聖書注解書

Romans 2:1-16. The Apostle has now to prove that the righteousness of God is as necessary to the Jew as to the pagan; it is the Jew who is really addressed in this chapter from the beginning, though he is not named till Romans 2:9. In Romans 2:1-10 Paul explains the principle on which God judges all men, without distinction.

Romans 2:1. διό: The Jew is ready enough to judge the Gentile. But he forgets that the same principle on which the Gentile is condemned, viz., that he does evil in spite of better knowledge (Romans 1:32), condemns himself also. His very assent to the impeachment in chap. Romans 1:18-32 is his own condemnation. This is the force of διὸ: therefore. ἐν ᾧ = in that in which. τὰ αὐτὰ πράσσεις, not, you do the identical actions, but your conduct is the same, i.e., you sin against light. The sin of the Jews was the same, but their sins were not.

Romans 2:2. κατὰ ἀλήθειαν is predicate: God’s judgment squares with the facts—this is the whole rule of it. τοὺς τὰ τοιαῦτα πράσσοντας: those whose conduct is such as has been described. For the text, see critical note.

Romans 2:3. σὺ has strong emphasis. The Jew certainly thought, in many cases, that the privilege of his birth would of itself ensure his entrance into the kingdom (Matthew 3:8-9): this was his practical conviction, whatever might be his proper creed. Yet the σὺ indicates that of all men the Jew, so distinguished by special revelation, should least have fallen into such an error. He is “the servant who knew his Lord’s will,” and whose judgement will be most rigorous if it is neglected.

Romans 2:4. ἤ states the alternative. Either he thinks he will escape, or he despises, etc. χρηστότης is the kindliness which disposes one to do good; ἀνοχὴ (in N.T. only here and in Romans 3:26) is the forbearance which suspends punishment; μακροθυμία is patience, which waits long before it actively interposes. τὸ χρηστὸν τοῦ θεοῦ summarises all three in the concrete. It amounts to contempt of God’s goodness if a man does not know (rather, ignores: cf. Acts 13:27, 1 Corinthians 14:38, Romans 10:3) that its end is, not to approve of his sins, but to lead him to repentance.

Romans 2:5. The δὲ contrasts what happens with what God designs. θησαυρίζεις σεαυτῷ ὀργήν: contrast our Lord’s many sayings about “treasure in heaven” (Matthew 6:19 ff; Matthew 19:21). ἐν ἡμέρᾳ ὀργῆς = in the day of wrath. The conception was quite definite: there was only one day in view, what is elsewhere called “the day of the Lord” (2 Corinthians 1:14), “the day of judgment” (Matthew 11:22), “the last day” (John 6:39), “the day of God” (2 Peter 3:12), “that day” (2 Timothy 1:12), even simply “the day” (1 Corinthians 3:13, Hebrews 10:25). This great day is so defined in the Apostle’s imagination that the article can be dispensed with. But see Psalm 110:5. (109:5. LXX.) It is a day when God is revealed as a righteous judge, in the sense of Psalm 61:13 (LXX).

Romans 2:6. The law enunciated in the Psalm, that God will render to every one according to his works, is valid within the sphere of redemption as well as independent of it. Paul the Christian recognises its validity as unreservedly as Saul the Pharisee would have done. The application of it may lead to very different results in the two cases, but the universal moral conscience, be it in bondage to evil, or emancipated by Christ, accepts it without demur. Paul had no feeling that it contradicted his doctrine of justification by faith, and therefore we are safe to assert that it did not contradict it. It seems a mistake to argue with Weiss that Paul is here speaking of the Urnorm of the Divine righteousness, i.e., of the way in which the destiny of men would be determined if there were no Gospel. The Gospel does not mean that God denies Himself; He acts in it according to His eternal nature; and though Paul is speaking to men as under the law, the truth which he is insisting upon is one which is equally true whether men are under the law or under grace. It is not a little piece of the leaven of a Jewish or Pharisaic conception of God, not yet purged out, that is found here; but an eternal law of God’s relation to man.

Romans 2:7. καθʼ ὑπομονὴν ἔργου ἀγαθοῦ: cf. the collective ἔργον—“life-work”: S. and H.—in Romans 2:15 : “by way of stedfastness in well-doing”. δόξαν = the glory of the future life, as revealed in the Risen Saviour. τιμήν = honour with God. ἀφθαρσίαν “proves that the goal of effort is nothing earthly” (Lipsius). ζωὴ αἰώνιος comprehends all these three: as its counterpart, θάνατος in Rom 2:32, involves the loss of all. ζωὴν is governed by ἀποδώσει.

Romans 2:8. τοῖς δὲ ἐξ ἐριθείας: for the use of ἐκ, cf. Romans 3:26, τὸν ἐκ πίστεως Ἰησοῦ; Galatians 3:7, οἱ ἐκ πίστεως; Ch. Romans 4:14, οἱ ἐκ νόμου. Lightfoot suggests that it is better to supply πράσσουσιν, and to construe ἐξ ἐριθείας with the participle, as in Php 1:17 it is construed with καταγγέλλουσιν: but it is simpler not to supply anything. By “those who are of faction” or “factiousness” (Galatians 5:20, 2 Corinthians 12:20, Php 1:16 f., Romans 2:3, Jam 3:14; Jam 3:16) the Apostle probably means men of a self-willed temper, using all arts to assert themselves against God. The result of this temper—the temper of the party man carried into the spiritual world—is seen in disobedience to the truth and obedience to unrighteousness. See note on ἀλήθεια, Romans 1:18. The moral import of the word is shown by its use as the counterpart of ἀδικία. Cf. the same contrast in 1 Corinthians 13:6. To those who pursue this course there accrues indignation and wrath, etc.