mh_parser/vol_split/45 - Romans/Chapter 2.xml

<div2 id="Rom.iii" n="iii" next="Rom.iv" prev="Rom.ii" progress="31.77%" title="Chapter II">
<h2 id="Rom.iii-p0.1">R O M A N S.</h2>
<h3 id="Rom.iii-p0.2">CHAP. II.</h3>
<p class="intro" id="Rom.iii-p1">The scope of the first two chapters of this
epistle may be gathered from <scripRef id="Rom.iii-p1.1" osisRef="Bible:Rom.3.9" parsed="|Rom|3|9|0|0" passage="Ro 3:9"><i>ch.</i>
iii. 9</scripRef>, "We have before proved both Jews and Gentiles
that they are all under sin." This we have proved upon the Gentiles
(<scripRef id="Rom.iii-p1.2" osisRef="Bible:Rom.1.1-Rom.1.32" parsed="|Rom|1|1|1|32" passage="Ro 1:1-32"><i>ch.</i> i.</scripRef>), now in
this chapter he proves it upon the Jews, as appears by <scripRef id="Rom.iii-p1.3" osisRef="Bible:Rom.2.1-Rom.2.17" parsed="|Rom|2|1|2|17" passage="Ro 2:1-17">ver. 17</scripRef>, "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 <scripRef id="Rom.iii-p1.4" osisRef="Bible:Rom.2.1-Rom.2.11" parsed="|Rom|2|1|2|11" passage="Ro 2:1-11">ver. 11</scripRef>. II. He shows more particularly what
sins the Jews were guilty of, notwithstanding their profession and
vain pretensions (<scripRef id="Rom.iii-p1.5" osisRef="Bible:Rom.2.17-Rom.2.29" parsed="|Rom|2|17|2|29" passage="Ro 2:17-29">ver. 17 to the
end</scripRef>).</p>
<scripCom id="Rom.iii-p1.6" osisRef="Bible:Rom.2" parsed="|Rom|2|0|0|0" passage="Ro 2" type="Commentary"/>
<scripCom id="Rom.iii-p1.7" osisRef="Bible:Rom.2.1-Rom.2.16" parsed="|Rom|2|1|2|16" passage="Ro 2:1-16" type="Commentary"/><div class="Commentary" id="Bible:Rom.2.1-Rom.2.16">
<h4 id="Rom.iii-p1.8">Equity of the Divine
Government. (<span class="smallcaps" id="Rom.iii-p1.9">a.
d.</span> 58.)</h4>
<p class="passage" id="Rom.iii-p2">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 <i>are</i>
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
<i>their</i> 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.</p>
<p class="indent" id="Rom.iii-p3">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.</p>
<p class="indent" id="Rom.iii-p4">I. He arraigns them for their
censoriousness and self-conceit (<scripRef id="Rom.iii-p4.1" osisRef="Bible:Rom.2.1" parsed="|Rom|2|1|0|0" passage="Ro 2:1"><i>v.</i> 1</scripRef>): <i>Thou art inexcusable, O man,
whosoever thou art that judgest.</i> As he expresses himself in
general terms, the admonition may reach those <i>many masters</i>
(<scripRef id="Rom.iii-p4.2" osisRef="Bible:Jas.3.1" parsed="|Jas|3|1|0|0" passage="Jam 3:1">Jam. iii. 1</scripRef>), 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
(<scripRef id="Rom.iii-p4.3" osisRef="Bible:Rom.2.21" parsed="|Rom|2|21|0|0" passage="Ro 2:21"><i>v.</i> 21</scripRef>), <i>Thou who
teachest another teachest thou not thyself?</i> 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, <scripRef id="Rom.iii-p4.4" osisRef="Bible:Rom.2.22" parsed="|Rom|2|22|0|0" passage="Ro 2:22"><i>v.</i>
22</scripRef>. <i>Therefore thou art inexcusable.</i> If the
Gentiles, who had but the light of nature, were inexcusable
(<scripRef id="Rom.iii-p4.5" osisRef="Bible:Rom.1.20" parsed="|Rom|1|20|0|0" passage="Ro 1:20"><i>ch.</i> i. 20</scripRef>), much
more the Jews, who had the light of the law, the revealed will of
God, and so had greater helps than the Gentiles.</p>
<p class="indent" id="Rom.iii-p5">II. He asserts the invariable justice of
the divine government, <scripRef id="Rom.iii-p5.1" osisRef="Bible:Rom.2.2-Rom.2.3" parsed="|Rom|2|2|2|3" passage="Ro 2:2,3"><i>v.</i> 2,
3</scripRef>. 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 (<scripRef id="Rom.iii-p5.2" osisRef="Bible:Rom.2.2" parsed="|Rom|2|2|0|0" passage="Ro 2:2"><i>v.</i> 2</scripRef>), That the <i>judgment of God is
according to truth,</i>—according to the eternal rules of justice
and equity,—according to the heart, and not according to the
outward appearance (<scripRef id="Rom.iii-p5.3" osisRef="Bible:1Sam.16.7" parsed="|1Sam|16|7|0|0" passage="1Sa 16:7">1 Sam. xvi.
7</scripRef>),—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
(<scripRef id="Rom.iii-p5.4" osisRef="Bible:Rom.2.3" parsed="|Rom|2|3|0|0" passage="Ro 2:3"><i>v.</i> 3</scripRef>): <i>Thinkest
thou this, O man?</i> 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 <i>thou shalt escape the
judgment of God?</i> 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 <i>escape the
judgment of God,</i> cannot avoid being judged and condemned.</p>
<p class="indent" id="Rom.iii-p6">III. He draws up a charge against them
(<scripRef id="Rom.iii-p6.1" osisRef="Bible:Rom.2.4-Rom.2.5" parsed="|Rom|2|4|2|5" passage="Ro 2:4,5"><i>v.</i> 4, 5</scripRef>) consisting
of two branches:—</p>
<p class="indent" id="Rom.iii-p7">1. Slighting the goodness of God (<scripRef id="Rom.iii-p7.1" osisRef="Bible:Rom.2.4" parsed="|Rom|2|4|0|0" passage="Ro 2:4"><i>v.</i> 4</scripRef>), <i>the riches of his
goodness.</i> 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, <scripRef id="Rom.iii-p7.2" osisRef="Bible:Eccl.8.11" parsed="|Eccl|8|11|0|0" passage="Ec 8:11">Eccl. viii. 11</scripRef>.
<i>Not knowing,</i> that is, not considering, not knowing
practically and with application, that <i>the goodness of God
leadeth thee,</i> the design of it is to lead thee, <i>to
repentance.</i> It is not enough for us to know that God's goodness
leads to repentance, but we must know that it leads <i>us—thee</i>
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 (<scripRef id="Rom.iii-p7.3" osisRef="Bible:Hos.2.14" parsed="|Hos|2|14|0|0" passage="Ho 2:14">Hos. ii. 14</scripRef>); and it is goodness that leads,
bands of love, <scripRef id="Rom.iii-p7.4" osisRef="Bible:Hos.11.4" parsed="|Hos|11|4|0|0" passage="Ho 11:4">Hos. xi. 4</scripRef>.
Compare <scripRef id="Rom.iii-p7.5" osisRef="Bible:Jer.31.3" parsed="|Jer|31|3|0|0" passage="Jer 31:3">Jer. xxxi. 3</scripRef>. 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.</p>
<p class="indent" id="Rom.iii-p8">2. Provoking the wrath of God, <scripRef id="Rom.iii-p8.1" osisRef="Bible:Rom.2.5" parsed="|Rom|2|5|0|0" passage="Ro 2:5"><i>v.</i> 5</scripRef>. The rise of this
provocation is a <i>hard and impenitent heart;</i> 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 <i>treasuring up wrath.</i> 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 <i>branch to their
wrath,</i> as some read that (<scripRef id="Rom.iii-p8.2" osisRef="Bible:Ezek.8.17" parsed="|Ezek|8|17|0|0" passage="Eze 8:17">Ezek.
viii. 17</scripRef>), they <i>put the branch to their nose.</i> 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 <scripRef id="Rom.iii-p8.3" osisRef="Bible:Deut.32.34 Bible:Job.14.17" parsed="|Deut|32|34|0|0;|Job|14|17|0|0" passage="De 32:34,Job 14:17">Deut. xxxii. 34; Job xiv. 17</scripRef>. But
withal it denotes reservation to some further occasion; as the
treasures of the hail are reserved against the day of battle and
war, <scripRef id="Rom.iii-p8.4" osisRef="Bible:Job.38.22-Job.38.23" parsed="|Job|38|22|38|23" passage="Job 38:22,23">Job xxxviii. 22,
23</scripRef>. These treasures will be broken open like the
fountains of the great deep, <scripRef id="Rom.iii-p8.5" osisRef="Bible:Gen.7.11" parsed="|Gen|7|11|0|0" passage="Ge 7:11">Gen. vii.
11</scripRef>. They are treasured up <i>against the day of
wrath,</i> 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 <i>angry with the wicked every
day</i> (<scripRef id="Rom.iii-p8.6" osisRef="Bible:Ps.7.11" parsed="|Ps|7|11|0|0" passage="Ps 7:11">Ps. vii. 11</scripRef>), but
there is the <i>great day of wrath</i> coming, <scripRef id="Rom.iii-p8.7" osisRef="Bible:Rev.6.17" parsed="|Rev|6|17|0|0" passage="Re 6:17">Rev. vi. 17</scripRef>. And that day of wrath will be
<i>the day of the revelation of the righteous judgment of God.</i>
The wrath of God is not like our wrath, a heat and passion; no,
fury is not in him (<scripRef id="Rom.iii-p8.8" osisRef="Bible:Isa.27.4" parsed="|Isa|27|4|0|0" passage="Isa 27:4">Isa. xxvii.
4</scripRef>): 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, <scripRef id="Rom.iii-p8.9" osisRef="Bible:Ps.50.6" parsed="|Ps|50|6|0|0" passage="Ps 50:6">Ps. l.
6</scripRef>. <i>Therefore judge nothing before the time.</i></p>
<p class="indent" id="Rom.iii-p9">IV. He describes the measures by which God
proceeds in his judgment. Having mentioned the righteous judgment
of God in <scripRef id="Rom.iii-p9.1" osisRef="Bible:Rom.2.5" parsed="|Rom|2|5|0|0" passage="Ro 2:5"><i>v.</i> 5</scripRef>, 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.</p>
<p class="indent" id="Rom.iii-p10">1. He will <i>render to every man according
to his deeds</i> (<scripRef id="Rom.iii-p10.1" osisRef="Bible:Rom.2.6" parsed="|Rom|2|6|0|0" passage="Ro 2:6"><i>v.</i>
6</scripRef>), a truth often mentioned in scripture, to prove that
the Judge of all the earth does right.</p>
<p class="indent" id="Rom.iii-p11">(1.) In dispensing his favours; and this is
mentioned twice here, both in <scripRef id="Rom.iii-p11.1" osisRef="Bible:Rom.2.7 Bible:Rom.2.10" parsed="|Rom|2|7|0|0;|Rom|2|10|0|0" passage="Ro 2:7,10"><i>v.</i> 7 and <i>v.</i> 10</scripRef>. For he
delights to show mercy. Observe,</p>
<p class="indent" id="Rom.iii-p12">[1.] The objects of his favour: <i>Those
who by patient continuance,</i> &amp;c. 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, <i>First,</i> Such as fix to themselves the right
end, that <i>seek for glory, and honour, and immortality;</i> 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. <i>Secondly,</i> Such as,
having fixed the right end, adhere to the right way: <i>A patient
continuance in well-doing.</i> 1. There must be well-doing, working
good, <scripRef id="Rom.iii-p12.1" osisRef="Bible:Rom.2.10" parsed="|Rom|2|10|0|0" passage="Ro 2:10"><i>v.</i> 10</scripRef>. 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.</p>
<p class="indent" id="Rom.iii-p13">[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 (<scripRef id="Rom.iii-p13.1" osisRef="Bible:Rom.2.10" parsed="|Rom|2|10|0|0" passage="Ro 2:10"><i>v.</i> 10</scripRef>)
<i>glory, honour, and peace.</i> Those that seek for glory and
honour (<scripRef id="Rom.iii-p13.2" osisRef="Bible:Rom.2.7" parsed="|Rom|2|7|0|0" passage="Ro 2:7"><i>v.</i> 7</scripRef>) 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 class="indent" id="Rom.iii-p14">(2.) In dispensing his frowns (<scripRef id="Rom.iii-p14.1" osisRef="Bible:Rom.2.8-Rom.2.9" parsed="|Rom|2|8|2|9" passage="Ro 2:8,9"><i>v.</i> 8, 9</scripRef>). 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> (<scripRef id="Rom.iii-p14.2" osisRef="Bible:Isa.45.9" parsed="|Isa|45|9|0|0" passage="Isa 45:9">Isa. xlv. 9</scripRef>), the most desperate
contention. The Spirit of God strives with sinners (<scripRef id="Rom.iii-p14.3" osisRef="Bible:Gen.6.3" parsed="|Gen|6|3|0|0" passage="Ge 6:3">Gen. vi. 3</scripRef>), and impenitent sinners
strive against the Spirit, rebel against the light (<scripRef id="Rom.iii-p14.4" osisRef="Bible:Job.24.13" parsed="|Job|24|13|0|0" passage="Job 24:13">Job xxiv. 13</scripRef>), 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, <scripRef id="Rom.iii-p14.5" osisRef="Bible:Isa.27.4" parsed="|Isa|27|4|0|0" passage="Isa 27:4">Isa. xxvii. 4</scripRef>. 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 class="indent" id="Rom.iii-p15">2. <i>There is no respect of persons with
God,</i> <scripRef id="Rom.iii-p15.1" osisRef="Bible:Rom.2.11" parsed="|Rom|2|11|0|0" passage="Ro 2:11"><i>v.</i> 11</scripRef>. 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 (<scripRef id="Rom.iii-p15.2" osisRef="Bible:Acts.10.34" parsed="|Acts|10|34|0|0" passage="Ac 10:34">Acts x. 34</scripRef>), 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 <scripRef id="Rom.iii-p15.3" osisRef="Bible:Col.3.11" parsed="|Col|3|11|0|0" passage="Col 3:11">Col. iii.
11</scripRef>); for shall not the Judge of all the earth do
right?</p>
<p class="indent" id="Rom.iii-p16">V. He proves the equity of his proceedings
with all, when he shall actually come to Judge them (<scripRef id="Rom.iii-p16.1" osisRef="Bible:Rom.2.12-Rom.2.16" parsed="|Rom|2|12|2|16" passage="Ro 2:12-16"><i>v.</i> 12-16</scripRef>), 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 class="indent" id="Rom.iii-p17">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 (<scripRef id="Rom.iii-p17.1" osisRef="Bible:Rom.2.14-Rom.2.15" parsed="|Rom|2|14|2|15" passage="Ro 2:14,15"><i>v.</i> 14, 15</scripRef>), in a parenthesis, he
evinces that the light of nature was to the Gentiles instead of a
written law. He had said (<scripRef id="Rom.iii-p17.2" osisRef="Bible:Rom.2.12" parsed="|Rom|2|12|0|0" passage="Ro 2:12"><i>v.</i>
12</scripRef>) 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
(<scripRef id="Rom.iii-p17.3" osisRef="Bible:Ps.147.20" parsed="|Ps|147|20|0|0" passage="Ps 147:20">Ps. cxlvii. 20</scripRef>), 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, &amp;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>
<verse id="Rom.iii-p17.4">
<l class="t1" id="Rom.iii-p17.5">————Hic murus ahoncus esto,</l>
<l class="t1" id="Rom.iii-p17.6">Nil conscire sibi————</l>
<l class="t1" id="Rom.iii-p17.7"/>
<l class="t1" id="Rom.iii-p17.8">Be this thy brazen bulwark of defence,</l>
<l class="t1" id="Rom.iii-p17.9">Still to preserve thy conscious innocence.</l>
</verse>
<attr id="Rom.iii-p17.10"><span class="smallcaps" id="Rom.iii-p17.11">Hor.</span></attr>
<p id="Rom.iii-p18">and to the terror of a bad one:</p>
<verse id="Rom.iii-p18.1">
<l class="t1" id="Rom.iii-p18.2">————Quos diri consein facti</l>
<l class="t1" id="Rom.iii-p18.3">Mens habet attonitos, et surdo verbere cædit—</l>
<l class="t1" id="Rom.iii-p18.4"/>
<l class="t1" id="Rom.iii-p18.5">No lash is heard, and yet the guilty heart</l>
<l class="t1" id="Rom.iii-p18.6">Is tortur'd with a self-inflicted smart</l>
</verse>
<attr id="Rom.iii-p18.7"><span class="smallcaps" id="Rom.iii-p18.8">Juv</span>. Sat. 13.</attr>
<p id="Rom.iii-p19">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 class="indent" id="Rom.iii-p20">2. The light of the law. This the Jews had,
and by this they shall be judged (<scripRef id="Rom.iii-p20.1" osisRef="Bible:Rom.2.12" parsed="|Rom|2|12|0|0" passage="Ro 2:12"><i>v.</i> 12</scripRef>): <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> <scripRef id="Rom.iii-p20.2" osisRef="Bible:Rom.2.9" parsed="|Rom|2|9|0|0" passage="Ro 2:9"><i>v.</i>
9</scripRef>. It shall be more tolerable for Tyre and Sidon. Thus
Moses did accuse them (<scripRef id="Rom.iii-p20.3" osisRef="Bible:John.5.45" parsed="|John|5|45|0|0" passage="Joh 5:45">John v.
45</scripRef>), and they fell under the many stripes of him that
knew his master's will, and did it not, <scripRef id="Rom.iii-p20.4" osisRef="Bible:Luke.12.47" parsed="|Luke|12|47|0|0" passage="Lu 12:47">Luke xii. 47</scripRef>. The Jews prided themselves very
much in the law; but, to confirm what he had said, the apostle
shows (<scripRef id="Rom.iii-p20.5" osisRef="Bible:Rom.2.13" parsed="|Rom|2|13|0|0" passage="Ro 2:13"><i>v.</i> 13</scripRef>) 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, <scripRef id="Rom.iii-p20.6" osisRef="Bible:John.13.17 Bible:Jas.1.22" parsed="|John|13|17|0|0;|Jas|1|22|0|0" passage="Joh 13:17,Jam 1:22">John xiii. 17; James i.
22</scripRef>.</p>
<p class="indent" id="Rom.iii-p21">3. The light of the gospel: and according
to this those that enjoyed the gospel shall be judge (<scripRef id="Rom.iii-p21.1" osisRef="Bible:Rom.2.16" parsed="|Rom|2|16|0|0" passage="Ro 2:16"><i>v.</i> 16</scripRef>): <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, <scripRef id="Rom.iii-p21.2" osisRef="Bible:Mark.16.16" parsed="|Mark|16|16|0|0" passage="Mk 16:16">Mark xvi. 16</scripRef>.
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, <scripRef id="Rom.iii-p21.3" osisRef="Bible:Ps.37.13" parsed="|Ps|37|13|0|0" passage="Ps 37:13">Ps.
xxxvii. 13</scripRef>. (2.) The judgment of that day will be put
into the hands of Jesus Christ. God shall judge by Jesus Christ,
<scripRef id="Rom.iii-p21.4" osisRef="Bible:Acts.17.31" parsed="|Acts|17|31|0|0" passage="Ac 17:31">Acts xvii. 31</scripRef>. 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>
</div><scripCom id="Rom.iii-p21.5" osisRef="Bible:Rom.2.17-Rom.2.29" parsed="|Rom|2|17|2|29" passage="Ro 2:17-29" type="Commentary"/><div class="Commentary" id="Bible:Rom.2.17-Rom.2.29">
<h4 id="Rom.iii-p21.6">The Pretensions of the Jews; The Depravity
of the Jews. (<span class="smallcaps" id="Rom.iii-p21.7">a.
d.</span> 58.)</h4>
<p class="passage" id="Rom.iii-p22">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.</p>
<p class="indent" id="Rom.iii-p23">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 (<scripRef id="Rom.iii-p23.1" osisRef="Bible:Rom.2.13" parsed="|Rom|2|13|0|0" passage="Ro 2:13"><i>v.</i> 13</scripRef>) 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 class="indent" id="Rom.iii-p24">I. He allows their profession (<scripRef id="Rom.iii-p24.1" osisRef="Bible:Rom.2.17-Rom.2.20" parsed="|Rom|2|17|2|20" passage="Ro 2:17-20"><i>v.</i> 17-20</scripRef>) 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 class="indent" id="Rom.iii-p25">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 (<scripRef id="Rom.iii-p25.1" osisRef="Bible:Rev.2.9" parsed="|Rev|2|9|0|0" passage="Re 2:9">Rev. ii. 9</scripRef>), for a generation of vipers to
boast they have <i>Abraham to their father,</i> <scripRef id="Rom.iii-p25.2" osisRef="Bible:Matt.3.7-Matt.3.9" parsed="|Matt|3|7|3|9" passage="Mt 3:7-9">Matt. iii. 7-9</scripRef>. (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> <scripRef id="Rom.iii-p25.3" osisRef="Bible:Jer.7.4" parsed="|Jer|7|4|0|0" passage="Jer 7:4">Jer. vii.
4</scripRef>. <i>Bethel their confidence,</i> <scripRef id="Rom.iii-p25.4" osisRef="Bible:Jer.48.13" parsed="|Jer|48|13|0|0" passage="Jer 48:13">Jer. xlviii. 13</scripRef>. <i>Haughty because of the
holy mountain,</i> <scripRef id="Rom.iii-p25.5" osisRef="Bible:Zeph.3.11" parsed="|Zeph|3|11|0|0" passage="Zep 3:11">Zeph. iii.
11</scripRef>. 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, <scripRef id="Rom.iii-p25.6" osisRef="Bible:Ps.34.2 Bible:Isa.45.15 Bible:Isa.45.1 Bible:Col.1.31" parsed="|Ps|34|2|0|0;|Isa|45|15|0|0;|Isa|45|1|0|0;|Col|1|31|0|0" passage="Ps 34:2,Isa 45:15.1Co 1:31">Ps. xxxiv. 2; Isa. xlv. 15; 1 Cor. i.
31</scripRef>. 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 class="indent" id="Rom.iii-p26">2. They were a knowing people (<scripRef id="Rom.iii-p26.1" osisRef="Bible:Rom.2.18" parsed="|Rom|2|18|0|0" passage="Ro 2:18"><i>v.</i> 18</scripRef>): <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, <scripRef id="Rom.iii-p26.2" osisRef="Bible:Phil.1.10" parsed="|Phil|1|10|0|0" passage="Php 1:10">Phil. i.
10</scripRef>. <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 (<scripRef id="Rom.iii-p26.3" osisRef="Bible:Jer.15.19" parsed="|Jer|15|19|0|0" passage="Jer 15:19">Jer. xv. 19</scripRef>), to make a difference
between the unclean and the clean, <scripRef id="Rom.iii-p26.4" osisRef="Bible:Lev.11.47" parsed="|Lev|11|47|0|0" passage="Le 11:47">Lev. xi. 47</scripRef>. 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>
<verse id="Rom.iii-p26.5">
<l class="t1" id="Rom.iii-p26.6"/>
<l class="t1" id="Rom.iii-p26.7">————Video meliora proboque</l>
<l class="t1" id="Rom.iii-p26.8">Deteriora sequor.</l>
<l class="t1" id="Rom.iii-p26.9"/>
<l class="t1" id="Rom.iii-p26.10">I see the better, but pursue the worse.</l>
</verse>
<p id="Rom.iii-p27">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 <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
(<scripRef id="Rom.iii-p27.1" osisRef="Bible:Rom.2.20" parsed="|Rom|2|20|0|0" passage="Ro 2:20"><i>v.</i> 20</scripRef>), <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, <scripRef id="Rom.iii-p27.2" osisRef="Bible:2Tim.3.5" parsed="|2Tim|3|5|0|0" passage="2Ti 3:5">2 Tim. iii. 5</scripRef>. 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 class="indent" id="Rom.iii-p28">3. They were a teaching people, or at least
thought themselves so (<scripRef id="Rom.iii-p28.1" osisRef="Bible:Rom.2.19-Rom.2.20" parsed="|Rom|2|19|2|20" passage="Ro 2:19,20"><i>v.</i> 19,
20</scripRef>): <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, <scripRef id="Rom.iii-p28.2" osisRef="Bible:Rom.2.1" parsed="|Rom|2|1|0|0" passage="Ro 2:1"><i>v.</i> 1</scripRef>. 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 class="indent" id="Rom.iii-p29">II. He aggravates their provocations
(<scripRef id="Rom.iii-p29.1" osisRef="Bible:Rom.2.21-Rom.2.24" parsed="|Rom|2|21|2|24" passage="Ro 2:21-24"><i>v.</i> 21-24</scripRef>) from
two things:—</p>
<p class="indent" id="Rom.iii-p30">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> (<scripRef id="Rom.iii-p30.1" osisRef="Bible:Matt.23.3" parsed="|Matt|23|3|0|0" passage="Mt 23:3">Matt. xxiii. 3</scripRef>), 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 (<scripRef id="Rom.iii-p30.2" osisRef="Bible:Ps.50.16 Bible:Ps.50.18" parsed="|Ps|50|16|0|0;|Ps|50|18|0|0" passage="Ps 50:16,18">Ps. l. 16,
18</scripRef>), <i>When thou sawest a thief, then thou consentedst
with him.</i> The Pharisees are charged with devouring widows'
houses (<scripRef id="Rom.iii-p30.3" osisRef="Bible:Matt.23.14" parsed="|Matt|23|14|0|0" passage="Mt 23:14">Matt. xxiii. 14</scripRef>),
and that is the worst of robberies. (2.) Adultery, <scripRef id="Rom.iii-p30.4" osisRef="Bible:Rom.2.22" parsed="|Rom|2|22|0|0" passage="Ro 2:22"><i>v.</i> 22</scripRef>. This is likewise charged
upon that sinner (<scripRef id="Rom.iii-p30.5" osisRef="Bible:Ps.50.18" parsed="|Ps|50|18|0|0" passage="Ps 50:18">Ps. l.
18</scripRef>), <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> (<scripRef id="Rom.iii-p30.6" osisRef="Bible:Mal.3.8-Mal.3.9" parsed="|Mal|3|8|3|9" passage="Mal 3:8,9">Mal.
iii. 8, 9</scripRef>), 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 class="indent" id="Rom.iii-p31">2. That they dishonoured God by their sin,
<scripRef id="Rom.iii-p31.1" osisRef="Bible:Rom.2.23-Rom.2.24" parsed="|Rom|2|23|2|24" passage="Ro 2:23,24"><i>v.</i> 23, 24</scripRef>. 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> <scripRef id="Rom.iii-p31.2" osisRef="Bible:2Sam.12.14" parsed="|2Sam|12|14|0|0" passage="2Sa 12:14">2 Sam. xii.
14</scripRef>. And the apostle here refers to the same charge
against their forefathers: <i>As it is written,</i> <scripRef id="Rom.iii-p31.3" osisRef="Bible:Rom.2.24" parsed="|Rom|2|24|0|0" passage="Ro 2:24"><i>v.</i> 24</scripRef>. 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 <scripRef id="Rom.iii-p31.4" osisRef="Bible:Isa.52.5 Bible:Ezek.36.22-Ezek.36.23 Bible:2Sam.12.14" parsed="|Isa|52|5|0|0;|Ezek|36|22|36|23;|2Sam|12|14|0|0" passage="Isa 52:5,Eze 36:22,23,2Sa 12:14">Isa. lii. 5; Ezek. xxxvi. 22, 23;
and 2 Sam. xii. 14</scripRef>. 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 <scripRef id="Rom.iii-p31.5" osisRef="Bible:1Tim.6.1" parsed="|1Tim|6|1|0|0" passage="1Ti 6:1">1
Tim. vi. 1</scripRef>.</p>
<p class="indent" id="Rom.iii-p32">III. He asserts the utter insufficiency of
their profession to clear them from the guilt of these provocations
(<scripRef id="Rom.iii-p32.1" osisRef="Bible:Rom.2.25-Rom.2.29" parsed="|Rom|2|25|2|29" passage="Ro 2:25-29"><i>v.</i> 25-29</scripRef>):
<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 policy was abolished, otherwise
circumcision to one that professed faith in Christ was forbidden,
<scripRef id="Rom.iii-p32.2" osisRef="Bible:Gal.5.1" parsed="|Gal|5|1|0|0" passage="Ga 5:1">Gal. v. 1</scripRef>. 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> (<scripRef id="Rom.iii-p32.3" osisRef="Bible:Isa.52.1" parsed="|Isa|52|1|0|0" passage="Isa 52:1">Isa. lii.
1</scripRef>), as <i>out of the covenant,</i> (<scripRef id="Rom.iii-p32.4" osisRef="Bible:Eph.2.11-Eph.2.12" parsed="|Eph|2|11|2|12" passage="Eph 2:11,12">Eph. ii. 11, 12</scripRef>) and wicked Jews will be
dealt with as such. See <scripRef id="Rom.iii-p32.5" osisRef="Bible:Jer.9.25-Jer.9.26" parsed="|Jer|9|25|9|26" passage="Jer 9:25,26">Jer. ix.
25, 26</scripRef>. Further to illustrate this,</p>
<p class="indent" id="Rom.iii-p33">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> (<scripRef id="Rom.iii-p33.1" osisRef="Bible:Rom.2.26" parsed="|Rom|2|26|0|0" passage="Ro 2:26"><i>v.</i> 26</scripRef>),
<i>fulfil the law</i> (<scripRef id="Rom.iii-p33.2" osisRef="Bible:Rom.2.27" parsed="|Rom|2|27|0|0" passage="Ro 2:27"><i>v.</i>
27</scripRef>); 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> (<scripRef id="Rom.iii-p33.3" osisRef="Bible:Acts.10.2" parsed="|Acts|10|2|0|0" passage="Ac 10:2">Acts x.
2</scripRef>), he was accepted, <scripRef id="Rom.iii-p33.4" osisRef="Bible:Acts.10.4" parsed="|Acts|10|4|0|0" passage="Ac 10:4"><i>v.</i> 4</scripRef>. 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, <scripRef id="Rom.iii-p33.5" osisRef="Bible:Rom.2.27" parsed="|Rom|2|27|0|0" passage="Ro 2:27"><i>v.</i> 27</scripRef>. <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 class="indent" id="Rom.iii-p34">2. He describes the true circumcision,
<scripRef id="Rom.iii-p34.1" osisRef="Bible:Rom.2.28-Rom.2.29" parsed="|Rom|2|28|2|29" passage="Ro 2:28,29"><i>v.</i> 28, 29</scripRef>. (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,
<scripRef id="Rom.iii-p34.2" osisRef="Bible:John.8.39-John.8.40" parsed="|John|8|39|8|40" passage="Joh 8:39,40">John viii. 39, 40</scripRef>. (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 <scripRef id="Rom.iii-p34.3" osisRef="Bible:Deut.30.6" parsed="|Deut|30|6|0|0" passage="De 30:6">Deut. xxx. 6</scripRef>. This is <i>the circumcision that
is not made with hands,</i> <scripRef id="Rom.iii-p34.4" osisRef="Bible:Col.2.11-Col.2.12" parsed="|Col|2|11|2|12" passage="Col 2:11,12">Col.
ii. 11, 12</scripRef>. <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>
</div></div2>