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Romans 2 |
King James Version
Author: Youssef Rank: Bishop Posted on: 2023-01-25
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
Romans 2:1 Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.
This second group consists of those who look down on the heathens and consider themselves more civilized, educated, and noble. They condemn the heathens for their crudity, yet they are just as guilty themselves, though perhaps in a more subtle way. Fallen man finds it easier to see faults in others than in himself. Repulsive and hideous things in the lives of others appear quite permissible in his own life. But the fact that he can "judge" the sins of others shows that he knows the difference between right and wrong. If he knows it is wrong to steal someone else's wife, then he knows it is also wrong for him to take another man's wife. Therefore, if someone commits the same sin he condemns in others, he is without excuse.
The sins of cultured people essentially correspond to the sins of the heathens. Although a moralist might argue that he has not committed every sin found in the Bible, he should consider three facts:
1. He is capable of committing all these sins.
2. By breaking one commandment, he is guilty of breaking the whole law [Jas 2:10].
3. He has committed sins of thought, which he may never have acted upon, but which are just as bad according to the Bible. Jesus taught that, for example, a lustful look is equivalent to adultery [Matt 5:28].
Author: William MacDonald Rank: Author Posted on: 2024-05-31 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
[Verse 1]. You may know people who know exactly how others should act. They enjoy telling about the shortcomings of others. These aren’t the people who live in the loose manner described in the last verses of the previous chapter, but when they see others who live like that, they condemn them. It doesn’t cross their minds that by doing this they are condemning themselves because the same things are present in their hearts.
An example of this is found in John 8 [John 8:1-11]. The leaders of the people of Israel came to the Lord Jesus with a woman caught in the act of adultery. In answering their question regarding what was to be done with her, the Lord said: “He who is without sin among you, let him [be the] first to throw a stone at her” [John 8:7]. Upon hearing this they all went out! Not one of the accusers was blameless. In their hearts they had all committed the same sin. This is indeed true for every person who thinks he isn’t guilty of the terrible sins he points out in others.
[Verse 2-3]. But we, you and I, know they will not escape the judgment of God which will come upon them in righteousness. A day will come when “God will judge the secrets of men” [Verse 16]. Then it will become clear how God has always viewed things.
[Verse 4]. Fortunately, there is another side to the matter. There is the kindness of God by which you and every other believer have come to repentance. What a riches of ”kindness and tolerance and patience” are present with God! God didn’t want you to continue on the road of ruin. He met you and let you see what you were doing and what would become of you. Your conscience was made active and it made you acknowledge that God’s judgment would have to strike you.
“Repentance” is seeing yourself as God sees you and accepting His judgment over you as rightly deserved. You once had high thoughts of yourself and low thoughts of God. This has radically changed in you and now you think of yourself more lowly, and more highly of God. This is really just the starting point for the rest of your life, but you need to continue to learn this more and more. This new view of yourself and God has been given to you by His kindness.
[Verse 5]. People who pass by God’s kindness display their stubbornness and unrepentant heart. Such a person feels he is good enough by himself to appear before God. Even though deeds can appear good in our eyes, all deeds done with an unrepentant heart form an ever-increasing mound on which God’s judgment will come in the day of wrath.
[Verse 6-8]. God will righteously judge the deeds of people and render them for all they have done. He gives “eternal life” to everyone who seeks “for glory, honor and immortality” by persisting in doing good deeds according to God’s standards. But God will pour out His “wrath and indignation” on all who have followed the natural inclinations of their heart and have not considered His rights.
In both of these situations, each person has shown what he pursues in life. This is the way God acts with people who have set up standards and values for their life. But no man has received eternal life from God as a reward for his exemplary and faultless life, for there never has been such a man. Only the Lord Jesus was perfect, and He Who deserved life, entered into death. He voluntarily did this. And now He, Who is eternal life Himself, gives this eternal life to everyone who admits his inability to earn it himself.
Verses that belong to this explanation: 1-8
1Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.2But we are sure that the judgment of God is according to truth against them which commit such things.3And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?4Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?5But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God;6Who will render to every man according to his deeds:7To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life:8But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath,
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
The Jews thought themselves a holy people, entitled to their privileges by right, while they were unthankful, rebellious, and unrighteous. But all who act thus, of every nation, age, and description, must be reminded that the judgment of God will be according to their real character. The case is so plain, that we may appeal to the sinner’s own thoughts. In every willful sin, there is contempt of the goodness of God. And though the branches of man’s disobedience are very various, all spring from the same root. But in true repentance, there must be hatred of former sinfulness, from a change wrought in the state of the mind, which disposes it to choose the good and to refuse the evil. It shows also a sense of inward wretchedness. Such is the great change wrought in repentance, it is conversion, and is needed by every human being. The ruin of sinners is their walking after a hard and impenitent heart. Their sinful doings are expressed by the strong words, “treasuring up wrath.” In the description of the just man, notice the full demand of the law. It demands that the motives shall be pure, and rejects all actions from earthly ambition or ends. In the description of the unrighteous, contention is held forth as the principle of all evil. The human will is in a state of enmity against God. Even Gentiles, who had not the written law, had that within, which directed them what to do by the light of nature. Conscience is a witness, and first or last will bear witness. As they kept or broke these natural laws and dictates, their consciences either acquitted or condemned them. Nothing speaks more terror to sinners, and more comfort to saints, than that Christ shall be the Judge. Secret services shall be rewarded, secret sins shall be then punished, and brought to light.
Verses that belong to this explanation: 1-16
1Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.2But we are sure that the judgment of God is according to truth against them which commit such things.3And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?4Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?5But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God;6Who will render to every man according to his deeds:7To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life:8But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath,9Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile;10But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile:11For there is no respect of persons with God.12For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law;13(For not the hearers of the law [are] just before God, but the doers of the law shall be justified.14For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves:15Which shew the work of the law written in their hearts, their conscience also bearing witness, and [their] thoughts the mean while accusing or else excusing one another;)16In the day when God shall judge the secrets of men by Jesus Christ according to my gospel.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
Here the apostle warns the Jewish people who thought themselves distinguished from all other peoples because they alone know the true God, and they alone received the divine law. With this belief they trusted that they would escape God’s wrath and punishment, but the apostle reveals to them their wrong belief. If they really knew that God judges the sinners, and they themselves judge the sinners for their misconduct, by such judgment they fall under condemnation for judging the others and therefore deserve God’s wrath and punishment because they do the same things for which they judge the others. Let the Jew then, says the apostle, be aware of the result, for he put himself a judge to the others but at the same time does the same things for which he judges them. Here we recall the words of the Lord Jesus, “Judge not, that you be not judged. For with what judgment you judge, you will be judged; and with the same measure you use, it will be measured back to you. And why do you look at the speck in your brother’s eye, but do not consider the plank in your own eye?” [Matt 7:1-4] – see also [John 8:7])
It also happened once that the scribes and Pharisees brought to the Lord Christ a woman caught in adultery, and when they had set her in the midst, they said to Him, “Teacher, this woman was caught in adultery in the very act.” But Jesus stooped down and wrote on the ground with His finger, and said to them, “He who is without sin among you, let him throw a stone at her first.” So those who heard it, being convicted by their conscience, went out one by one, beginning with the oldest even to the last. [John 8:1-11]
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-09 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
Paul says this with the rulers of the city in mind, because at that time they ruled the entire world. He was telling them … that when they pass sentence on someone they are passing sentence on themselves as well.
Paul is speaking here of sins already committed. And when he says “O man, whoever you are,” he includes not only the Gentile but also the Jew who wanted to judge the Gentiles according to the law. –.
Paul shows that the man who does evil and consents to others who do it is deserving of death, lest perhaps the one who does it and pretends not to approve of others who do it … might think he can be excused, because he can conceal his sin for a time…. It is not right to give in to someone who pretends to be better when in fact he is worse. Such a person appears to escape notice and to be worthy of honor, but in fact he will be punished. Commentary on Paul’s Epistles.
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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Romans 2:2 But we are sure that the judgment of God is according to truth against them which commit such things.
The self-righteous moralist needs to be taught a lesson about the "judgment of God." The apostle conveys this in [Verses 2-16]. The first important point is that "the judgment of God is according to truth." It is not based on incomplete, inaccurate, or circumstantially influenced evidence, but on the truth, the whole truth, and nothing but the truth.
Author: William MacDonald Rank: Author Posted on: 2024-05-31 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
[Verse 1]. You may know people who know exactly how others should act. They enjoy telling about the shortcomings of others. These aren’t the people who live in the loose manner described in the last verses of the previous chapter, but when they see others who live like that, they condemn them. It doesn’t cross their minds that by doing this they are condemning themselves because the same things are present in their hearts.
An example of this is found in John 8 [John 8:1-11]. The leaders of the people of Israel came to the Lord Jesus with a woman caught in the act of adultery. In answering their question regarding what was to be done with her, the Lord said: “He who is without sin among you, let him [be the] first to throw a stone at her” [John 8:7]. Upon hearing this they all went out! Not one of the accusers was blameless. In their hearts they had all committed the same sin. This is indeed true for every person who thinks he isn’t guilty of the terrible sins he points out in others.
[Verse 2-3]. But we, you and I, know they will not escape the judgment of God which will come upon them in righteousness. A day will come when “God will judge the secrets of men” [Verse 16]. Then it will become clear how God has always viewed things.
[Verse 4]. Fortunately, there is another side to the matter. There is the kindness of God by which you and every other believer have come to repentance. What a riches of ”kindness and tolerance and patience” are present with God! God didn’t want you to continue on the road of ruin. He met you and let you see what you were doing and what would become of you. Your conscience was made active and it made you acknowledge that God’s judgment would have to strike you.
“Repentance” is seeing yourself as God sees you and accepting His judgment over you as rightly deserved. You once had high thoughts of yourself and low thoughts of God. This has radically changed in you and now you think of yourself more lowly, and more highly of God. This is really just the starting point for the rest of your life, but you need to continue to learn this more and more. This new view of yourself and God has been given to you by His kindness.
[Verse 5]. People who pass by God’s kindness display their stubbornness and unrepentant heart. Such a person feels he is good enough by himself to appear before God. Even though deeds can appear good in our eyes, all deeds done with an unrepentant heart form an ever-increasing mound on which God’s judgment will come in the day of wrath.
[Verse 6-8]. God will righteously judge the deeds of people and render them for all they have done. He gives “eternal life” to everyone who seeks “for glory, honor and immortality” by persisting in doing good deeds according to God’s standards. But God will pour out His “wrath and indignation” on all who have followed the natural inclinations of their heart and have not considered His rights.
In both of these situations, each person has shown what he pursues in life. This is the way God acts with people who have set up standards and values for their life. But no man has received eternal life from God as a reward for his exemplary and faultless life, for there never has been such a man. Only the Lord Jesus was perfect, and He Who deserved life, entered into death. He voluntarily did this. And now He, Who is eternal life Himself, gives this eternal life to everyone who admits his inability to earn it himself.
Verses that belong to this explanation: 1-8
1Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.2But we are sure that the judgment of God is according to truth against them which commit such things.3And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?4Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?5But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God;6Who will render to every man according to his deeds:7To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life:8But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath,
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
The Jews thought themselves a holy people, entitled to their privileges by right, while they were unthankful, rebellious, and unrighteous. But all who act thus, of every nation, age, and description, must be reminded that the judgment of God will be according to their real character. The case is so plain, that we may appeal to the sinner’s own thoughts. In every willful sin, there is contempt of the goodness of God. And though the branches of man’s disobedience are very various, all spring from the same root. But in true repentance, there must be hatred of former sinfulness, from a change wrought in the state of the mind, which disposes it to choose the good and to refuse the evil. It shows also a sense of inward wretchedness. Such is the great change wrought in repentance, it is conversion, and is needed by every human being. The ruin of sinners is their walking after a hard and impenitent heart. Their sinful doings are expressed by the strong words, “treasuring up wrath.” In the description of the just man, notice the full demand of the law. It demands that the motives shall be pure, and rejects all actions from earthly ambition or ends. In the description of the unrighteous, contention is held forth as the principle of all evil. The human will is in a state of enmity against God. Even Gentiles, who had not the written law, had that within, which directed them what to do by the light of nature. Conscience is a witness, and first or last will bear witness. As they kept or broke these natural laws and dictates, their consciences either acquitted or condemned them. Nothing speaks more terror to sinners, and more comfort to saints, than that Christ shall be the Judge. Secret services shall be rewarded, secret sins shall be then punished, and brought to light.
Verses that belong to this explanation: 1-16
1Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.2But we are sure that the judgment of God is according to truth against them which commit such things.3And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?4Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?5But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God;6Who will render to every man according to his deeds:7To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life:8But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath,9Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile;10But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile:11For there is no respect of persons with God.12For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law;13(For not the hearers of the law [are] just before God, but the doers of the law shall be justified.14For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves:15Which shew the work of the law written in their hearts, their conscience also bearing witness, and [their] thoughts the mean while accusing or else excusing one another;)16In the day when God shall judge the secrets of men by Jesus Christ according to my gospel.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The apostle makes it clear that God’s judgment differs from the human judgment, for people often judge others wrongly, and so many innocent were misjudged unjustly, while many wicked were considered innocent by people. But God’s judgment is just and true, not based on false evidence, but according to what man deserved. It is fair judgment. The Lord Christ therefore said, “If I do judge, My judgment is true.” [John 8:16]
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-09 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
The truth, therefore, will be His, whose is also the wrath, which has to be revealed to avenge the truth. Likewise, when adding, "We are sure that the judgment of God is according to truth".
So that both the gospel and Christ must be His, to whom appertain the law and the nature which are to be vindicated by the gospel and Christ-even at that judgment of God which, as he previously said, was to be according to truth.
Author: Tertullian of Carthage Rank: Author AD: 220
This means that we are not unaware that God will judge these people in truth, for we judge them ourselves. If what they do is displeasing to us, how much more will it be so to God, who is truly just and efficient in carrying out his work…. Paul is instilling fear, so that although the ungodly say that God does not care, in fact he will judge the wicked and most severely render to each one according to his deserts, not sparing any. Commentary on Paul’s Epistles.
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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Romans 2:3 And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?
Secondly, no one can "escape the judgment of God" who condemns others for the same sins they themselves commit. Their ability to judge others does not absolve them of their own guilt; rather, it only increases their own guilt.
No one can escape the "judgment of God" unless they repent and receive forgiveness.
Author: William MacDonald Rank: Author Posted on: 2024-05-31 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
[Verse 1]. You may know people who know exactly how others should act. They enjoy telling about the shortcomings of others. These aren’t the people who live in the loose manner described in the last verses of the previous chapter, but when they see others who live like that, they condemn them. It doesn’t cross their minds that by doing this they are condemning themselves because the same things are present in their hearts.
An example of this is found in John 8 [John 8:1-11]. The leaders of the people of Israel came to the Lord Jesus with a woman caught in the act of adultery. In answering their question regarding what was to be done with her, the Lord said: “He who is without sin among you, let him [be the] first to throw a stone at her” [John 8:7]. Upon hearing this they all went out! Not one of the accusers was blameless. In their hearts they had all committed the same sin. This is indeed true for every person who thinks he isn’t guilty of the terrible sins he points out in others.
[Verse 2-3]. But we, you and I, know they will not escape the judgment of God which will come upon them in righteousness. A day will come when “God will judge the secrets of men” [Verse 16]. Then it will become clear how God has always viewed things.
[Verse 4]. Fortunately, there is another side to the matter. There is the kindness of God by which you and every other believer have come to repentance. What a riches of ”kindness and tolerance and patience” are present with God! God didn’t want you to continue on the road of ruin. He met you and let you see what you were doing and what would become of you. Your conscience was made active and it made you acknowledge that God’s judgment would have to strike you.
“Repentance” is seeing yourself as God sees you and accepting His judgment over you as rightly deserved. You once had high thoughts of yourself and low thoughts of God. This has radically changed in you and now you think of yourself more lowly, and more highly of God. This is really just the starting point for the rest of your life, but you need to continue to learn this more and more. This new view of yourself and God has been given to you by His kindness.
[Verse 5]. People who pass by God’s kindness display their stubbornness and unrepentant heart. Such a person feels he is good enough by himself to appear before God. Even though deeds can appear good in our eyes, all deeds done with an unrepentant heart form an ever-increasing mound on which God’s judgment will come in the day of wrath.
[Verse 6-8]. God will righteously judge the deeds of people and render them for all they have done. He gives “eternal life” to everyone who seeks “for glory, honor and immortality” by persisting in doing good deeds according to God’s standards. But God will pour out His “wrath and indignation” on all who have followed the natural inclinations of their heart and have not considered His rights.
In both of these situations, each person has shown what he pursues in life. This is the way God acts with people who have set up standards and values for their life. But no man has received eternal life from God as a reward for his exemplary and faultless life, for there never has been such a man. Only the Lord Jesus was perfect, and He Who deserved life, entered into death. He voluntarily did this. And now He, Who is eternal life Himself, gives this eternal life to everyone who admits his inability to earn it himself.
Verses that belong to this explanation: 1-8
1Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.2But we are sure that the judgment of God is according to truth against them which commit such things.3And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?4Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?5But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God;6Who will render to every man according to his deeds:7To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life:8But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath,
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
The Jews thought themselves a holy people, entitled to their privileges by right, while they were unthankful, rebellious, and unrighteous. But all who act thus, of every nation, age, and description, must be reminded that the judgment of God will be according to their real character. The case is so plain, that we may appeal to the sinner’s own thoughts. In every willful sin, there is contempt of the goodness of God. And though the branches of man’s disobedience are very various, all spring from the same root. But in true repentance, there must be hatred of former sinfulness, from a change wrought in the state of the mind, which disposes it to choose the good and to refuse the evil. It shows also a sense of inward wretchedness. Such is the great change wrought in repentance, it is conversion, and is needed by every human being. The ruin of sinners is their walking after a hard and impenitent heart. Their sinful doings are expressed by the strong words, “treasuring up wrath.” In the description of the just man, notice the full demand of the law. It demands that the motives shall be pure, and rejects all actions from earthly ambition or ends. In the description of the unrighteous, contention is held forth as the principle of all evil. The human will is in a state of enmity against God. Even Gentiles, who had not the written law, had that within, which directed them what to do by the light of nature. Conscience is a witness, and first or last will bear witness. As they kept or broke these natural laws and dictates, their consciences either acquitted or condemned them. Nothing speaks more terror to sinners, and more comfort to saints, than that Christ shall be the Judge. Secret services shall be rewarded, secret sins shall be then punished, and brought to light.
Verses that belong to this explanation: 1-16
1Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.2But we are sure that the judgment of God is according to truth against them which commit such things.3And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?4Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?5But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God;6Who will render to every man according to his deeds:7To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life:8But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath,9Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile;10But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile:11For there is no respect of persons with God.12For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law;13(For not the hearers of the law [are] just before God, but the doers of the law shall be justified.14For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves:15Which shew the work of the law written in their hearts, their conscience also bearing witness, and [their] thoughts the mean while accusing or else excusing one another;)16In the day when God shall judge the secrets of men by Jesus Christ according to my gospel.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The Jew forgot that God’s judgment or condemnation is true and just, so he thought that he will escape God’s wrath although what he does deserves condemnation. So the apostle in this verse warns the Jew that he will not escape God’s judgment if he does the deeds that deserve judgment, saying: “Or do you despise the riches of His goodness, forbearance, and longsuffering, not knowing that the goodness of God leads you to repentance?” [Verse 4]
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-09 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
Paul argues that these people, because they have condemned themselves by their condemnation of others, will not escape the judgment of God. For how can it be reasonable if they condemn themselves and then expect God to approve of them and praise them? Sinning, by itself, is not as serious as falling into the sins one has accused others of committing. See how Paul makes the whole thing more serious! For if you punish a person who has committed smaller sins … how will God not turn the tables on you and punish you who have committed greater transgressions? … And if you say that you know you deserve punishment but think that because God is patient with you that you will escape it and therefore do not take it seriously, this is all the more reason to fear and tremble! For the fact that you have not yet suffered punishment does not mean that you will not suffer it but that you will suffer more severely if you do not repent.
Is the fact that some persist in their wickedness any proof that God does not persist in his patience, punishing very few sins in this world, lest we fail to believe in his divine providence and, saving many for the last judgment, to justify his future decree? Letter
Paul does not want them to hope that they can be pardoned, since that would be unjust, when they have been given the ability to judge evil and wrongdoing and to avoid it. If they cannot manage to avoid it in this life, they will not be able to escape the judgment of God in the future. For God, with whom there is neither flattery nor respect of persons, will judge them on his own authority. If someone thinks he ought to be immune from such punishment, let him say so. But if it is right that he should not escape, let him trust that God will judge and judge rightly, and that God, the Creator of the world, will offer proper attention and care to his creation. If God had made the world and then neglected it, he would be called a bad Creator, because he would be demonstrating by his neglect that what he had made was not good. But since it cannot be denied that God made good things—for it is unworthy and impossible for one who is good to make evil things—it is necessary to say that he is concerned about them. It would be a crime and a reproach to him if he were to neglect the good things which he had made. Life itself is governed by his servants the natural elements, who act according to his pleasure and plan, as the Lord himself says: “he makes his sun rise on the evil and on the good and sends rain on the just and on the unjust.” Therefore, if he does all that, will he not take care to look after what he has made, so as to reward those who love him and condemn those who reject him? Commentary on Paul’s Epistles.
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Romans 2:4 Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?
Next, we learn that God's judgment is sometimes delayed. This delay is a sign of God's "kindness, patience, and forbearance." "Kindness" means that God is benevolent towards the sinner, though not towards their sins. "Patience" describes the fact that God postpones the punishment of human wickedness and rebellion. His "forbearance" is His remarkable restraint despite continuous provocations from humans.
The "kindness of God," which manifests in His providence, protection, and preservation, aims to lead people "to repentance." He does not want "anyone to perish, but everyone to come to repentance" [2Pet 3:9].
"Repentance" means turning around so that one turns their back on sin and moves in the opposite direction. "It is a change of mind that results in a change of attitude, which then manifests in changed actions." It proves that a person takes God's side against themselves and their sin. It involves more than just an intellectual acknowledgment of one's guilt. Repentance also affects the conscience, as John Newton wrote: "My conscience felt and owned the guilt."
Footnote [1] A. P. Gibbs, Preach and Teach the Word, S. 12/4.
Author: William MacDonald Rank: Author Posted on: 2024-01-06 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
[Verse 1]. You may know people who know exactly how others should act. They enjoy telling about the shortcomings of others. These aren’t the people who live in the loose manner described in the last verses of the previous chapter, but when they see others who live like that, they condemn them. It doesn’t cross their minds that by doing this they are condemning themselves because the same things are present in their hearts.
An example of this is found in John 8 [John 8:1-11]. The leaders of the people of Israel came to the Lord Jesus with a woman caught in the act of adultery. In answering their question regarding what was to be done with her, the Lord said: “He who is without sin among you, let him [be the] first to throw a stone at her” [John 8:7]. Upon hearing this they all went out! Not one of the accusers was blameless. In their hearts they had all committed the same sin. This is indeed true for every person who thinks he isn’t guilty of the terrible sins he points out in others.
[Verse 2-3]. But we, you and I, know they will not escape the judgment of God which will come upon them in righteousness. A day will come when “God will judge the secrets of men” [Verse 16]. Then it will become clear how God has always viewed things.
[Verse 4]. Fortunately, there is another side to the matter. There is the kindness of God by which you and every other believer have come to repentance. What a riches of ”kindness and tolerance and patience” are present with God! God didn’t want you to continue on the road of ruin. He met you and let you see what you were doing and what would become of you. Your conscience was made active and it made you acknowledge that God’s judgment would have to strike you.
“Repentance” is seeing yourself as God sees you and accepting His judgment over you as rightly deserved. You once had high thoughts of yourself and low thoughts of God. This has radically changed in you and now you think of yourself more lowly, and more highly of God. This is really just the starting point for the rest of your life, but you need to continue to learn this more and more. This new view of yourself and God has been given to you by His kindness.
[Verse 5]. People who pass by God’s kindness display their stubbornness and unrepentant heart. Such a person feels he is good enough by himself to appear before God. Even though deeds can appear good in our eyes, all deeds done with an unrepentant heart form an ever-increasing mound on which God’s judgment will come in the day of wrath.
[Verse 6-8]. God will righteously judge the deeds of people and render them for all they have done. He gives “eternal life” to everyone who seeks “for glory, honor and immortality” by persisting in doing good deeds according to God’s standards. But God will pour out His “wrath and indignation” on all who have followed the natural inclinations of their heart and have not considered His rights.
In both of these situations, each person has shown what he pursues in life. This is the way God acts with people who have set up standards and values for their life. But no man has received eternal life from God as a reward for his exemplary and faultless life, for there never has been such a man. Only the Lord Jesus was perfect, and He Who deserved life, entered into death. He voluntarily did this. And now He, Who is eternal life Himself, gives this eternal life to everyone who admits his inability to earn it himself.
Verses that belong to this explanation: 1-8
1Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.2But we are sure that the judgment of God is according to truth against them which commit such things.3And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?4Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?5But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God;6Who will render to every man according to his deeds:7To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life:8But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath,
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
The Jews thought themselves a holy people, entitled to their privileges by right, while they were unthankful, rebellious, and unrighteous. But all who act thus, of every nation, age, and description, must be reminded that the judgment of God will be according to their real character. The case is so plain, that we may appeal to the sinner’s own thoughts. In every willful sin, there is contempt of the goodness of God. And though the branches of man’s disobedience are very various, all spring from the same root. But in true repentance, there must be hatred of former sinfulness, from a change wrought in the state of the mind, which disposes it to choose the good and to refuse the evil. It shows also a sense of inward wretchedness. Such is the great change wrought in repentance, it is conversion, and is needed by every human being. The ruin of sinners is their walking after a hard and impenitent heart. Their sinful doings are expressed by the strong words, “treasuring up wrath.” In the description of the just man, notice the full demand of the law. It demands that the motives shall be pure, and rejects all actions from earthly ambition or ends. In the description of the unrighteous, contention is held forth as the principle of all evil. The human will is in a state of enmity against God. Even Gentiles, who had not the written law, had that within, which directed them what to do by the light of nature. Conscience is a witness, and first or last will bear witness. As they kept or broke these natural laws and dictates, their consciences either acquitted or condemned them. Nothing speaks more terror to sinners, and more comfort to saints, than that Christ shall be the Judge. Secret services shall be rewarded, secret sins shall be then punished, and brought to light.
Verses that belong to this explanation: 1-16
1Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.2But we are sure that the judgment of God is according to truth against them which commit such things.3And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?4Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?5But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God;6Who will render to every man according to his deeds:7To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life:8But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath,9Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile;10But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile:11For there is no respect of persons with God.12For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law;13(For not the hearers of the law [are] just before God, but the doers of the law shall be justified.14For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves:15Which shew the work of the law written in their hearts, their conscience also bearing witness, and [their] thoughts the mean while accusing or else excusing one another;)16In the day when God shall judge the secrets of men by Jesus Christ according to my gospel.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The apostle reveals to the Jew his misjudgment and misunderstanding of god’s nature and will, not weighing matters soundly but relies on wrong hopes and aspirations. So he is despising God’s rich goodness, forbearance and longsuffering. The Jew misunderstands God’s rich mercy and goodness and great forbearance. God actually treats mankind with love and mercy. God suffers people long, not hastening in inflicting punishment. On the other side, people should understand God’s wisdom, for He cannot accept evil or keep silent towards it to the end. If He shows patience and goodness, it is to lead us to repentance. He does not want that people perish but that everybody comes to repentance [2Pet 3:9] So, “Account that the longsuffering of our Lord is salvation – as also our beloved brother Paul, according to the wisdom given to him, has written to you.” [2Pet 3:15]
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-09 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
God shows us his kindness in order to lead us to repentance, not in order that we might sin even more. If we do not take advantage of this opportunity, the punishment we shall receive will be all the greater.
E just judgment of God, which also the Apostle Paul testifies in his Epistle to the Romans, where he says, "But dost thou despise the riches of His goodness, and patience, and long-suffering, being ignorant that the goodness of God leadeth thee to repentance? But according to thy hardness and impenitent heart, thou treasurest to thyself wrath against the day of wrath, and the revelation of the righteous judgment of God. ""But glory and honour "he says, "to every one that doeth good."
The last times are upon us. Let us therefore be of a reverent spirit and fear the longsuffering of God, lest we despise the riches of his goodness and forbearance.
Which, moreover, the blessed apostle referring to, and recalling the sinner to repentance, sets forward, and says: "Or despisest thou the riches of His goodness, and forbearance, and long-suffering, not knowing that the patience and goodness of God leadeth thee to repentance? But after thy hardness and impenitent heart thou treasurest up unto thyself wrath in the day of wrath and of revelation of the righteous judgment of God, who shall render to every one according to his works.".
Also Paul to the Romans: "Or despisest thou the riches of His goodness, and forbearance, and patience, not knowing that the goodness of God leadeth thee to repentance? But, according to thy hardness and impenitent heart, thou treasurest up to thyself wrath in the day of wrath and of revelation of the just judgment of God, who will render to every man according to his deeds."
Paul says this so that no one should think that he has escaped, just because God’s goodness has allowed him to go on sinning. Nor should anyone think that God’s patience is to be despised, as if he did not care about human affairs, but rather understand that God conceals himself, because his judgment is not promised in this life. It is for the future, so that in the next life the man who did not believe that God is a judge will repent. For in order to reveal the terror of future judgment and that his patience should not be despised, God said: “I have been silent. But shall I be silent for ever?” Thus the man who has been punished and has not repented will repent when he sees the future judgment of God, which he has spurned. Then he who thought that the longsuffering of God’s goodness was something to laugh at will not hesitate to beg for mercy. Commentary on Paul’s Epistles.
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Romans 2:5 But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God;
Here we find a fourth point that we learn about God's judgment: it is rendered in accordance with the amount of guilt that has been accumulated. Paul depicts hardened and unrepentant sinners who "store up" judgment for themselves as if they were amassing a fortune of gold and silver. But what a fortune that will be when God's "wrath" is revealed on the day of "judgment" at the great white throne [Rev 20:11-15]! On this day of the "righteous judgment of God," it will be recognized that God is absolutely "just" and knows neither prejudice nor injustice of any kind.
Author: William MacDonald Rank: Author Posted on: 2024-05-31 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
[Verse 1]. You may know people who know exactly how others should act. They enjoy telling about the shortcomings of others. These aren’t the people who live in the loose manner described in the last verses of the previous chapter, but when they see others who live like that, they condemn them. It doesn’t cross their minds that by doing this they are condemning themselves because the same things are present in their hearts.
An example of this is found in John 8 [John 8:1-11]. The leaders of the people of Israel came to the Lord Jesus with a woman caught in the act of adultery. In answering their question regarding what was to be done with her, the Lord said: “He who is without sin among you, let him [be the] first to throw a stone at her” [John 8:7]. Upon hearing this they all went out! Not one of the accusers was blameless. In their hearts they had all committed the same sin. This is indeed true for every person who thinks he isn’t guilty of the terrible sins he points out in others.
[Verse 2-3]. But we, you and I, know they will not escape the judgment of God which will come upon them in righteousness. A day will come when “God will judge the secrets of men” [Verse 16]. Then it will become clear how God has always viewed things.
[Verse 4]. Fortunately, there is another side to the matter. There is the kindness of God by which you and every other believer have come to repentance. What a riches of ”kindness and tolerance and patience” are present with God! God didn’t want you to continue on the road of ruin. He met you and let you see what you were doing and what would become of you. Your conscience was made active and it made you acknowledge that God’s judgment would have to strike you.
“Repentance” is seeing yourself as God sees you and accepting His judgment over you as rightly deserved. You once had high thoughts of yourself and low thoughts of God. This has radically changed in you and now you think of yourself more lowly, and more highly of God. This is really just the starting point for the rest of your life, but you need to continue to learn this more and more. This new view of yourself and God has been given to you by His kindness.
[Verse 5]. People who pass by God’s kindness display their stubbornness and unrepentant heart. Such a person feels he is good enough by himself to appear before God. Even though deeds can appear good in our eyes, all deeds done with an unrepentant heart form an ever-increasing mound on which God’s judgment will come in the day of wrath.
[Verse 6-8]. God will righteously judge the deeds of people and render them for all they have done. He gives “eternal life” to everyone who seeks “for glory, honor and immortality” by persisting in doing good deeds according to God’s standards. But God will pour out His “wrath and indignation” on all who have followed the natural inclinations of their heart and have not considered His rights.
In both of these situations, each person has shown what he pursues in life. This is the way God acts with people who have set up standards and values for their life. But no man has received eternal life from God as a reward for his exemplary and faultless life, for there never has been such a man. Only the Lord Jesus was perfect, and He Who deserved life, entered into death. He voluntarily did this. And now He, Who is eternal life Himself, gives this eternal life to everyone who admits his inability to earn it himself.
Verses that belong to this explanation: 1-8
1Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.2But we are sure that the judgment of God is according to truth against them which commit such things.3And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?4Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?5But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God;6Who will render to every man according to his deeds:7To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life:8But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath,
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
The Jews thought themselves a holy people, entitled to their privileges by right, while they were unthankful, rebellious, and unrighteous. But all who act thus, of every nation, age, and description, must be reminded that the judgment of God will be according to their real character. The case is so plain, that we may appeal to the sinner’s own thoughts. In every willful sin, there is contempt of the goodness of God. And though the branches of man’s disobedience are very various, all spring from the same root. But in true repentance, there must be hatred of former sinfulness, from a change wrought in the state of the mind, which disposes it to choose the good and to refuse the evil. It shows also a sense of inward wretchedness. Such is the great change wrought in repentance, it is conversion, and is needed by every human being. The ruin of sinners is their walking after a hard and impenitent heart. Their sinful doings are expressed by the strong words, “treasuring up wrath.” In the description of the just man, notice the full demand of the law. It demands that the motives shall be pure, and rejects all actions from earthly ambition or ends. In the description of the unrighteous, contention is held forth as the principle of all evil. The human will is in a state of enmity against God. Even Gentiles, who had not the written law, had that within, which directed them what to do by the light of nature. Conscience is a witness, and first or last will bear witness. As they kept or broke these natural laws and dictates, their consciences either acquitted or condemned them. Nothing speaks more terror to sinners, and more comfort to saints, than that Christ shall be the Judge. Secret services shall be rewarded, secret sins shall be then punished, and brought to light.
Verses that belong to this explanation: 1-16
1Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.2But we are sure that the judgment of God is according to truth against them which commit such things.3And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?4Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?5But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God;6Who will render to every man according to his deeds:7To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life:8But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath,9Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile;10But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile:11For there is no respect of persons with God.12For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law;13(For not the hearers of the law [are] just before God, but the doers of the law shall be justified.14For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves:15Which shew the work of the law written in their hearts, their conscience also bearing witness, and [their] thoughts the mean while accusing or else excusing one another;)16In the day when God shall judge the secrets of men by Jesus Christ according to my gospel.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
There are many hearts not moved by God’s mercy not affected by His goodness. Thus was the heart of the Jew in the hardness of evil and depth of unrighteousness, and in the stubbornness of his evil will, he did not move towards repentance, nor did feel a need for it, but persisted in the way of deception and delusion. Some people may reject God by their minds under pretext that they have no enough reasonable and logical evidences to convince them to believe in Him. Not less evil are those who refuse God although they believe in Him with their minds, but their impenitent hearts refuse Him. Such refusal is not the result of ignorance, but coming from an obstinate heart although there are causes encouraging for repentance.
We must not forget that God who is characterized by mercy also is characterized by justice. If God’s mercy is revealed in His patience and longsuffering, His justice also must be fulfilled. God’s mercy leads to repentance, so if the heart does not repent and turn from evil, man will be treasuring for himself wrath in the day of wrath and the revelation of God’s righteous judgment.
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-09 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
For luxury and deceit have no memories, on account of the folly with which they are clothed; but when punishment and torture cleave to a man for one day, he is punished and tortured for a year; for punishment and torture have powerful memories. While tortured and punished, therefore, for a whole year, he remembers at last
When talking about the way they were “storing up” an accumulation of sins, Paul showed that there would also be a greater store of punishment, as a result of the patient endurance of the judge toward those who were suffering so incurably. .
When a man is neither softened by goodness nor turned back by fear, what can be harder than he is? … The true originator of wrath is the one who has stored it up, not the one who judged, as Paul makes plain. For he says “you are storing up wrath for yourself,” not “God is storing up wrath for you.”
Those who depart from God and despise his precepts, and by their deeds bring dishonor on him who made them, and by their opinions blaspheme him who nourishes them, heap up against themselves most righteous judgment. .
Those, on the other hand, who depart from Him, and despise His precepts, and by their deeds bring dishonour on Him who made them, and by their opinions blaspheme Him who nourishes them, heap up against themselves most righteous judgment.
The one who hopes he can get away with his sins not only remains unconvertible and intractable but in addition sins more seriously still, sure that there will be no future judgment. He has an impenitent heart, unaware that he is storing up wrath for himself on the day of wrath. Commentary on Paul’s Epistles.
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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Romans 2:6 Who will render to every man according to his deeds:
In the next five verses, Paul reminds us that God's judgment will repay each person "according to their deeds." Someone might boast of great personal integrity. They might rely on their race or national origin. They might point out that there are true men of God among their ancestors. But they will be judged based on their own behavior and not on these other aspects. Their deeds are what matter.
If we only consider [Verses 6-11], it could be easy to conclude that they teach salvation by works. They seemingly say that those who do good works can thereby earn eternal life.
However, it should be clear that this passage cannot mean that, as it would contradict the consistent testimony of the rest of Scripture, which clearly states that salvation comes by faith without works. Chafer points out that over 150 passages in the New Testament affirm that salvation is based solely on faith. [1] No passage, when rightly understood, can contradict this overwhelming testimony.
How should we understand this passage, then? First, we must understand that good works can only be done after one is born again. When people asked Jesus, "What shall we do, so that we may work the works of God?" Jesus answered, "This is the work of God, that you believe in Him whom He has sent" [John 6:28-29]. Therefore, the first good work a person can do is to believe in the Lord Jesus Christ. We must constantly remember that faith is not a meritorious work through which one could earn salvation. So, when the unsaved are judged according to their deeds, they will have nothing to present that could serve as proof of their innocence. All their so-called righteousness will be like filthy rags [Isaiah 64:6]. They will be condemned for the sin of not believing in Jesus as their Lord [John 3:18]. Furthermore, their deeds will determine their degree of punishment [Luke 12:47-48].
When believers are judged according to their deeds, what will be the outcome? Surely, they cannot present any good work through which they could earn salvation. All their works before salvation were sinful.
But the blood of Christ has erased their past. Now, God can no longer find any charge against them for which He would condemn them to hell. Once they are saved, they will do good works—works that may not necessarily be seen as good in the eyes of the world, but God certainly sees them as such. Their good works are the result of their salvation, not the cause of it. At the judgment seat of Christ, their works will be evaluated, and they will be rewarded for all faithful service.
Yet, we must constantly remember that this passage does not deal with believers but only with unbelievers.
Footnote [1] Lewis S. Chafer, Systematic Theology, Bd. 3, S. 376.
Author: William MacDonald Rank: Author Posted on: 2024-06-01 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
[Verse 1]. You may know people who know exactly how others should act. They enjoy telling about the shortcomings of others. These aren’t the people who live in the loose manner described in the last verses of the previous chapter, but when they see others who live like that, they condemn them. It doesn’t cross their minds that by doing this they are condemning themselves because the same things are present in their hearts.
An example of this is found in John 8 [John 8:1-11]. The leaders of the people of Israel came to the Lord Jesus with a woman caught in the act of adultery. In answering their question regarding what was to be done with her, the Lord said: “He who is without sin among you, let him [be the] first to throw a stone at her” [John 8:7]. Upon hearing this they all went out! Not one of the accusers was blameless. In their hearts they had all committed the same sin. This is indeed true for every person who thinks he isn’t guilty of the terrible sins he points out in others.
[Verse 2-3]. But we, you and I, know they will not escape the judgment of God which will come upon them in righteousness. A day will come when “God will judge the secrets of men” [Verse 16]. Then it will become clear how God has always viewed things.
[Verse 4]. Fortunately, there is another side to the matter. There is the kindness of God by which you and every other believer have come to repentance. What a riches of ”kindness and tolerance and patience” are present with God! God didn’t want you to continue on the road of ruin. He met you and let you see what you were doing and what would become of you. Your conscience was made active and it made you acknowledge that God’s judgment would have to strike you.
“Repentance” is seeing yourself as God sees you and accepting His judgment over you as rightly deserved. You once had high thoughts of yourself and low thoughts of God. This has radically changed in you and now you think of yourself more lowly, and more highly of God. This is really just the starting point for the rest of your life, but you need to continue to learn this more and more. This new view of yourself and God has been given to you by His kindness.
[Verse 5]. People who pass by God’s kindness display their stubbornness and unrepentant heart. Such a person feels he is good enough by himself to appear before God. Even though deeds can appear good in our eyes, all deeds done with an unrepentant heart form an ever-increasing mound on which God’s judgment will come in the day of wrath.
[Verse 6-8]. God will righteously judge the deeds of people and render them for all they have done. He gives “eternal life” to everyone who seeks “for glory, honor and immortality” by persisting in doing good deeds according to God’s standards. But God will pour out His “wrath and indignation” on all who have followed the natural inclinations of their heart and have not considered His rights.
In both of these situations, each person has shown what he pursues in life. This is the way God acts with people who have set up standards and values for their life. But no man has received eternal life from God as a reward for his exemplary and faultless life, for there never has been such a man. Only the Lord Jesus was perfect, and He Who deserved life, entered into death. He voluntarily did this. And now He, Who is eternal life Himself, gives this eternal life to everyone who admits his inability to earn it himself.
Verses that belong to this explanation: 1-8
1Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.2But we are sure that the judgment of God is according to truth against them which commit such things.3And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?4Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?5But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God;6Who will render to every man according to his deeds:7To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life:8But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath,
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
The Jews thought themselves a holy people, entitled to their privileges by right, while they were unthankful, rebellious, and unrighteous. But all who act thus, of every nation, age, and description, must be reminded that the judgment of God will be according to their real character. The case is so plain, that we may appeal to the sinner’s own thoughts. In every willful sin, there is contempt of the goodness of God. And though the branches of man’s disobedience are very various, all spring from the same root. But in true repentance, there must be hatred of former sinfulness, from a change wrought in the state of the mind, which disposes it to choose the good and to refuse the evil. It shows also a sense of inward wretchedness. Such is the great change wrought in repentance, it is conversion, and is needed by every human being. The ruin of sinners is their walking after a hard and impenitent heart. Their sinful doings are expressed by the strong words, “treasuring up wrath.” In the description of the just man, notice the full demand of the law. It demands that the motives shall be pure, and rejects all actions from earthly ambition or ends. In the description of the unrighteous, contention is held forth as the principle of all evil. The human will is in a state of enmity against God. Even Gentiles, who had not the written law, had that within, which directed them what to do by the light of nature. Conscience is a witness, and first or last will bear witness. As they kept or broke these natural laws and dictates, their consciences either acquitted or condemned them. Nothing speaks more terror to sinners, and more comfort to saints, than that Christ shall be the Judge. Secret services shall be rewarded, secret sins shall be then punished, and brought to light.
Verses that belong to this explanation: 1-16
1Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.2But we are sure that the judgment of God is according to truth against them which commit such things.3And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?4Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?5But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God;6Who will render to every man according to his deeds:7To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life:8But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath,9Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile;10But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile:11For there is no respect of persons with God.12For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law;13(For not the hearers of the law [are] just before God, but the doers of the law shall be justified.14For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves:15Which shew the work of the law written in their hearts, their conscience also bearing witness, and [their] thoughts the mean while accusing or else excusing one another;)16In the day when God shall judge the secrets of men by Jesus Christ according to my gospel.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
God treats man according to his deeds. God “weighs the hearts” [Prov 24:12] God’s justice is an accurate scale that weighs man’s deeds and judge them. He does not confine His judgment to the outward deeds but also to the inner deeds of the heart and renders to each man according to his deeds [Prov 24:12].
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-09 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
With the two Testaments of the ancient law and the new law; sharpened by the equity of its own wisdom; rendering to each one according to his own action.
Author: Tertullian of Carthage Rank: Author AD: 220
Christ died and rose again, and ascended into heaven to him who sent him, and sat down at his right hand, and will come at the end of time with his Father’s glory to judge the living and the dead.
Such a person must be punished more severely, even to the point of being tortured in eternal fire, because despite a long stay of execution, not only did he not want to change, but he increased his sinning, adding to his contempt for God. The day of wrath is for sinners, because it is the day on which they will be punished. Therefore the wrath is on those who receive punishment on the day when the just judgment of God is revealed. For it will be revealed and made known, even though it continues to be denied as long as it is in the future. Commentary on Paul’s Epistles.
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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Romans 2:7 To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life:
Paul explains here that the judgment will be according to works. He states that God "will give eternal life to those who by persistence in doing good seek glory, honor, and immortality." As explained earlier, this does not mean that these people could be saved by "persistence in doing good." That would be a different gospel. No one naturally leads such a life, and no one can do this without divine power. Anyone who fits this description has already been saved by grace through faith. The fact that they seek "glory, honor, and immortality" is already evidence that they are born again. Their entire way of life shows that they are converted.
They strive for the glory of heaven, the "honor" that only God gives [John 5:44], and the "immortality" that is a characteristic of the resurrection body [1Cor 15:53-54], and for the heavenly inheritance that is imperishable, undefiled, and unfading [1Pet 1:4].
God will grant "eternal life" to all those in whom this testimony of a conversion experience is visible. "Eternal life" is spoken of in various ways in the New Testament. It is our immediate possession, which we receive as soon as we convert [John 5:24]. It is a future possession, which we will receive when we obtain our glorious bodies (here and [Rom 6:22]). Although this gift is received through faith, it is sometimes also associated with the reward for an obedient life [Mark 10:30]. All believers will be granted "eternal life," but some will be able to enjoy it more than others. It means more than an existence without end; it is a certain quality of life, the "abundant life" that the Savior promised in [John 10:10]. It is the life of Christ Himself [Col 1:27].
Author: William MacDonald Rank: Author Posted on: 2024-06-01 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
[Verse 1]. You may know people who know exactly how others should act. They enjoy telling about the shortcomings of others. These aren’t the people who live in the loose manner described in the last verses of the previous chapter, but when they see others who live like that, they condemn them. It doesn’t cross their minds that by doing this they are condemning themselves because the same things are present in their hearts.
An example of this is found in John 8 [John 8:1-11]. The leaders of the people of Israel came to the Lord Jesus with a woman caught in the act of adultery. In answering their question regarding what was to be done with her, the Lord said: “He who is without sin among you, let him [be the] first to throw a stone at her” [John 8:7]. Upon hearing this they all went out! Not one of the accusers was blameless. In their hearts they had all committed the same sin. This is indeed true for every person who thinks he isn’t guilty of the terrible sins he points out in others.
[Verse 2-3]. But we, you and I, know they will not escape the judgment of God which will come upon them in righteousness. A day will come when “God will judge the secrets of men” [Verse 16]. Then it will become clear how God has always viewed things.
[Verse 4]. Fortunately, there is another side to the matter. There is the kindness of God by which you and every other believer have come to repentance. What a riches of ”kindness and tolerance and patience” are present with God! God didn’t want you to continue on the road of ruin. He met you and let you see what you were doing and what would become of you. Your conscience was made active and it made you acknowledge that God’s judgment would have to strike you.
“Repentance” is seeing yourself as God sees you and accepting His judgment over you as rightly deserved. You once had high thoughts of yourself and low thoughts of God. This has radically changed in you and now you think of yourself more lowly, and more highly of God. This is really just the starting point for the rest of your life, but you need to continue to learn this more and more. This new view of yourself and God has been given to you by His kindness.
[Verse 5]. People who pass by God’s kindness display their stubbornness and unrepentant heart. Such a person feels he is good enough by himself to appear before God. Even though deeds can appear good in our eyes, all deeds done with an unrepentant heart form an ever-increasing mound on which God’s judgment will come in the day of wrath.
[Verse 6-8]. God will righteously judge the deeds of people and render them for all they have done. He gives “eternal life” to everyone who seeks “for glory, honor and immortality” by persisting in doing good deeds according to God’s standards. But God will pour out His “wrath and indignation” on all who have followed the natural inclinations of their heart and have not considered His rights.
In both of these situations, each person has shown what he pursues in life. This is the way God acts with people who have set up standards and values for their life. But no man has received eternal life from God as a reward for his exemplary and faultless life, for there never has been such a man. Only the Lord Jesus was perfect, and He Who deserved life, entered into death. He voluntarily did this. And now He, Who is eternal life Himself, gives this eternal life to everyone who admits his inability to earn it himself.
Verses that belong to this explanation: 1-8
1Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.2But we are sure that the judgment of God is according to truth against them which commit such things.3And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?4Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?5But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God;6Who will render to every man according to his deeds:7To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life:8But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath,
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
The Jews thought themselves a holy people, entitled to their privileges by right, while they were unthankful, rebellious, and unrighteous. But all who act thus, of every nation, age, and description, must be reminded that the judgment of God will be according to their real character. The case is so plain, that we may appeal to the sinner’s own thoughts. In every willful sin, there is contempt of the goodness of God. And though the branches of man’s disobedience are very various, all spring from the same root. But in true repentance, there must be hatred of former sinfulness, from a change wrought in the state of the mind, which disposes it to choose the good and to refuse the evil. It shows also a sense of inward wretchedness. Such is the great change wrought in repentance, it is conversion, and is needed by every human being. The ruin of sinners is their walking after a hard and impenitent heart. Their sinful doings are expressed by the strong words, “treasuring up wrath.” In the description of the just man, notice the full demand of the law. It demands that the motives shall be pure, and rejects all actions from earthly ambition or ends. In the description of the unrighteous, contention is held forth as the principle of all evil. The human will is in a state of enmity against God. Even Gentiles, who had not the written law, had that within, which directed them what to do by the light of nature. Conscience is a witness, and first or last will bear witness. As they kept or broke these natural laws and dictates, their consciences either acquitted or condemned them. Nothing speaks more terror to sinners, and more comfort to saints, than that Christ shall be the Judge. Secret services shall be rewarded, secret sins shall be then punished, and brought to light.
Verses that belong to this explanation: 1-16
1Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.2But we are sure that the judgment of God is according to truth against them which commit such things.3And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?4Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?5But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God;6Who will render to every man according to his deeds:7To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life:8But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath,9Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile;10But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile:11For there is no respect of persons with God.12For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law;13(For not the hearers of the law [are] just before God, but the doers of the law shall be justified.14For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves:15Which shew the work of the law written in their hearts, their conscience also bearing witness, and [their] thoughts the mean while accusing or else excusing one another;)16In the day when God shall judge the secrets of men by Jesus Christ according to my gospel.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
For He who gave the mouth for speech, and formed the ear to hear, and made the eye to see, will examine all things, and will judge righteous judgment, rendering merited awards to each. To those who by patient continuance in well-doing
Here Paul stirs up those who had fallen away during the persecutions and shows that it is not right to trust in faith only. For God’s tribunal will demand deeds as well. But note that when he talks about what is to come, he cannot say exactly what the blessings will be but talks in general terms of glory and honor. For because the rewards transcend everything which we have here below, there is no image he can use to illustrate them, but instead he takes things which give us a picture of brightness and sets them before us…. Glory, honor and life are things men strive for, but what God promises us are much better still because they are incorruptible and immortal. See how he has opened the door to the resurrection of our body by speaking of immortality…. For all of us will rise immortal but not all to glory. Some will rise to punishment and others to life.
God has given that which is good, and those who do it will receive glory and honor because they have done good when they had it in their power not to do so. But those who do not do it will receive the just judgment of God, because they did not do good when they had it in their power to do so. .
Now Paul predicts the just judgment of God, as he has declared it will be for the good; that is to say, for those who, recognizing that the patience of God is designed partly for concealment and partly for greater revenge on those who do not correct themselves, repent of their previous works and live rightly, armed with confidence in their faith in God that they will not have to wait long before receiving their promised reward of eternal life. For God will give them glory and honor. And to avoid invidious comparisons with this life, where there is another kind of glory and honor, Paul added “immortality,” so that people would realize that the glory and honor which they will obtain will be of a different order altogether…. For in this life honor and glory are frequently lost, for the one who gives them, what he gives and the one who receives them are all mortal. But on the day of God’s judgment honor and glory will be given to the immortal so that they will be eternal. For this same substance will be glorified by a certain change of properties. Therefore, those who seek eternal life are not merely those who believe correctly but those who live correctly as well. Commentary on Paul’s Epistles.
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
Please log in to use all functions!
Romans 2:8 But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath,
Now, it concerns those "who are self-seeking and reject the truth and follow evil." They will be rewarded with "wrath and anger." They are "disobedient to the truth" and have never responded to the call of the gospel. Instead, they have chosen unrighteousness as their master. Their lives are marked by strife, contention, and disobedience—clear evidence that they are not saved.
Author: William MacDonald Rank: Author Posted on: 2024-06-01 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
[Verse 1]. You may know people who know exactly how others should act. They enjoy telling about the shortcomings of others. These aren’t the people who live in the loose manner described in the last verses of the previous chapter, but when they see others who live like that, they condemn them. It doesn’t cross their minds that by doing this they are condemning themselves because the same things are present in their hearts.
An example of this is found in John 8 [John 8:1-11]. The leaders of the people of Israel came to the Lord Jesus with a woman caught in the act of adultery. In answering their question regarding what was to be done with her, the Lord said: “He who is without sin among you, let him [be the] first to throw a stone at her” [John 8:7]. Upon hearing this they all went out! Not one of the accusers was blameless. In their hearts they had all committed the same sin. This is indeed true for every person who thinks he isn’t guilty of the terrible sins he points out in others.
[Verse 2-3]. But we, you and I, know they will not escape the judgment of God which will come upon them in righteousness. A day will come when “God will judge the secrets of men” [Verse 16]. Then it will become clear how God has always viewed things.
[Verse 4]. Fortunately, there is another side to the matter. There is the kindness of God by which you and every other believer have come to repentance. What a riches of ”kindness and tolerance and patience” are present with God! God didn’t want you to continue on the road of ruin. He met you and let you see what you were doing and what would become of you. Your conscience was made active and it made you acknowledge that God’s judgment would have to strike you.
“Repentance” is seeing yourself as God sees you and accepting His judgment over you as rightly deserved. You once had high thoughts of yourself and low thoughts of God. This has radically changed in you and now you think of yourself more lowly, and more highly of God. This is really just the starting point for the rest of your life, but you need to continue to learn this more and more. This new view of yourself and God has been given to you by His kindness.
[Verse 5]. People who pass by God’s kindness display their stubbornness and unrepentant heart. Such a person feels he is good enough by himself to appear before God. Even though deeds can appear good in our eyes, all deeds done with an unrepentant heart form an ever-increasing mound on which God’s judgment will come in the day of wrath.
[Verse 6-8]. God will righteously judge the deeds of people and render them for all they have done. He gives “eternal life” to everyone who seeks “for glory, honor and immortality” by persisting in doing good deeds according to God’s standards. But God will pour out His “wrath and indignation” on all who have followed the natural inclinations of their heart and have not considered His rights.
In both of these situations, each person has shown what he pursues in life. This is the way God acts with people who have set up standards and values for their life. But no man has received eternal life from God as a reward for his exemplary and faultless life, for there never has been such a man. Only the Lord Jesus was perfect, and He Who deserved life, entered into death. He voluntarily did this. And now He, Who is eternal life Himself, gives this eternal life to everyone who admits his inability to earn it himself.
Verses that belong to this explanation: 1-8
1Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.2But we are sure that the judgment of God is according to truth against them which commit such things.3And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?4Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?5But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God;6Who will render to every man according to his deeds:7To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life:8But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath,
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
The Jews thought themselves a holy people, entitled to their privileges by right, while they were unthankful, rebellious, and unrighteous. But all who act thus, of every nation, age, and description, must be reminded that the judgment of God will be according to their real character. The case is so plain, that we may appeal to the sinner’s own thoughts. In every willful sin, there is contempt of the goodness of God. And though the branches of man’s disobedience are very various, all spring from the same root. But in true repentance, there must be hatred of former sinfulness, from a change wrought in the state of the mind, which disposes it to choose the good and to refuse the evil. It shows also a sense of inward wretchedness. Such is the great change wrought in repentance, it is conversion, and is needed by every human being. The ruin of sinners is their walking after a hard and impenitent heart. Their sinful doings are expressed by the strong words, “treasuring up wrath.” In the description of the just man, notice the full demand of the law. It demands that the motives shall be pure, and rejects all actions from earthly ambition or ends. In the description of the unrighteous, contention is held forth as the principle of all evil. The human will is in a state of enmity against God. Even Gentiles, who had not the written law, had that within, which directed them what to do by the light of nature. Conscience is a witness, and first or last will bear witness. As they kept or broke these natural laws and dictates, their consciences either acquitted or condemned them. Nothing speaks more terror to sinners, and more comfort to saints, than that Christ shall be the Judge. Secret services shall be rewarded, secret sins shall be then punished, and brought to light.
Verses that belong to this explanation: 1-16
1Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.2But we are sure that the judgment of God is according to truth against them which commit such things.3And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?4Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?5But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God;6Who will render to every man according to his deeds:7To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life:8But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath,9Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile;10But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile:11For there is no respect of persons with God.12For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law;13(For not the hearers of the law [are] just before God, but the doers of the law shall be justified.14For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves:15Which shew the work of the law written in their hearts, their conscience also bearing witness, and [their] thoughts the mean while accusing or else excusing one another;)16In the day when God shall judge the secrets of men by Jesus Christ according to my gospel.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The first group comprises those who do all good things with patience and continuance. They are known for good deeds and patience. They are not satisfied only with mere knowledge of what is good and what is right, but go further to practice, doing, and behaving. It may be easy for a person to stop at seeking knowledge, but it is hard to behave according to such knowledge. It is not enough to know what is good, but more important to do what is good. Many can be teachers, but few are doers. Virtue is a practice and a deed, implementation, behavior and conduct, not mere knowledge, understanding and comprehension. Faith also is a practice, not mere mental knowledge. Therefore the apostle Paul affirms the importance of practicing. But many people misunderstood the concept of faith to Paul the apostle when they thought that it is faith in the mind not in practice. The importance of the practical aspect in our spiritual life is asserted by Paul the apostle when he connects good deeds with patience. So we have not only to work, but to work with patience. Many start working but do not continue. They begin work at the early hours of the day, but they soon feel tired and exhausted, so they stop and do not continue long. They cannot endure the heaviness of work and the heat of the day. They lack patience and power to endure. Successful spiritual work is that which does not become blunt, fades, weakens, or become old or lose vigor. Any work cannot be crowned except after long bitter struggle. We should fight the good fight, finish the race and walk the way to its end if we want to receive the crowns of glory. Patience also appears in enduring tribulations and troubles which grow like thorns on the way of struggle.
These are the attributes of the first group about which Paul the apostle spoke, which is characterized by: patience in work and aspiring to heaven with patience in every good deed. Those who long for spiritual matters receive everlasting life and heavenly glory.
The Second Group includes those who are governed by the spirit of partiality, who aim at the success of what belongs to them (the apostle here addresses the Jews who prefer the victory of Judaism to the victory of truth). The spirit of partiality blinds the mind and prevents the sight from seeing the truth and the right. So we have to distinguish between holding to the truth and keeping the spirit of partiality. The spirit of partiality urges a person to hold to his own opinion and to insist on it and to do away with the views of the others. Here a person does not measure things with the measure of truth and falsehood, or truth and deception, but with the spirit of selfishness and self-love and the desire to conquer and win victory over the others, even though it may at the expense of truth and proper measures. The spirit of partiality does not encourage a person to hold to the truth but to hold to his own opinion, whether it is right or wrong. With such a spirit of partiality, the Jews resisted the Christian call. Christianity came bearing truth, light and life to the world, but the Jews refused to walk in the truth and preferred to walk in the falsehood. They concealed the light to be hidden in darkness. They did not believe in the living Christ to continue lying in the tombs of sin. What the Jews needed in the days of Paul the apostle, as well as in every other age, is to set aside from their minds the spirit of partiality and look everything with the eye of truth. Had they done this, they would have recognized the beauty of Christianity and believed in Christ. But since they did not do this, they deserved the warning of the apostle against what awaits them on the Day of Judgment of God’s anger and wrath.
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-09 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
To the unbelieving and despisers who obey not the truth but unrighteousness, when they have been filled with adulteries, and fornications and filthiness, and covetousness and unlawful idolatries, there shall be anger and wrath, tribulation and anguish, and at the last everlasting fire shall possess them. You asked me to show you my God—this is my God, and I advise you to fear and trust him.
But to the unbelieving and despisers, who obey not the truth, but are obedient to unrighteousness, when they shall have been filled with adulteries and fornications, and filthiness, and covetousness, and unlawful idolatries, there shall be anger and wrath, tribulation and anguish,
Paul deprives those who live in wickedness of any excuse and shows that it is from factiousness and carelessness that they fall into unrighteousness. … Their fall is voluntary; their crime is not of necessity.
Those who doubt that there will be a future judgment of God through Christ, and who for that reason despise his patience, do all they can to discredit it as being true and certain. For they believe in wickedness. It is wickedness to deny what God has foretold. Paul mentions three things which are fitting punishments for unbelief—wrath, fury and tribulation. The locus of wrath is not in the one who judges but in the one who is judged. God is said to get angry and to take vengeance, but in reality the nature of God transcends such passions. But this is said so that we should believe that God judges sin and that he will finally take revenge. So Paul adds “and fury.” This means that God will seek vengeance, adding to his anger in response to the injury which has been done to him. Commentary on Paul’s Epistles.
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Romans 2:9 Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile;
Now, the apostle reiterates God's judgment on the two types of works and those who have performed them. This time, he mentions them in reverse order.
The judgment will mean "trouble and distress" for everyone "who does evil." Here again, we must emphasize that these evil deeds indicate an evil, unbelieving heart. The works are the outward expression of the individual's attitude toward the Lord.
The phrase "first for the Jew, then for the Gentile" shows that God's judgment also considers the privileges or knowledge one has received. The Jews were "first" in privilege: they were (and are) God's chosen earthly people. Therefore, they will be "first" held accountable. This aspect of God's judgment is further explained in [Verses 12-16].
Author: William MacDonald Rank: Author Posted on: 2024-06-01 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
Let’s begin with a review. Romans [Rom 1:19-32] speaks about the Gentiles. Then in Romans [Rom 2:1-8] Paul addresses people who think they are not as bad as the Gentiles.
[Verse 9-11]. Now in verses [Verse 9-16], Paul continues with this topic, but he makes a distinction between the two groups of people: Jews and Greeks. The Greeks are also called the Gentiles or heathen. Heathen, or as is said here “Greek”, doesn’t just mean those with little civilization. When he addresses the heathen, Greek or Gentile people, Paul refers to all people who are not Jews – those with whom God didn’t make a special relationship as He had with the Jews. Jews are the people to whom God made His will known by giving them a law. God didn’t make Himself known to the Gentiles in that way.
You could apply this to the situation in which we live. There are people who have grown up in a Christian family and there are people who have grown up in families in which God’s will has not been made known. Even so, God does not show partiality or favoritism to persons in the future judgment. He who does evil, either Jew or Greek, will receive “tribulation and distress” from God. He who does good deeds, being either Jew or Greek, will receive “glory and honor and peace”.
[Verse 12]. The difference is the standard that is applied for judgment. Jews and Greeks have both received something from God through which they know what is right and wrong. God gave the Jews a law in which He made known what they were to do. They will be judged by this law. The Gentiles never had a law and will perish without one.
[Verse 13-15]. But they have something else – a conscience. For example, most heathen know by nature they shouldn’t steal, even though God never told them through a law. If they still plan to do it, they will be troubled by their conscience. It speaks to them, and if they listen to the voice of their conscience, they would not steal. Therefore they show that the work of the law is written in their hearts because in the law it is written: “You shall not steal” [Exod 20:15]. He who does what the law says, even though it has never been made known to him, will be justified. It doesn’t matter whether you have heard of God’s will or not, but it does matter whether you do what God wants.
Every person, even if he is ignorant of God and His will, has received a conscience passed down from the fall of Adam through which he knows the difference between good and evil. This conscience is formed or deformed in proportion to the values set up by parents and surrounding society. A person can try to not listen to the voice of his conscience, but deep in his heart it is still there. Others around him may remind him about these wrong things. Certain rules are enforced by the groups in which people live. If someone oversteps these rules, he is judged. If someone is judged and it becomes evident he has not committed a crime, he will be defended. This is how it works with people who have no knowledge of God.
V16. But God looks further than deeds. God also sees the source of a person’s works. He sees the secrets of the heart where reasoning takes place. He knows the motives through which a person lets himself be led. We can conceal our real motives for each other, but not for God. A day will come when God will judge these secret things through Jesus Christ [1Cor 4:5].
This is an unpleasant thought for most people. They would rather not think about it. However, this judgment also is part of what Paul calls “my gospel”. Motives are just as important for God as deeds. People can be misled by deeds, but not God. He who really lives with God will not have any difficulty in opening his heart completely to God.
Verses that belong to this explanation: 9-16
9Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile;10But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile:11For there is no respect of persons with God.12For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law;13(For not the hearers of the law [are] just before God, but the doers of the law shall be justified.14For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves:15Which shew the work of the law written in their hearts, their conscience also bearing witness, and [their] thoughts the mean while accusing or else excusing one another;)16In the day when God shall judge the secrets of men by Jesus Christ according to my gospel.
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
The Jews thought themselves a holy people, entitled to their privileges by right, while they were unthankful, rebellious, and unrighteous. But all who act thus, of every nation, age, and description, must be reminded that the judgment of God will be according to their real character. The case is so plain, that we may appeal to the sinner’s own thoughts. In every willful sin, there is contempt of the goodness of God. And though the branches of man’s disobedience are very various, all spring from the same root. But in true repentance, there must be hatred of former sinfulness, from a change wrought in the state of the mind, which disposes it to choose the good and to refuse the evil. It shows also a sense of inward wretchedness. Such is the great change wrought in repentance, it is conversion, and is needed by every human being. The ruin of sinners is their walking after a hard and impenitent heart. Their sinful doings are expressed by the strong words, “treasuring up wrath.” In the description of the just man, notice the full demand of the law. It demands that the motives shall be pure, and rejects all actions from earthly ambition or ends. In the description of the unrighteous, contention is held forth as the principle of all evil. The human will is in a state of enmity against God. Even Gentiles, who had not the written law, had that within, which directed them what to do by the light of nature. Conscience is a witness, and first or last will bear witness. As they kept or broke these natural laws and dictates, their consciences either acquitted or condemned them. Nothing speaks more terror to sinners, and more comfort to saints, than that Christ shall be the Judge. Secret services shall be rewarded, secret sins shall be then punished, and brought to light.
Verses that belong to this explanation: 1-16
1Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.2But we are sure that the judgment of God is according to truth against them which commit such things.3And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?4Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?5But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God;6Who will render to every man according to his deeds:7To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life:8But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath,9Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile;10But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile:11For there is no respect of persons with God.12For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law;13(For not the hearers of the law [are] just before God, but the doers of the law shall be justified.14For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves:15Which shew the work of the law written in their hearts, their conscience also bearing witness, and [their] thoughts the mean while accusing or else excusing one another;)16In the day when God shall judge the secrets of men by Jesus Christ according to my gospel.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
A Jew used to deceive himself by feeling that he has peculiar privileges imagining wrongly that God chose him from among all other nations and gave him the law and the covenant, by which he got a peculiar standing. The Jew thought that God will treat him differently in a distinguished way, as if he will judge him according to a special heavenly law, while judging the other people with a different law!
In other words, the Jews used to separate their people from all other peoples of the world, thinking wrongly that God favors the Jews in treatment and does not treat them equally with the others. Therefore the apostle made it clear that God’s judgment is issued against every soul. By this he abolished the false division which the Jews set between their people and the other peoples of the world. God does not distinguish in punishment or reward between one race and the other, or one people and the other, for “God shows personal favoritism to no man” [Gal 2:6]; “for there is no iniquity with the Lord our God, no partiality, nor taking of bribes” [2Chr 19:7]; “who without partiality judges according to each one’s work” [1Pet 1:17]; “In truth I perceive that God show no partiality. But in every nation whoever fears Him and works righteousness is accepted by Him.” [Acts 10:34-35] “But he who does wrong will be repaid for the wrong which he has done, and there is no partiality.” [Col 3:25]
The apostle affirmed God’s justice in His judgments for mankind. This justice appears in: First, in that God does not favor anybody, but treats everybody equally. Second, in that God repays tribulation and anguish for doing evil, but glory, honor and peace for working what is good.
Concerning the words “the Jew first and also to the Greek”, they do not imply partiality, but they mean that God’s covenants were given first to the Jews. It means that they earlier in time not in honor.
Verses that belong to this explanation: 9-11
9Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile;10But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile:11For there is no respect of persons with God.
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-09 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
Having shown the extreme seriousness of the disease … Paul goes on to give the Jew the greater burden in the tribulation. For the Jew has enjoyed a larger share of instruction and so also deserves to suffer a larger share of the punishment if he does wrong. The wiser or mightier we are, the more we will be punished if we sin.
“Tribulation” refers to the punishment which the condemned sinner will suffer. Evil is not just a matter of deeds but of unbelief as well…. Paul always puts the Jew first, whether he is to be praised or blamed, because of his privileged ancestry. If he believes he will be all the more honored because of Abraham, but if he doubts he will be treated all the worse, because he has rejected the gift promised to his forefathers. Commentary on Paul’s Epistles.
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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Romans 2:10 But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile:
The judgment will be: "glory, honor, and peace for everyone," whether Greek or Jew, "who does good." And we must not forget that no one can do anything good for God unless they have entrusted their life to the Lord Jesus Christ and believe in Him.
The phrase "first for the Jew, then for the Gentile" cannot mean that God favors the Jews. The next verse clearly states that God's judgment is impartial. Therefore, this phrase must refer to the historical order in which the gospel was spread to the world. It was first proclaimed to the Jews, with the first believers being Jews [Rom 1:16].
Author: William MacDonald Rank: Author Posted on: 2024-06-01 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
Let’s begin with a review. Romans [Rom 1:19-32] speaks about the Gentiles. Then in Romans [Rom 2:1-8] Paul addresses people who think they are not as bad as the Gentiles.
[Verse 9-11]. Now in verses [Verse 9-16], Paul continues with this topic, but he makes a distinction between the two groups of people: Jews and Greeks. The Greeks are also called the Gentiles or heathen. Heathen, or as is said here “Greek”, doesn’t just mean those with little civilization. When he addresses the heathen, Greek or Gentile people, Paul refers to all people who are not Jews – those with whom God didn’t make a special relationship as He had with the Jews. Jews are the people to whom God made His will known by giving them a law. God didn’t make Himself known to the Gentiles in that way.
You could apply this to the situation in which we live. There are people who have grown up in a Christian family and there are people who have grown up in families in which God’s will has not been made known. Even so, God does not show partiality or favoritism to persons in the future judgment. He who does evil, either Jew or Greek, will receive “tribulation and distress” from God. He who does good deeds, being either Jew or Greek, will receive “glory and honor and peace”.
[Verse 12]. The difference is the standard that is applied for judgment. Jews and Greeks have both received something from God through which they know what is right and wrong. God gave the Jews a law in which He made known what they were to do. They will be judged by this law. The Gentiles never had a law and will perish without one.
[Verse 13-15]. But they have something else – a conscience. For example, most heathen know by nature they shouldn’t steal, even though God never told them through a law. If they still plan to do it, they will be troubled by their conscience. It speaks to them, and if they listen to the voice of their conscience, they would not steal. Therefore they show that the work of the law is written in their hearts because in the law it is written: “You shall not steal” [Exod 20:15]. He who does what the law says, even though it has never been made known to him, will be justified. It doesn’t matter whether you have heard of God’s will or not, but it does matter whether you do what God wants.
Every person, even if he is ignorant of God and His will, has received a conscience passed down from the fall of Adam through which he knows the difference between good and evil. This conscience is formed or deformed in proportion to the values set up by parents and surrounding society. A person can try to not listen to the voice of his conscience, but deep in his heart it is still there. Others around him may remind him about these wrong things. Certain rules are enforced by the groups in which people live. If someone oversteps these rules, he is judged. If someone is judged and it becomes evident he has not committed a crime, he will be defended. This is how it works with people who have no knowledge of God.
V16. But God looks further than deeds. God also sees the source of a person’s works. He sees the secrets of the heart where reasoning takes place. He knows the motives through which a person lets himself be led. We can conceal our real motives for each other, but not for God. A day will come when God will judge these secret things through Jesus Christ [1Cor 4:5].
This is an unpleasant thought for most people. They would rather not think about it. However, this judgment also is part of what Paul calls “my gospel”. Motives are just as important for God as deeds. People can be misled by deeds, but not God. He who really lives with God will not have any difficulty in opening his heart completely to God.
Verses that belong to this explanation: 9-16
9Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile;10But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile:11For there is no respect of persons with God.12For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law;13(For not the hearers of the law [are] just before God, but the doers of the law shall be justified.14For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves:15Which shew the work of the law written in their hearts, their conscience also bearing witness, and [their] thoughts the mean while accusing or else excusing one another;)16In the day when God shall judge the secrets of men by Jesus Christ according to my gospel.
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
The Jews thought themselves a holy people, entitled to their privileges by right, while they were unthankful, rebellious, and unrighteous. But all who act thus, of every nation, age, and description, must be reminded that the judgment of God will be according to their real character. The case is so plain, that we may appeal to the sinner’s own thoughts. In every willful sin, there is contempt of the goodness of God. And though the branches of man’s disobedience are very various, all spring from the same root. But in true repentance, there must be hatred of former sinfulness, from a change wrought in the state of the mind, which disposes it to choose the good and to refuse the evil. It shows also a sense of inward wretchedness. Such is the great change wrought in repentance, it is conversion, and is needed by every human being. The ruin of sinners is their walking after a hard and impenitent heart. Their sinful doings are expressed by the strong words, “treasuring up wrath.” In the description of the just man, notice the full demand of the law. It demands that the motives shall be pure, and rejects all actions from earthly ambition or ends. In the description of the unrighteous, contention is held forth as the principle of all evil. The human will is in a state of enmity against God. Even Gentiles, who had not the written law, had that within, which directed them what to do by the light of nature. Conscience is a witness, and first or last will bear witness. As they kept or broke these natural laws and dictates, their consciences either acquitted or condemned them. Nothing speaks more terror to sinners, and more comfort to saints, than that Christ shall be the Judge. Secret services shall be rewarded, secret sins shall be then punished, and brought to light.
Verses that belong to this explanation: 1-16
1Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.2But we are sure that the judgment of God is according to truth against them which commit such things.3And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?4Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?5But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God;6Who will render to every man according to his deeds:7To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life:8But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath,9Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile;10But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile:11For there is no respect of persons with God.12For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law;13(For not the hearers of the law [are] just before God, but the doers of the law shall be justified.14For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves:15Which shew the work of the law written in their hearts, their conscience also bearing witness, and [their] thoughts the mean while accusing or else excusing one another;)16In the day when God shall judge the secrets of men by Jesus Christ according to my gospel.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
A Jew used to deceive himself by feeling that he has peculiar privileges imagining wrongly that God chose him from among all other nations and gave him the law and the covenant, by which he got a peculiar standing. The Jew thought that God will treat him differently in a distinguished way, as if he will judge him according to a special heavenly law, while judging the other people with a different law!
In other words, the Jews used to separate their people from all other peoples of the world, thinking wrongly that God favors the Jews in treatment and does not treat them equally with the others. Therefore the apostle made it clear that God’s judgment is issued against every soul. By this he abolished the false division which the Jews set between their people and the other peoples of the world. God does not distinguish in punishment or reward between one race and the other, or one people and the other, for “God shows personal favoritism to no man” [Gal 2:6]; “for there is no iniquity with the Lord our God, no partiality, nor taking of bribes” [2Chr 19:7]; “who without partiality judges according to each one’s work” [1Pet 1:17]; “In truth I perceive that God show no partiality. But in every nation whoever fears Him and works righteousness is accepted by Him.” [Acts 10:34-35] “But he who does wrong will be repaid for the wrong which he has done, and there is no partiality.” [Col 3:25]
The apostle affirmed God’s justice in His judgments for mankind. This justice appears in: First, in that God does not favor anybody, but treats everybody equally. Second, in that God repays tribulation and anguish for doing evil, but glory, honor and peace for working what is good.
Concerning the words “the Jew first and also to the Greek”, they do not imply partiality, but they mean that God’s covenants were given first to the Jews. It means that they earlier in time not in honor.
Verses that belong to this explanation: 9-11
9Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile;10But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile:11For there is no respect of persons with God.
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-09 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
Which Jews and Greeks is Paul talking about here? Those before Christ’s coming! For he has not yet gotten to the time of grace in the development of his argument but is still dwelling on earlier times…. For if there was no difference before, … how can there be any now? This is why he puts so much emphasis on this point. When referring here to Greeks, Paul does not mean those who worshiped idols but those who adored God, who obeyed the law of nature, who kept all the commandments without fail apart from the Jewish observances, which contribute toward godliness. Melchizedek was one of these people, and so were Job, the Ninevites and Cornelius. It is on works that punishment and reward depend, not on circumcision and uncircumcision. Paul has already said that the Gentile will not go unpunished, … and on this basis he said also that the Gentile would be rewarded. Now he shows that the law and circumcision are superfluous. For in this passage it is the Jews that he is mainly opposing.
Just as Paul mentioned three woes for unbelievers, so now he mentions three benefits for believers: genuine honor as sons of God, unchanging glory and peace. Those who live rightly may be quiet in the future, undisturbed by any commotion. For everyone who keeps himself from wrongdoing has a judge who will be favorable to him. Commentary on Paul’s Epistles.
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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Romans 2:11 For there is no respect of persons with God.
Another truth regarding judgment is that God judges without "favoritism." In earthly court proceedings, the handsome, rich, and influential man might be favored, but God is strictly impartial. He cannot be influenced by anything.
Author: William MacDonald Rank: Author Posted on: 2024-06-01 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
Let’s begin with a review. Romans [Rom 1:19-32] speaks about the Gentiles. Then in Romans [Rom 2:1-8] Paul addresses people who think they are not as bad as the Gentiles.
[Verse 9-11]. Now in verses [Verse 9-16], Paul continues with this topic, but he makes a distinction between the two groups of people: Jews and Greeks. The Greeks are also called the Gentiles or heathen. Heathen, or as is said here “Greek”, doesn’t just mean those with little civilization. When he addresses the heathen, Greek or Gentile people, Paul refers to all people who are not Jews – those with whom God didn’t make a special relationship as He had with the Jews. Jews are the people to whom God made His will known by giving them a law. God didn’t make Himself known to the Gentiles in that way.
You could apply this to the situation in which we live. There are people who have grown up in a Christian family and there are people who have grown up in families in which God’s will has not been made known. Even so, God does not show partiality or favoritism to persons in the future judgment. He who does evil, either Jew or Greek, will receive “tribulation and distress” from God. He who does good deeds, being either Jew or Greek, will receive “glory and honor and peace”.
[Verse 12]. The difference is the standard that is applied for judgment. Jews and Greeks have both received something from God through which they know what is right and wrong. God gave the Jews a law in which He made known what they were to do. They will be judged by this law. The Gentiles never had a law and will perish without one.
[Verse 13-15]. But they have something else – a conscience. For example, most heathen know by nature they shouldn’t steal, even though God never told them through a law. If they still plan to do it, they will be troubled by their conscience. It speaks to them, and if they listen to the voice of their conscience, they would not steal. Therefore they show that the work of the law is written in their hearts because in the law it is written: “You shall not steal” [Exod 20:15]. He who does what the law says, even though it has never been made known to him, will be justified. It doesn’t matter whether you have heard of God’s will or not, but it does matter whether you do what God wants.
Every person, even if he is ignorant of God and His will, has received a conscience passed down from the fall of Adam through which he knows the difference between good and evil. This conscience is formed or deformed in proportion to the values set up by parents and surrounding society. A person can try to not listen to the voice of his conscience, but deep in his heart it is still there. Others around him may remind him about these wrong things. Certain rules are enforced by the groups in which people live. If someone oversteps these rules, he is judged. If someone is judged and it becomes evident he has not committed a crime, he will be defended. This is how it works with people who have no knowledge of God.
V16. But God looks further than deeds. God also sees the source of a person’s works. He sees the secrets of the heart where reasoning takes place. He knows the motives through which a person lets himself be led. We can conceal our real motives for each other, but not for God. A day will come when God will judge these secret things through Jesus Christ [1Cor 4:5].
This is an unpleasant thought for most people. They would rather not think about it. However, this judgment also is part of what Paul calls “my gospel”. Motives are just as important for God as deeds. People can be misled by deeds, but not God. He who really lives with God will not have any difficulty in opening his heart completely to God.
Verses that belong to this explanation: 9-16
9Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile;10But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile:11For there is no respect of persons with God.12For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law;13(For not the hearers of the law [are] just before God, but the doers of the law shall be justified.14For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves:15Which shew the work of the law written in their hearts, their conscience also bearing witness, and [their] thoughts the mean while accusing or else excusing one another;)16In the day when God shall judge the secrets of men by Jesus Christ according to my gospel.
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
The Jews thought themselves a holy people, entitled to their privileges by right, while they were unthankful, rebellious, and unrighteous. But all who act thus, of every nation, age, and description, must be reminded that the judgment of God will be according to their real character. The case is so plain, that we may appeal to the sinner’s own thoughts. In every willful sin, there is contempt of the goodness of God. And though the branches of man’s disobedience are very various, all spring from the same root. But in true repentance, there must be hatred of former sinfulness, from a change wrought in the state of the mind, which disposes it to choose the good and to refuse the evil. It shows also a sense of inward wretchedness. Such is the great change wrought in repentance, it is conversion, and is needed by every human being. The ruin of sinners is their walking after a hard and impenitent heart. Their sinful doings are expressed by the strong words, “treasuring up wrath.” In the description of the just man, notice the full demand of the law. It demands that the motives shall be pure, and rejects all actions from earthly ambition or ends. In the description of the unrighteous, contention is held forth as the principle of all evil. The human will is in a state of enmity against God. Even Gentiles, who had not the written law, had that within, which directed them what to do by the light of nature. Conscience is a witness, and first or last will bear witness. As they kept or broke these natural laws and dictates, their consciences either acquitted or condemned them. Nothing speaks more terror to sinners, and more comfort to saints, than that Christ shall be the Judge. Secret services shall be rewarded, secret sins shall be then punished, and brought to light.
Verses that belong to this explanation: 1-16
1Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.2But we are sure that the judgment of God is according to truth against them which commit such things.3And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?4Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?5But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God;6Who will render to every man according to his deeds:7To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life:8But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath,9Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile;10But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile:11For there is no respect of persons with God.12For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law;13(For not the hearers of the law [are] just before God, but the doers of the law shall be justified.14For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves:15Which shew the work of the law written in their hearts, their conscience also bearing witness, and [their] thoughts the mean while accusing or else excusing one another;)16In the day when God shall judge the secrets of men by Jesus Christ according to my gospel.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
A Jew used to deceive himself by feeling that he has peculiar privileges imagining wrongly that God chose him from among all other nations and gave him the law and the covenant, by which he got a peculiar standing. The Jew thought that God will treat him differently in a distinguished way, as if he will judge him according to a special heavenly law, while judging the other people with a different law!
In other words, the Jews used to separate their people from all other peoples of the world, thinking wrongly that God favors the Jews in treatment and does not treat them equally with the others. Therefore the apostle made it clear that God’s judgment is issued against every soul. By this he abolished the false division which the Jews set between their people and the other peoples of the world. God does not distinguish in punishment or reward between one race and the other, or one people and the other, for “God shows personal favoritism to no man” [Gal 2:6]; “for there is no iniquity with the Lord our God, no partiality, nor taking of bribes” [2Chr 19:7]; “who without partiality judges according to each one’s work” [1Pet 1:17]; “In truth I perceive that God show no partiality. But in every nation whoever fears Him and works righteousness is accepted by Him.” [Acts 10:34-35] “But he who does wrong will be repaid for the wrong which he has done, and there is no partiality.” [Col 3:25]
The apostle affirmed God’s justice in His judgments for mankind. This justice appears in: First, in that God does not favor anybody, but treats everybody equally. Second, in that God repays tribulation and anguish for doing evil, but glory, honor and peace for working what is good.
Concerning the words “the Jew first and also to the Greek”, they do not imply partiality, but they mean that God’s covenants were given first to the Jews. It means that they earlier in time not in honor.
Verses that belong to this explanation: 9-11
9Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile;10But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile:11For there is no respect of persons with God.
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-09 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
When Paul says that Jews as well as Gentiles will be punished if they sin, he does not have to argue his case. But when he wants to prove that the Gentile is honored, then he needs a reason for saying so, because it seemed too much to say that someone who knew nothing of the Law or the Prophets would be honored merely for doing good…. God shows no partiality toward persons; he judges actions. Paul says that Jews differed from Gentiles, not in their actions but in their persons only. But it is not for this reason that one is honored and the other disgraced. It is from their works that honor or disgrace will come. He does not say it quite like this though, so as not to rouse the Jews to anger.
Paul shows that neither Jews nor Greeks will be rejected by God if they believe in Christ, but that both are justified by faith. Likewise, he says that those who do not believe are equally guilty, since circumcision without faith is worthless but uncircumcision with faith is acceptable. For God does not stick to any privilege of race, so as to accept unbelief on account of ancestors and reject believers because of the unworthiness of their parents. Rather he rewards or condemns each one on his own merits. Commentary on Paul’s Epistles.
Let us have in contemplation especially the day of judgment and retribution, and what must be believed by all of us, and firmly maintained, that "there is no acceptance of persons with God; "
Author: A Treatise Against the Heretic Novatian AD: 255
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Romans 2:12 For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law;
As mentioned above, [Verses 12-16] explain in more detail the fact that God judges according to a person's knowledge. Paul has two different types of people in mind: those without the law (the Gentiles) and those under the law (the Jews). This includes everyone except those who belong to the Church of God. (See [1Cor 10:32], where humanity is divided into these three groups.)
Those who "have sinned without the law" will also "perish without the law." This does not mean that they will be judged "without the law." Rather, they will "perish without the law." They will be judged according to what God has revealed to them. If they do not live according to this revelation, they will "perish."
Whoever "has sinned under the law" will be "judged by the law," and whoever has not obeyed it will also perish. The law demands perfect obedience.
Author: William MacDonald Rank: Author Posted on: 2024-06-01 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
Let’s begin with a review. Romans [Rom 1:19-32] speaks about the Gentiles. Then in Romans [Rom 2:1-8] Paul addresses people who think they are not as bad as the Gentiles.
[Verse 9-11]. Now in verses [Verse 9-16], Paul continues with this topic, but he makes a distinction between the two groups of people: Jews and Greeks. The Greeks are also called the Gentiles or heathen. Heathen, or as is said here “Greek”, doesn’t just mean those with little civilization. When he addresses the heathen, Greek or Gentile people, Paul refers to all people who are not Jews – those with whom God didn’t make a special relationship as He had with the Jews. Jews are the people to whom God made His will known by giving them a law. God didn’t make Himself known to the Gentiles in that way.
You could apply this to the situation in which we live. There are people who have grown up in a Christian family and there are people who have grown up in families in which God’s will has not been made known. Even so, God does not show partiality or favoritism to persons in the future judgment. He who does evil, either Jew or Greek, will receive “tribulation and distress” from God. He who does good deeds, being either Jew or Greek, will receive “glory and honor and peace”.
[Verse 12]. The difference is the standard that is applied for judgment. Jews and Greeks have both received something from God through which they know what is right and wrong. God gave the Jews a law in which He made known what they were to do. They will be judged by this law. The Gentiles never had a law and will perish without one.
[Verse 13-15]. But they have something else – a conscience. For example, most heathen know by nature they shouldn’t steal, even though God never told them through a law. If they still plan to do it, they will be troubled by their conscience. It speaks to them, and if they listen to the voice of their conscience, they would not steal. Therefore they show that the work of the law is written in their hearts because in the law it is written: “You shall not steal” [Exod 20:15]. He who does what the law says, even though it has never been made known to him, will be justified. It doesn’t matter whether you have heard of God’s will or not, but it does matter whether you do what God wants.
Every person, even if he is ignorant of God and His will, has received a conscience passed down from the fall of Adam through which he knows the difference between good and evil. This conscience is formed or deformed in proportion to the values set up by parents and surrounding society. A person can try to not listen to the voice of his conscience, but deep in his heart it is still there. Others around him may remind him about these wrong things. Certain rules are enforced by the groups in which people live. If someone oversteps these rules, he is judged. If someone is judged and it becomes evident he has not committed a crime, he will be defended. This is how it works with people who have no knowledge of God.
V16. But God looks further than deeds. God also sees the source of a person’s works. He sees the secrets of the heart where reasoning takes place. He knows the motives through which a person lets himself be led. We can conceal our real motives for each other, but not for God. A day will come when God will judge these secret things through Jesus Christ [1Cor 4:5].
This is an unpleasant thought for most people. They would rather not think about it. However, this judgment also is part of what Paul calls “my gospel”. Motives are just as important for God as deeds. People can be misled by deeds, but not God. He who really lives with God will not have any difficulty in opening his heart completely to God.
Verses that belong to this explanation: 9-16
9Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile;10But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile:11For there is no respect of persons with God.12For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law;13(For not the hearers of the law [are] just before God, but the doers of the law shall be justified.14For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves:15Which shew the work of the law written in their hearts, their conscience also bearing witness, and [their] thoughts the mean while accusing or else excusing one another;)16In the day when God shall judge the secrets of men by Jesus Christ according to my gospel.
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
The Jews thought themselves a holy people, entitled to their privileges by right, while they were unthankful, rebellious, and unrighteous. But all who act thus, of every nation, age, and description, must be reminded that the judgment of God will be according to their real character. The case is so plain, that we may appeal to the sinner’s own thoughts. In every willful sin, there is contempt of the goodness of God. And though the branches of man’s disobedience are very various, all spring from the same root. But in true repentance, there must be hatred of former sinfulness, from a change wrought in the state of the mind, which disposes it to choose the good and to refuse the evil. It shows also a sense of inward wretchedness. Such is the great change wrought in repentance, it is conversion, and is needed by every human being. The ruin of sinners is their walking after a hard and impenitent heart. Their sinful doings are expressed by the strong words, “treasuring up wrath.” In the description of the just man, notice the full demand of the law. It demands that the motives shall be pure, and rejects all actions from earthly ambition or ends. In the description of the unrighteous, contention is held forth as the principle of all evil. The human will is in a state of enmity against God. Even Gentiles, who had not the written law, had that within, which directed them what to do by the light of nature. Conscience is a witness, and first or last will bear witness. As they kept or broke these natural laws and dictates, their consciences either acquitted or condemned them. Nothing speaks more terror to sinners, and more comfort to saints, than that Christ shall be the Judge. Secret services shall be rewarded, secret sins shall be then punished, and brought to light.
Verses that belong to this explanation: 1-16
1Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.2But we are sure that the judgment of God is according to truth against them which commit such things.3And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?4Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?5But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God;6Who will render to every man according to his deeds:7To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life:8But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath,9Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile;10But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile:11For there is no respect of persons with God.12For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law;13(For not the hearers of the law [are] just before God, but the doers of the law shall be justified.14For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves:15Which shew the work of the law written in their hearts, their conscience also bearing witness, and [their] thoughts the mean while accusing or else excusing one another;)16In the day when God shall judge the secrets of men by Jesus Christ according to my gospel.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
If God had given the Jews a written law, He also gave the other nations – the Gentiles – the natural law. Everybody is born by nature provided with this natural moral law. Actually the written law is the expression of the natural law written on the hearts. Therefore, the Jew will be judged according to the written law, while the non-Jew will be judged according to the natural unwritten law.
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-09 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
If, then, God will judge the secrets of men-both of those who have sinned in the law, and of those who have sinned without law (inasmuch as they who know not the law yet do by nature the things contained in the law)
Author: Tertullian of Carthage Rank: Author AD: 220
Those who lived before the giving of the law will not receive the same sentence as those after the law. Those sinning after the giving of the law will undergo heavier penalties.
Paul says that the Jews have a much greater need of grace than the Gentiles. Because the Jews said that they were justified by the law and therefore did not need grace, Paul shows that they need it even more than the Gentiles, given that they are liable to be punished more severely.
Paul to the Romans: "As many as have sinned without law, shall perish without law; and as many as have sinned in the law, shall be judged also by the law."
The apostle did not mean to say that those who sin in ignorance will suffer worse punishment than those who know the law. It seems that it is worse to perish than to be judged. Rather the apostle here was merely distinguishing between Jews and Gentiles.
How can someone sin without the law, when Paul says that everyone is subject to the law of nature? By “law” he means the law of Moses, to which the Jews are bound although they do not believe. The Gentiles are also under the judgment of the natural law, but only insofar as they have chosen not to attach themselves to it. Thus the Gentile unbelievers are doubly in trouble, because they have neither assented to the law given through Moses, nor have they received the grace of Christ. Therefore it is quite right that they should perish. So just as the person who sins without the law will perish, so also the one who has kept the law without knowing it will be justified. For the keeper of the law maintains his righteousness by nature. For if the law is given not for the righteous but for the unrighteous, whoever does not sin is a friend of the law. For him faith alone is the way by which he is made perfect. For others mere avoidance of evil will not gain them any advantage with God unless they also believe in God, so that they may be righteous on both counts. For the one righteousness is temporal; the other is eternal. The Gentiles even if they keep the natural law will perish if they do not accept the faith of Christ. For it is a greater thing to confess faith in the one Lord, since God is one, than it is to avoid sinning (for the first of these has to do with God, the second with us). The Jews who live under the law will be accused and judged by the law, insofar as they have not accepted the Christ promised to them in the law. And if you wonder about this, the fate of the Jews will be worse than that of the Gentiles, for it is worse to lose what was promised than not to receive what was not hoped for in the first place. The unbelieving Gentile has not entered the kingdom of God, but the unbelieving Jew has been removed from it. Commentary on Paul’s Epistles.
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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Romans 2:13 (For not the hearers of the law [are] just before God, but the doers of the law shall be justified.
Merely possessing the law is not enough. The law demands complete and constant obedience. No one is regarded as righteous simply because they know what is in the law. The only conceivable way of justification under the law would be to keep it entirely. However, since all humans are sinners, it is impossible for them to do so. Therefore, this verse describes more of an ideal than something that would be possible for humans.
The New Testament expressly teaches that it is impossible for humans to be saved by following the law [Acts 13:39] [Rom 3:20] [Gal 2:16] [Gal 2:21] [Gal 3:11]. It was never God's intention that the law should save anyone. Even if a person could keep the law in its entirety from today onwards, they would still not be justified, because God must also consider their past. Therefore, if [Verse 13] says that 'the doers of the law will be justified,' we must understand here that the law demands obedience. If someone were perfectly obedient from the day of their birth, they would be justified. Yet it is an incontrovertible fact that this is not achieved by anyone.
Author: William MacDonald Rank: Author Posted on: 2024-01-02 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
Let’s begin with a review. Romans [Rom 1:19-32] speaks about the Gentiles. Then in Romans [Rom 2:1-8] Paul addresses people who think they are not as bad as the Gentiles.
[Verse 9-11]. Now in verses [Verse 9-16], Paul continues with this topic, but he makes a distinction between the two groups of people: Jews and Greeks. The Greeks are also called the Gentiles or heathen. Heathen, or as is said here “Greek”, doesn’t just mean those with little civilization. When he addresses the heathen, Greek or Gentile people, Paul refers to all people who are not Jews – those with whom God didn’t make a special relationship as He had with the Jews. Jews are the people to whom God made His will known by giving them a law. God didn’t make Himself known to the Gentiles in that way.
You could apply this to the situation in which we live. There are people who have grown up in a Christian family and there are people who have grown up in families in which God’s will has not been made known. Even so, God does not show partiality or favoritism to persons in the future judgment. He who does evil, either Jew or Greek, will receive “tribulation and distress” from God. He who does good deeds, being either Jew or Greek, will receive “glory and honor and peace”.
[Verse 12]. The difference is the standard that is applied for judgment. Jews and Greeks have both received something from God through which they know what is right and wrong. God gave the Jews a law in which He made known what they were to do. They will be judged by this law. The Gentiles never had a law and will perish without one.
[Verse 13-15]. But they have something else – a conscience. For example, most heathen know by nature they shouldn’t steal, even though God never told them through a law. If they still plan to do it, they will be troubled by their conscience. It speaks to them, and if they listen to the voice of their conscience, they would not steal. Therefore they show that the work of the law is written in their hearts because in the law it is written: “You shall not steal” [Exod 20:15]. He who does what the law says, even though it has never been made known to him, will be justified. It doesn’t matter whether you have heard of God’s will or not, but it does matter whether you do what God wants.
Every person, even if he is ignorant of God and His will, has received a conscience passed down from the fall of Adam through which he knows the difference between good and evil. This conscience is formed or deformed in proportion to the values set up by parents and surrounding society. A person can try to not listen to the voice of his conscience, but deep in his heart it is still there. Others around him may remind him about these wrong things. Certain rules are enforced by the groups in which people live. If someone oversteps these rules, he is judged. If someone is judged and it becomes evident he has not committed a crime, he will be defended. This is how it works with people who have no knowledge of God.
V16. But God looks further than deeds. God also sees the source of a person’s works. He sees the secrets of the heart where reasoning takes place. He knows the motives through which a person lets himself be led. We can conceal our real motives for each other, but not for God. A day will come when God will judge these secret things through Jesus Christ [1Cor 4:5].
This is an unpleasant thought for most people. They would rather not think about it. However, this judgment also is part of what Paul calls “my gospel”. Motives are just as important for God as deeds. People can be misled by deeds, but not God. He who really lives with God will not have any difficulty in opening his heart completely to God.
Verses that belong to this explanation: 9-16
9Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile;10But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile:11For there is no respect of persons with God.12For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law;13(For not the hearers of the law [are] just before God, but the doers of the law shall be justified.14For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves:15Which shew the work of the law written in their hearts, their conscience also bearing witness, and [their] thoughts the mean while accusing or else excusing one another;)16In the day when God shall judge the secrets of men by Jesus Christ according to my gospel.
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
The Jews thought themselves a holy people, entitled to their privileges by right, while they were unthankful, rebellious, and unrighteous. But all who act thus, of every nation, age, and description, must be reminded that the judgment of God will be according to their real character. The case is so plain, that we may appeal to the sinner’s own thoughts. In every willful sin, there is contempt of the goodness of God. And though the branches of man’s disobedience are very various, all spring from the same root. But in true repentance, there must be hatred of former sinfulness, from a change wrought in the state of the mind, which disposes it to choose the good and to refuse the evil. It shows also a sense of inward wretchedness. Such is the great change wrought in repentance, it is conversion, and is needed by every human being. The ruin of sinners is their walking after a hard and impenitent heart. Their sinful doings are expressed by the strong words, “treasuring up wrath.” In the description of the just man, notice the full demand of the law. It demands that the motives shall be pure, and rejects all actions from earthly ambition or ends. In the description of the unrighteous, contention is held forth as the principle of all evil. The human will is in a state of enmity against God. Even Gentiles, who had not the written law, had that within, which directed them what to do by the light of nature. Conscience is a witness, and first or last will bear witness. As they kept or broke these natural laws and dictates, their consciences either acquitted or condemned them. Nothing speaks more terror to sinners, and more comfort to saints, than that Christ shall be the Judge. Secret services shall be rewarded, secret sins shall be then punished, and brought to light.
Verses that belong to this explanation: 1-16
1Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.2But we are sure that the judgment of God is according to truth against them which commit such things.3And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?4Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?5But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God;6Who will render to every man according to his deeds:7To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life:8But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath,9Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile;10But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile:11For there is no respect of persons with God.12For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law;13(For not the hearers of the law [are] just before God, but the doers of the law shall be justified.14For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves:15Which shew the work of the law written in their hearts, their conscience also bearing witness, and [their] thoughts the mean while accusing or else excusing one another;)16In the day when God shall judge the secrets of men by Jesus Christ according to my gospel.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The natural law works for the Gentiles as the written law works for the Jews, because the Gentiles, though they did not receive a written law, honor God and walk in virtue led by their natural moral law within them. They do what the written law commands although they do not have this written law, so they become a law to themselves, that is, their conscience. The action of the written law, enlightening the sight of the people that they may discern between truth and falsity, this action reveals how the Gentiles in their conduct have the law written in their hearts. This happens when their conscience bears witness to their works and when their inner thoughts rise up accusing or excusing them. Conscience for man acts like the written law to man, for a good conscience [1Tim 1:5] does the work of the written law, distinguishing between good and evil, and between truth and falsity. The conscience will one day give its testimony with all truth, honesty and power. At present we may be able to weaken the voice of the conscience and its reproach, but time will come when the voice of the conscience will ring strongly and powerfully, and its voice will prevail over any mouth, and its testimony comes stronger than a thousand witnesses. It is because who testifies witnesses only to apparent things within one's sight. But the testimony of the conscience on the other hand also includes futile works even the intentions and thoughts which have not come into actual action. Conscience may reflect God's voice in man, bearing all its power and authority, all love for good and hatred for evil. The apostle compares the inner self of man to a court having natural laws to apply, and it seeks the testimony of the conscience, and the thoughts complain and accuse or seek excuses.
Verses that belong to this explanation: 13-15
13(For not the hearers of the law [are] just before God, but the doers of the law shall be justified.14For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves:15Which shew the work of the law written in their hearts, their conscience also bearing witness, and [their] thoughts the mean while accusing or else excusing one another;)
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-09 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
The Jews, as we have said, boast by merely having the law and that they listened to the law in the synagogue [Acts 13:15], [Acts 15:21]; [Luke 4:16]. So the apostle indicated to them that the just in God’s sight are not those who hear or know the law and what is in it, but those who act according to the law and keep it in their life, their behavior and their relations. If mere hearing the law had been enough to justify man, we can say that some of the Gentiles might have heard the law or knew its content. The same applies to the Christians, it may be hard to imagine that the teachings of Christianity are not known in any place in the world, but the matter is not mere knowledge. Justification is obtained by acting according to the commandments of the Lord.
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-09 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
What benefit is it if, while listening each day, we neglect to practice what we hear? Hence I beseech you, let us be zealous in practicing those very deeds (by no other way, in fact, is it possible to be saved) so that we may also wash away our sins and be granted the Lord’s lovingkindness at his own hands, thanks to the grace and mercy of our Lord Jesus Christ.
Well does Paul say “before God,” because if they may appear before men to be dignified and to boast of great things, before God it is quite different: only the doers of the law are justified before him…. But how is it possible for someone who has not heard to be a doer of the law? Paul insists not only that it is possible but that those who have heard it might not be doers of it.
Paul says this because those who hear the law are not justified unless they believe in Christ, whom the law itself has promised. This is what it means to keep the law. For how does someone who does not believe the law keep it, when he does not receive the One to whom the law bears witness? But the one who appears not to be under the law because he is uncircumcised in his flesh, if he believes in Christ, may be said to have kept the law. And he who says he is in the law, i.e., the Jew, because what is said in the law does not penetrate to his mind, is not a doer of the law but a hearer only, for he does not believe in the Christ who is written about in the law, as Philip said to Nathanael: “We have found him of whom Moses in the law and also the prophets wrote.” Commentary on Paul’s Epistles.
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Romans 2:14 For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves:
[Verses 14] and [Verses 15] are a parenthesis that refer back to [Verse 12], where we learned that Gentiles who sin without the law will also perish without it. Paul now explains that although the Gentiles were not given the law, they have an innate knowledge of good and evil. They instinctively know that it is wrong to lie, steal, commit adultery, and murder. The only commandment they cannot know through intuition is the Sabbath commandment, which is more of a ritual commandment than a moral obligation.
It comes down to the fact that the "Gentiles who do not have the law are a law to themselves." They establish their own standards of right and wrong through their moral instinct.
Author: William MacDonald Rank: Author Posted on: 2024-06-01 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
Let’s begin with a review. Romans [Rom 1:19-32] speaks about the Gentiles. Then in Romans [Rom 2:1-8] Paul addresses people who think they are not as bad as the Gentiles.
[Verse 9-11]. Now in verses [Verse 9-16], Paul continues with this topic, but he makes a distinction between the two groups of people: Jews and Greeks. The Greeks are also called the Gentiles or heathen. Heathen, or as is said here “Greek”, doesn’t just mean those with little civilization. When he addresses the heathen, Greek or Gentile people, Paul refers to all people who are not Jews – those with whom God didn’t make a special relationship as He had with the Jews. Jews are the people to whom God made His will known by giving them a law. God didn’t make Himself known to the Gentiles in that way.
You could apply this to the situation in which we live. There are people who have grown up in a Christian family and there are people who have grown up in families in which God’s will has not been made known. Even so, God does not show partiality or favoritism to persons in the future judgment. He who does evil, either Jew or Greek, will receive “tribulation and distress” from God. He who does good deeds, being either Jew or Greek, will receive “glory and honor and peace”.
[Verse 12]. The difference is the standard that is applied for judgment. Jews and Greeks have both received something from God through which they know what is right and wrong. God gave the Jews a law in which He made known what they were to do. They will be judged by this law. The Gentiles never had a law and will perish without one.
[Verse 13-15]. But they have something else – a conscience. For example, most heathen know by nature they shouldn’t steal, even though God never told them through a law. If they still plan to do it, they will be troubled by their conscience. It speaks to them, and if they listen to the voice of their conscience, they would not steal. Therefore they show that the work of the law is written in their hearts because in the law it is written: “You shall not steal” [Exod 20:15]. He who does what the law says, even though it has never been made known to him, will be justified. It doesn’t matter whether you have heard of God’s will or not, but it does matter whether you do what God wants.
Every person, even if he is ignorant of God and His will, has received a conscience passed down from the fall of Adam through which he knows the difference between good and evil. This conscience is formed or deformed in proportion to the values set up by parents and surrounding society. A person can try to not listen to the voice of his conscience, but deep in his heart it is still there. Others around him may remind him about these wrong things. Certain rules are enforced by the groups in which people live. If someone oversteps these rules, he is judged. If someone is judged and it becomes evident he has not committed a crime, he will be defended. This is how it works with people who have no knowledge of God.
V16. But God looks further than deeds. God also sees the source of a person’s works. He sees the secrets of the heart where reasoning takes place. He knows the motives through which a person lets himself be led. We can conceal our real motives for each other, but not for God. A day will come when God will judge these secret things through Jesus Christ [1Cor 4:5].
This is an unpleasant thought for most people. They would rather not think about it. However, this judgment also is part of what Paul calls “my gospel”. Motives are just as important for God as deeds. People can be misled by deeds, but not God. He who really lives with God will not have any difficulty in opening his heart completely to God.
Verses that belong to this explanation: 9-16
9Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile;10But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile:11For there is no respect of persons with God.12For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law;13(For not the hearers of the law [are] just before God, but the doers of the law shall be justified.14For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves:15Which shew the work of the law written in their hearts, their conscience also bearing witness, and [their] thoughts the mean while accusing or else excusing one another;)16In the day when God shall judge the secrets of men by Jesus Christ according to my gospel.
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
The Jews thought themselves a holy people, entitled to their privileges by right, while they were unthankful, rebellious, and unrighteous. But all who act thus, of every nation, age, and description, must be reminded that the judgment of God will be according to their real character. The case is so plain, that we may appeal to the sinner’s own thoughts. In every willful sin, there is contempt of the goodness of God. And though the branches of man’s disobedience are very various, all spring from the same root. But in true repentance, there must be hatred of former sinfulness, from a change wrought in the state of the mind, which disposes it to choose the good and to refuse the evil. It shows also a sense of inward wretchedness. Such is the great change wrought in repentance, it is conversion, and is needed by every human being. The ruin of sinners is their walking after a hard and impenitent heart. Their sinful doings are expressed by the strong words, “treasuring up wrath.” In the description of the just man, notice the full demand of the law. It demands that the motives shall be pure, and rejects all actions from earthly ambition or ends. In the description of the unrighteous, contention is held forth as the principle of all evil. The human will is in a state of enmity against God. Even Gentiles, who had not the written law, had that within, which directed them what to do by the light of nature. Conscience is a witness, and first or last will bear witness. As they kept or broke these natural laws and dictates, their consciences either acquitted or condemned them. Nothing speaks more terror to sinners, and more comfort to saints, than that Christ shall be the Judge. Secret services shall be rewarded, secret sins shall be then punished, and brought to light.
Verses that belong to this explanation: 1-16
1Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.2But we are sure that the judgment of God is according to truth against them which commit such things.3And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?4Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?5But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God;6Who will render to every man according to his deeds:7To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life:8But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath,9Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile;10But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile:11For there is no respect of persons with God.12For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law;13(For not the hearers of the law [are] just before God, but the doers of the law shall be justified.14For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves:15Which shew the work of the law written in their hearts, their conscience also bearing witness, and [their] thoughts the mean while accusing or else excusing one another;)16In the day when God shall judge the secrets of men by Jesus Christ according to my gospel.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The natural law works for the Gentiles as the written law works for the Jews, because the Gentiles, though they did not receive a written law, honor God and walk in virtue led by their natural moral law within them. They do what the written law commands although they do not have this written law, so they become a law to themselves, that is, their conscience. The action of the written law, enlightening the sight of the people that they may discern between truth and falsity, this action reveals how the Gentiles in their conduct have the law written in their hearts. This happens when their conscience bears witness to their works and when their inner thoughts rise up accusing or excusing them. Conscience for man acts like the written law to man, for a good conscience [1Tim 1:5] does the work of the written law, distinguishing between good and evil, and between truth and falsity. The conscience will one day give its testimony with all truth, honesty and power. At present we may be able to weaken the voice of the conscience and its reproach, but time will come when the voice of the conscience will ring strongly and powerfully, and its voice will prevail over any mouth, and its testimony comes stronger than a thousand witnesses. It is because who testifies witnesses only to apparent things within one's sight. But the testimony of the conscience on the other hand also includes futile works even the intentions and thoughts which have not come into actual action. Conscience may reflect God's voice in man, bearing all its power and authority, all love for good and hatred for evil. The apostle compares the inner self of man to a court having natural laws to apply, and it seeks the testimony of the conscience, and the thoughts complain and accuse or seek excuses.
Verses that belong to this explanation: 13-15
13(For not the hearers of the law [are] just before God, but the doers of the law shall be justified.14For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves:15Which shew the work of the law written in their hearts, their conscience also bearing witness, and [their] thoughts the mean while accusing or else excusing one another;)
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-09 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
"Who that is acquainted with the mystery of God could so significantly relate the law of God, as a man far removed from the knowledge of the truth has set forth that law? But I consider that they who speak true things unconsciously are to be so regarded as though they prophesied
Author: Lucius Caecilius Firmianus Lactantius AD: 320
When Paul is challenging the pride of Judaism, he is careful not to appear to be condemning the law as such. On the contrary, by extolling the law and showing its greatness he makes good his whole position. When he says “by nature” he means “by the reasoning of nature.” He shows that the Gentiles are on better footing than the Jews. They have not received the law and therefore do not have what seems to give the Jews an advantage over them. For this reason Paul says the Gentiles are to be admired, because they did not need a law, but did all the things which were written in the law, having its works but not its letters engraved on their minds.
"For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves; uncircumcision observing the precepts of the law".
"For when the Gentiles, which have not the law, do by nature the things of the law, these, having not the law, are a law unto themselves"
Author: Clement Of Alexandria Rank: Author AD: 215
Paul calls the Gentiles Christians because he is the teacher of the Gentiles, as he says elsewhere: “For I speak to you Gentiles.” These people are uncircumcised and do not keep new moons or the sabbath or the law of foods, yet under the guidance of nature they believe in God and in Christ, i.e., in the Father and the Son. To keep the law is to acknowledge the God who gives the law. This is the first part of wisdom: to stand in awe of God the Father, from whom all things come, and the Lord Jesus his Son, through whom all things come. Therefore nature itself acknowledges its Creator by its own judgment, not by the law but by reason, for the creature recognizes its Maker in itself. Commentary on Paul’s Epistles.
If men had been able to keep the natural law which God the Creator planted in the breast of each one, there would have been no need of that law which, written on stone tablets, enmeshed and entangled the weakness of human nature rather than freed and liberated it.
Author: Ambrosius von Mailand Rank: Bishop AD: 397
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Romans 2:15 Which shew the work of the law written in their hearts, their conscience also bearing witness, and [their] thoughts the mean while accusing or else excusing one another;)
"They show that the work of the law is written in their hearts." It is not the law itself that is written in their hearts, but "the work of the law." The work that the law was meant to accomplish in the lives of the Israelites is now, to some extent, evident in the lives of the Gentiles. For example, they know that it is right to honor their parents. This demonstrates that "the work of the law is written in their hearts." They also know that certain things are fundamentally wrong. "Their conscience," which serves as a judge, confirms this instinctive knowledge. And their thoughts constantly determine whether their actions are right or wrong. They accuse or excuse each other, allowing or forbidding actions.
Author: William MacDonald Rank: Author Posted on: 2024-06-01 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
Let’s begin with a review. Romans [Rom 1:19-32] speaks about the Gentiles. Then in Romans [Rom 2:1-8] Paul addresses people who think they are not as bad as the Gentiles.
[Verse 9-11]. Now in verses [Verse 9-16], Paul continues with this topic, but he makes a distinction between the two groups of people: Jews and Greeks. The Greeks are also called the Gentiles or heathen. Heathen, or as is said here “Greek”, doesn’t just mean those with little civilization. When he addresses the heathen, Greek or Gentile people, Paul refers to all people who are not Jews – those with whom God didn’t make a special relationship as He had with the Jews. Jews are the people to whom God made His will known by giving them a law. God didn’t make Himself known to the Gentiles in that way.
You could apply this to the situation in which we live. There are people who have grown up in a Christian family and there are people who have grown up in families in which God’s will has not been made known. Even so, God does not show partiality or favoritism to persons in the future judgment. He who does evil, either Jew or Greek, will receive “tribulation and distress” from God. He who does good deeds, being either Jew or Greek, will receive “glory and honor and peace”.
[Verse 12]. The difference is the standard that is applied for judgment. Jews and Greeks have both received something from God through which they know what is right and wrong. God gave the Jews a law in which He made known what they were to do. They will be judged by this law. The Gentiles never had a law and will perish without one.
[Verse 13-15]. But they have something else – a conscience. For example, most heathen know by nature they shouldn’t steal, even though God never told them through a law. If they still plan to do it, they will be troubled by their conscience. It speaks to them, and if they listen to the voice of their conscience, they would not steal. Therefore they show that the work of the law is written in their hearts because in the law it is written: “You shall not steal” [Exod 20:15]. He who does what the law says, even though it has never been made known to him, will be justified. It doesn’t matter whether you have heard of God’s will or not, but it does matter whether you do what God wants.
Every person, even if he is ignorant of God and His will, has received a conscience passed down from the fall of Adam through which he knows the difference between good and evil. This conscience is formed or deformed in proportion to the values set up by parents and surrounding society. A person can try to not listen to the voice of his conscience, but deep in his heart it is still there. Others around him may remind him about these wrong things. Certain rules are enforced by the groups in which people live. If someone oversteps these rules, he is judged. If someone is judged and it becomes evident he has not committed a crime, he will be defended. This is how it works with people who have no knowledge of God.
V16. But God looks further than deeds. God also sees the source of a person’s works. He sees the secrets of the heart where reasoning takes place. He knows the motives through which a person lets himself be led. We can conceal our real motives for each other, but not for God. A day will come when God will judge these secret things through Jesus Christ [1Cor 4:5].
This is an unpleasant thought for most people. They would rather not think about it. However, this judgment also is part of what Paul calls “my gospel”. Motives are just as important for God as deeds. People can be misled by deeds, but not God. He who really lives with God will not have any difficulty in opening his heart completely to God.
Verses that belong to this explanation: 9-16
9Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile;10But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile:11For there is no respect of persons with God.12For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law;13(For not the hearers of the law [are] just before God, but the doers of the law shall be justified.14For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves:15Which shew the work of the law written in their hearts, their conscience also bearing witness, and [their] thoughts the mean while accusing or else excusing one another;)16In the day when God shall judge the secrets of men by Jesus Christ according to my gospel.
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
The Jews thought themselves a holy people, entitled to their privileges by right, while they were unthankful, rebellious, and unrighteous. But all who act thus, of every nation, age, and description, must be reminded that the judgment of God will be according to their real character. The case is so plain, that we may appeal to the sinner’s own thoughts. In every willful sin, there is contempt of the goodness of God. And though the branches of man’s disobedience are very various, all spring from the same root. But in true repentance, there must be hatred of former sinfulness, from a change wrought in the state of the mind, which disposes it to choose the good and to refuse the evil. It shows also a sense of inward wretchedness. Such is the great change wrought in repentance, it is conversion, and is needed by every human being. The ruin of sinners is their walking after a hard and impenitent heart. Their sinful doings are expressed by the strong words, “treasuring up wrath.” In the description of the just man, notice the full demand of the law. It demands that the motives shall be pure, and rejects all actions from earthly ambition or ends. In the description of the unrighteous, contention is held forth as the principle of all evil. The human will is in a state of enmity against God. Even Gentiles, who had not the written law, had that within, which directed them what to do by the light of nature. Conscience is a witness, and first or last will bear witness. As they kept or broke these natural laws and dictates, their consciences either acquitted or condemned them. Nothing speaks more terror to sinners, and more comfort to saints, than that Christ shall be the Judge. Secret services shall be rewarded, secret sins shall be then punished, and brought to light.
Verses that belong to this explanation: 1-16
1Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.2But we are sure that the judgment of God is according to truth against them which commit such things.3And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?4Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?5But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God;6Who will render to every man according to his deeds:7To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life:8But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath,9Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile;10But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile:11For there is no respect of persons with God.12For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law;13(For not the hearers of the law [are] just before God, but the doers of the law shall be justified.14For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves:15Which shew the work of the law written in their hearts, their conscience also bearing witness, and [their] thoughts the mean while accusing or else excusing one another;)16In the day when God shall judge the secrets of men by Jesus Christ according to my gospel.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The natural law works for the Gentiles as the written law works for the Jews, because the Gentiles, though they did not receive a written law, honor God and walk in virtue led by their natural moral law within them. They do what the written law commands although they do not have this written law, so they become a law to themselves, that is, their conscience. The action of the written law, enlightening the sight of the people that they may discern between truth and falsity, this action reveals how the Gentiles in their conduct have the law written in their hearts. This happens when their conscience bears witness to their works and when their inner thoughts rise up accusing or excusing them. Conscience for man acts like the written law to man, for a good conscience [1Tim 1:5] does the work of the written law, distinguishing between good and evil, and between truth and falsity. The conscience will one day give its testimony with all truth, honesty and power. At present we may be able to weaken the voice of the conscience and its reproach, but time will come when the voice of the conscience will ring strongly and powerfully, and its voice will prevail over any mouth, and its testimony comes stronger than a thousand witnesses. It is because who testifies witnesses only to apparent things within one's sight. But the testimony of the conscience on the other hand also includes futile works even the intentions and thoughts which have not come into actual action. Conscience may reflect God's voice in man, bearing all its power and authority, all love for good and hatred for evil. The apostle compares the inner self of man to a court having natural laws to apply, and it seeks the testimony of the conscience, and the thoughts complain and accuse or seek excuses.
Verses that belong to this explanation: 13-15
13(For not the hearers of the law [are] just before God, but the doers of the law shall be justified.14For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves:15Which shew the work of the law written in their hearts, their conscience also bearing witness, and [their] thoughts the mean while accusing or else excusing one another;)
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-09 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
Conscience and reason take the place of the law. By saying this, Paul showed that God made persons independent, giving them the freedom to choose virtue and avoid vice. Do not be surprised that he proves this point, not once or twice but several times. He had to do this in order to counter those who said: “Why did Christ delay his coming so long? Where was this great scheme of providence before Christ came?” … But even before the law was given the human race enjoyed the care of providence. Why does Paul insert the words accuse or perhaps excuse?If they have a written law and do what it says, how can their thoughts still accuse them? Paul is not speaking here of the righteous only but of all mankind. For then our thoughts do pass judgment, some excusing us and others accusing. And at that tribunal, one needs no other accuser.
The meaning here is that those who believe under the guidance of nature do the work of the law not through the letter but through their conscience. For the work of the law is faith, which, although it is fully revealed in the Word of God, also shows itself to be a law for the natural judgment. Faith goes beyond what the law commands. Faith trusts in Christ. These people believe because of the inner witness of their conscience, because they know in their conscience that what they believe is right. It is not disjunctive for the creature to believe and worship his Creator, nor is it absurd for the servant to recognize his Lord. Unbelieving Gentiles will be judged first of all by other believing Gentiles, just as the Lord said that his disciples would judge the unbelieving Jews: “They themselves will be your judges.” The unbelief of the Jews will be judged by the faith of the apostles who, although Jews themselves, believed in Christ while the rest of their people rejected him. Similarly the Gentiles will be accused by their own thoughts if, touched by the faith and power of the Creator, they refuse to believe. But if because of some foolishness a man does not think to believe the words or deeds of the Lord, his conscience will defend him on the day of judgment, because he did not think that he was obliged to believe. He will be judged not as an intentional malefactor but as one who was merely ignorant…. It is Christians to whom Paul is referring when he speaks of accusing and excusing on the day of judgment. Those who differ from the true church, either because they think differently about Christ or because they disagree about the meaning of the Bible in the tradition of the church (e.g., Montanists, Novatianists, Donatists and other heretics) will be accused by their own thoughts on the day of judgment. Likewise one who recognizes that the Christian faith is true but refuses to follow it so as not to appear that he has been corrected and who is ashamed to depart from what he has so long held will be accused by his own thoughts on the day of judgment. Commentary on Paul’s Epistles.
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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Romans 2:16 In the day when God shall judge the secrets of men by Jesus Christ according to my gospel.
This verse continues the thoughts in [Verse 12]. It establishes when people without the law and those under the law will be judged. Additionally, this verse teaches us one final truth about God's judgment: it will consider "the secrets of men" and not just their publicly committed sins. The sin that is currently hidden will become an open scandal at the judgment of the great white throne. "Jesus Christ" will then be the judge because the Father has entrusted all judgment to Him [John 5:22]. When Paul adds "according to my gospel," he means "this is what my gospel teaches." "My gospel" refers to the gospel preached by Paul, which was the same gospel proclaimed by the other apostles.
Author: William MacDonald Rank: Author Posted on: 2024-06-01 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
Let’s begin with a review. Romans [Rom 1:19-32] speaks about the Gentiles. Then in Romans [Rom 2:1-8] Paul addresses people who think they are not as bad as the Gentiles.
[Verse 9-11]. Now in verses [Verse 9-16], Paul continues with this topic, but he makes a distinction between the two groups of people: Jews and Greeks. The Greeks are also called the Gentiles or heathen. Heathen, or as is said here “Greek”, doesn’t just mean those with little civilization. When he addresses the heathen, Greek or Gentile people, Paul refers to all people who are not Jews – those with whom God didn’t make a special relationship as He had with the Jews. Jews are the people to whom God made His will known by giving them a law. God didn’t make Himself known to the Gentiles in that way.
You could apply this to the situation in which we live. There are people who have grown up in a Christian family and there are people who have grown up in families in which God’s will has not been made known. Even so, God does not show partiality or favoritism to persons in the future judgment. He who does evil, either Jew or Greek, will receive “tribulation and distress” from God. He who does good deeds, being either Jew or Greek, will receive “glory and honor and peace”.
[Verse 12]. The difference is the standard that is applied for judgment. Jews and Greeks have both received something from God through which they know what is right and wrong. God gave the Jews a law in which He made known what they were to do. They will be judged by this law. The Gentiles never had a law and will perish without one.
[Verse 13-15]. But they have something else – a conscience. For example, most heathen know by nature they shouldn’t steal, even though God never told them through a law. If they still plan to do it, they will be troubled by their conscience. It speaks to them, and if they listen to the voice of their conscience, they would not steal. Therefore they show that the work of the law is written in their hearts because in the law it is written: “You shall not steal” [Exod 20:15]. He who does what the law says, even though it has never been made known to him, will be justified. It doesn’t matter whether you have heard of God’s will or not, but it does matter whether you do what God wants.
Every person, even if he is ignorant of God and His will, has received a conscience passed down from the fall of Adam through which he knows the difference between good and evil. This conscience is formed or deformed in proportion to the values set up by parents and surrounding society. A person can try to not listen to the voice of his conscience, but deep in his heart it is still there. Others around him may remind him about these wrong things. Certain rules are enforced by the groups in which people live. If someone oversteps these rules, he is judged. If someone is judged and it becomes evident he has not committed a crime, he will be defended. This is how it works with people who have no knowledge of God.
V16. But God looks further than deeds. God also sees the source of a person’s works. He sees the secrets of the heart where reasoning takes place. He knows the motives through which a person lets himself be led. We can conceal our real motives for each other, but not for God. A day will come when God will judge these secret things through Jesus Christ [1Cor 4:5].
This is an unpleasant thought for most people. They would rather not think about it. However, this judgment also is part of what Paul calls “my gospel”. Motives are just as important for God as deeds. People can be misled by deeds, but not God. He who really lives with God will not have any difficulty in opening his heart completely to God.
Verses that belong to this explanation: 9-16
9Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile;10But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile:11For there is no respect of persons with God.12For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law;13(For not the hearers of the law [are] just before God, but the doers of the law shall be justified.14For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves:15Which shew the work of the law written in their hearts, their conscience also bearing witness, and [their] thoughts the mean while accusing or else excusing one another;)16In the day when God shall judge the secrets of men by Jesus Christ according to my gospel.
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
The Jews thought themselves a holy people, entitled to their privileges by right, while they were unthankful, rebellious, and unrighteous. But all who act thus, of every nation, age, and description, must be reminded that the judgment of God will be according to their real character. The case is so plain, that we may appeal to the sinner’s own thoughts. In every willful sin, there is contempt of the goodness of God. And though the branches of man’s disobedience are very various, all spring from the same root. But in true repentance, there must be hatred of former sinfulness, from a change wrought in the state of the mind, which disposes it to choose the good and to refuse the evil. It shows also a sense of inward wretchedness. Such is the great change wrought in repentance, it is conversion, and is needed by every human being. The ruin of sinners is their walking after a hard and impenitent heart. Their sinful doings are expressed by the strong words, “treasuring up wrath.” In the description of the just man, notice the full demand of the law. It demands that the motives shall be pure, and rejects all actions from earthly ambition or ends. In the description of the unrighteous, contention is held forth as the principle of all evil. The human will is in a state of enmity against God. Even Gentiles, who had not the written law, had that within, which directed them what to do by the light of nature. Conscience is a witness, and first or last will bear witness. As they kept or broke these natural laws and dictates, their consciences either acquitted or condemned them. Nothing speaks more terror to sinners, and more comfort to saints, than that Christ shall be the Judge. Secret services shall be rewarded, secret sins shall be then punished, and brought to light.
Verses that belong to this explanation: 1-16
1Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.2But we are sure that the judgment of God is according to truth against them which commit such things.3And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?4Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?5But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God;6Who will render to every man according to his deeds:7To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life:8But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath,9Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile;10But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile:11For there is no respect of persons with God.12For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law;13(For not the hearers of the law [are] just before God, but the doers of the law shall be justified.14For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves:15Which shew the work of the law written in their hearts, their conscience also bearing witness, and [their] thoughts the mean while accusing or else excusing one another;)16In the day when God shall judge the secrets of men by Jesus Christ according to my gospel.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
"... in the day when God will judge the secrets of men by Jesus Christ, according to my gospel."
The apostle mentions that the righteousness of those who keep the law will be revealed on the Day of Judgment when God will judge man's works, whether apparent or hidden, according the gospel which the apostle preached (the gospel of Jesus Christ). He will judge the secrets of men by Jesus Christ the Just Judge.
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-09 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
If God will judge the secrets of men … surely the God who will judge is he to whom belong both the law and that nature which is the rule for those who do not know the law. But how will he conduct this judgment? “According to my gospel,” says the apostle, “by Christ Jesus.” The law and nature are vindicated by the gospel and Christ.
Author: Tertullian of Carthage Rank: Author AD: 220
Paul says the “secrets of men” and not the sins of men, in order to add to their fear…. For men sit in judgment on overt acts alone. If a secret deed of any one of us were brought into the open right now, in the midst of the church, what would we do except pray for death and have the earth swallow us up, rather than have so many witnesses of wickedness? Homilies on Romans
The aweinspiring countenance of the Judge will compel you to speak the truth. Even if you are silent, it will convict you. You will rise clothed either in your sins or in your just deeds. The Judge himself declared this.
There are two thoughts inside a man which will accuse each other—the good and the evil. The good accuses the evil because it has denied the truth. The evil accuses the good because it has not done what it knows to be right. One who knows that the church is good and true but persists in heresy or schism will be judged guilty. Other thoughts will excuse, insofar as one has done what is expedient to do. He will say inwardly: “In my mind I have always thought it expedient to do what I have done. This was my faith.” He will have a better case, even though he will still have to be corrected, because his conscience will not accuse him on the day of judgment. This is how the secret things of men will be judged by Jesus Christ our Lord on the day of judgment. Commentary on Paul’s Epistles.
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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Romans 2:17 Behold, thou art called a Jew, and restest in the law, and makest thy boast of God,
The apostle must address a third group of people. Therefore, he now turns to the question: Are the Jews, to whom the law was given, also lost? And of course, the answer is: "They are also lost!"
Undoubtedly, many Jews believed that God's judgment could not harm them. They thought that God would "never consign a Jew" to hell. In their eyes, the Gentiles were fuel for the flames of hell. Paul must now dismantle this prejudice by showing that Gentiles can sometimes be closer to God than Jews.
First, he goes through the things that the Jew prided himself on before God. He was a Jew, a member of the earthly people chosen by God. He relied "on the law," which was never meant to be a support but rather to awaken our conscience to the awareness of sinfulness. He boasted "in God," the one true God who had made a unique covenant with the people of Israel.
Author: William MacDonald Rank: Author Posted on: 2024-06-01 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
[Verse 17-20]. Now Paul addresses the Jews. He makes it clear to them that they also need God’s gospel. He first sums up a number of things in which the Jews boasted. They boasted that they were in connection with God. They were confident they could be guides, lights, correctors and teachers because they thought they knew God’s will through the law. They imagined others were inferior: blind, in darkness, foolish and immature. They felt superior and elevated above other people.
[Verse 21-23]. And God had revealed His will to them in the law. What they didn’t realize was that first of all they had to obey it. Christians also can boast like this about knowing the Bible. They tell others how to behave, but they have never seen themselves in the light of the Bible. They only know it for others. They may condemn stealing if someone else does it, but if they do it themselves, they call it taking something to which they have a right. Similarly, they say it’s wrong to commit adultery, but they forget the Lord Jesus said that “everyone who looks at a woman with lust for her has already committed adultery with her in his heart” [Matt 5:27-28].
They know an idol is an abomination, but they do not mind using their time, strength, property, intelligence, etc. for themselves instead of for God. So, if someone is boasting of knowing the will of God, but is not obeying it in his life, he then dishonors God.
[Verse 24]. Isn’t it true that God’s Name is blasphemed because people go to some religious meeting on Sunday, but during the rest of the week they try to enrich themselves as much as possible at the expense of others?
[Verse 25]. Paul then mentions circumcision. You can read about its establishment in Genesis 17. In the Old Testament, circumcision was the external sign that someone belonged to God’s people, Israel. So you might expect a circumcised person to respect God’s will, but if someone didn’t obey God, his circumcision would mean nothing. Then his circumcision “has become uncircumcision”. The external sign of circumcision was only valid if the desire in the heart was to behave like a member of God’s people. This desire found its expression in doing God’s will.
[Verse 27-28]. This even meant that an uncircumcised person, so someone who didn’t belong to Israel, but who respected the rights of the law, was owned by God as a member of His people. The result of this was eventual judgment on those who were only circumcised outwardly and not with the heart.
[Verse 28-29]. The conclusion of this is seen in the last two verses. It deals with circumcision of the heart that leads us to the real meaning of circumcision. In Colossians 2 we read that the believer is circumcised in Christ’s circumcision [Col 2:11]. The context shows this refers to Christ’s death on the cross when He died under God’s judgment for sin [Col 2:10-12]. Someone who believes this with his heart is ‘circumcised of the heart’. He is a real Jew which means one who praises God.
Belonging to God’s people only externally attracts human honor. Man likes the visible side of religion because it makes him more important, but God looks at the heart. The external has only value for Him if it is a sincere representation of the attitude of the heart. God praises those in whom He finds “truth in the innermost being” [Ps 51:6]. This is what counts with God.
Verses that belong to this explanation: 17-29
17Behold, thou art called a Jew, and restest in the law, and makest thy boast of God,18And knowest [his] will, and approvest the things that are more excellent, being instructed out of the law;19And art confident that thou thyself art a guide of the blind, a light of them which are in darkness,20An instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law.21Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal?22Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege?23Thou that makest thy boast of the law, through breaking the law dishonourest thou God?24For the name of God is blasphemed among the Gentiles through you, as it is written.25For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision.26Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision?27And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision dost transgress the law?28For he is not a Jew, which is one outwardly; neither [is that] circumcision, which is outward in the flesh:29But he [is] a Jew, 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.
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
The apostle directs his discourse to the Jews, and shows of what sins they were guilty, notwithstanding their profession and vain pretensions. A believing, humble, thankful glorying in God, is the root and sum of all religion. But proud, vain-glorious boasting in God, and in the outward profession of his name, is the root and sum of all hypocrisy. Spiritual pride is the most dangerous of all kinds of pride. A great evil of the sins of professors is, the dishonor done to God and religion, by their not living according to their profession. Many despise their more ignorant neighbors who rest in a dead form of godliness; yet themselves trust in a form of knowledge, equally void of life and power, while some glory in the gospel, whose unholy lives dishonor God, and cause his name to be blasphemed.
Verses that belong to this explanation: 17-24
17Behold, thou art called a Jew, and restest in the law, and makest thy boast of God,18And knowest [his] will, and approvest the things that are more excellent, being instructed out of the law;19And art confident that thou thyself art a guide of the blind, a light of them which are in darkness,20An instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law.21Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal?22Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege?23Thou that makest thy boast of the law, through breaking the law dishonourest thou God?24For the name of God is blasphemed among the Gentiles through you, as it is written.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
In the second Chapter, from [Verse 7] to [Verse 24], the big difference in the life of the Jew, between the Jew's knowledge of the law and his breaking the law and contravening God's commandments. The Jew always boasted of his name as a Jew, and relied on the law as if it were a safe foundation, and boasted of God as if God was only his own God!
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-09 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
The Jew may boast that he is loved by God and honored above all other men. It seems to me that here Paul is gently mocking their unreasonableness … because they misused this gift … to set themselves up against the rest of mankind and to despise them.
Ction of the law, the apostle showed in the passage relating to the Jews, writing thus: "Behold, thou art called a Jew and restest in the law, and makest thy boast in God, and knowest the will of God, and approvest the things that are more excellent, being instructed out of the law, and art confident that thou thyself art a guide of the blind, a light of them who are in darkness, an instructor of the foolish, a teacher of babes, who hast the form of knowledge and of truth in the law."
Author: Clement Of Alexandria Rank: Author AD: 215
If a Jew boasts in God in the manner called for by grace, which is given not according to the merits of works but freely, his praise would be of God and not of men…. But they thought that they had fulfilled this law of God by their own righteousness, even though they were transgressors of it. And so for them it worked wrath as sin multiplied, committed by those who knew what sin was. Those who did what the law commanded without the help of the Spirit of grace did it through fear of punishment and not out of love for righteousness.
They are called Jews because it was their ancestral right to be called Israelites. Nevertheless, if we wish to understand everything which is relevant to the case, we must note that the name Jew had three different meanings. First, it meant the children of Abraham, who because of his faith was made the father of many nations. Then it refers to Jacob, who because of his increasing faith was called Israel, for the dignity which began with the father was honored in the sons. Third, they are called Jews not so much because of Judah as because of Christ, who was born of Judah according to the flesh, since in Judah it was made known that he would be in Christ. For it is said: “Judah will be your master,” and: “Judah, your brothers praise you.” This praise was given not to Judah as such but to Christ, whom nowadays all those whom he deigns to call his brethren praise…. The Jews themselves do not understand the meaning of their name and claim that it refers to the human Judah. Commentary on Paul’s Epistles.
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Romans 2:18 And knowest [his] will, and approvest the things that are more excellent, being instructed out of the law;
He knew God's "will" because this general will of God is written in the Scriptures. He approved of "what is excellent" because the "law" taught him how to judge moral values.
Author: William MacDonald Rank: Author Posted on: 2024-06-01 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
[Verse 17-20]. Now Paul addresses the Jews. He makes it clear to them that they also need God’s gospel. He first sums up a number of things in which the Jews boasted. They boasted that they were in connection with God. They were confident they could be guides, lights, correctors and teachers because they thought they knew God’s will through the law. They imagined others were inferior: blind, in darkness, foolish and immature. They felt superior and elevated above other people.
[Verse 21-23]. And God had revealed His will to them in the law. What they didn’t realize was that first of all they had to obey it. Christians also can boast like this about knowing the Bible. They tell others how to behave, but they have never seen themselves in the light of the Bible. They only know it for others. They may condemn stealing if someone else does it, but if they do it themselves, they call it taking something to which they have a right. Similarly, they say it’s wrong to commit adultery, but they forget the Lord Jesus said that “everyone who looks at a woman with lust for her has already committed adultery with her in his heart” [Matt 5:27-28].
They know an idol is an abomination, but they do not mind using their time, strength, property, intelligence, etc. for themselves instead of for God. So, if someone is boasting of knowing the will of God, but is not obeying it in his life, he then dishonors God.
[Verse 24]. Isn’t it true that God’s Name is blasphemed because people go to some religious meeting on Sunday, but during the rest of the week they try to enrich themselves as much as possible at the expense of others?
[Verse 25]. Paul then mentions circumcision. You can read about its establishment in Genesis 17. In the Old Testament, circumcision was the external sign that someone belonged to God’s people, Israel. So you might expect a circumcised person to respect God’s will, but if someone didn’t obey God, his circumcision would mean nothing. Then his circumcision “has become uncircumcision”. The external sign of circumcision was only valid if the desire in the heart was to behave like a member of God’s people. This desire found its expression in doing God’s will.
[Verse 27-28]. This even meant that an uncircumcised person, so someone who didn’t belong to Israel, but who respected the rights of the law, was owned by God as a member of His people. The result of this was eventual judgment on those who were only circumcised outwardly and not with the heart.
[Verse 28-29]. The conclusion of this is seen in the last two verses. It deals with circumcision of the heart that leads us to the real meaning of circumcision. In Colossians 2 we read that the believer is circumcised in Christ’s circumcision [Col 2:11]. The context shows this refers to Christ’s death on the cross when He died under God’s judgment for sin [Col 2:10-12]. Someone who believes this with his heart is ‘circumcised of the heart’. He is a real Jew which means one who praises God.
Belonging to God’s people only externally attracts human honor. Man likes the visible side of religion because it makes him more important, but God looks at the heart. The external has only value for Him if it is a sincere representation of the attitude of the heart. God praises those in whom He finds “truth in the innermost being” [Ps 51:6]. This is what counts with God.
Verses that belong to this explanation: 17-29
17Behold, thou art called a Jew, and restest in the law, and makest thy boast of God,18And knowest [his] will, and approvest the things that are more excellent, being instructed out of the law;19And art confident that thou thyself art a guide of the blind, a light of them which are in darkness,20An instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law.21Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal?22Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege?23Thou that makest thy boast of the law, through breaking the law dishonourest thou God?24For the name of God is blasphemed among the Gentiles through you, as it is written.25For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision.26Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision?27And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision dost transgress the law?28For he is not a Jew, which is one outwardly; neither [is that] circumcision, which is outward in the flesh:29But he [is] a Jew, 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.
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
The apostle directs his discourse to the Jews, and shows of what sins they were guilty, notwithstanding their profession and vain pretensions. A believing, humble, thankful glorying in God, is the root and sum of all religion. But proud, vain-glorious boasting in God, and in the outward profession of his name, is the root and sum of all hypocrisy. Spiritual pride is the most dangerous of all kinds of pride. A great evil of the sins of professors is, the dishonor done to God and religion, by their not living according to their profession. Many despise their more ignorant neighbors who rest in a dead form of godliness; yet themselves trust in a form of knowledge, equally void of life and power, while some glory in the gospel, whose unholy lives dishonor God, and cause his name to be blasphemed.
Verses that belong to this explanation: 17-24
17Behold, thou art called a Jew, and restest in the law, and makest thy boast of God,18And knowest [his] will, and approvest the things that are more excellent, being instructed out of the law;19And art confident that thou thyself art a guide of the blind, a light of them which are in darkness,20An instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law.21Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal?22Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege?23Thou that makest thy boast of the law, through breaking the law dishonourest thou God?24For the name of God is blasphemed among the Gentiles through you, as it is written.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
Here the apostle mentions that the Jew knows God's will and distinguishes between good and evil things, because he has been instructed by the law. The Law has given the Jew the knowledge and the ability to discern between what is true and what is false or futile. But the Jew used to apply the law in words not in practice.
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-09 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
What seems to be an advantage— being given the law—may turn out to be a disadvantage if one does not keep the law. Paul states this with great accuracy. He does not say “do” but “know,” nor does he say “follow” but only “approve.”
It is hardly surprising that a Jew should believe, since he has been taught to do so by the law. It is indeed dangerous for him not to believe if he has the law as his guide. Commentary on Paul’s Epistles.
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Romans 2:19 And art confident that thou thyself art a guide of the blind, a light of them which are in darkness,
He was proud to be a guide to the morally and spiritually "blind," a "light" to those who live in the "darkness" of ignorance.
Author: William MacDonald Rank: Author Posted on: 2024-06-01 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
[Verse 17-20]. Now Paul addresses the Jews. He makes it clear to them that they also need God’s gospel. He first sums up a number of things in which the Jews boasted. They boasted that they were in connection with God. They were confident they could be guides, lights, correctors and teachers because they thought they knew God’s will through the law. They imagined others were inferior: blind, in darkness, foolish and immature. They felt superior and elevated above other people.
[Verse 21-23]. And God had revealed His will to them in the law. What they didn’t realize was that first of all they had to obey it. Christians also can boast like this about knowing the Bible. They tell others how to behave, but they have never seen themselves in the light of the Bible. They only know it for others. They may condemn stealing if someone else does it, but if they do it themselves, they call it taking something to which they have a right. Similarly, they say it’s wrong to commit adultery, but they forget the Lord Jesus said that “everyone who looks at a woman with lust for her has already committed adultery with her in his heart” [Matt 5:27-28].
They know an idol is an abomination, but they do not mind using their time, strength, property, intelligence, etc. for themselves instead of for God. So, if someone is boasting of knowing the will of God, but is not obeying it in his life, he then dishonors God.
[Verse 24]. Isn’t it true that God’s Name is blasphemed because people go to some religious meeting on Sunday, but during the rest of the week they try to enrich themselves as much as possible at the expense of others?
[Verse 25]. Paul then mentions circumcision. You can read about its establishment in Genesis 17. In the Old Testament, circumcision was the external sign that someone belonged to God’s people, Israel. So you might expect a circumcised person to respect God’s will, but if someone didn’t obey God, his circumcision would mean nothing. Then his circumcision “has become uncircumcision”. The external sign of circumcision was only valid if the desire in the heart was to behave like a member of God’s people. This desire found its expression in doing God’s will.
[Verse 27-28]. This even meant that an uncircumcised person, so someone who didn’t belong to Israel, but who respected the rights of the law, was owned by God as a member of His people. The result of this was eventual judgment on those who were only circumcised outwardly and not with the heart.
[Verse 28-29]. The conclusion of this is seen in the last two verses. It deals with circumcision of the heart that leads us to the real meaning of circumcision. In Colossians 2 we read that the believer is circumcised in Christ’s circumcision [Col 2:11]. The context shows this refers to Christ’s death on the cross when He died under God’s judgment for sin [Col 2:10-12]. Someone who believes this with his heart is ‘circumcised of the heart’. He is a real Jew which means one who praises God.
Belonging to God’s people only externally attracts human honor. Man likes the visible side of religion because it makes him more important, but God looks at the heart. The external has only value for Him if it is a sincere representation of the attitude of the heart. God praises those in whom He finds “truth in the innermost being” [Ps 51:6]. This is what counts with God.
Verses that belong to this explanation: 17-29
17Behold, thou art called a Jew, and restest in the law, and makest thy boast of God,18And knowest [his] will, and approvest the things that are more excellent, being instructed out of the law;19And art confident that thou thyself art a guide of the blind, a light of them which are in darkness,20An instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law.21Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal?22Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege?23Thou that makest thy boast of the law, through breaking the law dishonourest thou God?24For the name of God is blasphemed among the Gentiles through you, as it is written.25For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision.26Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision?27And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision dost transgress the law?28For he is not a Jew, which is one outwardly; neither [is that] circumcision, which is outward in the flesh:29But he [is] a Jew, 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.
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
The apostle directs his discourse to the Jews, and shows of what sins they were guilty, notwithstanding their profession and vain pretensions. A believing, humble, thankful glorying in God, is the root and sum of all religion. But proud, vain-glorious boasting in God, and in the outward profession of his name, is the root and sum of all hypocrisy. Spiritual pride is the most dangerous of all kinds of pride. A great evil of the sins of professors is, the dishonor done to God and religion, by their not living according to their profession. Many despise their more ignorant neighbors who rest in a dead form of godliness; yet themselves trust in a form of knowledge, equally void of life and power, while some glory in the gospel, whose unholy lives dishonor God, and cause his name to be blasphemed.
Verses that belong to this explanation: 17-24
17Behold, thou art called a Jew, and restest in the law, and makest thy boast of God,18And knowest [his] will, and approvest the things that are more excellent, being instructed out of the law;19And art confident that thou thyself art a guide of the blind, a light of them which are in darkness,20An instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law.21Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal?22Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege?23Thou that makest thy boast of the law, through breaking the law dishonourest thou God?24For the name of God is blasphemed among the Gentiles through you, as it is written.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
A Jew has great self-confidence, and convinces us that he is a leader and a guide to the idolaters whose eyes are blinded, and that God has set him as a light to those who are in the darkness of ignorance and deceit of the futile idolatry.
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-09 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
Paul does not say that the Jews are really guides to the blind, only that they think they are…. Remember what they said in the Gospels to the blind man who had received his sight: “You were born in utter sin, and would you teach us?” Homilies on Romans
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Romans 2:20 An instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law.
He felt entitled to correct the "foolish" or unlearned and to teach "infants," because for him, the "law" embodied the essence of knowledge and truth.
Author: William MacDonald Rank: Author Posted on: 2024-06-01 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
[Verse 17-20]. Now Paul addresses the Jews. He makes it clear to them that they also need God’s gospel. He first sums up a number of things in which the Jews boasted. They boasted that they were in connection with God. They were confident they could be guides, lights, correctors and teachers because they thought they knew God’s will through the law. They imagined others were inferior: blind, in darkness, foolish and immature. They felt superior and elevated above other people.
[Verse 21-23]. And God had revealed His will to them in the law. What they didn’t realize was that first of all they had to obey it. Christians also can boast like this about knowing the Bible. They tell others how to behave, but they have never seen themselves in the light of the Bible. They only know it for others. They may condemn stealing if someone else does it, but if they do it themselves, they call it taking something to which they have a right. Similarly, they say it’s wrong to commit adultery, but they forget the Lord Jesus said that “everyone who looks at a woman with lust for her has already committed adultery with her in his heart” [Matt 5:27-28].
They know an idol is an abomination, but they do not mind using their time, strength, property, intelligence, etc. for themselves instead of for God. So, if someone is boasting of knowing the will of God, but is not obeying it in his life, he then dishonors God.
[Verse 24]. Isn’t it true that God’s Name is blasphemed because people go to some religious meeting on Sunday, but during the rest of the week they try to enrich themselves as much as possible at the expense of others?
[Verse 25]. Paul then mentions circumcision. You can read about its establishment in Genesis 17. In the Old Testament, circumcision was the external sign that someone belonged to God’s people, Israel. So you might expect a circumcised person to respect God’s will, but if someone didn’t obey God, his circumcision would mean nothing. Then his circumcision “has become uncircumcision”. The external sign of circumcision was only valid if the desire in the heart was to behave like a member of God’s people. This desire found its expression in doing God’s will.
[Verse 27-28]. This even meant that an uncircumcised person, so someone who didn’t belong to Israel, but who respected the rights of the law, was owned by God as a member of His people. The result of this was eventual judgment on those who were only circumcised outwardly and not with the heart.
[Verse 28-29]. The conclusion of this is seen in the last two verses. It deals with circumcision of the heart that leads us to the real meaning of circumcision. In Colossians 2 we read that the believer is circumcised in Christ’s circumcision [Col 2:11]. The context shows this refers to Christ’s death on the cross when He died under God’s judgment for sin [Col 2:10-12]. Someone who believes this with his heart is ‘circumcised of the heart’. He is a real Jew which means one who praises God.
Belonging to God’s people only externally attracts human honor. Man likes the visible side of religion because it makes him more important, but God looks at the heart. The external has only value for Him if it is a sincere representation of the attitude of the heart. God praises those in whom He finds “truth in the innermost being” [Ps 51:6]. This is what counts with God.
Verses that belong to this explanation: 17-29
17Behold, thou art called a Jew, and restest in the law, and makest thy boast of God,18And knowest [his] will, and approvest the things that are more excellent, being instructed out of the law;19And art confident that thou thyself art a guide of the blind, a light of them which are in darkness,20An instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law.21Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal?22Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege?23Thou that makest thy boast of the law, through breaking the law dishonourest thou God?24For the name of God is blasphemed among the Gentiles through you, as it is written.25For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision.26Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision?27And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision dost transgress the law?28For he is not a Jew, which is one outwardly; neither [is that] circumcision, which is outward in the flesh:29But he [is] a Jew, 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.
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
The apostle directs his discourse to the Jews, and shows of what sins they were guilty, notwithstanding their profession and vain pretensions. A believing, humble, thankful glorying in God, is the root and sum of all religion. But proud, vain-glorious boasting in God, and in the outward profession of his name, is the root and sum of all hypocrisy. Spiritual pride is the most dangerous of all kinds of pride. A great evil of the sins of professors is, the dishonor done to God and religion, by their not living according to their profession. Many despise their more ignorant neighbors who rest in a dead form of godliness; yet themselves trust in a form of knowledge, equally void of life and power, while some glory in the gospel, whose unholy lives dishonor God, and cause his name to be blasphemed.
Verses that belong to this explanation: 17-24
17Behold, thou art called a Jew, and restest in the law, and makest thy boast of God,18And knowest [his] will, and approvest the things that are more excellent, being instructed out of the law;19And art confident that thou thyself art a guide of the blind, a light of them which are in darkness,20An instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law.21Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal?22Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege?23Thou that makest thy boast of the law, through breaking the law dishonourest thou God?24For the name of God is blasphemed among the Gentiles through you, as it is written.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The Jew thought himself a teacher and an educator, capable of enlighten those who lack understanding and teach and educate those who are still in the spiritual childhood. He thought that he has the full knowledge and true education contained in the law [Acts 13:15], [Acts 15:21]; [Luke 4:16].
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-09 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
Paul says that they had knowledge and truth not in their conscience, their actions or their welldoing but in the law. After saying this he repeats what he has already said to the Gentiles: In judging others they condemn themselves.
These things are true, because this is the task of the law: to teach the ignorant, to subject the wicked to God, to provoke those who by the worship of idols are ungodly to trust in a better hope by the promise which is given through the law. The teacher of the law is right to glory in these things, because he is teaching the form of truth. But if the teacher does not accept the Expected One whom the law has promised, he glories in vain in the law, to which he is doing harm as long as he rejects the Christ who is promised in the law. In that case he is no more learned than the fools, nor is he a teacher of children, nor is he a light to those who are in the darkness, but rather he is leading all of these into perdition. Commentary on Paul’s Epistles.
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Romans 2:21 Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal?
But what the Jew was proud of did not change his life. It was only about racial pride, about religion and knowledge without practical change in morality. He taught others, but his heart remained untouched by the teachings. He preached against "stealing," yet he did not live accordingly.
Author: William MacDonald Rank: Author Posted on: 2024-06-01 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
[Verse 17-20]. Now Paul addresses the Jews. He makes it clear to them that they also need God’s gospel. He first sums up a number of things in which the Jews boasted. They boasted that they were in connection with God. They were confident they could be guides, lights, correctors and teachers because they thought they knew God’s will through the law. They imagined others were inferior: blind, in darkness, foolish and immature. They felt superior and elevated above other people.
[Verse 21-23]. And God had revealed His will to them in the law. What they didn’t realize was that first of all they had to obey it. Christians also can boast like this about knowing the Bible. They tell others how to behave, but they have never seen themselves in the light of the Bible. They only know it for others. They may condemn stealing if someone else does it, but if they do it themselves, they call it taking something to which they have a right. Similarly, they say it’s wrong to commit adultery, but they forget the Lord Jesus said that “everyone who looks at a woman with lust for her has already committed adultery with her in his heart” [Matt 5:27-28].
They know an idol is an abomination, but they do not mind using their time, strength, property, intelligence, etc. for themselves instead of for God. So, if someone is boasting of knowing the will of God, but is not obeying it in his life, he then dishonors God.
[Verse 24]. Isn’t it true that God’s Name is blasphemed because people go to some religious meeting on Sunday, but during the rest of the week they try to enrich themselves as much as possible at the expense of others?
[Verse 25]. Paul then mentions circumcision. You can read about its establishment in Genesis 17. In the Old Testament, circumcision was the external sign that someone belonged to God’s people, Israel. So you might expect a circumcised person to respect God’s will, but if someone didn’t obey God, his circumcision would mean nothing. Then his circumcision “has become uncircumcision”. The external sign of circumcision was only valid if the desire in the heart was to behave like a member of God’s people. This desire found its expression in doing God’s will.
[Verse 27-28]. This even meant that an uncircumcised person, so someone who didn’t belong to Israel, but who respected the rights of the law, was owned by God as a member of His people. The result of this was eventual judgment on those who were only circumcised outwardly and not with the heart.
[Verse 28-29]. The conclusion of this is seen in the last two verses. It deals with circumcision of the heart that leads us to the real meaning of circumcision. In Colossians 2 we read that the believer is circumcised in Christ’s circumcision [Col 2:11]. The context shows this refers to Christ’s death on the cross when He died under God’s judgment for sin [Col 2:10-12]. Someone who believes this with his heart is ‘circumcised of the heart’. He is a real Jew which means one who praises God.
Belonging to God’s people only externally attracts human honor. Man likes the visible side of religion because it makes him more important, but God looks at the heart. The external has only value for Him if it is a sincere representation of the attitude of the heart. God praises those in whom He finds “truth in the innermost being” [Ps 51:6]. This is what counts with God.
Verses that belong to this explanation: 17-29
17Behold, thou art called a Jew, and restest in the law, and makest thy boast of God,18And knowest [his] will, and approvest the things that are more excellent, being instructed out of the law;19And art confident that thou thyself art a guide of the blind, a light of them which are in darkness,20An instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law.21Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal?22Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege?23Thou that makest thy boast of the law, through breaking the law dishonourest thou God?24For the name of God is blasphemed among the Gentiles through you, as it is written.25For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision.26Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision?27And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision dost transgress the law?28For he is not a Jew, which is one outwardly; neither [is that] circumcision, which is outward in the flesh:29But he [is] a Jew, 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.
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
The apostle directs his discourse to the Jews, and shows of what sins they were guilty, notwithstanding their profession and vain pretensions. A believing, humble, thankful glorying in God, is the root and sum of all religion. But proud, vain-glorious boasting in God, and in the outward profession of his name, is the root and sum of all hypocrisy. Spiritual pride is the most dangerous of all kinds of pride. A great evil of the sins of professors is, the dishonor done to God and religion, by their not living according to their profession. Many despise their more ignorant neighbors who rest in a dead form of godliness; yet themselves trust in a form of knowledge, equally void of life and power, while some glory in the gospel, whose unholy lives dishonor God, and cause his name to be blasphemed.
Verses that belong to this explanation: 17-24
17Behold, thou art called a Jew, and restest in the law, and makest thy boast of God,18And knowest [his] will, and approvest the things that are more excellent, being instructed out of the law;19And art confident that thou thyself art a guide of the blind, a light of them which are in darkness,20An instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law.21Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal?22Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege?23Thou that makest thy boast of the law, through breaking the law dishonourest thou God?24For the name of God is blasphemed among the Gentiles through you, as it is written.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The Jews preach virtue and good conduct, and command others not to commit a violation like stealing or adultery or idolatry, yet they commit these same violations which they warn people against. They commit adultery, steal, rob temples, and all other forbidden acts in violation of the commandments of the law. That was the character of the Jew as witnessed by the Holy Scripture in both Old and New Testaments.
Micah the prophet says, "Now hear this, you heads of the house of Jacob and rulers of the house of Israel, who abhor justice and pervert all equity, who build up Zion with bloodshed and Jerusalem with iniquity: Her heads judge for a bribe, her priests teach for pay, and her prophets divine for money.
David the prophet likewise, addressing Israel, said, "When you saw a thief, you consented with him, and have been a partaker with adulterers. You give your mouth to evil, and your tongue frames deceit." [Ps 50:18-19]
Also the Lord Christ said, addressing the Jews, "Did not Moses give you the law, and yet none of you keeps the law?" [John 7:19] And the Lord warned the teachers of the law, saying, "The scribes and the Pharisees sit in Moses' seat. Therefore whatever they tell you to observe that observe and do, but do not do according to their works; for they say, and do not do. For they bind heavy burdens, hard to bear, and lay them on men's shoulders; but they themselves will not move them with one of their fingers." [Matt 23:2-4]
So, as we have seen, the Jews boast of having the law, but by violating the law they dishonor God. Because of their disobedience and insubordination God's name is dishonored and blasphemed among the Gentiles. The Lord God mentioned this on the mouth of Isaiah, saying, "My name is blasphemed continually every day." [Isa 52:5] And on the mouth of Ezekiel the prophet, God says, "So the house of Israel shall know that I am the Lord their God from that day forward. The Gentiles shall know that the house of Israel went into captivity for their iniquity; because they were unfaithful to Me, therefore I hid My face from them. I gave them into the hand of their enemies, and they all fell by the sword. According to their uncleanness and according to their transgressions I have dealt with them, and hidden My face from them." [Ezek 39:22-24]
Verses that belong to this explanation: 21-24
21Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal?22Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege?23Thou that makest thy boast of the law, through breaking the law dishonourest thou God?24For the name of God is blasphemed among the Gentiles through you, as it is written.
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-09 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
The Jew who knows the law well, behaves shamefully in a way different from what the law commands. It is as if his task is confined to mere knowledge and teaching, but not to be committed to do what he knows or teaches. Actually the knowledge of the law and any other knowledge imply a big responsibility and a bigger condemnation to the person who does not comply with what he knows or teaches. Therefore James the apostle says, "My brethren, let not many of you become teachers, knowing that we shall receive a stricter judgment. For we all stumble in many things." [Jas 3:1-2] So the Jews have become subject to a stricter judgment, for while they boast of having knowledge and education and of having the law, they behave contrary to what they received. They set themselves as teachers to the other, but they do not commit themselves to act according to what they know nor teach themselves. They commit the same acts which they command others not to do. They steal although they forbid stealing.
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-09 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
How will you instruct the elect of the Lord, if you yourselves have not instruction? Instruct each other therefore, and be at peace among yourselves, that
Sometimes Paul speaks more harshly and sometimes more softly. Here he does not attack them directly … but carries on his discourse by way of questions, getting them to give the answers themselves.
This means: “You who complain about the Gentiles because they are without the law and God are accusing yourself, because you do not believe in the Christ promised by the law but find this belief in those you are complaining about.” The Jew does what he preaches should not be done. For by denying the Christ promised to us in the law, he removes faith by false interpretation and thus does what he preaches against. Commentary on Paul’s Epistles.
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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Romans 2:22 Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege?
When he forbade "adultery," it was according to the motto: "Do what I say, not what you see me do." While he considered and detested "idols as abominations," he did not hesitate to commit "sacrilege," perhaps by actually plundering pagan temples.
Author: William MacDonald Rank: Author Posted on: 2024-06-01 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
[Verse 17-20]. Now Paul addresses the Jews. He makes it clear to them that they also need God’s gospel. He first sums up a number of things in which the Jews boasted. They boasted that they were in connection with God. They were confident they could be guides, lights, correctors and teachers because they thought they knew God’s will through the law. They imagined others were inferior: blind, in darkness, foolish and immature. They felt superior and elevated above other people.
[Verse 21-23]. And God had revealed His will to them in the law. What they didn’t realize was that first of all they had to obey it. Christians also can boast like this about knowing the Bible. They tell others how to behave, but they have never seen themselves in the light of the Bible. They only know it for others. They may condemn stealing if someone else does it, but if they do it themselves, they call it taking something to which they have a right. Similarly, they say it’s wrong to commit adultery, but they forget the Lord Jesus said that “everyone who looks at a woman with lust for her has already committed adultery with her in his heart” [Matt 5:27-28].
They know an idol is an abomination, but they do not mind using their time, strength, property, intelligence, etc. for themselves instead of for God. So, if someone is boasting of knowing the will of God, but is not obeying it in his life, he then dishonors God.
[Verse 24]. Isn’t it true that God’s Name is blasphemed because people go to some religious meeting on Sunday, but during the rest of the week they try to enrich themselves as much as possible at the expense of others?
[Verse 25]. Paul then mentions circumcision. You can read about its establishment in Genesis 17. In the Old Testament, circumcision was the external sign that someone belonged to God’s people, Israel. So you might expect a circumcised person to respect God’s will, but if someone didn’t obey God, his circumcision would mean nothing. Then his circumcision “has become uncircumcision”. The external sign of circumcision was only valid if the desire in the heart was to behave like a member of God’s people. This desire found its expression in doing God’s will.
[Verse 27-28]. This even meant that an uncircumcised person, so someone who didn’t belong to Israel, but who respected the rights of the law, was owned by God as a member of His people. The result of this was eventual judgment on those who were only circumcised outwardly and not with the heart.
[Verse 28-29]. The conclusion of this is seen in the last two verses. It deals with circumcision of the heart that leads us to the real meaning of circumcision. In Colossians 2 we read that the believer is circumcised in Christ’s circumcision [Col 2:11]. The context shows this refers to Christ’s death on the cross when He died under God’s judgment for sin [Col 2:10-12]. Someone who believes this with his heart is ‘circumcised of the heart’. He is a real Jew which means one who praises God.
Belonging to God’s people only externally attracts human honor. Man likes the visible side of religion because it makes him more important, but God looks at the heart. The external has only value for Him if it is a sincere representation of the attitude of the heart. God praises those in whom He finds “truth in the innermost being” [Ps 51:6]. This is what counts with God.
Verses that belong to this explanation: 17-29
17Behold, thou art called a Jew, and restest in the law, and makest thy boast of God,18And knowest [his] will, and approvest the things that are more excellent, being instructed out of the law;19And art confident that thou thyself art a guide of the blind, a light of them which are in darkness,20An instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law.21Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal?22Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege?23Thou that makest thy boast of the law, through breaking the law dishonourest thou God?24For the name of God is blasphemed among the Gentiles through you, as it is written.25For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision.26Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision?27And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision dost transgress the law?28For he is not a Jew, which is one outwardly; neither [is that] circumcision, which is outward in the flesh:29But he [is] a Jew, 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.
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
The apostle directs his discourse to the Jews, and shows of what sins they were guilty, notwithstanding their profession and vain pretensions. A believing, humble, thankful glorying in God, is the root and sum of all religion. But proud, vain-glorious boasting in God, and in the outward profession of his name, is the root and sum of all hypocrisy. Spiritual pride is the most dangerous of all kinds of pride. A great evil of the sins of professors is, the dishonor done to God and religion, by their not living according to their profession. Many despise their more ignorant neighbors who rest in a dead form of godliness; yet themselves trust in a form of knowledge, equally void of life and power, while some glory in the gospel, whose unholy lives dishonor God, and cause his name to be blasphemed.
Verses that belong to this explanation: 17-24
17Behold, thou art called a Jew, and restest in the law, and makest thy boast of God,18And knowest [his] will, and approvest the things that are more excellent, being instructed out of the law;19And art confident that thou thyself art a guide of the blind, a light of them which are in darkness,20An instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law.21Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal?22Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege?23Thou that makest thy boast of the law, through breaking the law dishonourest thou God?24For the name of God is blasphemed among the Gentiles through you, as it is written.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The Jews preach virtue and good conduct, and command others not to commit a violation like stealing or adultery or idolatry, yet they commit these same violations which they warn people against. They commit adultery, steal, rob temples, and all other forbidden acts in violation of the commandments of the law. That was the character of the Jew as witnessed by the Holy Scripture in both Old and New Testaments.
Micah the prophet says, "Now hear this, you heads of the house of Jacob and rulers of the house of Israel, who abhor justice and pervert all equity, who build up Zion with bloodshed and Jerusalem with iniquity: Her heads judge for a bribe, her priests teach for pay, and her prophets divine for money.
David the prophet likewise, addressing Israel, said, "When you saw a thief, you consented with him, and have been a partaker with adulterers. You give your mouth to evil, and your tongue frames deceit." [Ps 50:18-19]
Also the Lord Christ said, addressing the Jews, "Did not Moses give you the law, and yet none of you keeps the law?" [John 7:19] And the Lord warned the teachers of the law, saying, "The scribes and the Pharisees sit in Moses' seat. Therefore whatever they tell you to observe that observe and do, but do not do according to their works; for they say, and do not do. For they bind heavy burdens, hard to bear, and lay them on men's shoulders; but they themselves will not move them with one of their fingers." [Matt 23:2-4]
So, as we have seen, the Jews boast of having the law, but by violating the law they dishonor God. Because of their disobedience and insubordination God's name is dishonored and blasphemed among the Gentiles. The Lord God mentioned this on the mouth of Isaiah, saying, "My name is blasphemed continually every day." [Isa 52:5] And on the mouth of Ezekiel the prophet, God says, "So the house of Israel shall know that I am the Lord their God from that day forward. The Gentiles shall know that the house of Israel went into captivity for their iniquity; because they were unfaithful to Me, therefore I hid My face from them. I gave them into the hand of their enemies, and they all fell by the sword. According to their uncleanness and according to their transgressions I have dealt with them, and hidden My face from them." [Ezek 39:22-24]
Verses that belong to this explanation: 21-24
21Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal?22Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege?23Thou that makest thy boast of the law, through breaking the law dishonourest thou God?24For the name of God is blasphemed among the Gentiles through you, as it is written.
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-09 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
It was strictly forbidden for Jews to touch any of the treasures deposited in heathen temples, because they would be defiled. But Paul claims here that the tyranny of greed has persuaded them to disregard the law at this point.
The Jew adulterates the law by removing the truth of Christ from it and putting lies in his place. In another of his epistles Paul writes: “They are adulterers of God’s Word.” A man is sacrilegious when he denies Christ, whom the law and the prophets call God. Did the Jews ever say, “Thou art God and we did not know it” of God the Father, when the entire law proclaims the authority of God the Father, by whom all things are made? But when the Son of God appeared, what he was was hidden and not revealed until after the resurrection. It was then that it was said of him: “Thou art God and we did not know it.” Commentary on Paul’s Epistles.
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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Romans 2:23 Thou that makest thy boast of the law, through breaking the law dishonourest thou God?
He boasted of possessing "the law," yet he dishonored God, who gave it, by breaking it.
Author: William MacDonald Rank: Author Posted on: 2024-06-01 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
[Verse 17-20]. Now Paul addresses the Jews. He makes it clear to them that they also need God’s gospel. He first sums up a number of things in which the Jews boasted. They boasted that they were in connection with God. They were confident they could be guides, lights, correctors and teachers because they thought they knew God’s will through the law. They imagined others were inferior: blind, in darkness, foolish and immature. They felt superior and elevated above other people.
[Verse 21-23]. And God had revealed His will to them in the law. What they didn’t realize was that first of all they had to obey it. Christians also can boast like this about knowing the Bible. They tell others how to behave, but they have never seen themselves in the light of the Bible. They only know it for others. They may condemn stealing if someone else does it, but if they do it themselves, they call it taking something to which they have a right. Similarly, they say it’s wrong to commit adultery, but they forget the Lord Jesus said that “everyone who looks at a woman with lust for her has already committed adultery with her in his heart” [Matt 5:27-28].
They know an idol is an abomination, but they do not mind using their time, strength, property, intelligence, etc. for themselves instead of for God. So, if someone is boasting of knowing the will of God, but is not obeying it in his life, he then dishonors God.
[Verse 24]. Isn’t it true that God’s Name is blasphemed because people go to some religious meeting on Sunday, but during the rest of the week they try to enrich themselves as much as possible at the expense of others?
[Verse 25]. Paul then mentions circumcision. You can read about its establishment in Genesis 17. In the Old Testament, circumcision was the external sign that someone belonged to God’s people, Israel. So you might expect a circumcised person to respect God’s will, but if someone didn’t obey God, his circumcision would mean nothing. Then his circumcision “has become uncircumcision”. The external sign of circumcision was only valid if the desire in the heart was to behave like a member of God’s people. This desire found its expression in doing God’s will.
[Verse 27-28]. This even meant that an uncircumcised person, so someone who didn’t belong to Israel, but who respected the rights of the law, was owned by God as a member of His people. The result of this was eventual judgment on those who were only circumcised outwardly and not with the heart.
[Verse 28-29]. The conclusion of this is seen in the last two verses. It deals with circumcision of the heart that leads us to the real meaning of circumcision. In Colossians 2 we read that the believer is circumcised in Christ’s circumcision [Col 2:11]. The context shows this refers to Christ’s death on the cross when He died under God’s judgment for sin [Col 2:10-12]. Someone who believes this with his heart is ‘circumcised of the heart’. He is a real Jew which means one who praises God.
Belonging to God’s people only externally attracts human honor. Man likes the visible side of religion because it makes him more important, but God looks at the heart. The external has only value for Him if it is a sincere representation of the attitude of the heart. God praises those in whom He finds “truth in the innermost being” [Ps 51:6]. This is what counts with God.
Verses that belong to this explanation: 17-29
17Behold, thou art called a Jew, and restest in the law, and makest thy boast of God,18And knowest [his] will, and approvest the things that are more excellent, being instructed out of the law;19And art confident that thou thyself art a guide of the blind, a light of them which are in darkness,20An instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law.21Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal?22Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege?23Thou that makest thy boast of the law, through breaking the law dishonourest thou God?24For the name of God is blasphemed among the Gentiles through you, as it is written.25For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision.26Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision?27And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision dost transgress the law?28For he is not a Jew, which is one outwardly; neither [is that] circumcision, which is outward in the flesh:29But he [is] a Jew, 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.
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
The apostle directs his discourse to the Jews, and shows of what sins they were guilty, notwithstanding their profession and vain pretensions. A believing, humble, thankful glorying in God, is the root and sum of all religion. But proud, vain-glorious boasting in God, and in the outward profession of his name, is the root and sum of all hypocrisy. Spiritual pride is the most dangerous of all kinds of pride. A great evil of the sins of professors is, the dishonor done to God and religion, by their not living according to their profession. Many despise their more ignorant neighbors who rest in a dead form of godliness; yet themselves trust in a form of knowledge, equally void of life and power, while some glory in the gospel, whose unholy lives dishonor God, and cause his name to be blasphemed.
Verses that belong to this explanation: 17-24
17Behold, thou art called a Jew, and restest in the law, and makest thy boast of God,18And knowest [his] will, and approvest the things that are more excellent, being instructed out of the law;19And art confident that thou thyself art a guide of the blind, a light of them which are in darkness,20An instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law.21Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal?22Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege?23Thou that makest thy boast of the law, through breaking the law dishonourest thou God?24For the name of God is blasphemed among the Gentiles through you, as it is written.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The Jews preach virtue and good conduct, and command others not to commit a violation like stealing or adultery or idolatry, yet they commit these same violations which they warn people against. They commit adultery, steal, rob temples, and all other forbidden acts in violation of the commandments of the law. That was the character of the Jew as witnessed by the Holy Scripture in both Old and New Testaments.
Micah the prophet says, "Now hear this, you heads of the house of Jacob and rulers of the house of Israel, who abhor justice and pervert all equity, who build up Zion with bloodshed and Jerusalem with iniquity: Her heads judge for a bribe, her priests teach for pay, and her prophets divine for money.
David the prophet likewise, addressing Israel, said, "When you saw a thief, you consented with him, and have been a partaker with adulterers. You give your mouth to evil, and your tongue frames deceit." [Ps 50:18-19]
Also the Lord Christ said, addressing the Jews, "Did not Moses give you the law, and yet none of you keeps the law?" [John 7:19] And the Lord warned the teachers of the law, saying, "The scribes and the Pharisees sit in Moses' seat. Therefore whatever they tell you to observe that observe and do, but do not do according to their works; for they say, and do not do. For they bind heavy burdens, hard to bear, and lay them on men's shoulders; but they themselves will not move them with one of their fingers." [Matt 23:2-4]
So, as we have seen, the Jews boast of having the law, but by violating the law they dishonor God. Because of their disobedience and insubordination God's name is dishonored and blasphemed among the Gentiles. The Lord God mentioned this on the mouth of Isaiah, saying, "My name is blasphemed continually every day." [Isa 52:5] And on the mouth of Ezekiel the prophet, God says, "So the house of Israel shall know that I am the Lord their God from that day forward. The Gentiles shall know that the house of Israel went into captivity for their iniquity; because they were unfaithful to Me, therefore I hid My face from them. I gave them into the hand of their enemies, and they all fell by the sword. According to their uncleanness and according to their transgressions I have dealt with them, and hidden My face from them." [Ezek 39:22-24]
Verses that belong to this explanation: 21-24
21Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal?22Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege?23Thou that makest thy boast of the law, through breaking the law dishonourest thou God?24For the name of God is blasphemed among the Gentiles through you, as it is written.
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-09 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
Here Paul makes two, or rather three, accusations. First, that they dishonor. Second, that they dishonor that by which they were honored. Third, that they dishonor the One who honored them, which was the depth of ingratitude. And then, so as not to appear to be accusing them off his own bat, he brings in the prophet Isaiah as their accuser.
If we prefer a life of pleasure to the life of obedience to the commandments, how can we expect a life of blessedness, fellowship with the saints and the delights of the angelic company in the presence of Christ? Such expectations are truly the fantasies of a foolish mind. The Long Rules, Preface.
The breaker of the law is the one who overlooks the meaning of the law, which speaks of the incarnation and divinity of Christ, and dishonors God by not accepting the testimony which he gave concerning his Son. For the Father said: “This is my beloved Son.” Commentary on Paul’s Epistles.
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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Romans 2:24 For the name of God is blasphemed among the Gentiles through you, as it is written.
This combination of high standards and poor conduct led the 'nations' to blaspheme the 'name of God.' They judged the Lord, as people always do, by those who claimed to follow Him. This was true in the time of Isaiah [Isa 52:5] and is still true today. Each of us should ask ourselves: If people could see Jesus Christ only through what has become visible of Him in you (insert your name here), what would they see?
Author: William MacDonald Rank: Author Posted on: 2024-01-02 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
[Verse 17-20]. Now Paul addresses the Jews. He makes it clear to them that they also need God’s gospel. He first sums up a number of things in which the Jews boasted. They boasted that they were in connection with God. They were confident they could be guides, lights, correctors and teachers because they thought they knew God’s will through the law. They imagined others were inferior: blind, in darkness, foolish and immature. They felt superior and elevated above other people.
[Verse 21-23]. And God had revealed His will to them in the law. What they didn’t realize was that first of all they had to obey it. Christians also can boast like this about knowing the Bible. They tell others how to behave, but they have never seen themselves in the light of the Bible. They only know it for others. They may condemn stealing if someone else does it, but if they do it themselves, they call it taking something to which they have a right. Similarly, they say it’s wrong to commit adultery, but they forget the Lord Jesus said that “everyone who looks at a woman with lust for her has already committed adultery with her in his heart” [Matt 5:27-28].
They know an idol is an abomination, but they do not mind using their time, strength, property, intelligence, etc. for themselves instead of for God. So, if someone is boasting of knowing the will of God, but is not obeying it in his life, he then dishonors God.
[Verse 24]. Isn’t it true that God’s Name is blasphemed because people go to some religious meeting on Sunday, but during the rest of the week they try to enrich themselves as much as possible at the expense of others?
[Verse 25]. Paul then mentions circumcision. You can read about its establishment in Genesis 17. In the Old Testament, circumcision was the external sign that someone belonged to God’s people, Israel. So you might expect a circumcised person to respect God’s will, but if someone didn’t obey God, his circumcision would mean nothing. Then his circumcision “has become uncircumcision”. The external sign of circumcision was only valid if the desire in the heart was to behave like a member of God’s people. This desire found its expression in doing God’s will.
[Verse 27-28]. This even meant that an uncircumcised person, so someone who didn’t belong to Israel, but who respected the rights of the law, was owned by God as a member of His people. The result of this was eventual judgment on those who were only circumcised outwardly and not with the heart.
[Verse 28-29]. The conclusion of this is seen in the last two verses. It deals with circumcision of the heart that leads us to the real meaning of circumcision. In Colossians 2 we read that the believer is circumcised in Christ’s circumcision [Col 2:11]. The context shows this refers to Christ’s death on the cross when He died under God’s judgment for sin [Col 2:10-12]. Someone who believes this with his heart is ‘circumcised of the heart’. He is a real Jew which means one who praises God.
Belonging to God’s people only externally attracts human honor. Man likes the visible side of religion because it makes him more important, but God looks at the heart. The external has only value for Him if it is a sincere representation of the attitude of the heart. God praises those in whom He finds “truth in the innermost being” [Ps 51:6]. This is what counts with God.
Verses that belong to this explanation: 17-29
17Behold, thou art called a Jew, and restest in the law, and makest thy boast of God,18And knowest [his] will, and approvest the things that are more excellent, being instructed out of the law;19And art confident that thou thyself art a guide of the blind, a light of them which are in darkness,20An instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law.21Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal?22Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege?23Thou that makest thy boast of the law, through breaking the law dishonourest thou God?24For the name of God is blasphemed among the Gentiles through you, as it is written.25For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision.26Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision?27And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision dost transgress the law?28For he is not a Jew, which is one outwardly; neither [is that] circumcision, which is outward in the flesh:29But he [is] a Jew, 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.
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
The apostle directs his discourse to the Jews, and shows of what sins they were guilty, notwithstanding their profession and vain pretensions. A believing, humble, thankful glorying in God, is the root and sum of all religion. But proud, vain-glorious boasting in God, and in the outward profession of his name, is the root and sum of all hypocrisy. Spiritual pride is the most dangerous of all kinds of pride. A great evil of the sins of professors is, the dishonor done to God and religion, by their not living according to their profession. Many despise their more ignorant neighbors who rest in a dead form of godliness; yet themselves trust in a form of knowledge, equally void of life and power, while some glory in the gospel, whose unholy lives dishonor God, and cause his name to be blasphemed.
Verses that belong to this explanation: 17-24
17Behold, thou art called a Jew, and restest in the law, and makest thy boast of God,18And knowest [his] will, and approvest the things that are more excellent, being instructed out of the law;19And art confident that thou thyself art a guide of the blind, a light of them which are in darkness,20An instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law.21Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal?22Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege?23Thou that makest thy boast of the law, through breaking the law dishonourest thou God?24For the name of God is blasphemed among the Gentiles through you, as it is written.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The Jews preach virtue and good conduct, and command others not to commit a violation like stealing or adultery or idolatry, yet they commit these same violations which they warn people against. They commit adultery, steal, rob temples, and all other forbidden acts in violation of the commandments of the law. That was the character of the Jew as witnessed by the Holy Scripture in both Old and New Testaments.
Micah the prophet says, "Now hear this, you heads of the house of Jacob and rulers of the house of Israel, who abhor justice and pervert all equity, who build up Zion with bloodshed and Jerusalem with iniquity: Her heads judge for a bribe, her priests teach for pay, and her prophets divine for money.
David the prophet likewise, addressing Israel, said, "When you saw a thief, you consented with him, and have been a partaker with adulterers. You give your mouth to evil, and your tongue frames deceit." [Ps 50:18-19]
Also the Lord Christ said, addressing the Jews, "Did not Moses give you the law, and yet none of you keeps the law?" [John 7:19] And the Lord warned the teachers of the law, saying, "The scribes and the Pharisees sit in Moses' seat. Therefore whatever they tell you to observe that observe and do, but do not do according to their works; for they say, and do not do. For they bind heavy burdens, hard to bear, and lay them on men's shoulders; but they themselves will not move them with one of their fingers." [Matt 23:2-4]
So, as we have seen, the Jews boast of having the law, but by violating the law they dishonor God. Because of their disobedience and insubordination God's name is dishonored and blasphemed among the Gentiles. The Lord God mentioned this on the mouth of Isaiah, saying, "My name is blasphemed continually every day." [Isa 52:5] And on the mouth of Ezekiel the prophet, God says, "So the house of Israel shall know that I am the Lord their God from that day forward. The Gentiles shall know that the house of Israel went into captivity for their iniquity; because they were unfaithful to Me, therefore I hid My face from them. I gave them into the hand of their enemies, and they all fell by the sword. According to their uncleanness and according to their transgressions I have dealt with them, and hidden My face from them." [Ezek 39:22-24]
Verses that belong to this explanation: 21-24
21Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal?22Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege?23Thou that makest thy boast of the law, through breaking the law dishonourest thou God?24For the name of God is blasphemed among the Gentiles through you, as it is written.
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-09 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
There is a blasphemy which we must avoid completely, viz., that any of us should give a pagan good cause for blasphemy by deceit or injury or insult or some other matter justifying complaint. It is that blasphemy in which the Name is deservedly blamed, so that the Lord is deservedly angry. But the words “Because of you my Name is blasphemed” seem to cover every blasphemy. So then, are we all lost, since the whole Roman circus assails the Name, for no fault of ours, with its wicked outcries? Shall we stop being Christians in order for there to be less blasphemy? No! If the blasphemy continues, we will observe our discipline, not abandoning it, as long as we are being approved and not condemned. The blasphemy which affirms our Christian faith by detesting us because of it is in close proximity to martyrdom. To curse us for keeping our discipline is to bless our Name.
Author: Tertullian of Carthage Rank: Author AD: 220
Blasphemy it has been said, "By your means My Name is blasphemed".
Until the advent of Christ: thereafter it ceased curatively to remove from Israel infirmities of health; since, as the result of their perseverance in their frenzy, the name of the Lord was through them blasphemed, as it is written: "On your account the name of God is blasphemed among the Gentiles: ".
That the apostle abstained through fear from openly calumniating God, from whom notwithstanding He did not hesitate to withdraw men? Well, but he had gone so far in his censure of the Jews, as to point against them the denunciation of the prophet, "Through you the name of God is blasphemed (among the Gentiles)."
Author: Tertullian of Carthage Rank: Author AD: 220
Here Paul makes another double accusation. The Jews not only commit insolence themselves; they even persuade others to do the same. What then is the use of their teaching, if they cannot teach themselves? … But it is much worse than this, for not only do the Jews not teach the law, they actually teach others to blaspheme God, which is the very opposite of the law.
Even if the Jews have been alienated from God, because on their account the name of God is blasphemed among the Gentiles, nonetheless they are dear to God. Through their discipline the name of the Lord is adorned with praiseworthy testimony.
Isaiah the prophet said this because God’s name was being blasphemed among the Gentiles when the Jews, by their misdeeds, did not observe the things which were handed down to them but instead gave glory to idols…. So also at the time of the apostles, God’s name was being blasphemed in Christ, because the Jews, by denying that Christ was God, were blaspheming the Father also, as the Lord said: “Whoever receives me does not receive me, but him who sent me.” Therefore God was blasphemed among the Gentiles because when they believed in Christ the Jews tried to persuade them not to call Christ “God.” Commentary on Paul’s Epistles.
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Romans 2:25 For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision.
In addition to the law, the Jew was proud of the ritual of "circumcision." This is a minor surgical procedure performed on the foreskin of male Jews. It was instituted by God as a sign of His covenant with Abraham [Gen 17:9-14]. It expressed the separation of the people from the world and their turning to God. After a while, the Jews became so proud of circumcision that they contemptuously called the Gentiles "the uncircumcised."
Here, Paul connects "circumcision" with the Mosaic law and points out that it only held significance as a sign if the person simultaneously led an obedient life. God is not interested in rituals; He is not satisfied with outward ceremonies unless they are accompanied by inner sanctification. Therefore, a Jew who does not keep the law might as well remain uncircumcised.
When the apostle speaks here of people who keep or do the law, we should not understand his words in an absolute sense.
Author: William MacDonald Rank: Author Posted on: 2024-06-01 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
[Verse 17-20]. Now Paul addresses the Jews. He makes it clear to them that they also need God’s gospel. He first sums up a number of things in which the Jews boasted. They boasted that they were in connection with God. They were confident they could be guides, lights, correctors and teachers because they thought they knew God’s will through the law. They imagined others were inferior: blind, in darkness, foolish and immature. They felt superior and elevated above other people.
[Verse 21-23]. And God had revealed His will to them in the law. What they didn’t realize was that first of all they had to obey it. Christians also can boast like this about knowing the Bible. They tell others how to behave, but they have never seen themselves in the light of the Bible. They only know it for others. They may condemn stealing if someone else does it, but if they do it themselves, they call it taking something to which they have a right. Similarly, they say it’s wrong to commit adultery, but they forget the Lord Jesus said that “everyone who looks at a woman with lust for her has already committed adultery with her in his heart” [Matt 5:27-28].
They know an idol is an abomination, but they do not mind using their time, strength, property, intelligence, etc. for themselves instead of for God. So, if someone is boasting of knowing the will of God, but is not obeying it in his life, he then dishonors God.
[Verse 24]. Isn’t it true that God’s Name is blasphemed because people go to some religious meeting on Sunday, but during the rest of the week they try to enrich themselves as much as possible at the expense of others?
[Verse 25]. Paul then mentions circumcision. You can read about its establishment in Genesis 17. In the Old Testament, circumcision was the external sign that someone belonged to God’s people, Israel. So you might expect a circumcised person to respect God’s will, but if someone didn’t obey God, his circumcision would mean nothing. Then his circumcision “has become uncircumcision”. The external sign of circumcision was only valid if the desire in the heart was to behave like a member of God’s people. This desire found its expression in doing God’s will.
[Verse 27-28]. This even meant that an uncircumcised person, so someone who didn’t belong to Israel, but who respected the rights of the law, was owned by God as a member of His people. The result of this was eventual judgment on those who were only circumcised outwardly and not with the heart.
[Verse 28-29]. The conclusion of this is seen in the last two verses. It deals with circumcision of the heart that leads us to the real meaning of circumcision. In Colossians 2 we read that the believer is circumcised in Christ’s circumcision [Col 2:11]. The context shows this refers to Christ’s death on the cross when He died under God’s judgment for sin [Col 2:10-12]. Someone who believes this with his heart is ‘circumcised of the heart’. He is a real Jew which means one who praises God.
Belonging to God’s people only externally attracts human honor. Man likes the visible side of religion because it makes him more important, but God looks at the heart. The external has only value for Him if it is a sincere representation of the attitude of the heart. God praises those in whom He finds “truth in the innermost being” [Ps 51:6]. This is what counts with God.
Verses that belong to this explanation: 17-29
17Behold, thou art called a Jew, and restest in the law, and makest thy boast of God,18And knowest [his] will, and approvest the things that are more excellent, being instructed out of the law;19And art confident that thou thyself art a guide of the blind, a light of them which are in darkness,20An instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law.21Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal?22Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege?23Thou that makest thy boast of the law, through breaking the law dishonourest thou God?24For the name of God is blasphemed among the Gentiles through you, as it is written.25For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision.26Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision?27And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision dost transgress the law?28For he is not a Jew, which is one outwardly; neither [is that] circumcision, which is outward in the flesh:29But he [is] a Jew, 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.
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
No forms, ordinances, or notions can profit, without regenerating grace, which will always lead to seeking an interest in the righteousness of God by faith. For he is no more a Christian now, than he was really a Jew of old, who is only one outwardly: neither is that baptism, which is outward in the flesh: but he is the real Christian, who is inwardly a true believer, with an obedient faith. And the true baptism is that of the heart, by the washing of regeneration and the renewal of the Holy Ghost; bringing a spiritual frame of mind, and a willing following of truth in its holy ways. Let us pray that we may be made real Christians, not outwardly, but inwardly; in the heart and spirit, not in the letter; baptized, not with water only, but with the Holy Ghost; and let our praise be, not of men, but of God.
Verses that belong to this explanation: 25-29
25For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision.26Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision?27And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision dost transgress the law?28For he is not a Jew, which is one outwardly; neither [is that] circumcision, which is outward in the flesh:29But he [is] a Jew, 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.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
Paul the apostle in this part [Rom 2:25-29] speaks about the deficiency of the Jewish worship practices which are revealed in two things:
1. Not abiding by the commandment of the Lord.
2. Focusing on outward worship practices rather than internal worship.
The Jew did not abide by all the Lord's commandments, but only on some of the commandments of the law. A Jew was very careful to fulfill the commandment of the circumcision in its literal meaning, leaving the other commandments. Therefore the apostle clarified that fulfilling the commandment of the circumcision alone is of no benefit at all. Circumcision is beneficial only if it is linked with keeping all the other commandments of the Lord. On the other hand if the Jew is satisfied with the circumcision and violated all the other commandments of the Lord, it will be of no value in the sight of God. It will be like uncircumcision, as if not done at all.
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-09 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
Paul accepts the value of circumcision in theory but abolishes it in practice. For circumcision is only useful if the person circumcised keeps the law.… But a circumcised person who breaks the law is really uncircumcised, and Paul condemns him without hesitation.
The apostle did not say this as if he favored forcing either the Gentiles to remain uncircumcised or the Jews not to adhere to the traditions of their fathers. Rather, he urged that neither group should be forced into the practice of the other but that each person should have the right, not the obligation, to adhere to his own custom.
An opponent might say: “If circumcision is of value, why was it stopped?” It is only of value if you keep the law. Circumcision may be retained therefore, but if it is to be of any value the law must be observed. So why did Paul prohibit what he shows to be of value if the law is observed? Paul answers by saying that if the law is not kept, the Jew effectively becomes a Gentile…. But to keep the law is to believe in Christ, who was promised to Abraham. Those who are justified by faith have their own merit and are included in the honor shown to the patriarchs. For every mention of salvation in the law refers to Christ. Therefore the man who believes in Christ is the man who keeps the law. But if he does not believe then he is a transgressor of the law because he has not accepted Christ … and it is no advantage for him to be called a son of Abraham. Commentary on Paul’s Epistles.
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Romans 2:26 Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision?
So if a Gentile, who is not under the law, adheres to the ethical principles prescribed in the "law," then "his uncircumcision" is more acceptable to God than the circumcision of a Jewish wrongdoer. In such a case, the heart of the Gentile is circumcised, and that is what ultimately matters.
Author: William MacDonald Rank: Author Posted on: 2024-06-01 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
[Verse 17-20]. Now Paul addresses the Jews. He makes it clear to them that they also need God’s gospel. He first sums up a number of things in which the Jews boasted. They boasted that they were in connection with God. They were confident they could be guides, lights, correctors and teachers because they thought they knew God’s will through the law. They imagined others were inferior: blind, in darkness, foolish and immature. They felt superior and elevated above other people.
[Verse 21-23]. And God had revealed His will to them in the law. What they didn’t realize was that first of all they had to obey it. Christians also can boast like this about knowing the Bible. They tell others how to behave, but they have never seen themselves in the light of the Bible. They only know it for others. They may condemn stealing if someone else does it, but if they do it themselves, they call it taking something to which they have a right. Similarly, they say it’s wrong to commit adultery, but they forget the Lord Jesus said that “everyone who looks at a woman with lust for her has already committed adultery with her in his heart” [Matt 5:27-28].
They know an idol is an abomination, but they do not mind using their time, strength, property, intelligence, etc. for themselves instead of for God. So, if someone is boasting of knowing the will of God, but is not obeying it in his life, he then dishonors God.
[Verse 24]. Isn’t it true that God’s Name is blasphemed because people go to some religious meeting on Sunday, but during the rest of the week they try to enrich themselves as much as possible at the expense of others?
[Verse 25]. Paul then mentions circumcision. You can read about its establishment in Genesis 17. In the Old Testament, circumcision was the external sign that someone belonged to God’s people, Israel. So you might expect a circumcised person to respect God’s will, but if someone didn’t obey God, his circumcision would mean nothing. Then his circumcision “has become uncircumcision”. The external sign of circumcision was only valid if the desire in the heart was to behave like a member of God’s people. This desire found its expression in doing God’s will.
[Verse 27-28]. This even meant that an uncircumcised person, so someone who didn’t belong to Israel, but who respected the rights of the law, was owned by God as a member of His people. The result of this was eventual judgment on those who were only circumcised outwardly and not with the heart.
[Verse 28-29]. The conclusion of this is seen in the last two verses. It deals with circumcision of the heart that leads us to the real meaning of circumcision. In Colossians 2 we read that the believer is circumcised in Christ’s circumcision [Col 2:11]. The context shows this refers to Christ’s death on the cross when He died under God’s judgment for sin [Col 2:10-12]. Someone who believes this with his heart is ‘circumcised of the heart’. He is a real Jew which means one who praises God.
Belonging to God’s people only externally attracts human honor. Man likes the visible side of religion because it makes him more important, but God looks at the heart. The external has only value for Him if it is a sincere representation of the attitude of the heart. God praises those in whom He finds “truth in the innermost being” [Ps 51:6]. This is what counts with God.
Verses that belong to this explanation: 17-29
17Behold, thou art called a Jew, and restest in the law, and makest thy boast of God,18And knowest [his] will, and approvest the things that are more excellent, being instructed out of the law;19And art confident that thou thyself art a guide of the blind, a light of them which are in darkness,20An instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law.21Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal?22Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege?23Thou that makest thy boast of the law, through breaking the law dishonourest thou God?24For the name of God is blasphemed among the Gentiles through you, as it is written.25For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision.26Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision?27And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision dost transgress the law?28For he is not a Jew, which is one outwardly; neither [is that] circumcision, which is outward in the flesh:29But he [is] a Jew, 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.
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
No forms, ordinances, or notions can profit, without regenerating grace, which will always lead to seeking an interest in the righteousness of God by faith. For he is no more a Christian now, than he was really a Jew of old, who is only one outwardly: neither is that baptism, which is outward in the flesh: but he is the real Christian, who is inwardly a true believer, with an obedient faith. And the true baptism is that of the heart, by the washing of regeneration and the renewal of the Holy Ghost; bringing a spiritual frame of mind, and a willing following of truth in its holy ways. Let us pray that we may be made real Christians, not outwardly, but inwardly; in the heart and spirit, not in the letter; baptized, not with water only, but with the Holy Ghost; and let our praise be, not of men, but of God.
Verses that belong to this explanation: 25-29
25For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision.26Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision?27And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision dost transgress the law?28For he is not a Jew, which is one outwardly; neither [is that] circumcision, which is outward in the flesh:29But he [is] a Jew, 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.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The uncircumcised Gentile if keeping well the commandments of the divine law written within his heart, his uncircumcision will be counted for him as circumcision. Moreover, the uncircumcised Gentile may judge the Jew who had received a written law and got circumcised but violated the other commandments of the law. So, true circumcision which the Lord commands is fulfilled by removing away the uncircumcision of the hearts. See what Jeremiah the prophet says: "Circumcise yourselves to the Lord, and take away the foreskins of your hearts, you men of Judah and inhabitants of Jerusalem, let My fury come forth like fire, and burn so that no one can quench it, because of the evil of your doings." [Jer 4:4]
St. Paul the apostle also says in his Epistle to the Galatians, "Indeed I, Paul, say to you that if you become circumcised, Christ will profit you nothing. And I testify again to every man who becomes circumcised that he is a debtor to keep the whole law. You have become estranged from Christ, you who attempt to be justified by law; you have fallen from grace. For we through the Spirit eagerly wait for the hope of righteousness by faith. For in Christ Jesus neither circumcision nor uncircumcision avails anything, but faith working through love." [Gal 5:2-6]
Verses that belong to this explanation: 26-27
26Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision?27And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision dost transgress the law?
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-09 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
Look how clever Paul is. He does not say that the uncircumcision overcomes circumcision (for that would have angered the Jews who read his letter) but that the uncircumcision has become circumcision. Next he asks what circumcision really is, and he says that it is welldoing, whereas uncircumcision is evildoing. Having moved the uncircumcised who does good deeds over to the circumcised and having pushed the circumcised man who leads a corrupt life into the ranks of the uncircumcised, Paul states his preference for the physically uncircumcised.
Gentiles become members of the house of Israel when their uncircumcision is counted for circumcision, inasmuch as they do not display the righteousness of the law by the cutting of the flesh but keep it in charity of heart.
Faith in Christ is the righteousness of the law…. From this it is clear that if a Gentile believes in Christ he becomes a son of Abraham, who is the father of faith. Commentary on Paul’s Epistles.
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Romans 2:27 And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision dost transgress the law?
The better behavior of the Gentile condemns the Jew who, "with the letter and circumcision," transgresses the law or does not lead a "circumcised" life, meaning a life of separation and sanctification.
Author: William MacDonald Rank: Author Posted on: 2024-06-01 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
[Verse 17-20]. Now Paul addresses the Jews. He makes it clear to them that they also need God’s gospel. He first sums up a number of things in which the Jews boasted. They boasted that they were in connection with God. They were confident they could be guides, lights, correctors and teachers because they thought they knew God’s will through the law. They imagined others were inferior: blind, in darkness, foolish and immature. They felt superior and elevated above other people.
[Verse 21-23]. And God had revealed His will to them in the law. What they didn’t realize was that first of all they had to obey it. Christians also can boast like this about knowing the Bible. They tell others how to behave, but they have never seen themselves in the light of the Bible. They only know it for others. They may condemn stealing if someone else does it, but if they do it themselves, they call it taking something to which they have a right. Similarly, they say it’s wrong to commit adultery, but they forget the Lord Jesus said that “everyone who looks at a woman with lust for her has already committed adultery with her in his heart” [Matt 5:27-28].
They know an idol is an abomination, but they do not mind using their time, strength, property, intelligence, etc. for themselves instead of for God. So, if someone is boasting of knowing the will of God, but is not obeying it in his life, he then dishonors God.
[Verse 24]. Isn’t it true that God’s Name is blasphemed because people go to some religious meeting on Sunday, but during the rest of the week they try to enrich themselves as much as possible at the expense of others?
[Verse 25]. Paul then mentions circumcision. You can read about its establishment in Genesis 17. In the Old Testament, circumcision was the external sign that someone belonged to God’s people, Israel. So you might expect a circumcised person to respect God’s will, but if someone didn’t obey God, his circumcision would mean nothing. Then his circumcision “has become uncircumcision”. The external sign of circumcision was only valid if the desire in the heart was to behave like a member of God’s people. This desire found its expression in doing God’s will.
[Verse 27-28]. This even meant that an uncircumcised person, so someone who didn’t belong to Israel, but who respected the rights of the law, was owned by God as a member of His people. The result of this was eventual judgment on those who were only circumcised outwardly and not with the heart.
[Verse 28-29]. The conclusion of this is seen in the last two verses. It deals with circumcision of the heart that leads us to the real meaning of circumcision. In Colossians 2 we read that the believer is circumcised in Christ’s circumcision [Col 2:11]. The context shows this refers to Christ’s death on the cross when He died under God’s judgment for sin [Col 2:10-12]. Someone who believes this with his heart is ‘circumcised of the heart’. He is a real Jew which means one who praises God.
Belonging to God’s people only externally attracts human honor. Man likes the visible side of religion because it makes him more important, but God looks at the heart. The external has only value for Him if it is a sincere representation of the attitude of the heart. God praises those in whom He finds “truth in the innermost being” [Ps 51:6]. This is what counts with God.
Verses that belong to this explanation: 17-29
17Behold, thou art called a Jew, and restest in the law, and makest thy boast of God,18And knowest [his] will, and approvest the things that are more excellent, being instructed out of the law;19And art confident that thou thyself art a guide of the blind, a light of them which are in darkness,20An instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law.21Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal?22Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege?23Thou that makest thy boast of the law, through breaking the law dishonourest thou God?24For the name of God is blasphemed among the Gentiles through you, as it is written.25For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision.26Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision?27And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision dost transgress the law?28For he is not a Jew, which is one outwardly; neither [is that] circumcision, which is outward in the flesh:29But he [is] a Jew, 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.
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
No forms, ordinances, or notions can profit, without regenerating grace, which will always lead to seeking an interest in the righteousness of God by faith. For he is no more a Christian now, than he was really a Jew of old, who is only one outwardly: neither is that baptism, which is outward in the flesh: but he is the real Christian, who is inwardly a true believer, with an obedient faith. And the true baptism is that of the heart, by the washing of regeneration and the renewal of the Holy Ghost; bringing a spiritual frame of mind, and a willing following of truth in its holy ways. Let us pray that we may be made real Christians, not outwardly, but inwardly; in the heart and spirit, not in the letter; baptized, not with water only, but with the Holy Ghost; and let our praise be, not of men, but of God.
Verses that belong to this explanation: 25-29
25For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision.26Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision?27And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision dost transgress the law?28For he is not a Jew, which is one outwardly; neither [is that] circumcision, which is outward in the flesh:29But he [is] a Jew, 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.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The uncircumcised Gentile if keeping well the commandments of the divine law written within his heart, his uncircumcision will be counted for him as circumcision. Moreover, the uncircumcised Gentile may judge the Jew who had received a written law and got circumcised but violated the other commandments of the law. So, true circumcision which the Lord commands is fulfilled by removing away the uncircumcision of the hearts. See what Jeremiah the prophet says: "Circumcise yourselves to the Lord, and take away the foreskins of your hearts, you men of Judah and inhabitants of Jerusalem, let My fury come forth like fire, and burn so that no one can quench it, because of the evil of your doings." [Jer 4:4]
St. Paul the apostle also says in his Epistle to the Galatians, "Indeed I, Paul, say to you that if you become circumcised, Christ will profit you nothing. And I testify again to every man who becomes circumcised that he is a debtor to keep the whole law. You have become estranged from Christ, you who attempt to be justified by law; you have fallen from grace. For we through the Spirit eagerly wait for the hope of righteousness by faith. For in Christ Jesus neither circumcision nor uncircumcision avails anything, but faith working through love." [Gal 5:2-6]
Verses that belong to this explanation: 26-27
26Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision?27And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision dost transgress the law?
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-09 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
Here Paul clearly recognizes that there are two types of uncircumcision—one by nature and the other by will. Here he speaks of the physical uncircumcision and goes on to say that if it keeps the law it will judge the circumcision which breaks it…. For this kind of uncircumcision is offended when the law is broken and comes to its defense…. It is not the law which is dishonored but the one who disgraces the law.
The Gentile who believes under the guidance of nature condemns the Jew, to whom Christ was promised through the law and who refused to believe in him when he came. For as much as the Gentile is being prepared for glory for having known the Creator of nature by nature alone, so the Jew deserves to be punished all the more because he did not know Christ the Creator, either by nature or by the law. Commentary on Paul’s Epistles.
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Romans 2:28 For he is not a Jew, which is one outwardly; neither [is that] circumcision, which is outward in the flesh:
In God's view, a true "Jew" is not merely a person who has Abraham's blood flowing through their veins or bears the sign of circumcision on their body. One can have both and still be morally the scum of the earth. The Lord is not influenced by outward ethnic or religious signs; He seeks inner sincerity and purity.
Author: William MacDonald Rank: Author Posted on: 2024-06-01 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
[Verse 17-20]. Now Paul addresses the Jews. He makes it clear to them that they also need God’s gospel. He first sums up a number of things in which the Jews boasted. They boasted that they were in connection with God. They were confident they could be guides, lights, correctors and teachers because they thought they knew God’s will through the law. They imagined others were inferior: blind, in darkness, foolish and immature. They felt superior and elevated above other people.
[Verse 21-23]. And God had revealed His will to them in the law. What they didn’t realize was that first of all they had to obey it. Christians also can boast like this about knowing the Bible. They tell others how to behave, but they have never seen themselves in the light of the Bible. They only know it for others. They may condemn stealing if someone else does it, but if they do it themselves, they call it taking something to which they have a right. Similarly, they say it’s wrong to commit adultery, but they forget the Lord Jesus said that “everyone who looks at a woman with lust for her has already committed adultery with her in his heart” [Matt 5:27-28].
They know an idol is an abomination, but they do not mind using their time, strength, property, intelligence, etc. for themselves instead of for God. So, if someone is boasting of knowing the will of God, but is not obeying it in his life, he then dishonors God.
[Verse 24]. Isn’t it true that God’s Name is blasphemed because people go to some religious meeting on Sunday, but during the rest of the week they try to enrich themselves as much as possible at the expense of others?
[Verse 25]. Paul then mentions circumcision. You can read about its establishment in Genesis 17. In the Old Testament, circumcision was the external sign that someone belonged to God’s people, Israel. So you might expect a circumcised person to respect God’s will, but if someone didn’t obey God, his circumcision would mean nothing. Then his circumcision “has become uncircumcision”. The external sign of circumcision was only valid if the desire in the heart was to behave like a member of God’s people. This desire found its expression in doing God’s will.
[Verse 27-28]. This even meant that an uncircumcised person, so someone who didn’t belong to Israel, but who respected the rights of the law, was owned by God as a member of His people. The result of this was eventual judgment on those who were only circumcised outwardly and not with the heart.
[Verse 28-29]. The conclusion of this is seen in the last two verses. It deals with circumcision of the heart that leads us to the real meaning of circumcision. In Colossians 2 we read that the believer is circumcised in Christ’s circumcision [Col 2:11]. The context shows this refers to Christ’s death on the cross when He died under God’s judgment for sin [Col 2:10-12]. Someone who believes this with his heart is ‘circumcised of the heart’. He is a real Jew which means one who praises God.
Belonging to God’s people only externally attracts human honor. Man likes the visible side of religion because it makes him more important, but God looks at the heart. The external has only value for Him if it is a sincere representation of the attitude of the heart. God praises those in whom He finds “truth in the innermost being” [Ps 51:6]. This is what counts with God.
Verses that belong to this explanation: 17-29
17Behold, thou art called a Jew, and restest in the law, and makest thy boast of God,18And knowest [his] will, and approvest the things that are more excellent, being instructed out of the law;19And art confident that thou thyself art a guide of the blind, a light of them which are in darkness,20An instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law.21Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal?22Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege?23Thou that makest thy boast of the law, through breaking the law dishonourest thou God?24For the name of God is blasphemed among the Gentiles through you, as it is written.25For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision.26Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision?27And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision dost transgress the law?28For he is not a Jew, which is one outwardly; neither [is that] circumcision, which is outward in the flesh:29But he [is] a Jew, 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.
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
No forms, ordinances, or notions can profit, without regenerating grace, which will always lead to seeking an interest in the righteousness of God by faith. For he is no more a Christian now, than he was really a Jew of old, who is only one outwardly: neither is that baptism, which is outward in the flesh: but he is the real Christian, who is inwardly a true believer, with an obedient faith. And the true baptism is that of the heart, by the washing of regeneration and the renewal of the Holy Ghost; bringing a spiritual frame of mind, and a willing following of truth in its holy ways. Let us pray that we may be made real Christians, not outwardly, but inwardly; in the heart and spirit, not in the letter; baptized, not with water only, but with the Holy Ghost; and let our praise be, not of men, but of God.
Verses that belong to this explanation: 25-29
25For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision.26Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision?27And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision dost transgress the law?28For he is not a Jew, which is one outwardly; neither [is that] circumcision, which is outward in the flesh:29But he [is] a Jew, 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.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
In these two verses the second deficiency of the Jewish worship practices is revealed, that it is such a worship that cares only about the outward rather the inward. The Jewish worship focused on the flesh, not on the spirit, fulfilling the commandments of the law literally. They understood circumcision as an outward operation in the flesh not in the heart. But actually the Lord's commandments in the Old Testament did not mean mere outward practices, but aimed at cleansing the whole man and purifying his conscience and heart. Therefore the apostle gave a definition of the Jew by which a true Jew is defined, that he is not a Jew outwardly only, but one who devotes his inward life also. Furthermore true circumcision is that of the heart done by the Holy Spirit not by the letters of the Mosaic Law which has no power and cannot change or renew the heart. The Old Testament likewise mentioned the inward life and the circumcision of the heart, as in the Book of Deuteronomy: "And the Lord your God will circumcise your heart and the heart of your descendants, to love the Lord your God with all your heart and with all your soul that you may live." [Deut 30:6] And in the address of Stephen the martyr before the council said to the Jews, "You stiff-necked and uncircumcised in heart and ears!" [Acts 7:51]
Verses that belong to this explanation: 28-29
28For he is not a Jew, which is one outwardly; neither [is that] circumcision, which is outward in the flesh:29But he [is] a Jew, 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.
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-09 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
The flesh; and "the Jew which is one inwardly "will be a subject of the self-same God as he also is who is "a Jew outwardly; ".
On exactly the same principle, they consider the special soil of Judaea to be that very holy land, which ought rather to be interpreted of the Lord's flesh, which, in all those who put on Christ, is thenceforward the holy land; holy indeed by the indwelling of the Holy Spirit, truly flowing with milk and honey by the sweetness of His assurance, truly Judaean by reason of the friendship of God. For "he is not a Jew which is one outwardly, but he who is one inwardly.".
Of God introducing the spiritual circumcision.
Author: Tertullian of Carthage Rank: Author AD: 220
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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Romans 2:29 But he [is] a Jew, 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.
A true "Jew" is someone who not only is a descendant of Abraham but also leads a godly life. This verse does not teach that all believers are Jews, nor does it suggest that the church is the Israel of God. Paul is speaking here about those born to Jewish parents, insisting that the mere fact of birth and the observance of circumcision are not sufficient. It is about an inner attitude.
True "circumcision" is a matter "of the heart"—not a physical circumcision in the literal sense, but the spiritual reality of a transformation regarding the old, unredeemed nature of man.
Those who thus combine the outward sign with the inward grace receive God's "praise," even if not the recognition of "men." In this final verse, there is a wordplay that is not evident in German. The word "Jew" comes from "Judah," which means "praise." A real "Jew" is someone whose character is such that they receive "praise from God."
Author: William MacDonald Rank: Author Posted on: 2024-06-01 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
[Verse 17-20]. Now Paul addresses the Jews. He makes it clear to them that they also need God’s gospel. He first sums up a number of things in which the Jews boasted. They boasted that they were in connection with God. They were confident they could be guides, lights, correctors and teachers because they thought they knew God’s will through the law. They imagined others were inferior: blind, in darkness, foolish and immature. They felt superior and elevated above other people.
[Verse 21-23]. And God had revealed His will to them in the law. What they didn’t realize was that first of all they had to obey it. Christians also can boast like this about knowing the Bible. They tell others how to behave, but they have never seen themselves in the light of the Bible. They only know it for others. They may condemn stealing if someone else does it, but if they do it themselves, they call it taking something to which they have a right. Similarly, they say it’s wrong to commit adultery, but they forget the Lord Jesus said that “everyone who looks at a woman with lust for her has already committed adultery with her in his heart” [Matt 5:27-28].
They know an idol is an abomination, but they do not mind using their time, strength, property, intelligence, etc. for themselves instead of for God. So, if someone is boasting of knowing the will of God, but is not obeying it in his life, he then dishonors God.
[Verse 24]. Isn’t it true that God’s Name is blasphemed because people go to some religious meeting on Sunday, but during the rest of the week they try to enrich themselves as much as possible at the expense of others?
[Verse 25]. Paul then mentions circumcision. You can read about its establishment in Genesis 17. In the Old Testament, circumcision was the external sign that someone belonged to God’s people, Israel. So you might expect a circumcised person to respect God’s will, but if someone didn’t obey God, his circumcision would mean nothing. Then his circumcision “has become uncircumcision”. The external sign of circumcision was only valid if the desire in the heart was to behave like a member of God’s people. This desire found its expression in doing God’s will.
[Verse 27-28]. This even meant that an uncircumcised person, so someone who didn’t belong to Israel, but who respected the rights of the law, was owned by God as a member of His people. The result of this was eventual judgment on those who were only circumcised outwardly and not with the heart.
[Verse 28-29]. The conclusion of this is seen in the last two verses. It deals with circumcision of the heart that leads us to the real meaning of circumcision. In Colossians 2 we read that the believer is circumcised in Christ’s circumcision [Col 2:11]. The context shows this refers to Christ’s death on the cross when He died under God’s judgment for sin [Col 2:10-12]. Someone who believes this with his heart is ‘circumcised of the heart’. He is a real Jew which means one who praises God.
Belonging to God’s people only externally attracts human honor. Man likes the visible side of religion because it makes him more important, but God looks at the heart. The external has only value for Him if it is a sincere representation of the attitude of the heart. God praises those in whom He finds “truth in the innermost being” [Ps 51:6]. This is what counts with God.
Verses that belong to this explanation: 17-29
17Behold, thou art called a Jew, and restest in the law, and makest thy boast of God,18And knowest [his] will, and approvest the things that are more excellent, being instructed out of the law;19And art confident that thou thyself art a guide of the blind, a light of them which are in darkness,20An instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law.21Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal?22Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege?23Thou that makest thy boast of the law, through breaking the law dishonourest thou God?24For the name of God is blasphemed among the Gentiles through you, as it is written.25For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision.26Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision?27And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision dost transgress the law?28For he is not a Jew, which is one outwardly; neither [is that] circumcision, which is outward in the flesh:29But he [is] a Jew, 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.
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
No forms, ordinances, or notions can profit, without regenerating grace, which will always lead to seeking an interest in the righteousness of God by faith. For he is no more a Christian now, than he was really a Jew of old, who is only one outwardly: neither is that baptism, which is outward in the flesh: but he is the real Christian, who is inwardly a true believer, with an obedient faith. And the true baptism is that of the heart, by the washing of regeneration and the renewal of the Holy Ghost; bringing a spiritual frame of mind, and a willing following of truth in its holy ways. Let us pray that we may be made real Christians, not outwardly, but inwardly; in the heart and spirit, not in the letter; baptized, not with water only, but with the Holy Ghost; and let our praise be, not of men, but of God.
Verses that belong to this explanation: 25-29
25For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision.26Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision?27And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision dost transgress the law?28For he is not a Jew, which is one outwardly; neither [is that] circumcision, which is outward in the flesh:29But he [is] a Jew, 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.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
Such a true Jew who cares about the circumcision of the heart does not wait for praise from people, because praise is based on outward relations which may be deceitful. A true Jew wins the pleasure of God who knows the secrets and hidden thoughts of the hearts. Therefore Paul the apostle says in his First Epistle to the Corinthians, "... but He who judges me is the Lord. Therefore judge nothing before the time, until the Lord comes, who will both bring to light the hidden things of darkness and reveal the counsels of the hearts; and then each one's praise will come from God." [1Cor 4:4]
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-09 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
In these two verses the second deficiency of the Jewish worship practices is revealed, that it is such a worship that cares only about the outward rather the inward. The Jewish worship focused on the flesh, not on the spirit, fulfilling the commandments of the law literally. They understood circumcision as an outward operation in the flesh not in the heart. But actually the Lord's commandments in the Old Testament did not mean mere outward practices, but aimed at cleansing the whole man and purifying his conscience and heart. Therefore the apostle gave a definition of the Jew by which a true Jew is defined, that he is not a Jew outwardly only, but one who devotes his inward life also. Furthermore true circumcision is that of the heart done by the Holy Spirit not by the letters of the Mosaic Law which has no power and cannot change or renew the heart. The Old Testament likewise mentioned the inward life and the circumcision of the heart, as in the Book of Deuteronomy: "And the Lord your God will circumcise your heart and the heart of your descendants, to love the Lord your God with all your heart and with all your soul that you may live." [Deut 30:6] And in the address of Stephen the martyr before the council said to the Jews, "You stiff-necked and uncircumcised in heart and ears!" [Acts 7:51]
Verses that belong to this explanation: 28-29
28For he is not a Jew, which is one outwardly; neither [is that] circumcision, which is outward in the flesh:29But he [is] a Jew, 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.
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-09 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
Now it is quite within the purpose of the God of the law that circumcision should be that of the heart, not in the flesh; in the spirit, and not in the letter.
Author: Tertullian of Carthage Rank: Author AD: 220
By saying this Paul sets aside everything which is merely of the body. For the circumcision is external, and so are the sabbaths, the sacrifices and the purifications…. The Gentile who does right is more praiseworthy than the Jew who breaks the law. When this is agreed upon, the circumcision of the flesh must be set aside, and the need for a good life is everywhere demonstrated.
The apostle testifies without any hesitation that those who walk according to the teaching of Christ—in the spirit, not in the letter—are the Israel of God.
For he possesses in its sincerity the faith which is exercised in reference to the affairs of life, and praises the Gospel in practice and contemplation. And, in truth, he wins his praise "not from men, but from God"
Author: Clement Of Alexandria Rank: Author AD: 215
This means that the law should be understood according to the Spirit, and not according to what the letter says. This pertains especially to those who have interpreted circumcision more according to the flesh than according to the Spirit.
It is clear why Paul denies that the circumcision of the flesh has any merit with God. For Abraham was not justified because he was circumcised; rather, he was justified because he believed, and afterward he was circumcised. It is the circumcision of the heart which is praiseworthy before God. To circumcise the heart means to cut out error and recognize the Creator. And because the circumcision of the heart was to come in the future, first Moses said: “Circumcise the hardness of your heart,” and Jeremiah also: “Circumcise the foreskin of your heart.” He said this to Jews who were following idols. For there is a veil over the heart which the one who is converted to God circumcises, because faith removes the cloud of error and grants those who are perfect knowledge of God in the mystery of the Trinity, which was unknown in earlier times. The praise of this circumcision is from God but is hidden to men, for it is the merit of the heart which God looks for, not that of the flesh. But the praise of the Jews is from men, for they glory in the circumcision of the flesh, which comes from their ancestors. Commentary on Paul’s Epistles.
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
