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Romans 2:1-5 They that condemn sin in others, and are guilty of the

like themselves, cannot escape God’s judgment,

Romans 2:6-13 which will be according to every man’s deserts,

without distinction of Jew or Gentile.

Romans 2:14-16 The Gentiles are not left without a rule of conduct.

Romans 2:17-24 The Jew, who boasteth of greater light, is doubly

criminal in sinning against it,

Romans 2:25-29 nor will circumcision profit him, except he keep the law.

It is much disputed to whom the apostle directs his discourse in the beginning of this chapter. Some think that having discovered the sins of the Gentiles in the former chapter, he here useth a transition, and turneth himself to the Jews, and lays open their more secret wickedness and hypocrisy. But the particle therefore in the front of the chapter, doth seem to intimate, that this is inferred from what went before, and is a continuance of the same argument. It is of the Gentiles then that he is still discoursing, and he begins by name to deal with the Jews, Romans 2:17. Some think he speaks more particularly of such as were judges and magistrates amongst the Gentiles, who, though they made laws for to judge and punish others for such and such crimes, did yet commit the same themselves. Some think he intends more especially such as were philosophers, and men renowned for virtue, as Socrates, Aristides, Fabricius, Cato, Seneca, &c., which last, as is said, was well known to the apostle. These, in their speeches and writings, did censure the evil manners of others, and yet were as bad themselves. As Cato is said to have used extortion, prostituted his wife, and to have laid violent hands upon himself; and yet he was affirmed by Velleius to be homo virtuti simillimus, a most virtuous man. But the received opinion is, that the apostle in general doth tax all such as censure and find fault with others, and yet are guilty of the same things themselves.

Thou art inexcusable, O man, whosoever thou art that judgest: q.d. Thou art without all excuse, that dost assent and subscribe to the righteous judgment of God, that they who do such things as are mentioned in the foregoing chapter, are worthy of death, and yet doest the same thyself; if not openly, yet secretly and inwardly thou art guilty of the same or as great sins. Thou canst make no apology or pretence, why the sentence of death and condemnation, which is due to others, should not likewise pass upon thee.

For wherein thou judgest another, thou condemnest thyself; i.e. in that very thing, or by that very law, whereby thou censurest and condemnest others, thou pronouncest sentence against thyself; thy own mouth condemns thee in the person of another: see Matthew 7:3 21:40,41,45 Joh 8:4,9.

We know assuredly, and it is evident, both from Scripture and reason, that God’s judgment, both here and hereafter, is true and upright; see 1 Samuel 16:7. He judgeth righteous judgment; he judgeth of persons and things, not as they are in appearance, but as they are in reality.

Against them which commit such things; this indefinite manner of speaking includeth both those that judge others, and those who, for the aforementioned sins, are subject to the censures of others.

When other men’s facts escape not thy censure, who art but a man; what folly and madness is it to imagine, that thine own evil deeds should escape the judgment of God! See 1Jo 3:20.

Here he taxeth such as thought God approved of their persons and courses, at least that he would not regard or punish their evil actions, because he had hitherto forborne them, and heaped up abundance of worldly blessings upon them, as he did upon the Romans especially, above other people. It is common for men to grow secure, and promise themselves impunity, when God forbears them, and gives them outward prosperity: see Psalm 50:21 55:19 Ecclesiastes 8:11 Hosea 12:8.

Despisest thou? the word signifies, to think amiss; he despiseth the goodness of God, who thinks otherwise of it than he should, that it is extended to him for other ends than it is: or, to despise the goodness of God, is, to turn it into wantonness.

The riches of his goodness; i.e. The abundance of his goodness: see Romans 9:23 Ephesians 1:7,18 2:4,7 3:8.

Forbearance and long-suffering; God’s long-suffering is a further degree of his forebearance: the Scripture speaks much of this attribute of God, and of his abounding therein, Exodus 34:6 Numbers 14:11,18 Psa 86:15 Matthew 23:37 Romans 9:22 1 Timothy 1:16 1 Peter 3:20.

The goodness of God leadeth thee to repentance; that is one great end of God’s goodness and forbearance; see Hosea 11:4 2 Peter 3:9. God’s goodness is abused when it is not used and improved to this end.

Treasurest up unto thyself wrath against the day of wrath; this passage seems to respect Deu 32:34,35, or Job 36:13. You have a parallel place, Jam 5:3. The meaning is, Thou provokest more and more the wrath of God against thee; by heaping up sins, thou heapest up judgments of God upon thyself: just as men add to their treasure of wealth, so dost thou add to thy treasure of punishment.

Revelation of the righteous judgment of God; this is a periphrasis of the day of judgment, or of the last day: then will God visit for those sins that here escape punishment; then the justice and equity of his proceedings shall appear, and all shall have reason to approve thereof.

This proves what he had said, that the judgment of God, in that day, will be according to righteousness, or most righteous judgment. Parallel places you will find, Psalm 62:12 Matthew 16:27 2 Corinthians 5:10 Revelation 22:12. The papists from hence infer the merit of works; but the reward to the godly is a reward of grace, and not of debt. The word apodounai imports not only a just retribution, but a free gift, as in Matthew 20:8, and elsewhere. Good works are the rule of his proceeding, not the cause of his retribution: see Luke 17:10.

What he had laid down in general, he amplifies more particularly.

Patient continuance; or perseverance in well doing, which implies patience: see Matthew 10:22 24:13 Hebrews 10:36.

Immortality; or incorruption: he adds this to show, that the

glory and honour he speaks of was not such as the Gentiles usually sought, who made worldly glory the scope of their actions; but it was eternal in the heavens, and such as never fades away.

Eternal life; i.e. God will render eternal life to such: the word render must be supplied out of the former verse.

That are contentious; or, that are of contention: so, they of the circumcision, for such as are circumcised, Acts 10:45 Galatians 2:12. By contentious, understand such as are refractory and self-willed; that, from a spirit of contradiction, will not be persuaded; that strive and kick against the righteousness of God, from an opinion of their own righteousness, Hosea 4:4.

Do not obey the truth: see Romans 1:18, and the note there.

But obey unrighteousness; that are the servants of sin, and of corruption, Romans 6:12 2 Peter 2:19.

Indignation and wrath; these two differ only in degree: thereby understand the judgments of God upon the wicked, which are the effects of his anger: the cause is commonly put for the effect.