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<center><h1>Matthew Henry's Complete Commentary
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on the Whole Bible</h1>
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[<A HREF="MHC00000.HTM">Table of Contents</A>]<BR>
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Matthew Henry<BR><I>Commentary on the Whole Bible</I> (1721)
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<!-- (Begin Body) -->
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<CENTER>
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<BR><FONT SIZE=+3><B>R O M A N S.</B></FONT>
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<BR>
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<BR><FONT SIZE=+2>CHAP. II.</FONT>
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<HR SIZE=1 WIDTH=50>
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<FONT SIZE=-1>
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<P>
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The scope of the first two chapters of this epistle may be gathered
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from
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+3:9"><I>ch.</I> iii. 9</A>,
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"We have before proved both Jews and Gentiles that they are all under
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sin." This we have proved upon the Gentiles
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+1:1-32"><I>ch.</I> i.</A>),
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now in this chapter he proves it upon the Jews, as appears by
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+2:1-17">ver. 17</A>,
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"thou art called a Jew."
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I. He proves in general that Jews and Gentiles stand upon the same
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level before the justice of God, to
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+2:1-11">ver. 11</A>.
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II. He shows more particularly what sins the Jews were guilty of,
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notwithstanding their profession and vain pretensions
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+2:17-29">ver. 17 to the end</A>).</P>
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<A NAME="Sec1"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>Equity of the Divine Government.</I></FONT></TD>
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<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 58.</TD></TR>
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<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
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</TABLE>
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<P>
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<FONT SIZE=+1>1 Therefore thou art inexcusable, O man, whosoever thou art
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that judgest: for wherein thou judgest another, thou condemnest
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thyself; for thou that judgest doest the same things.
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2 But we are sure that the judgment of God is according to
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truth against them which commit such things.
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3 And thinkest thou this, O man, that judgest them which do
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such things, and doest the same, that thou shalt escape the
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judgment of God?
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4 Or despisest thou the riches of his goodness and forbearance
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and longsuffering; not knowing that the goodness of God leadeth
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thee to repentance?
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5 But after thy hardness and impenitent heart treasurest up
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unto thyself wrath against the day of wrath and revelation of the
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righteous judgment of God;
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6 Who will render to every man according to his deeds:
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7 To them who by patient continuance in well doing seek for
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glory and honour and immortality, eternal life:
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8 But unto them that are contentious, and do not obey the
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truth, but obey unrighteousness, indignation and wrath,
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9 Tribulation and anguish, upon every soul of man that doeth
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evil, of the Jew first, and also of the Gentile;
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10 But glory, honour, and peace, to every man that worketh
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good, to the Jew first, and also to the Gentile:
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11 For there is no respect of persons with God.
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12 For as many as have sinned without law shall also perish
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without law: and as many as have sinned in the law shall be
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judged by the law;
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13 (For not the hearers of the law <I>are</I> just before God, but
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the doers of the law shall be justified.
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14 For when the Gentiles, which have not the law, do by nature
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the things contained in the law, these, having not the law, are a
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law unto themselves:
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15 Which show the work of the law written in their hearts,
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their conscience also bearing witness, and <I>their</I> thoughts the
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mean while accusing or else excusing one another;)
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16 In the day when God shall judge the secrets of men by Jesus
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Christ according to my gospel.
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</FONT></P>
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<P>
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In the former chapter the apostle had represented the state of the
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Gentile world to be as bad and black as the Jews were ready enough to
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pronounce it. And now, designing to show that the state of the Jews was
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very bad too, and their sin in many respects more aggravated, to
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prepare his way he sets himself in this part of the chapter to show
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that God would proceed upon equal terms of justice with Jews and
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Gentiles; and now with such a partial hand as the Jews were apt to
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think he would use in their favour.</P>
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<P>
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I. He arraigns them for their censoriousness and self-conceit
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+2:1"><I>v.</I> 1</A>):
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<I>Thou art inexcusable, O man, whosoever thou art that judgest.</I> As
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he expresses himself in general terms, the admonition may reach those
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<I>many masters</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+3:1">Jam. iii. 1</A>),
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of whatever nation or profession they are, that assume to themselves a
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power to censure, control, and condemn others. But he intends
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especially the Jews, and to them particularly he applies this general
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charge
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+2:21"><I>v.</I> 21</A>),
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<I>Thou who teachest another teachest thou not thyself?</I> The Jews
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were generally a proud sort of people, that looked with a great deal of
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scorn and contempt upon the poor Gentiles, as not worthy to be set with
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the dogs of their flock; while in the mean time they were themselves as
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bad and immoral--though not idolaters, as the Gentiles, yet
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sacrilegious,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+2:22"><I>v.</I> 22</A>.
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<I>Therefore thou art inexcusable.</I> If the Gentiles, who had but the
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light of nature, were inexcusable
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+1:20"><I>ch.</I> i. 20</A>),
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much more the Jews, who had the light of the law, the revealed will of
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God, and so had greater helps than the Gentiles.</P>
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<P>
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II. He asserts the invariable justice of the divine government,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+2:2,3"><I>v.</I> 2, 3</A>.
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To drive home the conviction, he here shows what a righteous God that
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is with whom we have to do, and how just in his proceedings. It is
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usual with the apostle Paul, in his writings, upon mention of some
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material point, to make large digressions upon it; as here concerning
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the justice of God
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+2:2"><I>v.</I> 2</A>),
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That the <I>judgment of God is according to truth,</I>--according to
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the eternal rules of justice and equity,--according to the heart, and
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not according to the outward appearance
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Sa+16:7">1 Sam. xvi. 7</A>),--according
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to the works, and not with respect to persons, is a doctrine which we
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are all sure of, for he would not be God if he were not just; but it
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behoves those especially to consider it who condemn others for those
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things which they themselves are guilty of, and so, while they practise
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sin and persist in that practice, think to bribe the divine justice by
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protesting against sin and exclaiming loudly upon others that are
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guilty, as if preaching against sin would atone for the guilt of it.
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But observe how he puts it to the sinner's conscience
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+2:3"><I>v.</I> 3</A>):
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<I>Thinkest thou this, O man?</I> O man, a rational creature, a
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dependent creature, made by God, subject under him, and accountable to
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him. The case is so plain that we may venture to appeal to the sinner's
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own thoughts: "Canst thou think that <I>thou shalt escape the judgment
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of God?</I> Can the heart-searching God be imposed upon by formal
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pretences, the righteous Judge of all so bribed and put off?" The most
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plausible politic sinners, who acquit themselves before men with the
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greatest confidence, cannot <I>escape the judgment of God,</I> cannot
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avoid being judged and condemned.</P>
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<P>
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III. He draws up a charge against them
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+2:4,5"><I>v.</I> 4, 5</A>)
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consisting of two branches:--</P>
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<P>
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1. Slighting the goodness of God
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+2:4"><I>v.</I> 4</A>),
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<I>the riches of his goodness.</I> This is especially applicable to the
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Jews, who had singular tokens of the divine favour. Means are mercies,
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and the more light we sin against the more love we sin against. Low and
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mean thoughts of the divine goodness are at the bottom of a great deal
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of sin. There is in every wilful sin an interpretative contempt of the
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goodness of God; it is spurning at his bowels, particularly the
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goodness of his patience, his forbearance and long-suffering, taking
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occasion thence to be so much the more bold in sin,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ec+8:11">Eccl. viii. 11</A>.
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<I>Not knowing,</I> that is, not considering, not knowing practically
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and with application, that <I>the goodness of God leadeth thee,</I> the
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design of it is to lead thee, <I>to repentance.</I> It is not enough
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for us to know that God's goodness leads to repentance, but we must
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know that it leads <I>us--thee</I> in particular. See here what method
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God takes to bring sinners to repentance. He leads them, not drives
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them like beasts, but leads them like rational creatures, allures them
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ho+2:14">Hos. ii. 14</A>);
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and it is goodness that leads, bands of love,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ho+11:4">Hos. xi. 4</A>.
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Compare
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jer+31:3">Jer. xxxi. 3</A>.
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The consideration of the goodness of God, his common
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goodness to all (the goodness of his providence, of his patience, and
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of his offers), should be effectual to bring us all to repentance; and
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the reason why so many continue in impenitency is because they do not
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know and consider this.</P>
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<P>
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2. Provoking the wrath of God,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+2:5"><I>v.</I> 5</A>.
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The rise of this provocation is a <I>hard and impenitent heart;</I> and
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the ruin of sinners is their walking after such a heart, being led by
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it. To sin is to walk in the way of the heart; and when that is a hard
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and impenitent heart (contracted hardness by long custom, besides that
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which is natural), how desperate must the course needs be! The
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provocation is expressed by <I>treasuring up wrath.</I> Those that go
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on in a course of sin are treasuring up unto themselves wrath. A
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treasure denotes abundance. It is a treasure that will be spending to
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eternity, and yet never exhausted; and yet sinners are still adding to
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it as to a treasure. Every wilful sin adds to the score, and will
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inflame the reckoning; it brings a <I>branch to their wrath,</I> as
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some read that
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eze+8:17">Ezek. viii. 17</A>),
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they <I>put the branch to their nose.</I> A treasure denotes secrecy.
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The treasury or magazine of wrath is the heart of God himself, in which
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it lies hid, as treasures in some secret place sealed up; see
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=De+32:34,Job+14:17">Deut. xxxii. 34; Job xiv. 17</A>.
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But withal it denotes reservation to some further occasion; as the
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treasures of the hail are reserved against the day of battle and war,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Job+38:22,23">Job xxxviii. 22, 23</A>.
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These treasures will be broken open like the fountains of the great
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deep,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ge+7:11">Gen. vii. 11</A>.
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They are treasured up <I>against the day of wrath,</I> when they will
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be dispensed by the wholesale, poured out by full vials. Though the
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present day be a day of patience and forbearance towards sinners, yet
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there is a day of wrath coming--wrath, and nothing but wrath. Indeed,
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every day is to sinners a day of wrath, for God is <I>angry with the
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wicked every day</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+7:11">Ps. vii. 11</A>),
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but there is the <I>great day of wrath</I> coming,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Re+6:17">Rev. vi. 17</A>.
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And that day of wrath will be <I>the day of the revelation of the
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righteous judgment of God.</I> The wrath of God is not like our wrath,
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a heat and passion; no, fury is not in him
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+27:4">Isa. xxvii. 4</A>):
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but it is a righteous judgment, his will to punish sin, because he
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hates it as contrary to his nature. This righteous judgment of God is
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now many times concealed in the prosperity and success of sinners, but
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shortly it will be manifested before all the world, these seeming
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disorders set to rights, and the heavens shall declare his
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righteousness,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+50:6">Ps. l. 6</A>.
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<I>Therefore judge nothing before the time.</I></P>
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<P>
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IV. He describes the measures by which God proceeds in his judgment.
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Having mentioned the righteous judgment of God in
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+2:5"><I>v.</I> 5</A>,
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he here illustrates that judgment, and the righteousness of it, and
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shows what we may expect from God, and by what rule he will judge the
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world. The equity of distributive justice is the dispensing of frowns
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and favours with respect to deserts and without respect to persons:
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such is the righteous judgment of God.</P>
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<P>
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1. He will <I>render to every man according to his deeds</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+2:6"><I>v.</I> 6</A>),
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a truth often mentioned in scripture, to prove that the Judge of all
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the earth does right.</P>
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<P>
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(1.) In dispensing his favours; and this is mentioned twice here, both
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in
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+2:7,10"><I>v.</I> 7 and <I>v.</I> 10</A>.
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For he delights to show mercy. Observe,</P>
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<P>
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[1.] The objects of his favour: <I>Those who by patient
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continuance,</I> &c. By this we may try our interest in the divine
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favour, and may hence be directed what course to take, that we may
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obtain it. Those whom the righteous God will reward are, <I>First,</I>
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Such as fix to themselves the right end, that <I>seek for glory, and
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honour, and immortality;</I> that is, the glory and honour which are
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immortal-acceptance with God here and for ever. There is a holy
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ambition which is at the bottom of all practical religion. This is
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seeking the kingdom of God, looking in our desires and aims as high as
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heaven, and resolved to take up with nothing short of it. This seeking
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implies a loss, sense of that loss, desire to retrieve it, and pursuits
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and endeavours consonant to those desires. <I>Secondly,</I> Such as,
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having fixed the right end, adhere to the right way: <I>A patient
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continuance in well-doing.</I>
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1. There must be well-doing, working good,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+2:10"><I>v.</I> 10</A>.
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It is not enough to know well, and speak well, and profess well, and
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promise well, but we must do well: do that which is good, not only for
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the matter of it, but for the manner of it. We must do it well.
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2. A continuance in well-doing. Not for a fit and a start, like the
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morning cloud and the early dew; but we must endure to the end: it is
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perseverance that wins the crown.
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3. A patient continuance. This patience respects not only the length of
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the work, but the difficulties of it and the oppositions and hardships
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we may meet with in it. Those that will do well and continue in it must
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put on a great deal of patience.</P>
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<P>
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[2.] The product of his favour. He will render to such eternal life.
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Heaven is life, eternal life, and it is the reward of those that
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patiently continue in well-doing; and it is called
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|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+2:10"><I>v.</I> 10</A>)
|
|
|
|
<I>glory, honour, and peace.</I> Those that seek for glory and honour
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+2:7"><I>v.</I> 7</A>)
|
|
|
|
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 <I>glory and
|
|
honour,</I> but <I>peace.</I> Worldly glory and honour are commonly
|
|
attended with trouble; but heavenly glory and honour have peace with
|
|
them, undisturbed everlasting peace.</P>
|
|
|
|
<P>
|
|
|
|
(2.) In dispensing his frowns
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+2:8,9"><I>v.</I> 8, 9</A>).
|
|
|
|
Observe,
|
|
|
|
[1.] The objects of his frowns. In general those that do evil, more
|
|
particularly described to be <I>such as are contentious and do not obey
|
|
the truth.</I> Contentious against God. Every wilful sin is a quarrel
|
|
with God, it is <I>striving with our Maker</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+45:9">Isa. xlv. 9</A>),
|
|
|
|
the most desperate contention. The Spirit of God strives with sinners
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ge+6:3">Gen. vi. 3</A>),
|
|
|
|
and impenitent sinners strive against the Spirit, rebel against the
|
|
light
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Job+24:13">Job xxiv. 13</A>),
|
|
|
|
hold fast deceit, strive to retain that sin which the Spirit strives to
|
|
part them from. <I>Contentious, and do not obey the truth.</I> 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. <I>But
|
|
obey unrighteousness</I>--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: <I>Indignation and
|
|
wrath, tribulation and anguish.</I> These are the wages of sin.
|
|
<I>Indignation and wrath</I> the causes--<I>tribulation and anguish</I>
|
|
the necessary and unavoidable effects. And this <I>upon the soul;</I>
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+27:4">Isa. xxvii. 4</A>.
|
|
|
|
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.</P>
|
|
|
|
<P>
|
|
|
|
2. <I>There is no respect of persons with God,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+2:11"><I>v.</I> 11</A>.
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+10:34">Acts x. 34</A>),
|
|
|
|
that God is no respecter of persons; and it is explained in the next
|
|
words, that <I>in every nation he that fears God, and works
|
|
righteousness, is accepted of him.</I> 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 <I>the Jews first,</I> who had greater privileges,
|
|
and made a greater profession, yet <I>also to the Gentiles,</I> 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
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Col+3:11">Col. iii. 11</A>);
|
|
|
|
for shall not the Judge of all the earth do right?</P>
|
|
|
|
<P>
|
|
|
|
V. He proves the equity of his proceedings with all, when he shall
|
|
actually come to Judge them
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+2:12-16"><I>v.</I> 12-16</A>),
|
|
|
|
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:--</P>
|
|
|
|
<P>
|
|
|
|
1. The light of nature. This the Gentiles have, and by this they shall
|
|
be judged: <I>As many as have sinned without law shall perish without
|
|
law;</I> 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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+2:14,15"><I>v.</I> 14, 15</A>),
|
|
|
|
in a parenthesis, he evinces that the light of nature was to the
|
|
Gentiles instead of a written law. He had said
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+2:12"><I>v.</I> 12</A>)
|
|
|
|
they had <I>sinned without law,</I> 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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+147:20">Ps. cxlvii. 20</A>),
|
|
|
|
they had that which was equivalent, not to the ceremonial, but to the
|
|
moral law. They <I>had the work of the law.</I> 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 <I>did by nature the things contained in the law.</I> 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, &c. Thus they were a <I>law unto themselves.</I>
|
|
|
|
(2.) They had that which examined them as to what they had done:
|
|
<I>Their conscience also bearing witness.</I> 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 <I>thoughts accusing or excusing,</I>
|
|
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.</P>
|
|
|
|
<CENTER>
|
|
<TABLE BORDER=0>
|
|
<TR><TD>--------Hic murus ahoncus esto,
|
|
<BR>Nil conscire sibi--------
|
|
<BR>
|
|
<BR>Be this thy brazen bulwark of defence,
|
|
<BR>Still to preserve thy conscious innocence.--H<FONT SIZE=-1>OR</FONT>.</TD></TR>
|
|
</TABLE>
|
|
</CENTER>
|
|
|
|
<P>
|
|
|
|
and to the terror of a bad one:</P>
|
|
|
|
<CENTER>
|
|
<TABLE BORDER=0>
|
|
<TR><TD>--------Quos diri consein facti
|
|
<BR>Mens habet attonitos, et surdo verbere cædit--
|
|
<BR>
|
|
<BR>No lash is heard, and yet the guilty heart
|
|
<BR>Is tortur'd with a self-inflicted smart--J<FONT SIZE=-1>UV</FONT>. Sat. 13.</TD></TR>
|
|
</TABLE>
|
|
</CENTER>
|
|
|
|
<P>
|
|
|
|
Their <I>thoughts the meanwhile,</I> <B><I>metaxy
|
|
allelon</I></B>--<I>among themselves,</I> 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.
|
|
<I>Vicissim,</I> so some read it, <I>by turns;</I> 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.</P>
|
|
|
|
<P>
|
|
|
|
2. The light of the law. This the Jews had, and by this they shall be
|
|
judged
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+2:12"><I>v.</I> 12</A>):
|
|
|
|
<I>As many as have sinned in the law shall be judged by the law.</I>
|
|
They sinned, not only having the law, but <B><I>en nomo</I></B>--<I>in
|
|
the law,</I> 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 <I>by the law;</I> their punishment shall be, as their
|
|
sin is, so much the greater for their having the law. <I>The Jew
|
|
first,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+2:9"><I>v.</I> 9</A>.
|
|
|
|
It shall be more tolerable for Tyre and Sidon. Thus Moses did accuse
|
|
them
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+5:45">John v. 45</A>),
|
|
|
|
and they fell under the many stripes of him that knew his master's
|
|
will, and did it not,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+12:47">Luke xii. 47</A>.
|
|
|
|
The Jews prided themselves very much in the law; but, to confirm what
|
|
he had said, the apostle shows
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+2:13"><I>v.</I> 13</A>)
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+13:17,Jam+1:22">John xiii. 17; James i. 22</A>.</P>
|
|
|
|
<P>
|
|
|
|
3. The light of the gospel: and according to this those that enjoyed
|
|
the gospel shall be judge
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+2:16"><I>v.</I> 16</A>):
|
|
|
|
<I>According to my gospel;</I> not meant of any fifth gospel written by
|
|
Paul, as some conceit; or of the gospel written by <I>Luke,</I> as
|
|
Paul's amanuensis (<I>Euseb. Hist.</I> 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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mk+16:16">Mark xvi. 16</A>.
|
|
|
|
Some refer those words, <I>according to my gospel,</I> 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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+37:13">Ps. xxxvii. 13</A>.
|
|
|
|
(2.) The judgment of that day will be put into the hands of Jesus
|
|
Christ. God shall judge by Jesus Christ,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+17:31">Acts xvii. 31</A>.
|
|
|
|
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.</P>
|
|
|
|
<A NAME="Ro2_17"> </A>
|
|
<A NAME="Ro2_18"> </A>
|
|
<A NAME="Ro2_19"> </A>
|
|
<A NAME="Ro2_20"> </A>
|
|
<A NAME="Ro2_21"> </A>
|
|
<A NAME="Ro2_22"> </A>
|
|
<A NAME="Ro2_23"> </A>
|
|
<A NAME="Ro2_24"> </A>
|
|
<A NAME="Ro2_25"> </A>
|
|
<A NAME="Ro2_26"> </A>
|
|
<A NAME="Ro2_27"> </A>
|
|
<A NAME="Ro2_28"> </A>
|
|
<A NAME="Ro2_29"> </A>
|
|
|
|
<A NAME="Sec2"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>The Pretensions of the Jews; The Depravity of the Jews.</I></FONT></TD>
|
|
<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 58.</TD></TR>
|
|
<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>17 Behold, thou art called a Jew, and restest in the law, and
|
|
makest thy boast of God,
|
|
18 And knowest <I>his</I> 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 <I>is
|
|
that</I> circumcision, which is outward in the flesh:
|
|
29 But he <I>is</I> a Jew, which is one inwardly; and circumcision
|
|
<I>is that</I> of the heart, in the spirit, <I>and</I> not in the letter;
|
|
whose praise <I>is</I> not of men, but of God.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+2:13"><I>v.</I> 13</A>)
|
|
|
|
that not the hearers but the doers of the law are justified; and he
|
|
here applies that great truth to the Jews. Observe,</P>
|
|
|
|
<P>
|
|
|
|
I. He allows their profession
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+2:17-20"><I>v.</I> 17-20</A>)
|
|
|
|
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.</P>
|
|
|
|
<P>
|
|
|
|
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.) <I>Thou art called a Jew;</I> 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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Re+2:9">Rev. ii. 9</A>),
|
|
|
|
for a generation of vipers to boast they have <I>Abraham to their
|
|
father,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+3:7-9">Matt. iii. 7-9</A>.
|
|
|
|
(2.) <I>And restest in the law;</I> 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. <I>The temple
|
|
of the Lord,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jer+7:4">Jer. vii. 4</A>.
|
|
|
|
<I>Bethel their confidence,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jer+48:13">Jer. xlviii. 13</A>.
|
|
|
|
<I>Haughty because of the holy mountain,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Zep+3:11">Zeph. iii. 11</A>.
|
|
|
|
It is a dangerous thing to rest in external privileges, and not to
|
|
improve them.
|
|
|
|
(3.) <I>And makest thy boast of God.</I> 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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+34:2,Isa+45:15.1Co+1:31">Ps. xxxiv. 2;
|
|
Isa. xlv. 15; 1 Cor. i. 31</A>.
|
|
|
|
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.</P>
|
|
|
|
<P>
|
|
|
|
2. They were a knowing people
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+2:18"><I>v.</I> 18</A>):
|
|
|
|
<I>and knowest his will,</I> <B><I>to thelema</I></B>--<I>the will.</I>
|
|
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.--<I>And approvest the things that are
|
|
more excellent</I>--<B><I>dokimazeis ta diapheronta.</I></B> Paul prays
|
|
for it for his friends as a very great attainment,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Php+1:10">Phil. i. 10</A>.
|
|
|
|
<B><I>Eis to dokimazein hymas ta diapheronta.</I></B> Understand it,
|
|
|
|
(1.) Of a good apprehension in <I>the things of God,</I> reading it
|
|
thus, <I>Thou discernest things that differ,</I> knowest how to
|
|
distinguish between good and evil, to separate between the precious and
|
|
the vile
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jer+15:19">Jer. xv. 19</A>),
|
|
|
|
to make a difference between the unclean and the clean,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Le+11:47">Lev. xi. 47</A>.
|
|
|
|
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 <I>De Dieu,</I> understand
|
|
<I>controversies</I> by the <B><I>ta diapheronta.</I></B> 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,
|
|
<I>Approvest the things that are excellent.</I> There are excellences
|
|
in religion which a hypocrite may approve of: there may be a consent of
|
|
the practical judgment <I>to the law, that it is good,</I> and yet that
|
|
consent overpowerd by the lusts of the flesh, and of the mind:--</P>
|
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<CENTER>
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<TABLE BORDER=0>
|
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<TR><TD><BR>--------Video meliora proboque
|
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<BR>Deteriora sequor.
|
|
<BR>
|
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<BR>I see the better, but pursue the worse.</TD></TR>
|
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</TABLE>
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</CENTER>
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<P>
|
|
|
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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, but being
|
|
<I>instructed out of the law,</I> <B><I>katechoumenos</I></B>--<I>being
|
|
catechised.</I> 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 <I>out
|
|
of the law;</I> it were well if Christians were but as industrious to
|
|
teach their children <I>out of the gospel.</I> Now this is called
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+2:20"><I>v.</I> 20</A>),
|
|
|
|
<I>The form of knowledge, and of the truth in the law,</I> 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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ti+3:5">2 Tim. iii. 5</A>.
|
|
|
|
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 <I>like sounding
|
|
brass and a tinkling cymbal.</I></P>
|
|
|
|
<P>
|
|
|
|
3. They were a teaching people, or at least thought themselves so
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+2:19,20"><I>v.</I> 19, 20</A>):
|
|
|
|
<I>And art confident that thou thyself art a guide of the blind.</I>
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+2:1"><I>v.</I> 1</A>.
|
|
|
|
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, <I>a guide of the blind, a
|
|
light of those who are in darkness, an instructor of the foolish, a
|
|
teacher of babes,</I> 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.</P>
|
|
|
|
<P>
|
|
|
|
II. He aggravates their provocations
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+2:21-24"><I>v.</I> 21-24</A>)
|
|
|
|
from two things:--</P>
|
|
|
|
<P>
|
|
|
|
1. That they sinned against their knowledge and profession, did that
|
|
themselves which they taught others to avoid: <I>Thou that teachest
|
|
another, teachest thou not thyself?</I> Teaching is a piece of that
|
|
charity which begins at home, though it must not end there. It was the
|
|
hypocrisy of the Pharisees <I>that they did not do as they taught</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+23:3">Matt. xxiii. 3</A>),
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+50:16,18">Ps. l. 16, 18</A>),
|
|
|
|
<I>When thou sawest a thief, then thou consentedst with him.</I> The
|
|
Pharisees are charged with devouring widows' houses
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+23:14">Matt. xxiii. 14</A>),
|
|
|
|
and that is the worst of robberies.
|
|
|
|
(2.) Adultery,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+2:22"><I>v.</I> 22</A>.
|
|
|
|
This is likewise charged upon that sinner
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+50:18">Ps. l. 18</A>),
|
|
|
|
<I>Thou hast been partaker with adulterers.</I> 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 <I>with robbing God in tithes and offerings</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mal+3:8,9">Mal. iii. 8, 9</A>),
|
|
|
|
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.</P>
|
|
|
|
<P>
|
|
|
|
2. That they dishonoured God by their sin,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+2:23,24"><I>v.</I> 23, 24</A>.
|
|
|
|
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, <I>that he had
|
|
given great occasion to the enemies of the Lord to blaspheme,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Sa+12:14">2 Sam. xii. 14</A>.
|
|
|
|
And the apostle here refers to the same charge against their
|
|
forefathers: <I>As it is written,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+2:24"><I>v.</I> 24</A>.
|
|
|
|
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
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+52:5,Eze+36:22,23,2Sa+12:14">Isa. lii. 5;
|
|
Ezek. xxxvi. 22, 23; and 2 Sam. xii. 14</A>.
|
|
|
|
It is a lamentation that those who were made <I>to be to God for a name
|
|
and for a praise</I> 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. "<I>Blasphemed through you;</I> 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
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ti+6:1">1 Tim. vi. 1</A>.</P>
|
|
|
|
<P>
|
|
|
|
III. He asserts the utter insufficiency of their profession to clear
|
|
them from the guilt of these provocations
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+2:25-29"><I>v.</I> 25-29</A>):
|
|
|
|
<I>Circumcision verily profiteth, if thou keep the law;</I> 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 polity was abolished, otherwise circumcision to
|
|
one that professed faith in Christ was forbidden,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ga+5:1">Gal. v. 1</A>.
|
|
|
|
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
|
|
"<I>thy circumcision is made uncircumcision;</I> 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
|
|
<I>unclean</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+52:1">Isa. lii. 1</A>),
|
|
|
|
as <I>out of the covenant,</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+2:11,12">Eph. ii. 11, 12</A>)
|
|
|
|
and wicked Jews will be dealt with as such. See
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jer+9:25,26">Jer. ix. 25, 26</A>.
|
|
|
|
Further to illustrate this,</P>
|
|
|
|
<P>
|
|
|
|
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 <I>they
|
|
keep the righteousness of the law</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+2:26"><I>v.</I> 26</A>),
|
|
|
|
<I>fulfil the law</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+2:27"><I>v.</I> 27</A>);
|
|
|
|
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, <I>being a devout man, and one
|
|
that feared God with all his house</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+10:2">Acts x. 2</A>),
|
|
|
|
he was accepted,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+10:4"><I>v.</I> 4</A>.
|
|
|
|
Doubtless, there were many such instances: and <I>they were the
|
|
uncircumcision, that kept the righteousness of the law;</I> and of such
|
|
he says,
|
|
|
|
(1.) That they were accepted with God, as if they had been circumcised.
|
|
<I>Their uncircumcision was counted for circumcision.</I> Circumcision
|
|
was indeed <I>to the Jews</I> 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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+2:27"><I>v.</I> 27</A>.
|
|
|
|
<I>Judge thee,</I> that is, help to add to thy condemnation, who <I>by
|
|
the letter and circumcision dost transgress.</I> 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.</P>
|
|
|
|
<P>
|
|
|
|
2. He describes the true circumcision,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+2:28,29"><I>v.</I> 28, 29</A>.
|
|
|
|
(1.) It is <I>not that which is outward in the flesh and in the
|
|
letter.</I> 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. <I>He is not a Jew,</I>
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+8:39,40">John viii. 39, 40</A>.
|
|
|
|
(2.) It is <I>that which is inward, of the heart, and in the
|
|
spirit.</I> It is the heart that God looks at, the circumcising of the
|
|
heart that renders us acceptable to him. See
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=De+30:6">Deut. xxx. 6</A>.
|
|
|
|
This is <I>the circumcision that is not made with hands,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Col+2:11,12">Col. ii. 11, 12</A>.
|
|
|
|
<I>Casting away the body of sin.</I> 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 <I>not of men,</I> who judge
|
|
according to outward appearance, yet it is <I>of God,</I> that is, God
|
|
himself will own and accept and crown this sincerity; for <I>he seeth
|
|
not as man seeth.</I> 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.</P>
|
|
|
|
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