simply writes, “What if some of them were unfaithful?” And he adds, “Their unfaithfulness does not nullify God’s faithfulness, does it?”

Does he mean then, “In spite of their unfaithfulness God will still grant them a glorious future, because they are Jews”? Probably not. His real meaning seems to be this: “Since God is faithful, those Jews who are faithful to him, and therefore to that which has been entrusted to them, will certainly receive the fulfilment of his promises.”

But the God who is faithful to his promises is also faithful to his threats. Divine faithfulness is a priceless comfort for the faithful, an earnest warning for those in danger of becoming unfaithful, and a harbinger of doom for those who continue to be untrustworthy. Cf. II Tim. 2:11–13.

The very suggestion that God might become unfaithful causes the apostle to shudder. He exclaims, “By no means” (or “Let it not be,” “Perish the thought,” “God forbid”). This expression occurs often in Paul’s epistles—including Rom. 3:31; 6:2, 15; 7:7; 9:14; 11:1, 6— and elsewhere.

By adding, “Let God be true (cf. Ps. 119:9, 160; Jer. 10:10) and every person a liar (Ps. 116:11),” Paul places divine veracity (akin to faithfulness) and human mendacity (an ally of unfaithfulness) over against each other, in sharp contrast, and prays that full recognition be accorded to the former. Human mendacity and unfaithfulness, far from nullifying divine faithfulness, causes it to stand out in bold relief.

Paul adds words taken from Ps. 51:4b (= LXX 50:6b).

In order to understand the relevancy of this quotation for Paul’s purpose we should see it on the basis of its background.

David had sinned grievously. He had committed adultery with Bathsheba, the wife of Uriah. When he had discovered that Bathsheba had become pregnant, he had, in a very deceitful manner, brought about the death of Uriah, and married Bathsheba. Then the Lord had sent Nathan the prophet to David. By means of a parable about a rich man who had deprived a poor man of his one and only “little ewe lamb,” he had elicited from the lips of David the words, “As the Lord lives, the man who has done this deserves to die.” Nathan’s response had been, “You are the man.” Result: David’s deep sorrow and his admission, “I have sinned against the Lord.” See II Sam. 11, 12.

In Psalm 51 David again confesses his sins and says,

“Against thee only have I sinned and done that which is evil in thy sight.”

In the words quoted here in Rom. 3:4b he adds, “(I confess this in order)

That thou mayest be proved right in thy words

And prevail in thy judging” (Ps. 51:4b).

It is clear, therefore, that David’s aim was to make his confession as frank, open, and unconditional as possible, in order that on the dark background of his own unrighteousness God’s righteousness in judging him would stand out the more clearly. David wants God to triumph!

Faulty and perverse human reasoning now registers an objection which Paul, almost apologizing for even paying attention to it, immediately knocks down:

5, 6. But if our unrighteousness confirms God’s righteousness, what shall we say? The God who inflicts wrath is not unrighteous, is he? (I speak from a human standpoint.)⁷⁴ By no means! For then how could God judge the world?

It is clear that not only the words of Paul in Rom. 3:4a but also those of David in 3:4b quoted from Ps. 51, make God’s righteousness stand out on the dark background of human sin. As the dark shadows in Rembrandt’s (misnamed) Night Watch causes the spots of light to explode all the more brilliantly, so man’s unrighteousness accentuates God’s righteousness.

The opponent now raises an objection which amounts to this: “On the basis of your doctrine, Paul, since man’s unrighteousness brings out more sharply God’s righteousness, should not the Almighty be happy about that turn of events? Is he not unfair when, instead, he inflicts wrath on man?”

With another “Perish the thought” (or “By no means”) the apostle, filled with holy indignation, crushes this wicked type of reasoning. It is as if he were saying, “What? God unfair? How do you even dare to suggest this? It is agreed, is it not, that God is qualified to judge and actually will judge the world? Well, then, how could he be unfair? Shall not the Judge of all the earth deal justly?” (Gen. 18:25).

7, 8. (Someone might object) If through my falsehood God’s truthfulness is enhanced to his glory, why am I still being condemned as a sinner? Why not say—as we are being slanderously reported and some claim that we say—Let us do evil that good may result? Their condemnation is deserved.

Here are two rhetorical questions followed by a brusque appraising answer.⁷⁵

There is a close connection between verses 5, 6 and verses 7, 8. Compare:

“If our unrighteousness confirms God’s righteousness …” (vs. 5)

with

“If through my falsehood God’s truthfulness is enhanced …” (vs. 7).

In both cases the attack upon God’s rectitude or righteousness is repulsed, his honor maintained.

However, there are also minor differences:

(1) Note the change from our unrighteousness (verse 5) to my falsehood … why am I, etc. However, the first person plural returns in verse 8.

(2) In verses 7, 8 the attention shifts from the condemnation of the attack on God’s righteousness to the condemnation of the perversion of the doctrine of salvation by grace. Hence there is also a close connection between 3:7, 8 and 6:1.

Compare:

“Let us do evil that good may result” (3:8)

with

“Let us continue in sin that grace may increase” (6:1).

The opponents speak as if, when Paul taught that a person is saved by grace, he meant, “Go ahead and sin to your heart’s content, in order that grace may have a chance to do its work!”

For more on this terribly destructive perversion of sound doctrine see on 6:1 f.

The apostle concludes by saying, “Their condemnation is deserved.” He means, “Those who flaunt this slogan will receive a just retribution. The people who so wickedly misrepresent the doctrine we proclaim will get what they deserve.”

Practical Lessons Derived from Romans 2:1–3:8

A. From Chapter 2

Verse 1

“At whatever point you judge the other person, you are condemning yourself.” According to a Dutch proverb,⁷⁶ “He who compares himself with another person is generally easy on himself.”

Verse 3

“Do you imagine that you will escape God’s judgment?”

There are all kinds of ways in which the guilty person tries to escape punishment: (a) fleeing to another country and living there under an assumed name; (b) instead of making an excuse, immediately changing the subject so that the opponent in his excitement begins to defend himself; (c) placing himself in the hands of “a lawyer who has never lost a case.” At times such tricks work, at least for a while. But one can never escape God’s judgment, and that is what counts. Is “escape” then entirely impossible? The only real way is, “Confess. Ask forgiveness. If possible, make restitution. By God’s grace begin a new life.”

Verse 4

Verse 4 mentions “the riches of God’s kindness, tolerance, and patience.” Who can read the following passages without being overcome with emotion and gratitude? See Gen. 4:6, 7; 18:22, 23; 39:5; Ps. 36:6; 145:9, 15, 16; Isa. 1:18; 55:1, 6, 7; 57:15; Jer. 31:31–35; Lam. 3:22, 33; Ezek. 18:23, 32; 33:11; Hos. 11:8; Jonah 4:10, 11; Mic. 7:18, 19; Zeph. 3:17; Matt. 5:43–45; 11:25–30; Luke 6:35 (see also N.T.C. on Luke, p. 76); John 3:16; 7:37; Acts 14:16, 17; Rom. 8:31–39; II Cor. 5:20, 21; 8:9; I Tim. 4:10; Heb. 4:16; Rev. 22:17. The reading of this or a similar list of passages has often helped children of God while they were passing through valleys of doubt, as every pastor can testify.

Verse 5

“You are storing up for yourself wrath.” If the national debt of the United States of America would be reduced by a billion dollars a year, how long would it take to pay it off? Each hour, minute, and even second the sinner is increasing the pile of his debt … unless, by God’s sovereign grace and power, he surrenders himself to Christ and discovers that “Jesus paid it all.” What a “joy unspeakable and full of glory!”

Verse 13

“It is the doers of the law who will be pronounced righteous.” Good works have never saved anybody. Yet without them no one has a right to claim that he is a Christian. The believer does the works of the law “out of gratitude for salvation received as God’s free gift.”

Verse 15

“… their conscience also bearing witness …” If conscience forbids you to do something, you should not do it. But be sure to send conscience to school, the school of the Bible. If conscience allows you to do something, does that necessarily mean that the contemplated action is right?

Verse 16

“God, through Jesus Christ, will judge men’s secrets.” By means of wiretapping, concealed microphones, hidden cameras, and many other devices secrets are being uncovered. Potential enemies are discovering that the nature and extent of their armor is no longer a secret. Yet, in spite of all detection equipment some secrets remain undiscovered. Not, however, before the eyes of God. Read Ps. 139. Add Heb. 4:13. Is this a dreadful thought? Could it be a source of comfort? Read John 21:17.

Verses 17–23

The apostle urges the Jews to examine themselves. Yet, again and again certain psychologists tell us that self-examination is “morbid,” may lead to a dangerous guilt complex, etc. To a certain extent these psychologists are right. What is the solution? Study Psalm 51.

Verses 28, 29

Following the example of Matthew Henry, we can read these verses as follows,

“For he is not a Christian who is one only on the outside, nor is (real) baptism something external and physical. But he is a Christian who is one inwardly; and (real) baptism is a matter of the heart, by the Spirit, not by the written code. Such a person’s praise is not from man but from God.”

B. From 3:1–8

Verse 3

“Their unfaithfulness does not nullify God’s faithfulness, does it?” Comment on:

1.     God’s faithfulness … a frightening thought.

2.     God’s faithfulness, a source of comfort.

Verses 5–8

In a certain state an amendment was proposed that would have legalized casino gambling (in a specified district). The proponents argued that if this amendment passed, huge profits would result for the benefit of education, etc. These people argued as did those whom Paul denounces in Rom. 3:5–8. In what respect? See Commentary.

Summary of Chapter 2:1–3:8

Having shown that the Gentiles are the objects of God’s wrath because of their sinful practices, the apostle now directs his attention to the Jews, and states that they are without excuse when they practice some of the very evils they condemn in others. Let not the Jew think that because he has not been abandoned by God to a life of most scandalous immorality, God must be very pleased with him. Rather, let him take to heart the fact that God’s kindness toward him should bring him to conversion (2:1–4).

Paul continues, “But by your hard and unconverted heart you are storing up for yourself wrath in the day of wrath and of the revelation of the righteous judgment of God, who will render to every person according to his deeds … and who does not show partiality” (verses 5–11).

“All who have sinned in ignorance of the law will perish even though they did not know the law, and all who have sinned knowing the law will be judged by the law. For it is not the hearers of the law who are righteous in God’s sight but it is the doers.…”

The apostle then reveals that even the Gentiles, who do not have the written law, do have a conscience which at times condemns and at times commends them. God will take all this into consideration. He will judge with absolute fairness, not showing any partiality. All this will become clear on the day of the final judgment, when God, through Jesus Christ, will judge men’s secrets (verses 12–16).

The next paragraph may be condensed into this one big question, “Do you, who are a Jew, really practice what you preach?” More in detail, Paul asks, “Do you, who call yourself a Jew and rely on (the) law … and consider yourself a light for those in darkness, try to live in accordance with the law?” … “You, then, who teach someone else, don’t you teach yourself; you who preach that people should not steal, do you steal?” etc. He concludes this section with the accusation, “As it is written [see Isa. 52:5] ‘Because of you [i.e., your wickedness] the name of God is being blasphemed among the Gentiles” (verses 17–24).

The Jew was of the opinion that because he had the law and had been circumcised, all was well for time and eternity. Paul answers, “Circumcision does indeed profit, but only if you put the law into practice … He is not a (real) Jew who is one only on the outside, nor is (true) circumcision something external and physical. But he is a (real) Jew who is one inwardly; and (real) circumcision is a matter of the heart, by the Spirit, not by the written code. Such a person’s praise is not from man but from God.” (verses 25–29).

At this point the apostle seems to hear an objection. It is as if someone is saying, “But Paul, do you mean that the Jews have no advantages, the most priceless of them being that the oracles of God have been entrusted to them?” (3:1, 2).

The question naturally arises, “But what if some of the Jews are unfaithful to that trust? Their unfaithfulness will not nullify God’s faithfulness, will it?” Paul answers, “By no means. Let God be true, and every person a liar. As it is written,

“ ‘That thou mayest be proved right in thy words

And prevail in thy judging.’ ”

Since God is faithful, those Jews who are faithful to him and to their trust will certainly receive the promised goods. Human unfaithfulness, far from invalidating divine faithfulness, causes it to stand out in bold relief; just as, for example, David, by means of his wholehearted confession (Ps. 51), caused God’s righteousness in judging him to shine forth all the more brilliantly on the dark background of the adulterer’s own sinfulness. See II Sam. 11, 12.

This answer, however, leads to the question, “Since this is true, namely, that man’s unrighteousness brings out more sharply God’s righteousness, should not God be happy about that turn of events, instead of inflicting wrath on man for his sins?” This question is asked first in 3:5 and then, in a slightly different form, in verse 7. In both cases it amounts to, “Does not the end—namely, the revelation of God’s glorious attributes—justify the means, namely, man’s sinfulness?”