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英文原文
The scope of the first two chapters of this epistle may be gathered from Ro 3:9, "We have before proved both Jews and Gentiles that they are all under sin." This we have proved upon the Gentiles (Ro 1:1-32), now in this chapter he proves it upon the Jews, as appears by Ro 2:1-17, "thou art called a Jew." I. He proves in general that Jews and Gentiles stand upon the same level before the justice of God, to Ro 2:1-11. II. He shows more particularly what sins the Jews were guilty of, notwithstanding their profession and vain pretensions (Ro 2:17-29).
1-16
Equity of the Divine Government (58 AD)
神之治理的公平（公元58年）
¹ 你这论断人的，无论你是谁，也无可推诿。你在什么事上论断人，就在什么事上定自己的罪；因你这论断人的，自己所行却和别人一样。 ² 我们知道这样行的人，神必照真理审判他。 ³ 你这人哪，你论断行这样事的人，自己所行的却和别人一样，你以为能逃脱神的审判吗？ ⁴ 还是你藐视他丰富的恩慈、宽容、忍耐，不晓得他的恩慈是领你悔改呢？ ⁵ 你竟任着你刚硬不悔改的心，为自己积蓄忿怒，以致神震怒，显他公义审判的日子来到。 ⁶ 他必照各人的行为报应各人。 ⁷ 凡恒心行善、寻求荣耀、尊贵和不能朽坏之福的，就以永生报应他们； ⁸ 惟有结党、不顺从真理、反顺从不义的，就以忿怒、恼恨报应他们。 ⁹ 将患难、困苦加给一切作恶的人，先是犹太人，后是希腊人； ¹⁰ 却将荣耀、尊贵、平安加给一切行善的人，先是犹太人，后是希腊人。 ¹¹ 因为神不偏待人。 ¹² 凡没有律法犯了罪的，也必不按律法灭亡；凡在律法以下犯了罪的，也必按律法受审判。 ¹³ （原来在神面前，不是听律法的为义，乃是行律法的称义。 ¹⁴ 没有律法的外邦人若顺着本性行律法上的事，他们虽然没有律法，自己就是自己的律法。 ¹⁵ 这是显出律法的功用刻在他们心里，他们是非之心同作见证，并且他们的思念互相较量，或以为是，或以为非。） ¹⁶ 就在神借耶稣基督审判人隐秘事的日子，照着我的福音所言。
在前一章中，使徒把外邦世界的状态描绘得如同犹太人乐于宣告的那样黑暗败坏。如今为要表明犹太人的状态也十分败坏，并且他们的罪在许多方面更为加重，他先在这一部分铺路，指出神对犹太人和外邦人都必按公义之同等条款而行，并不像犹太人易以为他会偏袒他们那样偏私。
一、他控告他们吹毛求疵与自以为是（罗2:1）：「你这论断人的，无论你是谁，也无可推诿。」他既用一般性的话语表达，这警告便可达及那些「多人作师傅」的（雅3:1），无论他们属何国、何职业——擅自拥有责难、控制、定罪别人的权力之人。但他特别指着犹太人，并向他们具体应用这一般性的指控（罗2:21）：「你既是教导别人，还不教导自己吗？」犹太人普遍是骄傲的一类人，以极大的轻蔑与鄙夷看待可怜的外邦人，以为他们不配与犹太人羊群中的狗并列；而同时他们自己却同样败坏不道德——虽然不像外邦人那样拜偶像，却是抢夺圣物之人（罗2:22）。「也无可推诿」。外邦人只有自然之光尚且无可推诿（罗1:20），何况犹太人有律法之光、神所启示的旨意，所得的帮助比外邦人更大，更无可推诿。
二、他断言神治理之公义的不变（罗2:2-3）。为把定罪之感切实地打动人心，他在此指出我们所应对付的是一位何等公义的神，他的作为何等公正。使徒保罗在他书信中惯常的做法，是在提到某个要紧论点时作大段的插论；如此处关于神的公义（罗2:2）——「神的审判是照着真理的」——照着永恒的公平与正直之规则——照着内心，不照外貌（撒上16:7）——照着行为，并不偏待人——这教义是我们众人都确信的，因为神若不公义便不为神；但那些因自己同样有罪的事而定别人之罪的人，尤其当思想这事：他们一边行罪、坚持行罪，一边却想要借抗议罪恶、大声责骂有罪之人来贿赂神的公义，仿佛讲道反对罪就能赎罪的罪咎一般。但请看他如何把这摆在罪人的良心面前（罗2:3）：「你以为……能逃脱……吗？」——你这人，有理性的受造者，依赖的受造者，为神所造、服在他之下、向他交账的受造者。这事如此明显，我们尽可向罪人自己的思想上诉：「你能以为『自己能逃脱神的审判吗？』察看人心的神能被形式的托辞所蒙蔽吗？审判众人的主能被贿赂、被打发掉吗？」那些最貌似精明的罪人，虽在众人面前以最大的自信为自己开脱，却不能「逃脱神的审判」——不能避免被审判、被定罪。
三、他草拟一份对他们罪的控告（罗2:4-5），分为两项：
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轻忽神的恩慈（罗2:4），「他丰富的恩慈」。这话特别适用于犹太人，他们蒙了神圣恩惠的特别记号。手段即是怜悯，我们所犯之罪违背的亮光越大，所犯之罪违背的爱也越大。对神圣恩慈存低贱卑下的思想，是许多罪的根源。每一故意的罪中都含有对神恩慈的诠释性的轻蔑；那是践踏他的心肠，特别践踏他忍耐的恩慈——他的宽容与长久忍耐——并趁机越发大胆犯罪（传8:11）。「不晓得」，即不考虑，不实际地、不应用在自己身上地认识「神的恩慈是领你悔改的」。其用意是领你悔改。我们仅知道神的恩慈引人悔改还不够，必须知道它领「我们」——特别是领「你」——悔改。请看神用什么方法领罪人悔改。他「领」他们，不是像驱赶牲畜一样驱赶他们，而是像有理性的受造者一样引领他们，「诱导他们」（何2:14）；是恩慈在引导，是「爱的绳索」（何11:4）。参赛31:3（注：应为耶31:3）。思念神的恩慈——他向众人普遍的恩慈（他护理的恩慈、他忍耐的恩慈、他应许的恩慈）——当有效地领我们众人悔改；而许多人之所以继续不悔改，原因乃是他们不认识、不思念这事。
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惹动神的忿怒（罗2:5）。这惹动的起因是「刚硬不悔改的心」；罪人的毁灭正是在于随从这样的心、被它牵引。犯罪就是随从心所行的路；而当那心是刚硬不悔改的（因长久习惯而形成的刚硬，加上本性的刚硬），其道路必何等绝望！这惹动是用「为自己积蓄忿怒」来表达的。那些继续在罪之路上行的人，是为自己积蓄忿怒。「积蓄」表示丰富。这积蓄将要花到永远，却永不会耗尽；然而罪人仍不断增加它，如同增加积蓄。每一故意的罪都加在账上，并使清算越发炽烈；它给他们的忿怒「加上一枝」，如有人读结8:17的话「他们将枝条举向鼻前」。「积蓄」也表示隐秘。忿怒的库房或仓库是神自己的心，在其中它隐藏着，如同宝藏在某隐秘之处被封缄；见申32:34；伯14:17。但它也表示为着将来的某一场合而保留，如同「雹的宝库」为「争战的日子」而保留（伯38:22-23）。这些宝库将如「大渊的泉源」般裂开（创7:11）。「为自己积蓄……以致神震怒的日子」，到那日忿怒将毫无保留地分发，借满溢的碗倾倒出来。虽然如今的日子是对罪人宽容忍耐的日子，然而「神震怒的日子」将要来到——忿怒，且只有忿怒。其实，每件事对罪人都是「震怒的日子」，因为神「向恶人发怒」是「每天」的（诗7:11，旁注），但「那大震怒的日子」将要来到（启6:17）。那震怒的日子将是「显他公义审判的日子」。神的忿怒不像我们的忿怒——那是火气与情绪；不，「他恼怒中并无猛烈」（赛27:4，旁注）：而是公义的审判——他定意刑罚罪，因为他恨罪，罪与他的本性相违。神这公义的审判如今常在罪人的兴旺与成功中被隐藏，但不久必在全世界面前显明——这些似乎颠倒的事将被修正，「诸天必表明他的公义」（诗50:6）。「所以，时候未到，什么都不要论断。」
四、他描述神审判时所用的尺度。他既在罗2:5提到神公义的审判，便在此说明那审判及其公义，并指出我们可从神那里期望什么，他借什么规则审判世界。分配之公义的公平，就是按功过、不偏待人来分发怒容与恩惠：这就是神公义的审判。
- 他「必照各人的行为报应各人」（罗2:6），这真理在圣经中多次提及，以证明审判全地的主行事公正。
(1) 在分发财惠上；这一点在此被提及两次，罗2:7、10都提及。因为他「喜爱怜恤」。请看——
[1] 他恩惠的对象：「凡恒心行善……的」。借此我们可以试验自己在神恩惠中是否有分，并可由此得知当走什么路才能得着。公义的神所要赏赐的人是：第一，为自己定下正确目标的人——「寻求荣耀、尊贵和不能朽坏之福的」；即那不朽的——在此并与神和好、永远蒙他悦纳。有一种圣洁的雄心，乃是一切实用宗教的根基。这是寻求神的国——在我们的愿望与目标上看眼目如天那样高，决不以不及天堂之事为足。这寻求暗示一种失落、对那失落的觉察、恢复它的渴望，以及与那渴望相称的追求与努力。第二，既定下正确目标，便坚守正路的人：「恒心行善」。1. 必须有「行善」，就是「行善」（罗2:10）。仅知道善、说善、宣认善、应许善是不够的，我们必须行善：行那善事，不仅在内容上，也在方式上。我们必须「好好地」行。2. 持续行善。不是一阵冷一阵热，如「早晨的云雾」「早露」一般；我们必须「忍耐到底」：惟独恒忍耐才能得冠冕。3. 持续地、忍耐地行善。这忍耐不仅指工的漫长，也指其中的艰难、反对与困苦。那些要行善并持续其中的人，必须穿上极大的忍耐。
[2] 他恩惠的果子。他要以永生报应这样的人。天堂就是生命——永生——它是那些恒心行善之人的赏赐；这又被称为（罗2:10）「荣耀、尊贵、平安」。那寻求荣耀、尊贵（罗2:7）的人，必得着它们。那寻求世上虚浮荣耀尊贵的人，往往失落它们，并大失所望；但那寻求不朽之荣耀尊贵的人，必得着它们，并且不仅「荣耀、尊贵」，更有「平安」。属世的荣耀尊贵常伴烦恼；但属天的荣耀尊贵伴有平安——不受搅扰的、永远的平安。
(2) 在分发怒容上（罗2:8-9）。请看，[1] 他怒容的对象。一般而言是「作恶的人」，更具体地被描述为「结党、不顺从真理的人」。对神结党。每一故意的罪都是与神争吵，是「与造化的主较力」（赛45:9），是最绝望的争竞。神的灵与罪人「相争」（创6:3），不悔改的罪人与圣灵相争，「违背亮光」（伯24:13），「持住诡诈」，竭力保留那圣灵竭力要使他们脱离的罪。「结党，不顺从真理」。宗教的真理不仅要被认识，更要被顺从；它们是引导的、统治的、命令的；是关于实践的真理。不顺从真理，就被解释为与它相争。「反顺从不义」——行不义所命他们行的事。那些拒绝作真理之仆人的，很快就要作不义的奴仆。[2] 这些怒容的果子或实例：「忿怒、恼恨」，「患难、困苦」。这是罪的工价。「忿怒、恼恨」是因——「患难、困苦」是必然而不可避免的果。这是「加给一切作恶的人的」。「患难、困苦」加于「灵魂」；灵魂是那忿怒的器皿，是那患难困苦的主体。罪使灵魂适合这忿怒。灵魂是人里面那惟一能立刻承受这恼恨及其所生困苦之印象或果效的部分。地狱就是永远的患难困苦，是忿怒恼恨的产物。这是与神相争的下场，是把荆棘蒺藜摆在烈火之前（赛27:4）。那些不肯向他的金杖低头的人，必被他铁杖打破。如此神必照各人的行为报应各人。
2.「神不偏待人」（罗2:11）。论到属灵的状态，神「是」偏待人；但论到外在的关系或情形，神并不偏待人。犹太人与外邦人在神面前立于同等地位。这正是彼得在中间隔断的墙初次被拆毁之时所作的评论（徒10:34）：神「不偏待人」；下面的话解释了这一点：「原来各国中，那敬畏主、行义的人都为主所悦纳。」神并不照人的外在特权、或人空洞地认识并宣认真理而救人，而是照人实在的状态与性情。无论分发怒容还是恩惠，都是「先是犹太人，后是希腊人」。若「先是犹太人」（他们有更大的特权、作更大的宣认），却「也是希腊人」（他们缺少这些特权，既不能因他们不作恶而免去恶行的刑罚，也不能因他们行善而堵在赏赐之外）（参西3:11）；因为「审判全地的主岂不行公义吗？」
五、他证明他在审判众人之时所行之公平（罗2:12-16），其原则乃是：人之顺服的规则，即是神审判的规则。三种程度的亮光赐给世人：
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自然之光。外邦人有这光，也必按这光受审：「凡没有律法犯了罪的，也必不按律法灭亡」；即不信之外邦人——他们没有别的引导，只有天然的良心，没有别的动机，只有普遍的怜悯，没有摩西律法，也没有任何超自然的启示——必不因他们所未曾有之律法的过犯而被查账，也不至于落在犹太人违犯成文律法之罪及受其审判的加重之下；但他们要按着他们所犯之罪所违背的本性之律受审——不仅按其心中（已被败坏、涂抹、在不义中被囚）的本性之律，更按审判者在手中所存未败坏之原本。为进一步澄清（罗2:14-15），他在一个括号里证明：自然之光对外邦人相当于成文律法。他曾说（罗2:12）他们「没有律法犯了罪」，这看似矛盾；因为没有律法就没有过犯。但他说，他们虽然没有成文律法（诗147:20），却有一与律法相当之物——不是与礼仪律相当，而是与道德律相当。他们「有律法的功用」。他不是说律法所命令的工（仿佛他们能献上完全的顺服），而是说律法所作的工。律法的功用是指引我们当行的，并查考我们已行的。如今，(1) 他们有借自然之光指引他们当行之事的：借他们天然观念与指引的力与趋向，他们把握善与恶之间清楚而巨大的分别。他们「顺着本性行律法上的事」。他们对公平与正直、尊贵与纯洁、爱心与慈善有所感觉；自然之光教导顺服父母、怜悯困苦人、保守公共和平与秩序，禁止凶杀、偷窃、撒谎、作假见证等。如此他们「自己就是自己的律法」。(2) 他们有查考他们已行之事的：「他们是非之心同作见证」。他们里头有那赞同并称赞所行之善的，也有那为所行之恶而责备他们的。良心是见证人，或迟或早必作见证，虽然一时可以被贿赂或被威吓。它抵得上一千个见证人，见证最隐秘的事；他们的「思念互相较量，或以为是，或以为非」，借把律法应用在事实上，对良心的见证下判语。良心是耶和华的灯，并未完全熄灭——连在外邦世界中也没有。异教徒曾见证好良心的安慰，也曾见证坏良心的可畏：他们的「思念互相较量」——原文作「彼此之间」。那在他们里面并见证他们之罪的同一天然之光与律法，也彼此或以为非、或以为是。「轮流地」，有人如此读；按照他们遵守或干犯这些天然律法与指引，他们的良心或释放他们、或定他们的罪。这一切都证明：他们有相当于律法之物——这本可以治理他们，也将定他们的罪，因为他们未曾如此被引导、被治理。所以有罪的外邦人无可推诿。神在定他们罪上被称义。他们不能借口无知，所以若没有别的可申诉，便很可能灭亡。
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律法之光。犹太人有这光，也必按这光受审（罗2:12）：「凡在律法以下犯了罪的，也必按律法受审判。」他们犯罪，不仅有律法，而且是「在律法之中」——在这么多律法之中，在如此纯洁清楚之律法的面前与光中，其指引如此完满具体，其刑罚如此有力强制。这些人必「按律法受审判」；他们的刑罚正如他们的罪，因有律法而更大。「先是犹太人」（罗2:9）。推罗、西顿所受的「还容易受」。如此摩西「告」他们（约5:45），他们便落在他「知道主人的意思，却不预备，又不顺他的意思行」之人「多受责打」之下（路12:47）。犹太人以律法大为骄傲；但为证实他所说的，使徒指出（罗2:13）：他们拥有、听见、知道律法，并不能称他们为义，惟独行律法才能。犹太教的博士们以这样的意见支撑他们的从者：凡犹太人，无论生活多坏，在来世都必有一席之地。使徒在此反对这事：他们有律法是大特权，但不是拯救的特权，除非他们照他们所有的律法而活——而犹太人显然没有如此行，所以他们仍需要一种义以在神面前显身。这话也可应用于福音：不是听，乃是行，才能救我们（约13:17；雅1:22）。
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福音之光：那些享有福音的人必按这光受审（罗2:16）：「照着我的福音所言。」这并不是指保罗所写的「第五卷福音」（如有人所臆测的），也不是指路加所写、作为保罗的代笔的福音（优西比乌《教会史》卷三第八章），而是指一般的福音——称为保罗的，因为他是它的传道者。凡在那安排之下的，必按那安排受审（可16:16）。有人把「照着我的福音所言」这话与他所说的「审判之日」相连：「必有一个审判之日来到，正如我在讲道中常常告诉你们的；那将是犹太人和外邦人最终审判之日。」关于那日所启示的事，我们当熟悉。(1) 已定下一日为普遍审判之日。「那日子」、「大日子」、「他那将到之日」（诗37:13）。(2) 那日的审判将交在耶稣基督手中。「神要借耶稣基督审判」（徒17:31）。这将是他降卑之苦的部分赏赐。没有什么比「基督将是审判者」这话更使罪人恐惧，也没有什么比这更使圣徒得安慰。(3) 那日「人隐秘的事」必受审。隐秘的事奉必得赏赐，隐秘的罪必受刑罚，隐藏的事必被显明。那将是伟大的显明日，如今在角落里所做的，那日必向全世界宣告。
英文原文
Equity of the Divine Government (58 AD)
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.
² But we are sure that the judgment of God is according to truth against them which commit such things.
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?
⁴ Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?
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;
⁶ Who will render to every man according to his deeds:
⁷ To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life:
⁸ But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath,
⁹ Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile;
¹⁰ But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile:
¹¹ For there is no respect of persons with God.
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;
¹³ (For not the hearers of the law are just before God, but the doers of the law shall be justified.
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:
¹⁵ Which show 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;)
¹⁶ In the day when God shall judge the secrets of men by Jesus Christ according to my gospel.
In the former chapter the apostle had represented the state of the Gentile world to be as bad and black as the Jews were ready enough to pronounce it. And now, designing to show that the state of the Jews was very bad too, and their sin in many respects more aggravated, to prepare his way he sets himself in this part of the chapter to show that God would proceed upon equal terms of justice with Jews and Gentiles; and not with such a partial hand as the Jews were apt to think he would use in their favour.
I. He arraigns them for their censoriousness and self-conceit (Ro 2:1): Thou art inexcusable, O man, whosoever thou art that judgest. As he expresses himself in general terms, the admonition may reach those many masters (Jam 3:1), of whatever nation or profession they are, that assume to themselves a power to censure, control, and condemn others. But he intends especially the Jews, and to them particularly he applies this general charge (Ro 2:21), Thou who teachest another teachest thou not thyself? The Jews were generally a proud sort of people, that looked with a great deal of scorn and contempt upon the poor Gentiles, as not worthy to be set with the dogs of their flock; while in the mean time they were themselves as bad and immoral—though not idolaters, as the Gentiles, yet sacrilegious, Ro 2:22. Therefore thou art inexcusable. If the Gentiles, who had but the light of nature, were inexcusable (Ro 1:20), much more the Jews, who had the light of the law, the revealed will of God, and so had greater helps than the Gentiles.
II. He asserts the invariable justice of the divine government, Ro 2:2,3. To drive home the conviction, he here shows what a righteous God that is with whom we have to do, and how just in his proceedings. It is usual with the apostle Paul, in his writings, upon mention of some material point, to make large digressions upon it; as here concerning the justice of God (Ro 2:2), That the judgment of God is according to truth,—according to the eternal rules of justice and equity,—according to the heart, and not according to the outward appearance (1Sa 16:7),—according to the works, and not with respect to persons, is a doctrine which we are all sure of, for he would not be God if he were not just; but it behoves those especially to consider it who condemn others for those things which they themselves are guilty of, and so, while they practise sin and persist in that practice, think to bribe the divine justice by protesting against sin and exclaiming loudly upon others that are guilty, as if preaching against sin would atone for the guilt of it. But observe how he puts it to the sinner's conscience (Ro 2:3): Thinkest thou this, O man? O man, a rational creature, a dependent creature, made by God, subject under him, and accountable to him. The case is so plain that we may venture to appeal to the sinner's own thoughts: "Canst thou think that thou shalt escape the judgment of God? Can the heart-searching God be imposed upon by formal pretences, the righteous Judge of all so bribed and put off?" The most plausible politic sinners, who acquit themselves before men with the greatest confidence, cannot escape the judgment of God, cannot avoid being judged and condemned.
III. He draws up a charge against them (Ro 2:4,5) consisting of two branches:—
1. Slighting the goodness of God (Ro 2:4), the riches of his goodness. This is especially applicable to the Jews, who had singular tokens of the divine favour. Means are mercies, and the more light we sin against the more love we sin against. Low and mean thoughts of the divine goodness are at the bottom of a great deal of sin. There is in every wilful sin an interpretative contempt of the goodness of God; it is spurning at his bowels, particularly the goodness of his patience, his forbearance and long-suffering, taking occasion thence to be so much the more bold in sin, Ec 8:11. Not knowing, that is, not considering, not knowing practically and with application, that the goodness of God leadeth thee, the design of it is to lead thee, to repentance. It is not enough for us to know that God's goodness leads to repentance, but we must know that it leads us—thee in particular. See here what method God takes to bring sinners to repentance. He leads them, not drives them like beasts, but leads them like rational creatures, allures them (Ho 2:14); and it is goodness that leads, bands of love, Ho 11:4. Compare Jer 31:3. The consideration of the goodness of God, his common goodness to all (the goodness of his providence, of his patience, and of his offers), should be effectual to bring us all to repentance; and the reason why so many continue in impenitency is because they do not know and consider this.
2. Provoking the wrath of God, Ro 2:5. The rise of this provocation is a hard and impenitent heart; and the ruin of sinners is their walking after such a heart, being led by it. To sin is to walk in the way of the heart; and when that is a hard and impenitent heart (contracted hardness by long custom, besides that which is natural), how desperate must the course needs be! The provocation is expressed by treasuring up wrath. Those that go on in a course of sin are treasuring up unto themselves wrath. A treasure denotes abundance. It is a treasure that will be spending to eternity, and yet never exhausted; and yet sinners are still adding to it as to a treasure. Every wilful sin adds to the score, and will inflame the reckoning; it brings a branch to their wrath, as some read that (Eze 8:17), they put the branch to their nose. A treasure denotes secrecy. The treasury or magazine of wrath is the heart of God himself, in which it lies hid, as treasures in some secret place sealed up; see De 32:34, Job 14:17. But withal it denotes reservation to some further occasion; as the treasures of the hail are reserved against the day of battle and war, Job 38:22,23. These treasures will be broken open like the fountains of the great deep, Ge 7:11. They are treasured up against the day of wrath, when they will be dispensed by the wholesale, poured out by full vials. Though the present day be a day of patience and forbearance towards sinners, yet there is a day of wrath coming—wrath, and nothing but wrath. Indeed, every day is to sinners a day of wrath, for God is angry with the wicked every day (Ps 7:11), but there is the great day of wrath coming, Re 6:17. And that day of wrath will be the day of the revelation of the righteous judgment of God. The wrath of God is not like our wrath, a heat and passion; no, fury is not in him (Isa 27:4): but it is a righteous judgment, his will to punish sin, because he hates it as contrary to his nature. This righteous judgment of God is now many times concealed in the prosperity and success of sinners, but shortly it will be manifested before all the world, these seeming disorders set to rights, and the heavens shall declare his righteousness, Ps 50:6. Therefore judge nothing before the time.
IV. He describes the measures by which God proceeds in his judgment. Having mentioned the righteous judgment of God in Ro 2:5, he here illustrates that judgment, and the righteousness of it, and shows what we may expect from God, and by what rule he will judge the world. The equity of distributive justice is the dispensing of frowns and favours with respect to deserts and without respect to persons: such is the righteous judgment of God.
1. He will render to every man according to his deeds (Ro 2:6), a truth often mentioned in scripture, to prove that the Judge of all the earth does right.
(1.) In dispensing his favours; and this is mentioned twice here, both in Ro 2:7,10. For he delights to show mercy. Observe,
[1.] The objects of his favour: Those who by patient continuance, etc. By this we may try our interest in the divine favour, and may hence be directed what course to take, that we may obtain it. Those whom the righteous God will reward are, First, Such as fix to themselves the right end, that seek for glory, and honour, and immortality; that is, the glory and honour which are immortal-acceptance with God here and for ever. There is a holy ambition which is at the bottom of all practical religion. This is seeking the kingdom of God, looking in our desires and aims as high as heaven, and resolved to take up with nothing short of it. This seeking implies a loss, sense of that loss, desire to retrieve it, and pursuits and endeavours consonant to those desires. Secondly, Such as, having fixed the right end, adhere to the right way: A patient continuance in well-doing. 1. There must be well-doing, working good, Ro 2:10. It is not enough to know well, and speak well, and profess well, and promise well, but we must do well: do that which is good, not only for the matter of it, but for the manner of it. We must do it well. 2. A continuance in well-doing. Not for a fit and a start, like the morning cloud and the early dew; but we must endure to the end: it is perseverance that wins the crown. 3. A patient continuance. This patience respects not only the length of the work, but the difficulties of it and the oppositions and hardships we may meet with in it. Those that will do well and continue in it must put on a great deal of patience.
[2.] The product of his favour. He will render to such eternal life. Heaven is life, eternal life, and it is the reward of those that patiently continue in well-doing; and it is called (Ro 2:10) glory, honour, and peace. Those that seek for glory and honour (Ro 2:7) shall have them. Those that seek for the vain glory and honour of this world often miss of them, and are disappointed; but those that seek for immortal glory and honour shall have them, and not only glory and honour, but peace. Worldly glory and honour are commonly attended with trouble; but heavenly glory and honour have peace with them, undisturbed everlasting peace.
(2.) In dispensing his frowns (Ro 2:8,9). Observe, [1.] The objects of his frowns. In general those that do evil, more particularly described to be such as are contentious and do not obey the truth. Contentious against God. Every wilful sin is a quarrel with God, it is striving with our Maker (Isa 45:9), the most desperate contention. The Spirit of God strives with sinners (Ge 6:3), and impenitent sinners strive against the Spirit, rebel against the light (Job 24:13), hold fast deceit, strive to retain that sin which the Spirit strives to part them from. Contentious, and do not obey the truth. The truths of religion are not only to be known, but to be obeyed; they are directing, ruling, commanding; truths relating to practice. Disobedience to the truth is interpreted a striving against it. But obey unrighteousness—do what unrighteousness bids them do. Those that refuse to be the servants of truth will soon be the slaves of unrighteousness. [2.] The products or instances of these frowns: Indignation and wrath, tribulation and anguish. These are the wages of sin. Indignation and wrath the causes—tribulation and anguish the necessary and unavoidable effects. And this upon the soul; souls are the vessels of that wrath, the subjects of that tribulation and anguish. Sin qualifies the soul for this wrath. The soul is that in or of man which is alone immediately capable of this indignation, and the impressions or effects of anguish therefrom. Hell is eternal tribulation and anguish, the product of wrath and indignation. This comes of contending with God, of setting briers and thorns before a consuming fire, Isa 27:4. Those that will not bow to his golden sceptre will certainly be broken by his iron rod. Thus will God render to every man according to his deeds.
2. There is no respect of persons with God, Ro 2:11. As to the spiritual state, there is a respect of persons; but not as to outward relation or condition. Jews and Gentiles stand upon the same level before God. This was Peter's remark upon the first taking down of the partition-wall (Ac 10:34), that God is no respecter of persons; and it is explained in the next words, that in every nation he that fears God, and works righteousness, is accepted of him. God does not save men with respect to their external privileges or their barren knowledge and profession of the truth, but according as their state and disposition really are. In dispensing both his frowns and favours it is both to Jew and Gentile. If to the Jews first, who had greater privileges, and made a greater profession, yet also to the Gentiles, whose want of such privileges will neither excuse them from the punishment of their ill-doing nor bar them out from the reward of their well-doing (see Col 3:11); for shall not the Judge of all the earth do right?
V. He proves the equity of his proceedings with all, when he shall actually come to Judge them (Ro 2:12-16), upon this principle, that that which is the rule of man's obedience is the rule of God's judgment. Three degrees of light are revealed to the children of men:—
1. The light of nature. This the Gentiles have, and by this they shall be judged: As many as have sinned without law shall perish without law; that is, the unbelieving Gentiles, who had no other guide but natural conscience, no other motive but common mercies, and had not the law of Moses nor any supernatural revelation, shall not be reckoned with for the transgression of the law they never had, nor come under the aggravation of the Jews' sin against and judgment by the written law; but they shall be judged by, as they sin against, the law of nature, not only as it is in their hearts, corrupted, defaced, and imprisoned in unrighteousness, but as in the uncorrupt original the Judge keeps by him. Further to clear this (Ro 2:14,15), in a parenthesis, he evinces that the light of nature was to the Gentiles instead of a written law. He had said (Ro 2:12) they had sinned without law, which looks like a contradiction; for where there is no law there is no transgression. But, says he, though they had not the written law (Ps 147:20), they had that which was equivalent, not to the ceremonial, but to the moral law. They had the work of the law. He does not mean that work which the law commands, as if they could produce a perfect obedience; but that work which the law does. The work of the law is to direct us what to do, and to examine us what we have done. Now, (1.) They had that which directed them what to do by the light of nature: by the force and tendency of their natural notions and dictates they apprehended a clear and vast difference between good and evil. They did by nature the things contained in the law. They had a sense of justice and equity, honour and purity, love and charity; the light of nature taught obedience to parents, pity to the miserable, conservation of public peace and order, forbade murder, stealing, lying, perjury, etc. Thus they were a law unto themselves. (2.) They had that which examined them as to what they had done: Their conscience also bearing witness. They had that within them which approved and commended what was well done and which reproached them for what was done amiss. Conscience is a witness, and first or last will bear witness, though for a time it may be bribed or brow-beaten. It is instead of a thousand witnesses, testifying of that which is most secret; and their thoughts accusing or excusing, passing a judgment upon the testimony of conscience by applying the law to the fact. Conscience is that candle of the Lord which was not quite put out, no, not in the Gentile world. The heathen have witnessed to the comfort of a good conscience.
and to the terror of a bad one:
Their thoughts the meanwhile, metaxy allelon—among themselves, or one with another. The same light and law of nature that witnesses against sin in them, and witnessed against it in others, accused or excused one another. Vicissim, so some read it, by turns; according as they observed or broke these natural laws and dictates, their consciences did either acquit or condemn them. All this did evince that they had that which was to them instead of a law, which they might have been governed by, and which will condemn them, because they were not so guided and governed by it. So that the guilty Gentiles are left without excuse. God is justified in condemning them. They cannot plead ignorance, and therefore are likely to perish if they have not something else to plead.
2. The light of the law. This the Jews had, and by this they shall be judged (Ro 2:12): As many as have sinned in the law shall be judged by the law. They sinned, not only having the law, but en nomo—in the law, in the midst of so much law, in the face and light of so pure and clear a law, the directions of which were so very full and particular, and the sanctions of it so very cogent and enforcing. These shall be judged by the law; their punishment shall be, as their sin is, so much the greater for their having the law. The Jew first, Ro 2:9. It shall be more tolerable for Tyre and Sidon. Thus Moses did accuse them (Joh 5:45), and they fell under the many stripes of him that knew his master's will, and did it not, Lu 12:47. The Jews prided themselves very much in the law; but, to confirm what he had said, the apostle shows (Ro 2:13) that their having, and hearing, and knowing the law, would not justify them, but their doing it. The Jewish doctors bolstered up their followers with an opinion that all that were Jews, how bad soever they lived, should have a place in the world to come. This the apostle here opposes: it was a great privilege that they had the law, but not a saving privilege, unless they lived up to the law they had, which it is certain the Jews did not, and therefore they had need of a righteousness wherein to appear before God. We may apply it to the gospel: it is not hearing, but doing that will save us, Joh 13:17, Jam 1:22.
3. The light of the gospel: and according to this those that enjoyed the gospel shall be judge (Ro 2:16): According to my gospel; not meant of any fifth gospel written by Paul, as some conceit; or of the gospel written by Luke, as Paul's amanuensis (Euseb. Hist. lib 3, cap. 8), but the gospel in general, called Paul's because he was a preacher of it. As many as are under that dispensation shall be judged according to that dispensation, Mk 16:16. Some refer those words, according to my gospel, to what he says of the day of judgment: "There will come a day of judgment, according as I have in my preaching often told you; and that will be the day of the final judgment both of Jews and Gentiles." It is good for us to get acquainted with what is revealed concerning that day. (1.) There is a day set for a general judgment. The day, the great day, his day that is coming, Ps 37:13. (2.) The judgment of that day will be put into the hands of Jesus Christ. God shall judge by Jesus Christ, Ac 17:31. It will be part of the reward of his humiliation. Nothing speaks more terror to sinners, or more comfort to saints, than this, that Christ shall be the Judge. (3.) The secrets of men shall then be judged. Secret services shall be then rewarded, secret sins shall be then punished, hidden things shall be brought to light. That will be the great discovering day, when that which is now done in corners shall be proclaimed to all the world.
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The Pretensions of the Jews; The Depravity of the Jews (58 AD)
犹太人的自恃；犹太人的败坏（公元58年）
¹⁷ 你称为犹太人，又倚靠律法，且指着神夸口； ¹⁸ 既从律法受了教训，就晓得神的旨意，也能分别是非； ¹⁹ 又深信自己是给瞎子领路的，是黑暗中人的光， ²⁰ 是蠢笨人的师傅，是小孩子的先生，在律法上有知识和真理的模范。 ²¹ 你既是教导别人，还不教导自己吗？你讲说人不可偷窃，自己还偷窃吗？ ²² 你说人不可奸淫，自己还奸淫吗？你厌恶偶像，自己还偷窃庙中之物吗？ ²³ 你指着律法夸口，自己倒犯律法玷辱神吗？ ²⁴ 神的名在外邦人中，因你们受了亵渎，正如经上所记的。 ²⁵ 你若是行律法的，割礼固然于你有益；若是犯律法的，你的割礼就算不得割礼。 ²⁶ 所以那未受割礼的，若遵守律法的典章，他虽然未受割礼，岂不算是有割礼吗？ ²⁷ 而且那本来未受割礼的，若能全守律法，岂不是要审判你这有仪文和割礼竟犯律法的人吗？ ²⁸ 因为外面作犹太人的，不是真犹太人；外面肉身的割礼，也不是真割礼。 ²⁹ 惟有里面作的，才是真犹太人；真割礼也是心里的，在乎灵，不在乎仪文；这人的称赞不是从人来的，乃是从神来的。
在本章后半段，使徒把他论说更直接地指向犹太人，指出尽管他们有信仰与虚妄的自恃，他们犯了什么罪。他曾说（罗2:13）「不是听律法的为义，乃是行律法的称义」；他在此把这伟大的真理应用到犹太人身上。请看——
一、他承认他们的信仰（罗2:17-20），并指出他们所恃的具体自许与特权，好叫他们看见他并非因不知道他们有何可说而非难他们；不，他知道他们的案由最有利于他们的一面。
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他们是特别的子民，因拥有成文律法与神在他们中间特别的同在，而被分别出来、与一切别人有别。(1)「你称为犹太人」；这与其说是论血统，不如说是论信仰。这是非常尊荣的头衔。救恩是从犹太人出来的；他们以此为极大的骄傲——作一个独特的子民；然而许多被称为犹太人的人是最卑劣的人。最坏的行为隐藏在最好的名称之下，并非新事；撒但一会的人中有许多自称是犹太人（启2:9），「毒蛇的种类」夸口自己「有亚伯拉罕为他们的祖宗」（太3:7-9）。(2)「又倚靠律法」；即他们以这事为骄傲——他们中间有律法，他们的书卷中有律法，他们在会堂里诵读律法。他们因这特权大大自高，以为单凭这就足以带他们上天堂，虽然他们并未按律法而行。以知足与安息的心倚靠律法，是好的；但以骄傲、怠惰、属肉体之安稳的心倚靠它，乃是灵魂的毁灭。「耶和华的殿」（耶7:4）。「伯特利是我们的倚靠」（耶48:13）。「因圣山而自夸」（番3:11）。只在外在特权上安息，而不加以善用，是危险的事。(3)「且指着神夸口」。请看最好的事如何被曲解并滥用。相信地、谦卑地、感恩地以神为夸口，是一切宗教的根与总纲（诗34:2；赛45:15；林前1:31）。但骄傲、虚妄地以神和他名的外在宣认为夸口，乃是一切假冒为善的根与总纲。属灵的骄傲在一切骄傲中最为危险。
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他们是有知识的子民（罗2:18）：「就晓得他的旨意」——原文作「那旨意」。神的旨意就是那旨意——那至上、绝对、不可抗拒的旨意。世界那时——也惟有那时——才能走上正轨：当神的旨意成为惟一的旨意，一切别的旨意都消融在其中。他们不仅认识神的真理，更认识神的旨意——他愿意他们当行的。假冒为善者在认识神旨意上可能有极多的知识。——「也能分别是非」——原文作 dokimazeis ta diapheronta。保罗为他朋友祈求这事，作为极大的成就（腓1:10）。当理解为，(1) 在「属神之事」上的良好辨别力，如此读：「你能分辨不同之事」——知道如何分辨善恶，把宝贵的与下贱的分别出来（耶15:19），洁净的与不洁净的之间加以分别（利11:47）。善与恶有时如此相近，不易分辨；但犹太人既有律法这试金石在手边，便能——或至少自以为能——在疑难的情形下分辨头发。一个人可能是好的「决疑者」，却仍是坏的基督徒——在观念上精确，在应用上却松懈疏忽。或如 De Dieu 那样，把 ta diapheronta 理解为「争辩之事」。一个人可能在宗教的争辩上甚为熟练，对敬虔的大能却一无所知。(2) 对属神之事的火热情感，正如我们所读：「你赞同那更超越的事」。宗教中有卓越之处，是假冒为善者也可以赞同的：实践性的判断可能「同意律法是善的」，然而那同意却被肉体与心中的情欲所压倒——罪人常用那赞同作为借口，其实那赞同是罪恶之行的极大加重。
他们得着对善事的认识与情感，是借着「从律法受了教训」——原文作 katechoumenos，「受了 catechesis」。这字指童年早期的教导。幼年时受了良好的 catechesis，是大特权与大优势。犹太人惯于在儿女年幼时花大工夫教导他们，他们一切的功课都「从律法」而出；基督徒若能同样殷勤地「从福音」教导自己的儿女，就好了。这在罗2:20被称为「在律法上……知识和真理的模范」，即其外貌与表象。那些知识仅停留在空洞观念上、不铭刻在心上的人，只有知识的形式——如一张画得好、色彩好的画，却缺少生命。知识的形式只能产生敬虔的形式（提后3:5）。知识的形式能欺骗人，却不能瞒过察看人心之神的锐利眼目。形式可以是能力的载体；但那只以形式为满足的人，「就如鸣的锣、响的钹一般」。
- 他们是教导的子民，或至少自以为是（罗2:19-20）：「又深信自己是给瞎子领路的」。可应用为，(1) 一般的犹太人。他们自以为是给那些坐在黑暗中的可怜瞎眼外邦人领路的，并以此大为骄傲——无论谁想认识神，都必须仰赖他们。别的列国都必须到他们这里来上学，学何为善，耶和华所要求的是什么；因为他们有「神的圣言」。(2) 他们的拉比、博士和他们中间的领袖，特别是那些论断别人的人（罗2:1）。这些人以拥有「摩西的座位」、并以平民对他们断语的敬重而大为骄傲；使徒用好几个词表达这事：「给瞎子领路的」、「黑暗中人的光」、「蠢笨人的师傅」、「小孩子的先生」，为要更好地显出他们对自己的骄傲自恃和对别人的轻视。这是他们爱弹的弦，把尊荣的头衔堆在自己身上。最好的工，若被人以此骄傲，便不为神所悦。教导愚蒙人、教训小孩子，这是好的；但想到我们自己的无知、愚妄，以及没有神便不能使这些教导奏效，其中便无可骄傲的。
二、他从两方面加重他们的过犯（罗2:21-24）：
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他们违犯了自己的知识与信仰，行了他们教导别人当避的事：「你既是教导别人，还不教导自己吗？」教导是那种「从家里起首」的爱心之工，虽然不可止于家内。法利赛人的假冒为善正是在于「他们不照所教导的而行」（太23:3），却用他们的生活拆毁了他们借讲道所建立的；因为谁会信那些自己不信的人呢？榜样比规则更有影响力。神话语成功的最大阻碍，就是那些以恶生活抵触好教训的人——他们在讲台上讲得如此之好，以至于可惜他们竟然出来；在讲台外活得如此之坏，以至于可惜他们竟然进去。他特别指出犹太人中盛行的三样罪：——(1) 偷窃。这罪被指控在某些「传讲神律例」的人身上（诗50:16、18）：「你见了盗贼，就乐于与他同伙。」法利赛人被指控「侵吞寡妇的家产」（太23:14），那是最坏的劫掠。(2) 奸淫（罗2:22）。这罪同样被指控在那罪人身上（诗50:18）：「你又与行奸淫的人同伙。」据说许多犹太拉比因此罪而臭名昭著。(3) 抢夺圣物——即当时借特别律法分别为圣献给神之物的劫夺；这被指控在那些自称厌恶偶像的人身上。犹太人确是如此——在被掳巴比伦之后，那火炉永远把他们与偶像崇拜的渣滓分开了，但他们在敬拜神的事上却行事极为诡诈。正是在旧约教会的末后日子，他们被指控「在十分之一与当献的供物上抢夺了神」（玛3:8-9），把那特别分别归神之物归自己使用、为自己的情欲效力。这几乎与偶像崇拜相当，虽然这抢夺圣物之事被厌恶偶像的外衣所遮盖。那些在罪上谴责别人，自己却行同样或更糟之事的人，那日必受严厉的查问。
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他们因罪羞辱了神（罗2:23-24）。神和他的律法对他们是尊荣，是他们所夸口所自恃的，他们却成了神和他律法的羞辱，因为他们给那些在外的人借口，使他们非议他们的宗教，仿佛那宗教宽容并允许这些事——这虽是那些如此推论之人的罪（因为宣信者的过犯不该归在信仰上），却也是那些给这推论留地步之人的罪，并且大大加重他们的过犯。这正是大卫案件中的定罪要素：「他叫耶和华的仇敌大得亵渎的机会」（撒下12:14）。使徒在此引他们列祖所受同样的指控：「正如经上所记的」（罗2:24）。他没有指明出处，因为他写信给那些「从律法受了教训」的人（在尽力叫人知罪的事上，对付那些有知识、熟悉圣经的人有某种便利），但他似乎指着赛52:5；结36:22-23；撒下12:14。那被造「成为神得名、得赞美」的子民，竟成为他的羞辱与玷辱，这实在令人哀叹。宣信者之罪的大恶，乃在于他们的信仰对神和宗教所造成的羞辱。「因你们受了亵渎」；即你们给了亵渎的因由，是因你们的愚妄与疏忽。你们招致到自己身上的毁谤，也波及你们的神；宗教借着你们的肋旁受伤。」这是给宣信者谨慎而行的良训。参提前6:1。
三、他断言他们的信仰完全不足以使他们脱离这些过犯的罪咎（罗2:25-29）：「你若是行律法的，割礼固然于你有益」；即顺服的犹太人不会失去他们顺服的赏赐，反而因作犹太人而得益——他们有比外邦人更清楚的顺服准则。神并非徒然赐下律法、设立割礼。这话当指犹太人在礼仪体制被废除之前的状态，否则割礼对于信基督的人乃是禁戒的（加5:1）。但他在此处是对犹太人说话，他们的犹太教若能行得符合其中的规则与律法，便对他们有益；但若不然，「你的割礼就算不得割礼」；即你的宣认对你无益；你不会比未受割礼的外邦人更得称义，反而因犯罪违背更大的亮光而更被定罪。未受割礼的人在圣经中被指为「不洁」（赛52:1），「在所应许的诸约上是局外人」（弗2:11-12），恶犹太人也将如此被对待。见耶9:25-26。为进一步说明这点——
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他指出未受割礼的外邦人若照他们所得的亮光而行，便与犹太人立于同等地位；若他们「守律法的义」（罗2:26），「全守律法」（罗2:27）；即借真诚地顺服自然之光的指引，行出律法所要求的。有人以为这是假设对律法的完全顺服：「外邦人若能完全守全律法，便可与犹太人一样借律法称义。」但这话看来更指一些外邦人实际达到的那种顺服。哥尼流的事可以澄清这事。他虽是外邦人，未受割礼，却「是个虔诚人，他和全家都敬畏神」（徒10:2），他蒙了悦纳（徒10:4）。无疑有许多这样的例子：他们是「那未受割礼的，守了律法的义」；论到这样的人他说：(1) 他们蒙神悦纳，如同他们受了割礼一样。「他们的未受割礼算为割礼」。割礼对犹太人诚然是「命令的本分」，但对全世界并不是称义与得救的必要条件。(2) 他们的顺服大大加重了那些拥有律法字句之犹太人的不顺服（罗2:27）。「要审判你」，即帮助加重你的定罪——你这「有仪文和割礼竟犯律法的人」。请注意：对属肉体的宣信者，律法不过是字句；他们读它如读一篇普通的文章，却不把它当作律法来管束自己。他们确实犯了律法，不仅「不顾」字句与割礼，更是「借」字句与割礼而犯——即他们借这些在罪中刚硬自己。外在的特权若不使我们得益，便使我们受损。那些享受较少手段、作较少宣认之人的顺服，将有助于定那些享受较多手段、作较大宣认、却未照此而行之人的罪。
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他描述真割礼（罗2:28-29）。(1) 它「不是外面肉身……仪文」的。这话不是要我们不守外在的制度（它们在其本位上是好的），而是要我们不倚靠它们、不以它们为足以带我们上天堂，不要徒有活人之名，实际上却不是活的。「外面作犹太人的，不是真犹太人」；即不会蒙神悦纳作为信主之亚伯拉罕的子孙，也不会被算为已经达到了律法的用意。作亚伯拉罕的儿女，就是行亚伯拉罕所行的（约8:39-40）。(2) 它是「里面作的……心里……灵」的。神所看的是心；使心受割礼才使我们蒙他悦纳。见申30:6。这是「不是人手所行的割礼」（西2:11-12）。「脱去肉体情欲的身体」。所以它是在灵里——以我们的灵为承受者，并借神的灵为作者。(3) 其称赞虽「不是从人来的」（人只按外貌判断），却是「从神来的」——即神自己必承认、悦纳并加冕这真诚；因为「耶和华不像人看人」。美好的托辞与似乎可信的宣认能欺骗人：神却不能如此被欺骗；他看穿外貌，直达真相。这话同样适用于基督教。外面作的基督徒不是真基督徒，外面肉身的洗礼也不是真洗礼；惟有里面作的才是真基督徒，洗礼也是心里的，在乎灵，不在乎仪文，这人的称赞不是从人来的，乃是从神来的。
英文原文
The Pretensions of the Jews; The Depravity of the Jews (58 AD)
¹⁷ Behold, thou art called a Jew, and restest in the law, and makest thy boast of God,
¹⁸ And knowest his will, and approvest the things that are more excellent, being instructed out of the law;
¹⁹ And art confident that thou thyself art a guide of the blind, a light of them which are in darkness,
²⁰ An instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law.
²¹ Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal?
²² Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege?
²³ Thou that makest thy boast of the law, through breaking the law dishonourest thou God?
²⁴ For the name of God is blasphemed among the Gentiles through you, as it is written.
²⁵ For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision.
²⁶ Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision?
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?
²⁸ For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh:
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.
In the latter part of the chapter the apostle directs his discourse more closely to the Jews, and shows what sins they were guilty of, notwithstanding their profession and vain pretensions. He had said (Ro 2:13) that not the hearers but the doers of the law are justified; and he here applies that great truth to the Jews. Observe,
I. He allows their profession (Ro 2:17-20) and specifies their particular pretensions and privileges in which they prided themselves, that they might see he did not condemn them out of ignorance of what they had to say for themselves; no, he knew the best of their cause.
1. They were a peculiar people, separated and distinguished from all others by their having the written law and the special presence of God among them. (1.) Thou art called a Jew; not so much in parentage as profession. It was a very honourable title. Salvation was of the Jews; and this they were very proud of, to be a people by themselves; and yet many that were so called were the vilest of men. It is no new thing for the worst practices to be shrouded under the best names, for many of the synagogue of Satan to say they are Jews (Re 2:9), for a generation of vipers to boast they have Abraham to their father, Mt 3:7-9. (2.) And restest in the law; that is, they took a pride in this, that they had the law among them, had it in their books, read it in their synagogues. They were mightily puffed up with this privilege, and thought this enough to bring them to heaven, though they did not live, up to the law. To rest in the law, with a rest of complacency and acquiescence, is good; but to rest in it with a rest of pride, and slothfulness, and carnal security, is the ruin of souls. The temple of the Lord, Jer 7:4. Bethel their confidence, Jer 48:13. Haughty because of the holy mountain, Zep 3:11. It is a dangerous thing to rest in external privileges, and not to improve them. (3.) And makest thy boast of God. See how the best things may be perverted and abused. A believing, humble, thankful glorying in God, is the root and summary of all religion, Ps 34:2, Isa 45:15.1Co 1:31. But a proud vainglorious boasting in God, and in the outward profession of his name, is the root and summary of all hypocrisy. Spiritual pride is of all kinds of pride the most dangerous.
2. They were a knowing people (Ro 2:18): and knowest his will, to thelema—the will. God's will is the will, the sovereign, absolute, irresistible will. The world will then, and not till then, be set to rights, when God's will is the only will, and all other wills are melted into it. They did not only know the truth of God, but the will of God, that which he would have them to do. It is possible for a hypocrite to have a great deal of knowledge in the will of God.—And approvest the things that are more excellent—dokimazeis ta diapheronta. Paul prays for it for his friends as a very great attainment, Php 1:10. Eis to dokimazein hymas ta diapheronta. Understand it, (1.) Of a good apprehension in the things of God, reading it thus, Thou discernest things that differ, knowest how to distinguish between good and evil, to separate between the precious and the vile (Jer 15:19), to make a difference between the unclean and the clean, Le 11:47. Good and bad lie sometimes so near together that it is not easy to distinguish them; but the Jews, having the touchstone of the law ready at hand, were, or at least thought they were, able to distinguish, to cleave the hair in doubtful cases. A man may be a good casuist and yet a bad Christian—accurate in the notion, but loose and careless in the application. Or, we may, with De Dieu, understand controversies by the ta diapheronta. A man may be well skilled in the controversies of religion, and yet a stranger to the power of godliness. (2.) Of a warm affection to the things of God, as we read it, Approvest the things that are excellent. There are excellences in religion which a hypocrite may approve of: there may be a consent of the practical judgment to the law, that it is good, and yet that consent overpowerd by the lusts of the flesh, and of the mind:—
and it is common for sinners to make that approbation an excuse which is really a very great aggravation of a sinful course. They got this acquaintance with, and affection to, that which is good, by being instructed out of the law, katechoumenos—being catechised. The word signifies an early instruction in childhood. It is a great privilege and advantage to be well catechised betimes. It was the custom of the Jews to take a great deal of pains in teaching their children when they were young, and all their lessons were out of the law; it were well if Christians were but as industrious to teach their children out of the gospel. Now this is called (Ro 2:20), The form of knowledge, and of the truth in the law, that is, the show and appearance of it. Those whose knowledge rests in an empty notion, and does not make an impression on their hearts, have only the form of it, like a picture well drawn and in good colours, but which wants life. A form of knowledge produces but a form of godliness, 2Ti 3:5. A form of knowledge may deceive men, but cannot impose upon the piercing eye of the heart-searching God. A form may be the vehicle of the power; but he that takes up with that only is like sounding brass and a tinkling cymbal.
3. They were a teaching people, or at least thought themselves so (Ro 2:19,20): And art confident that thou thyself art a guide of the blind. Apply it, (1.) To the Jews in general. They thought themselves guides to the poor blind Gentiles that sat in darkness, were very proud of this, that whoever would have the knowledge of God must be beholden to them for it. All other nations must come to school to them, to learn what is good, and what the Lord requires; for they had the lively oracles. (2.) To their rabbis, and doctors, and leading men among them, who were especially those that judged others, Ro 2:1. These prided themselves much in the possession they had got of Moses's chair, and the deference which the vulgar paid to their dictates; and the apostle expresses this in several terms, a guide of the blind, a light of those who are in darkness, an instructor of the foolish, a teacher of babes, the better to set forth their proud conceit of themselves, and contempt of others. This was a string they loved to be harping upon, heaping up titles of honour upon themselves. The best work, when it is prided in, is unacceptable to God. It is good to instruct the foolish, and to teach the babes: but considering our own ignorance, and folly, and inability to make these teachings successful without God, there is nothing in it to be proud of.
II. He aggravates their provocations (Ro 2:21-24) from two things:—
1. That they sinned against their knowledge and profession, did that themselves which they taught others to avoid: Thou that teachest another, teachest thou not thyself? Teaching is a piece of that charity which begins at home, though it must not end there. It was the hypocrisy of the Pharisees that they did not do as they taught (Mt 23:3), but pulled down with their lives what they built up with their preaching; for who will believe those who do not believe themselves? Examples will govern more than rules. The greatest obstructors of the success of the word are those whose bad lives contradict their good doctrine, who in the pulpit preach so well that it is a pity they should ever come out, and out of the pulpit live so ill that it is a pity they should ever come in. He specifies three particular sins that abound among the Jews:—(1.) Stealing. This is charged upon some that declared God's statutes (Ps 50:16,18), When thou sawest a thief, then thou consentedst with him. The Pharisees are charged with devouring widows' houses (Mt 23:14), and that is the worst of robberies. (2.) Adultery, Ro 2:22. This is likewise charged upon that sinner (Ps 50:18), Thou hast been partaker with adulterers. Many of the Jewish rabbin are said to have been notorious for this sin. (3.) Sacrilege-robbing in holy things, which were then by special laws dedicated and devoted to God; and this is charged upon those that professed to abhor idols. So the Jews did remarkably, after their captivity in Babylon; that furnace separated them for ever from the dross of their idolatry, but they dealt very treacherously in the worship of God. It was in the latter days of the Old-Testament church that they were charged with robbing God in tithes and offerings (Mal 3:8,9), converting that to their own use, and to the service of their lusts, which was, in a special manner, set apart for God. And this is almost equivalent to idolatry, though this sacrilege was cloaked with the abhorrence of idols. Those will be severely reckoned with another day who, while they condemn sin in others, do the same, or as bad, or worse, themselves.
2. That they dishonoured God by their sin, Ro 2:23,24. While God and his law were an honour to them, which they boasted of and prided themselves in, they were a dishonour to God and his law, by giving occasion to those that were without to reflect upon their religion, as if that did countenance and allow of such things, which, as it is their sin who draw such inferences (for the faults of professors are not to be laid upon professions), so it is their sin who give occasion for those inferences, and will greatly aggravate their miscarriages. This was the condemnation in David's case, that he had given great occasion to the enemies of the Lord to blaspheme, 2Sa 12:14. And the apostle here refers to the same charge against their forefathers: As it is written, Ro 2:24. He does not mention the place, because he wrote this to those that were instructed in the law (in labouring to convince, it is some advantage to deal with those that have knowledge and are acquainted with the scripture), but he seems to point at Isa 52:5, Eze 36:22,23, 2Sa 12:14. It is a lamentation that those who were made to be to God for a name and for a praise should be to him a shame and dishonour. The great evil of the sins of professors is the dishonour done to God and religion by their profession. "Blasphemed through you; that is, you give the occasion for it, it is through your folly and carelessness. The reproaches you bring upon yourselves reflect upon your God, and religion is wounded through your sides." A good caution to professors to walk circumspectly. See 1Ti 6:1.
III. He asserts the utter insufficiency of their profession to clear them from the guilt of these provocations (Ro 2:25-29): Circumcision verily profiteth, if thou keep the law; that is, obedient Jews shall not lose the reward of their obedience, but will gain this by their being Jews, that they have a clearer rule of obedience than the Gentiles have. God did not give the law nor appoint circumcision in vain. This must be referred to the state of the Jews before the ceremonial policy was abolished, otherwise circumcision to one that professed faith in Christ was forbidden, Ga 5:1. But he is here speaking to the Jews, whose Judaism would benefit them, if they would but live up to the rules and laws of it; but if not "thy circumcision is made uncircumcision; that is, thy profession will do thee no good; thou wilt be no more justified than the uncircumcised Gentiles, but more condemned for sinning against greater light." The uncircumcised are in scripture branded as unclean (Isa 52:1), as out of the covenant, (Eph 2:11,12) and wicked Jews will be dealt with as such. See Jer 9:25,26. Further to illustrate this,
1. He shows that the uncircumcised Gentiles, if they live up to the light they have, stand upon the same level with the Jews; if they keep the righteousness of the law (Ro 2:26), fulfil the law (Ro 2:27); that is, by submitting sincerely to the conduct of natural light, perform the matter of the law. Some understand it as putting the case of a perfect obedience to the law: "If the Gentiles could perfectly keep the law, they would be justified by it as well as the Jews." But it seems rather to be meant of such an obedience as some of the Gentiles did attain to. The case of Cornelius will clear it. Though he was a Gentile, and uncircumcised, yet, being a devout man, and one that feared God with all his house (Ac 10:2), he was accepted, Ac 10:4. Doubtless, there were many such instances: and they were the uncircumcision, that kept the righteousness of the law; and of such he says, (1.) That they were accepted with God, as if they had been circumcised. Their uncircumcision was counted for circumcision. Circumcision was indeed to the Jews a commanded duty, but it was not to all the world a necessary condition of justification and salvation. (2.) That their obedience was a great aggravation of the disobedience of the Jews, who had the letter of the law, Ro 2:27. Judge thee, that is, help to add to thy condemnation, who by the letter and circumcision dost transgress. Observe, To carnal professors the law is but the letter; they read it as a bare writing, but are not ruled by it as a law. They did transgress, not only notwithstanding the letter and circumcision, but by it, that is, they thereby hardened themselves in sin. External privileges, if they do not do us good, do us hurt. The obedience of those that enjoy less means, and make a less profession, will help to condemn those that enjoy greater means, and make a greater profession, but do not live up to it.
2. He describes the true circumcision, Ro 2:28,29. (1.) It is not that which is outward in the flesh and in the letter. This is not to drive us off from the observance of external institutions (they are good in their place), but from trusting to them and resting in them as sufficient to bring us to heaven, taking up with a name to live, without being alive indeed. He is not a Jew, that is, shall not be accepted of God as the seed of believing Abraham, nor owned as having answered the intention of the law. To be Abraham's children is to do the works of Abraham, Joh 8:39,40. (2.) It is that which is inward, of the heart, and in the spirit. It is the heart that God looks at, the circumcising of the heart that renders us acceptable to him. See De 30:6. This is the circumcision that is not made with hands, Col 2:11,12. Casting away the body of sin. So it is in the spirit, in our spirit as the subject, and wrought by God's Spirit as the author of it. (3.) The praise thereof, though it be not of men, who judge according to outward appearance, yet it is of God, that is, God himself will own and accept and crown this sincerity; for he seeth not as man seeth. Fair pretences and a plausible profession may deceive men: but God cannot be so deceived; he sees through shows to realities. This is alike true of Christianity. He is not a Christian that is one outwardly, nor is that baptism which is outward in the flesh; but he is a Christian that is one inwardly, and baptism is that of the heart, in the spirit, and not in the letter, whose praise is not of men but of God.
本书信头两章的主旨，可从罗3:9看出：「我们已经证明，犹太人和希利尼人都在罪恶之下。」这一点我们已在对外邦人的论证中证明了（罗1:1-32），如今在本章中他要在犹太人身上加以证明，正如罗2:1-17所说「你称为犹太人」。一、他笼统地证明犹太人和外邦人在神的公义面前同站在同一水平之上，直到罗2:1-11。二、他更具体地指出，犹太人尽管有信仰的认信与虚妄的自夸，却仍犯了哪些罪（罗2:17-29）。