성경 주석서

A. RABBINIC DOCTRINES; MERIT, PRIVILEGE, &c. (Cch. 2, 3)

The following extracts from the Talmud are from the late Dr A. M Caul’s Old Paths. The original Rabbinic, as well as the reference, is there given in each case.

(On the Talmud as evidence to opinion in St Paul’s day, see just below, Appendix B.)

“Every one of the children of men has merits and sins. If his merits exceed his sins, he is righteous. If his sins exceed his merits, he is wicked. If they be half and half, he is an intermediate person, בינוני.” p. 125.—“Circumcision is equivalent to all the commandments that are in the Law.” p. 230.—“The wise men have said, that Abraham our father sits at the door of hell (Gehinnom), and does not suffer any one that is circumcised to be cast into it.” p. 229.—“Amongst all the commandments, there is not one that is equivalent to the study of the Law. Whereas the study of the Law is equivalent to all the commandments; for study leads to practice. Therefore, study always goes before good deeds”. p. 131.—“What is a sojourning proselyte? A Gentile, who has taken upon himself the commandments given to the sons of Noah, but is not circumcised nor baptized. Such a one is received, and is of the pious of the nations of the world. And why is he called a sojourner? Because it is lawful for us to let him dwell among us in the land of Israel.… But a sojourning proselyte is not received except during the celebration of the year of jubilee” (p. 34); i.e., during one year in fifty. But elsewhere the Talmud says that there has been no jubilee since the Captivity of the Ten Tribes (p. 35). Full proselytism is thus the only real hope for a Gentile.—“What constitutes a Stranger (i.e. a full proselyte)? Sacrifice, circumcision, and baptism. At the present time, when there is no sacrifice, circumcision and baptism are necessary; and when the Temple is rebuilt, he must bring a sacrifice. A Ger (Stranger) is not a Ger until he is both circumcised and baptized.” p. 154.

These extracts may aid us, in some measure, in estimating the kind of prejudice against which St Paul aims in Romans 2 &c.

The work from which the extracts are taken, The Old Paths, (נתיבות צולס), is itself no mean illustration of the prophecies of Romans 11. It was originally a serial, circulated (1836–7) among the Jews of London, as “a comparison of Modern Judaism with the religion of Moses and the Prophets;” and it is a deeply earnest while most temperate appeal by a Gentile Messianist to Jews.

Ch. Romans 2:1-16. Human sin, continued: Jews and Gentiles equal in guilt and peril: gradual approach to the Jewish question

1. Therefore] It is difficult to state the precise bearing of this word; the exact premiss to which it refers. It is, perhaps, best explained by a brief statement of the apparent general connexion here.

St Paul has described the great fact of Human Sin. He has done so in terms which point specially to heathendom, but not exclusively. Two points, the universality of sin, and the universality of conscience (v. 18, 32), are plainly meant to be true of all men, idolaters or not. But now, in our present verse, he has it in view to expose specially the state of Jewish sinners; but to do this by leading gradually up to the convincing point, which is not reached till Romans 2:16. Really, but not explicitly, therefore, he here addresses the Jew, as included in the previous condemnation, but as thinking himself all the while the “judge” of heathen sinners. In words, he addresses any self-constituted “judge;” while in fact he specially, though still not exclusively, addresses the Jew. And he addresses him as “inexcusable,” because of his sin, and because of his conscience, a conscience in his case peculiarly enlightened.

The “therefore” thus points mainly to the words just previous; to the fact of a knowledge of God’s penal statute against sin, while yet sin is committed and abetted.

doest the same things] The reference is doubtless to the passage from about Romans 1:26. External idolatry had vanished among the Jews since the captivity; but other forms of the subtle “worship of the creature” had taken its place; a gross immorality was far from rare; and sins of “strife, craft, and malignity,” were conspicuous.

2. we are sure] This is spoken as by the Apostle, not as by the Jew. He solemnly repeats the thought that man knows that judgment is to come.

judgment] The original word is almost always in N. T. used of adverse decision, and in most cases of the execution of the sentence, as in the next verse.

according to truth] Rather, according to reality; in awful earnest and fact.

3. that thou shalt escape] “Thou” is, of course, emphatic. We must remember how often the Jews of that age clung to national privilege as if it were personal immunity. It was a saying, that to live in Palestine was “equal to the observance of all the commandments.” “He that hath his permanent abode in Palestine,” so taught the Talmud, “is sure of the life to come.” (Edersheim’s Sketches of Jewish Life, p. 5.) The tendency betrayed in such thoughts is deep as the fall of man, but it has its times and ways of special manifestation.

4. the riches] A frequent word with St Paul, in reference to Divine goodness and glory. See Romans 9:23, Romans 10:12, Romans 11:33; Ephesians 1:7-8; Ephesians 2:7; Ephesians 3:8; Ephesians 3:16; Php 4:19; Colossians 1:17; Colossians 2:2.

goodness] Specially the goodness of kindness. So the same original is rendered 2 Corinthians 6:6; Ephesians 2:7; Titus 3:4.

to repentance] See, as an illustrative parallel, 2 Peter 3:9; where perhaps render “willing to receive all to repentance.” The Gr. of “repentance,” here as elsewhere in N. T., means far more than alarm or grief; rather, a change of thought and will. See especially 2 Corinthians 7:9-10; 2 Timothy 2:25.

The point of this verse is specially for the (still unnamed) Jew. He thought his spiritual privilege and light, so long and lovingly continued, a mere honour, instead of a peculiar call to conscience.

5. after] according to, in a way traceable to.

hardness] insensibility, whether to love or reason.

treasurest up] Possibly this word alludes to the “riches” of Romans 2:4; q. d., “the Divine store of loving-kindness is exchanged by the sinner for the Divine store of holy wrath”.

unto thyself] Emphatic; more than merely “for thee.” The wrath is pure retribution, the result of sin. The sinner is the cause of his own doom.

against the day of wrath] Lit. in the day of wrath; a pregnant phrase; “which will take effect in the day.” On “wrath,” see note on Romans 1:18 : “The day:”—i.e. the definite time of the Lord’s Appearing, to raise the dead (John 6:39-40; John 6:44; John 6:54; John 11:24); to judge the world (John 12:48; Acts 17:31); and to receive the saints to final glory (2 Timothy 4:8). In one remarkable passage (1 Corinthians 4:3) the Greek of the word “judgment” (in E. V.) is lit. “day;” and a probable account of this use of the word is the inseparable connexion of thought, in the early church, between the day and the judgment of the Lord.

revelation of the righteous judgment of God] The “wrath” is as pure, just, and Divine as the mercy. Its “revelation” will be only the revelation of the absolute equity of “the Judge of all the earth.” This deep righteousness of the Divine anger is its most awful element.

6. who will render to every man, &c.] According to the promise, Matthew 16:27; Revelation 22:12. (Note that the very phrase used here of the Father, is used there of Himself by the Son).

7. to them who by patient continuance, &c.] More lit., to those who according to patience of (i.e. in) a good work seek, &c.; i.e., who, in that method, by that path, seek for eternal bliss. “Patience” here, as often in N. T., practically means active patience, perseverance. (Cp. Luke 8:15; Hebrews 10:36; Hebrews 12:1). “Work” is here, as often, used in the singular as a summary of the Christian’s whole course of obedience.

It is very remarkable to find here, in the first pages of this great Treatise on Gratuitous Salvation, the distinct mention of the blessed result of “good work.” (See specially, by way of contrast, Romans 4:2; Romans 4:6, Romans 11:6; and also Ephesians 2:9-10.)—It must be remembered that St Paul expressly teaches that man’s knowledge and love of God in this life, and by consequence its practical results, are as much His gift, a gift perfectly free and special, as is the bliss of the life to come; and that the two are inseparably connected. Divine mercy gives the “patient continuance in well-doing” as well as the “glory, honour, and immortality.” It is most true that the just freedom of Scripture language frequently leaves this connexion out of explicit statement; but this whole Epistle tends to remind us that it is among the very foundations of truth.

seek] As a traveller on his homeward road seeks for (aims at, moves toward) his home. Cp. Hebrews 13:14.

glory] The heavenly state, on its side of exaltation; the dignity of the vision and the likeness of God. See ch. Romans 5:2 for its deep connexion with His presence: it is “the glory of God.”

honour] Often associated with “glory.” See 1 Peter 1:7 for an instructive parallel. St Paul here speaks of “perseverance in good works;” St Peter there of the “fiery trial” of faith; both as preliminary to the Master’s welcome.

immortality] Lit. incorruptibility. Same word as 1 Corinthians 15:42; 1 Corinthians 15:50; 2 Timothy 1:10. (E. V., “immortality.”) It indicates perpetuity not merely of existence but of purity and power, the immortality of heaven. See further, next note.

eternal life] On these two most weighty words we can only summarize thus. (1) “Life,” beyond question, may, and very often does, mean more than bare existence. A “lifeless” tree, or body, yet exists, though in another state than before. In regard of spiritual life, it is clear that existence may be strong and conscious where there is no such “life.” See John 6:53; Ephesians 2:1. Existence, to be in this sense “life,” must contain happiness and holiness, whether in the germ (as here), or in maturity (as hereafter). (2) “Eternal.” Much has been written on the Greek of this word; aionios. But its connexion with duration, in derivation and usage, is certain. For N. T. usage in this respect, see e.g. 2 Corinthians 4:17-18. And it is equally clear that its ruling idea is duration unending in respect of the period referred to. If used e. g. with regard to the present world, or a human lifetime, it naturally means unending while that world, or lifetime, lasts. When applied to the unseen and ultimate world, it appears equally naturally to mean unending while that world lasts. “Everlasting” is thus no arbitrary equivalent for it, for both words have much the same consistent elasticity of meaning.