Romans 2 · The Lantern

God’s Righteous Judgment

Therefore you are inexcusable, O man, everyone who is judging; for in that which you judge the other, you are condemning yourself; for you who are judging do the same things.

That we must not rashly judge of another. In the Gospel according to Luke: "Judge not, that ye be not judged: condemn not, that ye be not condemned." Of this same subject to the Romans: "Who art thou that judgest another man's servant? to his own master he standeth or falleth.

This concerns those who are in a position to pass judgment. Judges and princes are being put on trial. By a natural process everyone pronounces a sentence which fits the crime and knows that righteousness deserves reward while wickedness should be punished.

After showing that the gentiles did not become just from the knowledge of the truth they had, the Apostle now shows that neither were the Jews made just by the things in which they gloried. Consequently, both of them need the power of the Gospel's grace for salvation.

Now we know that the judgment of God is according to truth upon those practicing such things.

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.

If you, a sinner, pass judgment upon a sinner like yourself, how much more will God, who is just, condemn you as unjust? If he did not do so, it might appear that evil is pleasing to him while good is not. But God has no favorites, and he spared neither his friends (the patriarchs) nor his angels when they sinned! Human judgment on the other hand is imperfect in many ways.

Then when he says for we know, he discloses and commends God's judgment. And concerning this he does three things. First, he declares the truth of God's judgment; second, he rejects a contrary opinion, at do you think this; third, he manifests the truth, at who will render (Rom 2:6).

And do you suppose this, O man, you who are judging those practicing such things and doing them yourself, that you yourself will escape the judgment of God?

"But do you suppose this, O man, every one of you who judges those who do such things, and does them yourself, that you will escape the judgment of God?" If all the things which the Law speaks, it speaks to those who are under the Law, then the things which the Gospel, or the Apostle, now speaks, it speaks not to the princes of this age, nor to the kings of the world, but to th…

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?

Then when he says do you think this, he rejects a contrary opinion. First, he states it; second, the cause of it, at or do you despise; third, he disproves it, at do you not know. First, therefore, he says: I have said that God's judgment is in accordance with the truth, against those who do such things.

Or do you despise the riches of his kindness and forbearance and patience, not knowing that the kindness of God leads you to repentance?

The last times are come upon us. Let us therefore be of a reverent spirit, and fear the long-suffering of God, lest we despise the riches of His goodness and forbearance. For let us either fear the wrath to come, or let us love the present joy in the life that now is; and let our present and true joy be only this, to be found in Christ Jesus, that we may truly live.

"Or despiseth thou the riches of His goodness and forbearance and long-suffering; not knowing that the goodness of God leadeth thee to repentance?" For after praising God's long-suffering, showing the gain thereof to be very great to them that heeded it (and this was the drawing sinners to repentance); he adds to the terror.

Then when he says do you not know, he disproves the aforementioned cause, namely the cause of contempt of the divine patience. First, he discloses the purpose of God's patience; second, the danger of contempt, at but according to your hardness.

But because of your hardness and unrepentant heart you are treasuring up to yourself wrath in the day of wrath and of revelation of the righteous judgment of God,

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.

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.

Then when he says but according to your hardness, he shows the danger of contempt, because it is not softened by the blessings of God's goodness: a hard heart will be afflicted at the end (Sir 4:26); and impenitent heart, which is not moved to repent by God's forbearance and patience: no man repents of his wickedness (Isa 8:6), you treasure up to yourself wrath, i.e., you are m…

who will give to each according to his works:

...attain to a full assurance in Christ, who was begotten by the Father before all ages, but was afterwards born of the Virgin Mary without any intercourse with man.

"Who will render to every man according to his deeds, to them who by patient continuance in well doing," etc. Since he had become awestriking and harsh by discoursing of the judgment and of the punishment that shall be, he does not forthwith, as one might expect, enter upon the vengeance, but turns his discourse to what was sweeter, to the recompense of good actions, saying as…

After suggesting that God's judgment is true and refuting the contrary opinion, the Apostle here unfolds the truth of God's judgment. First, he presents his intention; second, he manifests it, at to those indeed who, according to patience. First, he states facts about God's judgment in regard to two things, namely, persons and their works.

to those who indeed, with endurance in good work, are seeking glory and honor and immortality — eternal life;

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.

The reward for well-doing is awaited with patience because it is not given in this life. The glory is that with which the saints will shine like the sun. Nothing is greater than the honor of the children of God, on account of which they will judge even the angels.

Then when he says to those indeed who, according to patience, he clarifies his statement: first, in regard to works; second, in regard to persons, at upon every soul. In regard to works he shows the truth of God's judgment: first, to the good; second, to the wicked, there at but to those who are contentious.

but to those of self-interest and disobeying the truth, but being persuaded by unrighteousness — wrath and rage,

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.

"But unto them that are contentious," he says. Again, he deprives of excuse those that live in wickedness, and shows that it is from a kind of disputatiousness and carelessness that they fall into unrighteousness. "And do not obey the truth, but obey unrighteousness." See, here is another accusation again.

Then when he says but to those who are contentious, he shows the truth of God's judgment on the wicked and touches on sin and punishment. In regard to sin three things are mentioned.

tribulation and distress upon every soul of man which is working the evil, of Jew first and also of Greek;

but glory and honor and peace to everyone who is doing the good, to Jew first and to Greek.

Yet why wrath and indignation to the Jew first, and to the Greek? Because glory and honor also belong to them first. For to them first were entrusted the oracles of God, and they themselves say: "Blessed are we, O Israel, for the things that please God are known to us." And therefore, according to the sentence of the Gospel, "the servant who knew his lord's will and did it not…

Glory is opposed to wrath and honor to displeasure. What Paul called "immortality" above he calls "peace" here. The word first is emphatic and means "indeed," because God does not play favorites. Or it may mean first in time but not in honor.

Second, he shows this in regard to the good: first, he repeats the two things mentioned above, namely, glory and honor, but the third, namely, peace, he mentions instead of immortality, which includes peace among many other things.

For there is no partiality with God.

From this, finally, comes what he adds in this passage: "For there is no respect of persons with God." But if this still seems doubtful to you, hear also what Peter declares in the Acts of the Apostles, when he had entered in to the Gentile Cornelius: "I find," he says, "that God is not a respecter of persons, but in every place and in every nation, he who does his will is acce…

"For there is no respect of persons with God." Wonderful! What more than victory has he gained! For he shows, by reducing it to an absurdity, that it was not meet with God that it should be otherwise. For it would then be a case of respecting of persons. But of such character God is not.

Then when he says for there is no respect of persons, he assigns the reason for his statement, namely, because there is no respect of persons with God: truly I perceive that God shows no partiality (Acts 10:34).

For as many as have sinned without the law will also perish without the law; and as many as have sinned in the law will be judged through the law.

As I have heard from a certain presbyter, who had heard it from those who had seen the apostles, and from those who had been their disciples, the punishment [declared] in Scripture was sufficient for the ancients in regard to what they did without the Spirit's guidance. For as God is no respecter of persons, He inflicted a proper punishment on deeds displeasing to Him.

"For as many," he says, "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." For here, as I said before, he shows not only the equality of the Jew and the Gentile, but that the Jew was even much burdened by the gift of the Law. For the Gentile is judged without law.

Then when he says, for whosoever, he explains the reason. For if all who sinned are punished, it is clear that there is no respect of persons with God.

For not the hearers of the law are righteous with God, but the doers of the law will be justified.

For each individual lives by his own faith, nor is there exception of persons with God; since it is not hearers of the law who are justified by the Lord, but doers, according to what the apostle withal says.

For the man who, though listening not, doeth, is better than the man who is constant in listening and empty of works, even as the word of the apostle Paul teacheth us, "For not the hearers of the law are righteous before God, but the doers of the law shall be justified: for if the Gentiles which have no law do by their own nature the things of the law, these, having no law, are…

After confuting the human judgment with which the gentiles and Jews judged one another and commending God's judgment, the Apostle now undertakes to show that the things in which the Jews gloried do not suffice for their salvation. First, he states his position; second, he answers arguments against his position, at what advantage then has the Jew? (Rom 3:1).

For when Gentiles, not having the law, do by nature the things of the law, these, not having the law, are a law to themselves,

who show the work of the law written in their hearts, their conscience bearing witness with them and their thoughts between one another accusing or also presenting a defense —

But as for his saying "in the hearts," it must not be supposed that the law is said to be written in that member of the body which is called the heart. For how could flesh either put forth such perceptions of prudence, or contain such great storehouses of memory? But it must be understood that the rational power of the soul is customarily called the heart.

Compare this with 1 John [3:20]: "Dearly beloved, if our own hearts condemn us, God is greater than our conscience."

Then when he says who show, he explains how they are a law to themselves. This can be likened to a law presented to man from without and which it is customary to deliver in writing on account of the memory's weakness; whereas, those who observe the law without externally hearing the law show the work of the law written not with ink, but first and chiefly with the Spirit of the…

on the day when God judges the secrets of men according to my gospel through Christ Jesus.

Now he did not observe how much this clause of the sentence made against him: "For God, who commanded the light to shine out of darkness, hath shined in our hearts, to (give) the light of the knowledge (of His glory) in the face of (Jesus) Christ." Now who was it that said; "Let there be light?

"In the day when God shall judge the secrets of men by Jesus Christ, according to my Gospel." See how he again puts that day before them, and brings it close to them, battering down their conceit, and showing, that those were to be the rather honored who without the Law strove earnestly to fulfil the things of the Law. ...

But because testimony, accusation, and defense occur during a trial, he mentions the time, when he says in the day. He says this not to designate the quality of the time but the disclosure of things hidden: I will bring to light the things now hidden in darkness (1 Cor 4:5).

The Jews and the Law

But if you yourself are called a Jew and rely on law and boast in God

and know the will and approve the things being superior, being instructed out of the law;

and you are confident that you yourself are a guide of the blind, a light to those in darkness,

These things are true; for the purpose of the Law is this: to instruct the ignorant and to subject the profane to God; or to call the wicked away from the worship of idols, by means of the promise that was given through the Law, to the confidence of a better hope. Therefore the teacher of the Law rightly glories in these things, because he hands on the pattern of truth.

The blind are those who have been deprived of the light of knowledge.

Then he mentions its fruit with respect to others who find themselves in three different situations, so far as knowledge of the law is concerned. For some are entirely ignorant of the law, because they lack natural talent, just as a man is physically blind, because he lacks visual power: we grope for the wall like the blind (Isa 59:10).

an instructor of the foolish, a teacher of infants, having the embodiment of knowledge and of the truth in the law —

One who continually keeps the law in view does not stumble.

But you have the form of knowledge and truth not in deeds and not in merits, but "in the law," relying on it as on a depiction of virtue. So someone, having a royal portrait in his possession, copies nothing from it himself, while those who do not have it, and without even seeing it, faithfully imitate it.

Second, he touches on those who are on the way to knowledge they have not yet attained, in one way through lack of full instruction; hence he says, an instructor of the foolish, i.e., of those who have not yet received wisdom who are said to be instructed, i.e., free from ignorance which is present in everyone from the beginning when they are first instructed: do you have child…

you then who are teaching another, do you not teach yourself? You who are preaching not to steal, do you steal?

How is it that ye wish to instruct the elect of the Lord, while ye yourselves have no instruction? Instruct one another therefore, and be at peace among yourselves, that I also may stand joyful before your Father, and give an account of you all to the Lord.

Paul says to the Jew: If you rely on the law, why do you not obey it? If you glory in God, why do you dishonor him? If you know his will, why do you not do it? If you approve what is excellent, why do you go after what is harmful? Why do you not look for the right way, if you are a guide for the blind? Surely if you saw it you would walk in it!

Then when he says you who teaches another, he indicates some of their failings. First, failings toward themselves, when he says you who teaches another, by directing them to the good, teaches not yourself.

You who are saying not to commit adultery, do you commit adultery? You who are abhorring the idols, do you rob temples?

Indeed, while you secretly undermine faith in Christ through a corrupt interpretation, you deny our Christ who was promised in the Law. You who say that one must not commit adultery, you commit adultery. But you commit adultery against the Law when you remove the truth of Christ and put falsehood in its place.

By sacrilege he means the theft of things dedicated to idols; for although they abhorred idols, yet, being possessed by love of money, they laid hands on things dedicated to idols out of shameful greed.

Second, in regard to defiling another person through adultery, when he says: you who say men should not commit adultery, do you commit adultery? They are all adulterers, like a heated oven (Hos 7:4); each neighing for his neighbor's wife (Jer 5:8).

You who boast in law, do you dishonor God through the transgression of the law?

For the name of God is blasphemed among the Gentiles through you, even as it has been written.

"Woe to that man," the Lord says, "it were well for him if he had never been born, than that he should cause one of my little ones to stumble.

"For the name of God is blasphemed among the Gentiles through you." (Is. lii. 5; Ez. xxxvi. 20, Ez xxxvi. 23.) See again another double accusation. For they not only commit insolence themselves, but even induce others to do so. And what is far worse-ye not only teach not the things of the Law, but ye even teach the opposite, viz. to blaspheme God, which is opposite to the Law.

In support of this he quotes an authority, when he says, the name of God through you is blasphemed among the gentiles, i.e., because the gentiles, noting the evil practices of the Jews, laid it to evil training dictated by the law.

For circumcision indeed profits if you shall do the law; but if you shall be a transgressor of law, your circumcision has become uncircumcision.

"Circumcision indeed profits, if you keep the law; but if you are a transgressor of the law, your circumcision has become uncircumcision. If therefore the uncircumcision keep the righteous requirements of the law, shall not his uncircumcision be reckoned as circumcision?

Circumcision is of value as a sign if righteousness accompanies it; without righteousness the rest is useless. Or this [verse] may mean that circumcision enabled the Jew to live and escape condemnation in childhood before reaching the age of understanding.

Then when he says circumcision, he shows that circumcision is not sufficient for salvation any more than the law is, and for the same reason, namely, that without circumcision there is value in the law's observance, without which circumcision has no benefit, as was said above. In regard to this he does three things.

If therefore the uncircumcision keeps the requirements of the law, will not his uncircumcision be reckoned for circumcision?

"But if the uncircumcision keeps the righteous requirements of the law, shall not that which is by nature uncircumcision, fulfilling the law, judge you, who by the letter and circumcision are a transgressor of the law?" We said above that the Apostle is discussing two Jews and two circumcisions, and that he mentions now the carnal, now the spiritual.

The visible needs the invisible but not the other way round, because the visible is an image of the invisible, while the invisible is the reality itself. Thus, the circumcision of the flesh needs the circumcision of the heart but not vice versa, because the reality does not need the image.… If circumcision has no value by itself, why was it instituted?

Then when he says, if then, the uncircumcised, he considers circumcision in relation to the gentiles in two ways. First, from the aspect that the gentiles obtain the benefits of circumcision by observing the law.

And the uncircumcision by nature, fulfilling the law, will judge you who with the letter and circumcision are a transgressor of law.

And that the Lord did not abrogate the natural [precepts] of the law, by which man is justified, which also those who were justified by faith, and who pleased God, did observe previous to the giving of the law, but that He extended and fulfilled them, is shown from His words. "For," He remarks, "it has been said to them of old time, Do not commit adultery.

This either means that as long as the Jews continue their literal circumcision they reject the spiritual circumcision, or that they will be judged because they have not followed what the law said, viz., that by believing in Christ they might receive the true circumcision.

Second, at and will not that which by nature, he shows that on account of observing the law the gentile is preferred to the Jew.

For the one outwardly is not a Jew, neither is circumcision that which is outward in flesh,

but he who is a Jew inwardly, and circumcision is of heart, in spirit, not in letter — whose praise is not of men but of God.

He impoverishes himself, in order that he may never overlook a brother who has been brought into affliction, through the perfection that is in love, especially if he know that he will bear want himself easier than his brother.

This is foretold in the law: "And the Lord your God will circumcise your heart and the heart of your offspring, so that you will love the Lord your God," and again: "Circumcise yourselves to the Lord, and remove the foreskin of your heart," not according to the letter of the law but according to the New Testament, which examines the inner secrets which only God can see.

Then when he says but he who is one inwardly, he assigns the reason why the uncircumcision of one who keeps the law is regarded as circumcision and will judge bodily circumcision.

Romans2

God’s Righteous Judgment

The Jews and the Law