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Commentary on Romans 2 verses 1–16
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 now with such a partial hand as the Jews were apt to think he would use in their favour.
I. He arraigns them for their censoriousness and self-conceit (Rom 2:1): Thou art inexcusable, O man, whosoever thou art that judgest. As he expresses himself in general terms, the admonition may reach those many masters (Jam 3:1), of whatever nation or profession they are, that assume to themselves a power to censure, control, and condemn others. But he intends especially the Jews, and to them particularly he applies this general charge (Rom 2:21), Thou who teachest another teachest thou not thyself? The Jews were generally a proud sort of people, that looked with a great deal of scorn and contempt upon the poor Gentiles, as not worthy to be set with the dogs of their flock; while in the mean time they were themselves as bad and immoral - though not idolaters, as the Gentiles, yet sacrilegious, Rom 2:22. Therefore thou art inexcusable. If the Gentiles, who had but the light of nature, were inexcusable (Rom 1:20), much more the Jews, who had the light of the law, the revealed will of God, and so had greater helps than the Gentiles.
II. He asserts the invariable justice of the divine government, Rom 2:2, Rom 2:3. To drive home the conviction, he here shows what a righteous God that is with whom we have to do, and how just in his proceedings. It is usual with the apostle Paul, in his writings, upon mention of some material point, to make large digressions upon it; as here concerning the justice of God (Rom 2:2), That the judgment of God is according to truth, - according to the eternal rules of justice and equity, - according to the heart, and not according to the outward appearance (Sa1 16:7), - according to the works, and not with respect to persons, is a doctrine which we are all sure of, for he would not be God if he were not just; but it behoves those especially to consider it who condemn others for those things which they themselves are guilty of, and so, while they practise sin and persist in that practice, think to bribe the divine justice by protesting against sin and exclaiming loudly upon others that are guilty, as if preaching against sin would atone for the guilt of it. But observe how he puts it to the sinner's conscience (Rom 2:3): Thinkest thou this, O man? O man, a rational creature, a dependent creature, made by God, subject under him, and accountable to him. The case is so plain that we may venture to appeal to the sinner's own thoughts: "Canst thou think that thou shalt escape the judgment of God? Can the heart-searching God be imposed upon by formal pretences, the righteous Judge of all so bribed and put off?" The most plausible politic sinners, who acquit themselves before men with the greatest confidence, cannot escape the judgment of God, cannot avoid being judged and condemned.
III. He draws up a charge against them (Rom 2:4, Rom 2:5) consisting of two branches: -
1.Slighting the goodness of God (Rom 2:4), the riches of his goodness. This is especially applicable to the Jews, who had singular tokens of the divine favour. Means are mercies, and the more light we sin against the more love we sin against. Low and mean thoughts of the divine goodness are at the bottom of a great deal of sin. There is in every wilful sin an interpretative contempt of the goodness of God; it is spurning at his bowels, particularly the goodness of his patience, his forbearance and long-suffering, taking occasion thence to be so much the more bold in sin, Ecc 8:11. Not knowing, that is, not considering, not knowing practically and with application, that the goodness of God leadeth thee, the design of it is to lead thee, to repentance. It is not enough for us to know that God's goodness leads to repentance, but we must know that it leads us - thee in particular. See here what method God takes to bring sinners to repentance. He leads them, not drives them like beasts, but leads them like rational creatures, allures them (Hos 2:14); and it is goodness that leads, bands of love, Hos 11:4. Compare Jer 31:3. The consideration of the goodness of God, his common goodness to all (the goodness of his providence, of his patience, and of his offers), should be effectual to bring us all to repentance; and the reason why so many continue in impenitency is because they do not know and consider this.
2.Provoking the wrath of God, Rom 2:5. The rise of this provocation is a hard and impenitent heart; and the ruin of sinners is their walking after such a heart, being led by it. To sin is to walk in the way of the heart; and when that is a hard and impenitent heart (contracted hardness by long custom, besides that which is natural), how desperate must the course needs be! The provocation is expressed by treasuring up wrath. Those that go on in a course of sin are treasuring up unto themselves wrath. A treasure denotes abundance. It is a treasure that will be spending to eternity, and yet never exhausted; and yet sinners are still adding to it as to a treasure. Every wilful sin adds to the score, and will inflame the reckoning; it brings a branch to their wrath, as some read that (Eze 8:17), they put the branch to their nose. A treasure denotes secrecy. The treasury or magazine of wrath is the heart of God himself, in which it lies hid, as treasures in some secret place sealed up; see Deu 32:34; Job 14:17. But withal it denotes reservation to some further occasion; as the treasures of the hail are reserved against the day of battle and war, Job 38:22, Job 38:23. These treasures will be broken open like the fountains of the great deep, Gen 7:11. They are treasured up against the day of wrath, when they will be dispensed by the wholesale, poured out by full vials. Though the present day be a day of patience and forbearance towards sinners, yet there is a day of wrath coming-wrath, and nothing but wrath. Indeed, every day is to sinners a day of wrath, for God is angry with the wicked every day (Psa 7:11), but there is the great day of wrath coming, Rev 6:17. And that day of wrath will be the day of the revelation of the righteous judgment of God. The wrath of God is not like our wrath, a heat and passion; no, fury is not in him (Isa 27:4): but it is a righteous judgment, his will to punish sin, because he hates it as contrary to his nature. This righteous judgment of God is now many times concealed in the prosperity and success of sinners, but shortly it will be manifested before all the world, these seeming disorders set to rights, and the heavens shall declare his righteousness, Psa 50:6. Therefore judge nothing before the time.
IV. He describes the measures by which God proceeds in his judgment. Having mentioned the righteous judgment of God in Rom 2:5, he here illustrates that judgment, and the righteousness of it, and shows what we may expect from God, and by what rule he will judge the world. The equity of distributive justice is the dispensing of frowns and favours with respect to deserts and without respect to persons: such is the righteous judgment of God.
1.He will render to every man according to his deeds (Rom 2:6), a truth often mentioned in scripture, to prove that the Judge of all the earth does right.
(1.)In dispensing his favours; and this is mentioned twice here, both in Rom 2:7 and Rom 2:10. For he delights to show mercy. Observe,
[1.]The objects of his favour: Those who by patient continuance, etc. By this we may try our interest in the divine favour, and may hence be directed what course to take, that we may obtain it. Those whom the righteous God will reward are, First, Such as fix to themselves the right end, that seek for glory, and honour, and immortality; that is, the glory and honour which are immortal - acceptance with God here and for ever. There is a holy ambition which is at the bottom of all practical religion. This is seeking the kingdom of God, looking in our desires and aims as high as heaven, and resolved to take up with nothing short of it. This seeking implies a loss, sense of that loss, desire to retrieve it, and pursuits and endeavours consonant to those desires. Secondly, Such as, having fixed the right end, adhere to the right way: A patient continuance in well-doing. 1. There must be well-doing, working good, Rom 2:10. It is not enough to know well, and speak well, and profess well, and promise well, but we must do well: do that which is good, not only for the matter of it, but for the manner of it. We must do it well. 2. A continuance in well-doing. Not for a fit and a start, like the morning cloud and the early dew; but we must endure to the end: it is perseverance that wins the crown. 3. A patient continuance. This patience respects not only the length of the work, but the difficulties of it and the oppositions and hardships we may meet with in it. Those that will do well and continue in it must put on a great deal of patience.
[2.]The product of his favour. He will render to such eternal life. Heaven is life, eternal life, and it is the reward of those that patiently continue in well-doing; and it is called (Rom 2:10) glory, honour, and peace. Those that seek for glory and honour (Rom 2:7) shall have them. Those that seek for the vain glory and honour of this world often miss of them, and are disappointed; but those that seek for immortal glory and honour shall have them, and not only glory and honour, but peace. Worldly glory and honour are commonly attended with trouble; but heavenly glory and honour have peace with them, undisturbed everlasting peace.
(2.)In dispensing his frowns (Rom 2:8, Rom 2:9). Observe, [1.] The objects of his frowns. In general those that do evil, more particularly described to be such as are contentious and do not obey the truth. Contentious against God. every wilful sin is a quarrel with God, it is striving with our Maker (Isa 45:9), the most desperate contention. The Spirit of God strives with sinners (Gen 6:3), and impenitent sinners strive against the Spirit, rebel against the light (Job 24:13), hold fast deceit, strive to retain that sin which the Spirit strives to part them from. Contentious, and do not obey the truth. The truths of religion are not only to be known, but to be obeyed; they are directing, ruling, commanding; truths relating to practice. Disobedience to the truth is interpreted a striving against it. But obey unrighteousness - do what unrighteousness bids them do. Those that refuse to be the servants of truth will soon be the slaves of unrighteousness. [2.] The products or instances of these frowns: Indignation and wrath, tribulation and anguish. These are the wages of sin. Indignation and wrath the causes - tribulation and anguish the necessary and unavoidable effects. And this upon the soul; souls are the vessels of that wrath, the subjects of that tribulation and anguish. Sin qualifies the soul for this wrath. The soul is that in or of man which is alone immediately capable of this indignation, and the impressions or effects of anguish therefrom. Hell is eternal tribulation and anguish, the product of wrath and indignation. This comes of contending with God, of setting briers and thorns before a consuming fire, Isa 27:4. Those that will not bow to his golden sceptre will certainly be broken by his iron rod. Thus will God render to every man according to his deeds.
2.There is no respect of persons with God, Rom 2:11. As to the spiritual state, there is a respect of persons; but not as to outward relation or condition. Jews and Gentiles stand upon the same level before God. This was Peter's remark upon the first taking down of the partition-wall (Act 10:34), that God is no respecter of persons; and it is explained in the next words, that in every nation he that fears God, and works righteousness, is accepted of him. God does not save men with respect to their external privileges or their barren knowledge and profession of the truth, but according as their state and disposition really are. In dispensing both his frowns and favours it is both to Jew and Gentile. If to the Jews first, who had greater privileges, and made a greater profession, yet also to the Gentiles, whose want of such privileges will neither excuse them from the punishment of their ill-doing nor bar them out from the reward of their well-doing (see Col 3:11); for shall not the Judge of all the earth do right?
V. He proves the equity of his proceedings with all, when he shall actually come to Judge them (Rom 2:12-16), upon this principle, that that which is the rule of man's obedience is the rule of God's judgment. Three degrees of light are revealed to the children of men: -
1.The light of nature. This the Gentiles have, and by this they shall be judged: As many as have sinned without law shall perish without law; that is, the unbelieving Gentiles, who had no other guide but natural conscience, no other motive but common mercies, and had not the law of Moses nor any supernatural revelation, shall not be reckoned with for the transgression of the law they never had, nor come under the aggravation of the Jews' sin against and judgment by the written law; but they shall be judged by, as they sin against, the law of nature, not only as it is in their hearts, corrupted, defaced, and imprisoned in unrighteousness, but as in the uncorrupt original the Judge keeps by him. Further to clear this (Rom 2:14, Rom 2:15), in a parenthesis, he evinces that the light of nature was to the Gentiles instead of a written law. He had said (Rom 2:12) they had sinned without law, which looks like a contradiction; for where there is no law there is no transgression. But, says he, though they had not the written law (Psa 147:20), they had that which was equivalent, not to the ceremonial, but to the moral law. They had the work of the law. He does not mean that work which the law commands, as if they could produce a perfect obedience; but that work which the law does. The work of the law is to direct us what to do, and to examine us what we have done. Now, (1.) They had that which directed them what to do by the light of nature: by the force and tendency of their natural notions and dictates they apprehended a clear and vast difference between good and evil. They did by nature the things contained in the law. They had a sense of justice and equity, honour and purity, love and charity; the light of nature taught obedience to parents, pity to the miserable, conservation of public peace and order, forbade murder, stealing, lying, perjury, etc. Thus they were a law unto themselves. (2.) They had that which examined them as to what they had done: Their conscience also bearing witness. They had that within them which approved and commended what was well done and which reproached them for what was done amiss. Conscience is a witness, and first or last will bear witness, though for a time it may be bribed or brow-beaten. It is instead of a thousand witnesses, testifying of that which is most secret; and their thoughts accusing or excusing, passing a judgment upon the testimony of conscience by applying the law to the fact. Conscience is that candle of the Lord which was not quite put out, no, not in the Gentile world. The heathen have witnessed to the comfort of a good conscience.
- Hic murus aheneus esto,
Nil conscire sibi -
Be this thy brazen bulwark of defence,
Still to preserve thy conscious innocence.
- Hor.
and to the terror of a bad one:
- Quos diri conseia facti
Mens habet attonitos, et surdo verbere caedit -
No lash is heard, and yet the guilty heart
Is tortur'd with a self-inflicted smart
- Juv. Sat. 13.
Their thoughts the meanwhile, metaxu allēlōn - among themselves, or one with another. The same light and law of nature that witnesses against sin in them, and witnessed against it in others, accused or excused one another. Vicissim, so some read it, by turns; according as they observed or broke these natural laws and dictates, their consciences did either acquit or condemn them. All this did evince that they had that which was to them instead of a law, which they might have been governed by, and which will condemn them, because they were not so guided and governed by it. So that the guilty Gentiles are left without excuse. God is justified in condemning them. They cannot plead ignorance, and therefore are likely to perish if they have not something else to plead.
2.The light of the law. This the Jews had, and by this they shall be judged (Rom 2:12): As many as have sinned in the law shall be judged by the law. They sinned, not only having the law, but en nomō - in the law, in the midst of so much law, in the face and light of so pure and clear a law, the directions of which were so very full and particular, and the sanctions of it so very cogent and enforcing. These shall be judged by the law; their punishment shall be, as their sin is, so much the greater for their having the law. The Jew first, Rom 2:9. It shall be more tolerable for Tyre and Sidon. Thus Moses did accuse them (Joh 5:45), and they fell under the many stripes of him that knew his master's will, and did it not, Luk 12:47. The Jews prided themselves very much in the law; but, to confirm what he had said, the apostle shows (Rom 2:13) that their having, and hearing, and knowing the law, would not justify them, but their doing it. The Jewish doctors bolstered up their followers with an opinion that all that were Jews, how bad soever they lived, should have a place in the world to come. This the apostle here opposes: it was a great privilege that they had the law, but not a saving privilege, unless they lived up to the law they had, which it is certain the Jews did not, and therefore they had need of a righteousness wherein to appear before God. We may apply it to the gospel: it is not hearing, but doing that will save us, Joh 13:17; Jam 1:22.
3.The light of the gospel: and according to this those that enjoyed the gospel shall be judge (Rom 2:16): According to my gospel; not meant of any fifth gospel written by Paul, as some conceit; or of the gospel written by Luke, as Paul's amanuensis (Euseb. Hist. lib 3, cap. 8), but the gospel in general, called Paul's because he was a preacher of it. As many as are under that dispensation shall be judged according to that dispensation, Mar 16:16. Some refer those words, according to my gospel, to what he says of the day of judgment: "There will come a day of judgment, according as I have in my preaching often told you; and that will be the day of the final judgment both of Jews and Gentiles." It is good for us to get acquainted with what is revealed concerning that day. (1.) There is a day set for a general judgment. The day, the great day, his day that is coming, Psa 37:13. (2.) The judgment of that day will be put into the hands of Jesus Christ. God shall judge by Jesus Christ, Act 17:31. It will be part of the reward of his humiliation. Nothing speaks more terror to sinners, or more comfort to saints, than this, that Christ shall be the Judge. (3.) The secrets of men shall then be judged. Secret services shall be then rewarded, secret sins shall be then punished, hidden things shall be brought to light. That will be the great discovering day, when that which is now done in corners shall be proclaimed to all the world.
For each individual lives by his own faith, nor is there exception of persons with God; since it is not hearers of the law who are justified by the Lord, but doers, according to what the apostle withal says. Therefore, if you have the right of a priest in your own person, in cases of necessity, it behoves you to have likewise the discipline of a priest whenever it may be necessary to have the fight of a priest.
That we must labour not with words, but with deeds. In Solomon, in Ecclesiasticus: "Be not hasty in thy tongue, and in thy deeds useless and remiss." And Paul, in the first to the Corinthians: "The kingdom of God is not in word, but in power." Also to the Romans: "Not the hearers of the law are righteous before God, but the doers of the law shall be justified." Also in the Gospel according to Matthew: "He who shall do and teach so, shall be called greatest in the kingdom of heaven." Also in the same place: "Every one who heareth my words, and doeth them, I will liken him to a wise man who built his house upon a rock. The rain descended, the floods came, the winds blew, and beat upon that house, and it fell not: for it was founded upon a rock. And every one who heareth my words, and doeth them not, I will liken him to the foolish man, who built his house upon the sand. The rain descended, the floods came, the winds blew, and beat upon that house; and it fell: and its ruin became great."
This is not the perfect righteousness according to Christ. About that, Paul says: “By works of the law shall no one be justified.”
Paul says this because those who hear the law are not justified unless they believe in Christ, whom the law itself has promised. This is what it means to keep the law. For how does someone who does not believe the law keep it, when he does not receive the One to whom the law bears witness? But the one who appears not to be under the law because he is uncircumcised in his flesh, if he believes in Christ, may be said to have kept the law. And he who says he is in the law, i.e., the Jew, because what is said in the law does not penetrate to his mind, is not a doer of the law but a hearer only, for he does not believe in the Christ who is written about in the law, as Philip said to Nathanael: “We have found him of whom Moses in the law and also the prophets wrote.”
"For not the hearers of the law are just before God." Well doth he add "before God;" for haply before men they may be able to appear dignified and to vaunt great things, but before God it is quite otherwise-the doers of the Law alone are justified. You see with what advantage he combats, by turning what they said to an opposite bearing. For if it is by the Law you claim to be saved, in this respect, saith he, the Gentile will stand before you, when seen to be a doer of what is written in the Law. And how is it possible (one may say) for one who hath not heard to be a doer? Not this only, he says, is possible, but what is much more even than this. For not only is it possible without hearing to be a doer, but even with hearing not to be so. Which last thing he makes plainer, and that with a greater advantage over them, when he says, "Thou that teachest another, teachest thou not thyself?" (Rom. ii. 21.) But here he is still making the former point good.
What benefit is it if, while listening each day, we neglect to practice what we hear? Hence I beseech you, let us be zealous in practicing those very deeds (by no other way, in fact, is it possible to be saved) so that we may also wash away our sins and be granted the Lord's lovingkindness at his own hands, thanks to the grace and mercy of our Lord Jesus Christ.
Therefore, by hearing the precepts of God they were not enlightened; by doing them they were enlightened, because it is written: "Not the hearers of the law are just before God, but the doers of the law shall be justified." Whoever therefore wishes to understand what he has heard, let him hasten to fulfill in deed those things which he has already been able to understand.
210. After confuting the human judgment with which the Gentiles and Jews judged one another and commending God’s judgment [n. 169], the Apostle now undertakes to show that the things in which the Jews gloried do not suffice for their salvation. First, he states his position; secondly, he answers arguments against his position, in chapter 3, there [n. 246] at Then what advantage has the Jew? The Jews gloried in two things, namely, the Law and circumcision, which stemmed not from the Law but from the patriarchs, as stated in John 7(:22). First, therefore, he shows that the Jewish Law heard or accepted was not enough for salvation; secondly, he shows the same about circumcision, there [v. 25; n. 237] at Circumcision indeed. In regard to the first he does two things: first, he sets forth his position; secondly, he clarifies it, there [v. 14; n. 213] at For when Gentiles. 211. In regard to the first he sets forth two things: one by rejecting; the other by asserting. For he rejects the Jewish opinion that they were made righteous by merely hearing the Law. Hence he says: I have said that all who have sinned under the Law will be judged by the Law, for it is not the hearers of the law, i.e., in virtue of having heard the Law, who are righteous before God, even if they are deemed righteous before men: "Every one who hears these words of mine and does not do them is like a foolish man" 111 (Mt 7:26); "If anyone is a hearer of the word and not a doer, he is like a man who observes his natural face in a mirror..." (Jas 1:23). Secondly, he declares that the doers of the Law are righteous, when he says, but the doers of the law will be justified: "Everyone who hears these words of mine and does them will be like a wise man" (Mt 7:24); "Be doers of the word and not hearers only" (Jas 1:22); "A good understanding have all those who practice it" (Ps 111:10). 212. But this point seems to conflict with his own statement below (3:20) that "no human being will be justified in his sight by the works of the law." Consequently, no one is justified precisely for doing the works of the Law. The answer is that justification can be taken in three ways: in one way, in regard to reputation; then one is said to be justified, when he is regarded as just: "You have made your sisters appear justified," i.e., by reputation (Ez 16:51). In this sense, the doers of the law are justified, i.e., are considered just before God and men. Secondly, by doing what is just: "This man went down to his home justified" (Lk 18:14), because the publican performed a work of justice by confessing his sin. In this way is verified the statement that the doers of the law will be justified, i.e., by performing the justices of the Law. In a third way justification can be considered in regard to the cause of justice, so that a person is said to be justified, when he newly receives justice, as in (5:1): "Since we are justified by faith, we are at peace with God." It must not be supposed, however, that the doers of the Law are justified as though acquiring justice through the works of the Law. This cannot be accomplished either by the ceremonial works, which confer no 112 justifying grace, or by the moral works, from which the habit of justice is not acquired; rather, we do such works in virtue of an infused habit of justice. 213. Then when he says For when Gentiles who (v.14) he clarifies his position. First, he shows that doers of the Law are justified even without being hearers; secondly, that hearers of the Law are not justified without observing the Law, there [v. 17; n. 224] at But if you are called a Jew. In regard to the first he does three things: first, he mentions the worthiness of those who observe the Law without having heard it; secondly, he clarifies what he had said, there [v. 15; n. 218] at They show that what the law requires; thirdly, he proves it, there [v. 15b; n. 219] at while their conscience also bears witness. 214. In regard to the first he touches on three things relating to the Gentiles [nn. 215, 217]. First, their lack of the Law, saying, when Gentiles who do not have the law, namely, the divine, which they have not received. For the Law was not delivered to the Gentiles but to the Jews: "The law which Moses commanded us as an inheritance for the congregations of Jacob" (Si 24:24); "He has not dealt thus with any other nation" (Ps 147:20); "When Moses commanded us a law, as a possession for the assembly of Jacob" (Dt 33:4). From this it is clear that the Gentiles did not sin by not observing the ceremonies of the Law. 113 215. Secondly, he commends their observance of law, when he says, they do by nature what the law requires, i.e., the moral precepts, which flow from a dictate of natural reason. Thus Job (1:1) was blameless and upright, fearing God and turning away from evil. Hence he himself says: "My foot has held fast to his steps; I have kept his ways" (Jb 23:11). 216. But the expression, by nature, causes some difficulty. For it seems to favor the Pelagians, who taught that man could observe all the precepts of the Law by his own natural powers. Hence, by nature should mean nature reformed by grace. For he is speaking of Gentiles converted to the faith, who began to obey the moral precepts of the Law by the help of Christ’s grace. Or by nature can mean by the natural law showing them what should be done, as in Ps 4 (v.6): "There are many who say, ‘Who shows us good things!’ The light of thy countenance, O Lord, is signed upon us," i.e., the light of natural reason, in which is God’s image. All this does not rule out the need of grace to move the affections any more than the knowledge of sin through the Law (Rom 3:20) exempts from the need of grace to move the affections. 217. Thirdly, he shows their worth in that they are a law to themselves, even though they do not have the law, inasmuch as they function as a law to themselves by instructing and inducing themselves to the good, because the Philosopher says: Law is a statement laying down an obligation and proceeding from prudence and understanding (Eth. 11). Therefore, it says in 1 Tim (l:9) that "the law is not laid down for the just," who is not compelled by a law outside of him, "but for the lawless," who need to be compelled from without. 114 It is, of course, the highest level of greatness among men, when they are induced toward the good not by others but by themselves. The second level belongs to those who are induced by others but without force. The third belongs to those who need to be forced to do good. The fourth belongs to those who cannot be directed to the good even by force: "In vain have I smitten your children; they took no correction" (Jer 2:30). 218. Then when he says They show (v. 15) he explains how they are a law to themselves. This can be likened to a law presented to man from without and which it is customary to deliver in writing on account of the memory’s weakness; whereas, those who observe the law without externally hearing the law show that what the law requires is written "not with ink, but" first and chiefly "with the Spirit of the living God" (2 Cor 3:3), and secondly through study: "Write them on the tablet of your heart" (Pr 3:3), i.e., the precepts of wisdom. Hence, here, too, he continues, on their hearts, not on parchment or on stone or copper tablets: "I will put my law within them, and I will write it upon their hearts" (Jer 31:33). 219. Then when he says their conscience also bearing witness (v.15) he proves his statement that the work of the Law is written in their hearts by citing actions which announce its presence. First [cf. n. 222], he mentions those actions, one of which is the witness of conscience. He touches on this when he says, while their conscience also bears witness, conscience being the application of one’s knowledge in judging whether some action was good or bad to do. 115 Hence, this conscience sometimes gives testimony of good: "Our boast is this, the testimony of our conscience" (2 Cor 1:12); and sometimes of evil: "Your conscience knows that many times you have yourself cursed others" (Ec 7:23). However, no one can testify that an action is good or bad, unless he has knowledge of the Law. Hence, if conscience bears witness about good or evil, this is a clear sign that the work of the Law has been written in the man’s heart. 220. Another function is to accuse and defend. Here, too, knowledge of the Law is required. In regard to this he says, and their conflicting thoughts accuse [accusantium] or perhaps excuse [defendentium], i.e., accusantibus or defendentibus, following the Greek practice whereby a genitive is used in place of an ablative. And these are conflicting. For an accusing thought in regard to some action arises in a man, when he has reason to suppose that he has acted evilly: "Mow I rebuke you and lay the charge before you" (Ps 50:21); "The show of their countenance witnesses against them" (Is 3:9). But sometimes a defending thought arises, when he has reason to suppose that he has acted well: "My heart does not reproach me for any of my days" (Jb 27:6). Between this accusation and defense the testimony of conscience has the final say. 221. This passage, their conscience bears witness, can be interpreted in another way, so that there is consciousness not only of one’s deeds but also of thoughts; but the first is better. 222. But because testimony, accusation, and defense occur during a trial, he mentions the time, when he says, on that day. He says this not to designate the quality of 116 the time but the disclosure of things hidden: "I will bring to light the things now hidden in darkness" (1 Cor 4:5). Yet it is sometimes called night on account of the uncertainty of that hour: "At midnight there was a cry" (Mt 25:6). The accusing or defending thoughts are not those which will arise on the day of judgment, because on that day each one’s salvation or damnation will be clear to him; rather, such thoughts as exist now and the testimony of conscience that exists now will be represented to a man on that day by divine power, as Augustine says in book 2 of The City of God. Indeed, the recognition of those thoughts that remain in the soul seems to be nothing lees, as a Gloss says, than the debt of punishment or the reward, which follow them. 223. Then he shows the author of the judgment, when he says, when God judges: "He will judge the world with righteousness" (Ps 96:13). He also describes what the judgment will concern, when he says, the secrets of men, matters about which men cannot now judges. "He will bring to light the thing now hidden in darkness" (1 Cor 4:5). He also shows the teaching from which faith in this judgment is had when he says, according to my gospel, i.e., preaching by me: "On the day of judgment men will render account for every careless word" (Mt 12:36). He says, according to my gospel, although he could not say, "my baptism," and be a minister of both, because in baptism a man’s diligence effects nothing, but in preaching 117 the Gospel the preacher’s industry achieves something: "When you read this you can perceive my insight in the mystery of Christ" (Eph 3:4) Then he mentions the judge, when he says, by Christ Jesus, Who has been appointed by God to be "judge of the living and the dead" (Ac 10:42); "The Father has given all judgment to the Son" (Jn 5:20), Who will appear to the good and the wicked during the judgment: to the good in the glory of the godhead: "Your eyes will see the king in his beauty" (Is 33:17), but to the wicked in His human form: "Every eye will see him" (Rev 1:7).
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SUMMARY
Romans 2:13 articulates a foundational principle of divine justice: God's judgment is not based on mere possession or hearing of His law, but on active obedience to it. Paul asserts that only those who consistently live out the requirements of the law will be declared righteous in God's sight, setting the stage for his subsequent argument that no one, Jew or Gentile, can perfectly fulfill this standard, thereby highlighting humanity's universal need for God's grace through faith.
CONTEXT
Literary Context: Romans 2:13 stands as a pivotal statement within Paul's broader argument in Romans 2 concerning God's impartial judgment. Following his indictment of those who judge others while committing the same sins (Romans 2:1-5), Paul emphasizes that God's judgment is based on truth and deeds, not on outward identity or privilege (Romans 2:6-11). Specifically, Romans 2:11 declares that "there is no respect of persons with God." Verse 13 then provides the theological underpinning for this impartiality, clarifying that the mere possession of the Law (as the Jews did) offers no advantage if one does not obey it. It functions as a logical premise, demonstrating that even under the Law, justification is contingent upon perfect obedience, a standard which Paul will soon reveal to be unattainable for humanity, thus necessitating a different path to righteousness.
Historical & Cultural Context: In the Greco-Roman world, the concept of law was central to societal order and justice. For the Jews, the Torah, or Law given through Moses, was not merely a set of rules but the very covenantal expression of God's relationship with His chosen people. It was a source of immense pride and identity. Many Jews believed that their possession of the Law, their circumcision, and their lineage from Abraham inherently placed them in a favorable position before God, regardless of their actions. Paul directly confronts this presumption, arguing that outward markers or mere knowledge of the Law are insufficient. He challenges the prevailing Jewish understanding that simply being a "hearer" of the Law, or having it revealed to them, was enough for divine favor. This verse also implicitly addresses the Gentile world, which, though not having the written Mosaic Law, still possessed an innate moral law written on their hearts, as Paul explains in Romans 2:14-15.
Key Themes: This verse powerfully contributes to several major themes in Romans. The primary theme is Divine Justice and Impartiality, asserting that God's judgment is utterly fair and based on genuine obedience, not on ethnic privilege or religious affiliation. It introduces the critical distinction between Hearing and Doing, emphasizing that intellectual assent or passive reception of God's commands is insufficient for righteousness; active, consistent obedience is required. Furthermore, it lays the groundwork for the theme of Justification, initially presenting it as a declaration of righteousness based on perfect adherence to the Law. While this verse states the principle of justification by works, it simultaneously serves as a crucial setup for Paul's later argument that such perfect obedience is impossible for fallen humanity (Romans 3:20), thereby demonstrating the universal need for justification by grace through faith in Christ (Romans 3:24). Thus, Romans 2:13 is not a contradiction to justification by faith, but a logical step in building the case for it.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device employed in Romans 2:13 is Antithesis, a rhetorical device that juxtaposes contrasting ideas to highlight their difference. Here, Paul directly contrasts "the hearers of the law" with "the doers of the law." This sharp opposition effectively underscores his central point: passive reception of divine revelation is insufficient for righteousness; active obedience is the true measure. The verse also utilizes Legal Language/Metaphor, drawing on the imagery of a courtroom where individuals are declared "just" or "justified" (acquitted) based on their adherence to a legal code. This legal framework reinforces the seriousness and impartiality of God's judgment, presenting Him as a righteous judge who operates by clear, unyielding standards.
THEOLOGICAL AND THEMATIC CONNECTIONS
Romans 2:13 is a crucial theological statement that clarifies the nature of God's righteous judgment. It unequivocally states that God's standard for justification is perfect obedience to His revealed will. This principle applies universally, whether to those with the written Law (Jews) or those with the law written on their hearts (Gentiles). The verse does not teach salvation by works, but rather establishes the ideal and impossible condition for human righteousness before a holy God. By demonstrating that even the possession of the Law does not make one righteous, but only the doing of it, Paul sets the stage for his profound revelation that all humanity falls short of this perfect standard, thus necessitating God's gracious provision of righteousness through faith in Christ. It highlights humanity's inherent inability to meet God's perfect demands and foreshadows the need for a righteousness outside of human performance.
REFLECTION AND APPLICATION
Romans 2:13 challenges us to move beyond superficial religiosity to genuine, transformative obedience. It serves as a powerful mirror, reflecting the truth that our relationship with God is not merely about what we know, what traditions we observe, or what religious affiliations we claim, but about how our lives are actively conformed to His will. While Paul's broader argument in Romans makes it clear that perfect obedience to the Law is unattainable for fallen humanity, leading us to seek justification by grace through faith in Christ, this verse still underscores the vital importance of obedience as a fruit of true faith. It compels us to examine whether our understanding of God's commands translates into tangible actions of love, justice, and righteousness in our daily lives. It reminds us that God values a heart that strives to obey, even as we acknowledge our utter dependence on Christ's perfect obedience for our salvation. This verse should drive us to a deeper appreciation of Christ's perfect fulfillment of the Law on our behalf and empower us to live lives that reflect His righteousness, not to earn salvation, but as an expression of our gratitude and transformed nature.
Questions for Reflection
FAQ
Does Romans 2:13 contradict the doctrine of justification by faith alone?
Answer: No, Romans 2:13 does not contradict justification by faith alone; rather, it sets the stage for it. Paul is establishing the principle of God's righteous judgment: that true righteousness before God is based on perfect obedience to His Law. He first lays out this ideal standard to demonstrate that no one, Jew or Gentile, can meet it perfectly (Romans 3:20). The Law's purpose, in part, is to reveal sin and humanity's inability to achieve righteousness through their own efforts (Romans 3:19). Having established this universal failure, Paul then introduces God's solution: justification by grace through faith in Jesus Christ, apart from the works of the Law (Romans 3:21-26). So, Romans 2:13 functions as a necessary premise, highlighting the impossibility of human self-justification and thereby underscoring the absolute necessity and glory of God's provision in Christ.
CHRIST-CENTERED FULFILLMENT
Romans 2:13, in its stark declaration that "the doers of the law shall be justified," points profoundly to Christ as its ultimate fulfillment. No human being, save Jesus Christ, has ever perfectly fulfilled the Law. Jesus lived a life of flawless obedience, not merely hearing but perfectly doing every command of God (Matthew 5:17). He is the only true "doer of the law" who was "just before God." Therefore, the justification that no one else could achieve through their own efforts is found solely in Him. Through faith in Christ, His perfect righteousness—His perfect "doing of the law"—is imputed to believers (2 Corinthians 5:21). We are declared "just" not because of our imperfect obedience, but because of His perfect obedience credited to us. Thus, Romans 2:13 serves as a crucial backdrop, illuminating humanity's desperate need for a Savior who could perfectly fulfill the Law's demands, thereby making justification possible for all who believe in His name (Romans 10:4).