Romans 2

THerefore thou art inexcuseable, 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 thy self: 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 i. e. In that very Thing, or by that very Law, whereby thou Censurest and Condemnest others, thou pronouncest Sentence against thy self; thy own Mouth Condemns thee in the Person of another, vid. Mat. 7.3. and 21.40, 41, 45. Iohn 8.4.9. thou judgest another thou condemnest thy self; for thou that judgest doest the same things. 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 Iews, and lays open their more secret Wickedness and Hypocrisy. But the Particle [therefore] in the front of the Chapter, does seem to intimate, Th 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 ver. 17. he begins by name to deal with the Iews. Some think, he speaks more particularly of such as were Judges and Magistrates amongst the Gentiles, who, though they made Laws 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, Fabritius, Cato, Senec, &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 ere 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 affirm'd by Velleius, to be Homo virtuti simillimus, a most virtuous Man. But the received Opinion is, That the Apostle in general does Tax all such as censure, and find Fault with others, and yet are Guilty o the same things themselves.

But we are sure We know assuredly, and it is evident, both from Scripture and Reason, that God's Judgment, both here and hereafter, is True and Upright, vid. 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. that the judgment of God is according to truth, 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..

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 When other Mens 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? vid. 1 Iohn 3.20.?

Or despisest 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. thou the riches i. e. The abundance of his Goodness, vid. Eph. 1.7.18. and 2.4.5. and 3.8. Chap. 9.23. of his goodness and forbearance, and long-suffering God's long-Suffering is a farther degree of his Forbearance; the Scripture speaks much of this Attribute of God, and of his abounding therein, Exod. 34.6. Numb. 14.11.18. Psal: 86.15. Mat. 23.37. Chap. 9.22. 1 Tim. 1.16. 1 Pet. 3.20., not knowing that the goodness of God leadeth thee to repentance That is one great End of God's goodness and forbearance, vid. Hos. 11.4. 2 Pet. 3.9. God's goodness is abused, when 'tis not us'd and improv'd to this End.. Here he Taxeth such as thought that God approved of their Persons and Courses, at least He would not regard or punish their evil Actions, because he had hitherto forborn them, and heap'd 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, vid. Psal. 50.21. and 55.19. Eccl. 8.11. Hos. 12.8.

But after thy hardness and impenitent heart, treasurest up This passage seems to respect Deut. 32.34, 35. or Iob. 36.13. You have a paralel place, Iames 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 thy self: Just as men add to their Treasure of Wealth, so dost thou add to thy Treasure of Punishment. unto thy self wrath against the day of wrath, and 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 ustice and Equity of his Proceedings shall appear, and all shall have reason to approve thereof..

Who will render to every man according to his deeds This proves what he had said, That the Judgment of God, in that Day, will be according to Righteousness, or most Righteous Judgment. Paralel places you will find, Psal. 62.12. Mat. 16.27. 2 Cor. 5.10. Revel. 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 bt. The word imports not only a just Retribution, but a free Gift, as in Mat. 20.8. & alibi. Good Works are the Rule of his Proceeding, not the Cause of his Retribution, vid Luc. 17.10..

To them who by patient continuance Or Perseverance in well-doing, which implies Patience, vid. Mat. 10.22. and 24.13. Heb. 10.36. in well doing, seek for glory and honour, and 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 supplyed out of the former Verse..

But unto them 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-will'd; 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.; and do not obey the truth See Chap. 1.18. and the Note there., but obey unrighteousness That are the Servants of Sin, and of Corruption. Chap. 6.12. 2 Pet. 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..

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, vid. Psal. 11.6. Mar. 9.43, 44, 45, 46. upon every soul of man double Hebraisme; First, the Soul is put for the Person, as Gen. 12.5. and 14.21. and 17.14. and 36.6. and 46.26. Secondly, Every Soul of Man, is put for the Soul of every Man; as before, Chap. 1.18. All Unrighteousness of Men is put for the Unrighteousness of all Men; the Soul o Man shall not be Punisht only, but Chiefly. that does evil, of the Jew first, and also of the Gentile The Iew is first plac'd in Order of Punishment, because e better knew God's Will, and had more helps, vid. Mat. 11.22, 24. Luc. 12.47..

But glory, honour, and peace What he called Immortality, ver. 7. He now calls Peace; which word, according to the usual Acceptation of it, amongst the Hebrews, is comprehensive of all Good and Happiness, oth here and hereafter. to every man that worketh good, to the Jew first, and also to the Gentile As the ungodly and unbelieving Iews, shall have the first place in Punishment, so those that Believe, and are Godly amongst them, shall have the first Place in Reward; though ye for the Reason mentioned in the next Verse, the Godly and Believing Gentiles shall share with them therein..

For there is no respect of persons with God This seems to be borrowed from 2 Chron. 19.7. and Deut. 10.17. You have the same again, Act. 10.34. vid. I b. 34.19. Gal. 2.6. Ephes. 6.9. 1 Pet. 1.17. vid. G l. 3.28. Obj. God loved Iacob, and hated Esau when they were yet Unborn, and had done neither Good nor Evil? Answ. 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, 12, 13. God is Gracious to whom He will be Gracious, and may do what He will with his own..

For as many as have sinned without law, shall also perish without law By the Former, he means the Gentiles, by the Latter the Iews; the like Distribution he makes, 1 Cor. 9.21.: and as many as have sinned in the law i. e. Under the Law, or against it., shall be judged by the law.

For not the hearers of the law are just before God, but the doers of the law shall be justified This, and the two following Verses, are included in a Parenthesis; and they serve to obviate an Objection, against what was said, ver. 12. The Iews might plead, that they were Superiour to the Gentiles, and should be exempted or Priviledg'd in Judgment, for as much as they knew and profest the Law of God, which the Gentiles did not? To this, he sayes, 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 Justifications according to the Tenour 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 in as much 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, does no way militate with Chap. 3.30. and Gal. 3.11. which at first reading it seems to do. And it further shows, that the Iews are comprehended under the general Curse, as well as the Gentiles, and are bound to have recourse to the Righteousness of God by Faith..

For when the Gentiles which have not the law Here he Preoccupates the Gentiles Plea: They might Object, that having not the Law, they could not Transgres, nor be culpable in Judgment, vid. Chap. 4.15. To this he sayes, That though they had not the Law written in Tables of Stone, as the Iews 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 debarr'd from doing Evil, which are the two Properties of all Laws., do by nature Nature is oppos'd to Scripture and special Reve ation: 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. the things contained in the law, these having not the law, 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 void..

Which show the work of the law By the Work of the Law, Either understand the Sum of the Law, which is, To Love God above all, and our Neighbours as our selves: 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 Priviledge, Ier. 31.33. How then is it Pre icated of the Gentiles? Answ. Ieremy speaks there, of a special and supernatural uscription or Writing in the Heart by Grace; and the Apostle here, of that which is Common and Natural., their conscience also bea ng witness, and th r thoughts the mean wh e Interchangeably, now one way, anon another. accusing, or else excusing one 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 ccused by their own Thoughts; but in the same Persons, there were accusing or excusing Thoughts and Consciences, as their Actions were evil or good..)

In the day These Words may be referr'd to the 12. ver. and so they express the time when Iews 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 th m, and their Thoughts accuse or excuse them; but in the Day of Judgment they will do it more especially. when God shall judge the secrets of men So that the most secret Sins shall not escape the Notice and Censure of the Judge, vid. Eccl. 12.14. 1 Cor. 4 5. by Jesus Christ according to my gospel i. e. The Gospel which I Preach. So Iohn 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, Chap. 16.25. 1 Cor. 9.17. 2 Cor. 5.1, 19 2 Tim. 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..

Behold thou He speaks in the Singular Number, that every One might make the readier Application of what he said. art called a Jew So called from Iudah; as of Old, Hebrews from Heber, and Israelites from Israel: The Title was Honourable in those Days, and imported a Confessor or Worshi per of One God. Thou art so called, but art not so indeed, vid. ver. 28. and Revel. 2.9., and restest in the law Puttest thy Trust in it., and makest thy boast of God That he is thy God, and in Covenant with thee; and that thou hast a peculiar Interest in him, vid. Iohn 8.41 The Phrase seems to be borrowed from Isa. 45. ult.. He now comes to deal more particularly, and expressly with the Iews, reciting their Priviledges, 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.

And knowest his will, and approvest the things that are more excellent, being instructed out of the law.

And art confident Thou dost proudly Arrogate all that follows to thy self, and conceitest that thou hast all the Points of the Law in thy Breast, and full Knowledge of all the Secrets thereof. that thou thy self art a guide of the blind, a light of them which are in darkness.

An instructer of the foolish, a teacher of babes Such as have little or no Knowledge.: which hast the form of knowledge A Scheme or Systeme of Notions, a compendious Model or Method, which is artificially Compos'd; such as Tutors, and Professors of Arts and Sciences do Read over again and again to their Pupils and Auditors., and of the truth in the Law.

Thou therefore which teachest another, teachest thou not thy self q. d. Dost not thou thy self do what thou pressest upon others? vid. Mat. 23.3.? thou that preachest a man should not steal, dost thou steal The Iews were Infamous of old for this Sin, Psalm 50.18. Mat. 23.14.?

Thou that sayest a man should not commit adultery To this Sin also, the Iews were greatly addicted, vid. Psal. 50.18. Ier. 5.8., doest thou commit adultery? thou that abhorrest idols, doest thou commit sacriledge Here he varies the Crime; he does not say, dost thou commit Idolatry, but Sacriledge. The Iews, after their return out of Captivity, kept themselves free from Idolatry but it seems they were Guilty of a Sin that was near a Kin to it. Here it may be Queried, What the Sacriledge was, that the Iews were Guilty of? Some think, their Covetousness is here Taxed, which is a kind of Idolatry. The Iews took those things which were Consecrated to Idols, and which, by the Law of God should have been Destroy'd, and turn'd them to their private Advantage. Others think, that their Sacriledge consisted in with-holding from God, that which they should have Consecrated and Offer'd up to Him, vid. 1 Sam. 2.13. Mal. 3.8, 9. They Converted to their own Use, such things as were Dedicated to God. Much to the same purpose is their Opinion, that think it consisted in Robbing God of his Due. By the imperial Law in the Code, it is declared Sacriledge to take from the Emperor any thing that is his; it ought to be much more accounted Sacriledge to deal so with God. Some think, their Sacriledge lay in polluting the Worship of God, & making his Commands of no Effect, through their corrupt Additions and Traditions.?

Thou that makest thy boast of the Law, through breaking the Law dishonourest thou God Dost thou bring a reproach upon Religion, and give Occasion to the Gentiles to Blaspheme his Name? so it follows in the next words.?

For the name of God is blasphem'd among the Gentiles, through you Because of your and your fore-Fathers Sins., as it is written The Apostle does not tell them where it was Written; he supposeth they were not ignorant of it. vid. Ezek. 36.20, 23. Isa. 52.5..

For circumcision verily profiteth, if thou keep the Law If thou keep it Perfectly, to which Circumcision obligeth, Gal. 5.3. or if thou usest thy utmost Care and Endeavour so to do.: but if thou be a breaker of the Law, thy circumcision is made uncircumcision i. e. If otherwise thou Transgressest the Law, thy Circumcision avails thee nothing; it gives thee no Priviledge above the Uncircumcis'd. A wicked Iew is to God as an Aethiopian, Amos 9.7. The Apostle corrects the Carnal Confidence and Hypocrisy of the Iews, who valued themselves upon the account of this outward Ceremony, and thought it sufficient to be Circumcis'd in the Flesh. Some think the Apostle has Respect in these words to the Time of the Law, whilst Circumcision was an ordinary Sacrament of the Covenant; then indeed it was Profitable and Available; but now, in the times of the Gospel, it is Abrogated. vid. Gal. 5.2, 5.. The Iews might Object, If the former Priviledges availed not to Righteousness and Salvation; yet Circumcision at least might stand them in some stead? In Answer whereunto you have, First a Concession, Circumcision indeed is Pro itable. 2. A Limitation, if thou keep the Law, which is Illustrated by a large Antithesis, ver. 26, 27. 3. A Distinction; Circumcision is of two Sorts; Outward and Litteral, Inward and Spiritual; the Latter stands in Force, and has Acceptation with God, ver. 28, 29.

Therefore if the uncircumcision i. e. The Uncircumcis'd; a figurative and frequent way of Speaking, vid. Rom. 3.30. and 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 two Centurions, one of which is mentioned in the Gospel of Luke; the other in the Acts: If in this Sense the Uncircumcised keep the Righteousness of the Law, Shall they not be all one in the Account of God, as if they were Circumcised? vid. Rom. 4.10., shall not his uncircumcision be counted for circumcision?

And shall not uncircumcision which is by nature A Periphrasis of the Gentiles, who want Circumcision, or are by Nature without it., if it fulfill the Law Here's another word, before it was Keep, but now 'tis Fulfill the Law; though the word be varied, yet the Sense is the same, vid. Iames 2.8., judge thee i. e Rise up in Judgment against thee; or else shall he not do it by his Example? as in Mat. 12.41, 42. The Men of Nineveh, and the Queen of Sheba shall Judge the Israelites: The meaning is, the Obedient Gentile, shall Condemn the Disobedient Iew., who by the letter and circumcision i. e. The outward litteral Circumcision; or by the Letter, understand the Law, vid. 2 Cor. 3 6, 7. The Sense is, by means of the Law and Circumcision, and resting in them, as Pledges of the Love of God (so v. 17.) they are the more secure and bold in Sinning against God: It is to them an Occasion of Transgression. doest transgress the Law?

For he is not a Jew A right or true Iew, which is Heir of the Promises made to the Fathers. that is one outwardly The word Only is to be understood, vid. 1 Cor. 1 17., neither is that circumcision The Right and True Circumcision which God principally requires, and is available unto Salvation: That Circumcision is not much to be accounted of, which is only the cutting off an outward Skin. which is outward in the flesh:

But he is a Jew He is a Right and True Iew, an Israelite indeed, that has taken away the Fore-Skin of his Heart, Ier. 4.4. that is cleansed from all corrupt Affections, and has laid aside all Superfluity of Naughtiness, that Worshippeth God in the Spirit, Rejoyceth in Christ Iesus, and has no Confidence in the Flesh. Such are the Circumcision and Iews indeed, vid. Phil. 3.3. which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter, whose praise is not of men but of God.