Albert Barnes Commentary Romans 2

ROMANS Chapter 2

Therefore. dio. The force of this word here has been the subject of much discussion. The design of this and the following chapter is to show that the Jews were no less guilty than the Gentiles, and that they needed the benefit of the same salvation. The apostle does this by showing that they had greater light than the Gentiles, and yet that they did the same things.

Still they were in the habit of accusing and condemning the Gentiles as wicked and abandoned, while they excused themselves on the ground that they possessed the law and oracles of God, and were His favorite people. The apostle here affirms that they were inexcusable in their sins, that they must be condemned in the sight of God, on the same ground on which they condemned the Gentiles; namely, that they had light, and yet committed wickedness.

If the Gentiles were without excuse (Romans 1:20) in their sins, much more would the Jew, who condemned them, be without excuse on the same ground. The word therefore, I suppose, refers not to any particular word in the previous chapter, or to any particular verse, but to the general considerations which were suggested by a view of the whole case. And its sense might be thus expressed: "Since you Jews condemn the Gentiles for their sins, on the ground that they have the means of knowing their duty, THEREFORE YOU, who are far more favored than they, are entirely without an excuse for the same things."

You are inexcusable. This does not mean that they were inexcusable for judging others; but that they had no excuse for their sins before God; or that they were under condemnation for their crimes, and needed the benefits of another plan of justification. As the Gentiles whom they judged were condemned, and were without excuse (Romans 1:20), so were the Jews who condemned them without excuse, on the same principle and in a still greater degree.

O man. This address is general to any man who should do this. But it is plain, from the context, that he means especially the Jews. The use of this word is an instance of the apostle's skill in argument. If he had openly named the Jews here, it would have been likely to have excited opposition from them. He therefore approaches the subject gradually, affirms it of man in general, and then makes a particular application to the Jews. This he does not do, however, until he has advanced so far in the general principles of his argument that it would be impossible for them to evade his conclusions; and then he does it in the most tender, and kind, as well as convincing manner (Romans 2:17 and following).

Whoever you are who judges. The word judges—krineiv—here is used in the sense of condemning. It is not a word of equal strength with that which is rendered "condemns"—katakrineiv. It implies, however, that they were accustomed to express themselves freely and severely about the character and doom of the Gentiles. And from the New Testament, as well as from their own writings, there can be no doubt that such was the fact; that they regarded the entire Gentile world with abhorrence, considered them as shut out from the favor of God, and applied to them terms expressive of the utmost contempt. .

For wherein. For in the same thing. This implies that substantially the same crimes which were committed among the heathen were also committed among the Jews.

You judge another. The meaning of this clearly is, "for the same thing for which you condemn the heathen, you condemn yourselves."

You who judge. You Jews who condemn other nations.

Do the same things. It is clearly implied here, that they were guilty of offences similar to those practiced by the Gentiles. It would not be a just principle of interpretation to press this declaration as implying that precisely the same offences, and to the same extent, were chargeable on them. Thus they were not guilty, in the time of the apostle, of idolatry; but of the other crimes enumerated in the first chapter, the Jews might be guilty. The character of the nation, as given in the New Testament, is that they were "an evil and adulterous generation" (Matthew 12:39; John 8:7); that they were a "generation of vipers" (Matthew 3:7; Matthew 12:34); that they were wicked (Matthew 12:45); that they were sinful (Mark 8:38); that they were proud, haughty, hypocritical, etc. (Matthew 23:1). If such was the character of the Jewish nation in general, there is no improbability in supposing that they practiced most of the crimes specified in chapter 1. On this verse we may remark,

1. Men are prone to be severe judges of others.
2. This is often, perhaps commonly, done when the accusers themselves are guilty of the same offences. It often happens, too, that men are remarkably zealous in opposing those offences which they themselves secretly practice. A remarkable instance of this occurs in John 8:1 and following. Thus David readily condemned the supposed act of injustice mentioned by Nathan (2 Samuel 12:1–6). Thus also kings and emperors have enacted severe laws against the very crimes which they have constantly committed themselves. Nero executed the laws of the Roman empire against the very crimes which he was constantly committing; and it was a common practice for Roman masters to commit offences which they punished with death in their slaves. (See instances in Grotius on this place.)
3. Remarkable zeal against sin may be no proof of innocence. . The zeal of persecutors, and often of pretended reformers, may be far from proof that they are free from the very offences which they are condemning in others. It may all be the work of the hypocrite to conceal some base design; or of the man who seeks to show his hostility to one kind of sin, in order to be a salvo to his conscience for committing some other.
4. The heart is deceitful. When we judge others we should make it a rule to examine ourselves on that very point. Such an examination might greatly mitigate the severity of our judgment; or might turn the whole of our indignation against ourselves.

But we are sure. This is the Greek for, "We know." That is, it is the common and accepted conviction of humanity. It is generally known and believed by people that God will punish such crimes. It is implied in this declaration that this was known to the Jews, and it particularly served the apostle's purpose to express himself in such a way as to include the Jews.

They knew it because it was taught everywhere in the Old Testament, and it was the acknowledged doctrine of the nation. The apostle's design here, says Calvin, is to remove the hypocrite's evasions, so that he would not pride himself if he gained human praise, because a far more important trial awaited him at the judgment seat of God.

Outwardly he might appear good to people; but God searched the heart and saw the secret as well as the open deeds of people. Those who practiced secretly what they condemned openly could not expect to escape the righteous judgment of God. God, without respect of persons, would punish wickedness, whether it was open, as among the Gentiles, or whether it was concealed under the guise of great religious devotion, as among the Jews.

The judgment of God. This means that God condemns it and will punish it. He regards those who do these things as guilty and will treat them accordingly.

According to truth. This expression has two possible meanings. The Hebrews sometimes use it to mean truly or certainly. Thus, God will certainly judge and punish such deeds.

However, another meaning, which is probably the correct one here, is that God will judge those who are guilty of such things not according to appearance, but in integrity, and with righteousness. He will judge people according to the real nature of their conduct, and not as their conduct may appear to other people.

Therefore, the secret as well as the open sinner, the hypocrite as well as the abandoned profligate, must expect to be judged according to their true character. This meaning aligns with the apostle's design, which is to show that the Jew, who secretly and hypocritically did the very things which he condemned in the Gentile, could not escape the righteous judgment of God.

Against them. That is, against every person, regardless of age or nation.

Which commit such things. This refers to the crimes enumerated in chapter 1. The apostle is not to be understood as affirming that each and every individual among the Jews was guilty of the specific crimes charged against the Gentiles, but that they were, as a people, inclined to the same things.

Even where they might be externally moral, they might be guilty of cherishing evil desires in their hearts, and thus be guilty of the offense (Matthew 5:28). When people desire to do evil and are prevented by the providence of God, it is right to punish them for their evil intentions.

The fact that God prevents them from carrying their evil purposes into execution does not make a difference between their real character and the character of those who are allowed to act out their wicked designs.

And do you think, etc.? This is an appeal to their common sense, to their deep and instinctive conviction of what was right. If they condemned those who practiced these things; if, imperfect and obscure as their sense of justice was; if, unholy as they were, they yet condemned those who were guilty of these offenses, would not a holy and just God be far more likely to pronounce judgment?

And could they escape who had themselves delivered a similar sentence? God is of "purer eyes than to behold evil, and cannot look upon iniquity," (Habakkuk 1:13). And if men condemned their fellowmen, how much more would a pure and holy God condemn iniquity. This appeal is evidently directed against the Jew.

It was doubtless a prevalent sentiment among them that, provided they adhered to the rites of their religion and observed the ceremonial law, God would not judge them with the same severity as He would the abandoned and idolatrous Gentiles. (John 8:33). The apostle shows them that crime is crime, wherever committed; that sin does not lose its essential character by being committed in the midst of religious privileges; and that those who professed to be the people of God have no peculiar license to sin.

Antinomians in all ages, like the Jews, have supposed that they, being the friends of God, have a right to do many things which would not be proper in others; that what would be sin in others, they may commit with impunity; and that God will not be strict to mark the offenses of His people. Against all this Paul is directly opposed, and the Bible uniformly teaches that the most aggravated sins among men are those committed by the professed people of God. (Isaiah 65:2–6; Revelation 3:10).

Or despisest. This word properly means to treat with contempt, or to treat with neglect. It does not mean here that they professedly treated God's goodness with neglect or contempt, but that they perverted and abused it. They did not make proper use of it; they did not regard it as fitted to lead them to repentance. Instead, they derived the practical impression that because God had not intervened in judgment to cut them off, but had continued to follow them with blessings, He therefore did not regard them as sinners, or they inferred that they were innocent and safe. The Jews were accustomed to use this argument (John 9:2), and thus sinners still continue to abuse the goodness and mercy of God.

The riches of his goodness. This is a Hebrew mode of speaking, for "His rich goodness," that is, for His abundant or great goodness. Riches denote superfluity, or that which abounds, or which exceeds a man's present wants; and hence the word in the New Testament is used to denote abundance, or that which is very great and valuable.

Compare to Romans 11:12, 33; 2 Corinthians 8:2; Ephesians 1:7, 18; 2:4; 3:8, 16; Colossians 1:27.

The word is used here to qualify each of the words that follow it—His rich goodness, and forbearance, and long-suffering.

Goodness. Kindness, benignity.

Forbearance. anochē. Literally, His holding in or restraining His indignation, or forbearing to manifest His displeasure against sin.

Longsuffering. This word denotes His slowness to anger, or His allowing them to commit sins long without punishing them. It does not differ essentially from forbearance. This is shown by His not intervening at the moment that sin is committed to punish it. He might do it justly, but He spares people from day to day, and year to year, to give them opportunity to repent and be saved.

The way in which people despise or abuse the goodness of God is to infer that He does not intend to punish sin, so that they may commit it safely. Instead of turning from it, they go on committing it more constantly, as if they were safe. Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil (Ecclesiastes 8:11).

The same thing was true in the time of Peter (2 Peter 3:3–4). And the same thing is true of wicked people in every age. Nor is there a more decisive proof of the wickedness of the human heart than this disposition to abuse the goodness of God; and because He shows kindness and forbearance, to take the opportunity to plunge deeper into sin, to forget His mercy, and to provoke Him to anger.

Not knowing. Not considering. The word used here—agnoōn—means not merely to be ignorant of, but it denotes such a degree of inattention as to result in ignorance . In this sense, it denotes a voluntary, and therefore a criminal, ignorance.

Leadeth thee, etc. Or the tendency, the design of the goodness of God, is to induce people to repent of their sins, and not to lead them to deeper and more aggravated iniquity. The same sentiment is expressed in 2 Peter 3:9: The Lord is long-suffering to usward, not willing that any should perish, but that all should come to repentance. See also Isaiah 30:18: And therefore will the Lord wait, that he may be gracious unto you. (Hosea 5:15; Ezekiel 18:23, 32).

Repentance. Change of mind, purpose, and life. The word here evidently means not merely sorrow, but a forsaking of sin and turning from it. The tendency of God's goodness and forbearance to lead people to repentance is manifest in the following ways:

1. It shows the evil of transgression when it is seen to be committed against so kind and merciful a Being.

2. It is fitted to melt and soften the heart. Judgments often harden the sinner's heart and make him obstinate. But if, while he does evil, God is as constantly doing him good; if the patience of God is seen from year to year while a person is rebellious, it is adapted to melt and subdue the heart.

3. The great mercy of God in this often appears to people to be overwhelming; and so it would to all, if they saw it as it is. God bears with people from childhood to youth, from youth to manhood, from manhood to old age. Often, while they violate every law, treat His mercy with contempt, profane His name, and disgrace their species; yet still, notwithstanding all this, His anger is turned away, and the sinner lives and "riots in the beneficence of God."

4. The mercy and forbearance of God are constant. The manifestations of His goodness come in every form: in the sun, light, and air; in the rain, the stream, the dew-drop; in food, clothing, and home; in friends, liberty, and protection; in health and peace; and in the gospel of Christ and the offers of life. In all these ways God is appealing to His creatures each moment, setting before them the evils of ingratitude, and beseeching them to turn and live.

And from this passage we cannot but remark:

1. The most effectual preaching is that which sets before people most of the goodness of God.

2. Every person is under obligation to forsake his sins and turn to God. There is no one who has not seen repeated proofs of His mercy and love.

3. Sin is a stubborn and an amazing evil. When it can resist all the appeals of God's mercy, when the sinner can make his way down to hell through all the proofs of God's goodness, when he can refuse to hear God speaking to him each day and each hour—it shows an amazing extent of depravity to resist all this and still remain a sinner. Yet there are thousands and millions who do it, and who can be won by no exhibition of love or mercy to forsake their sins and turn to God. Happy is the person who is melted into contrition by the goodness of God, and who sees and mourns over the evil of sinning against so good a Being as the Creator and Parent of all.

But after thy hardness. The word "after" here (kata) means, in respect to; or, you act according to the direct tendency of a hard heart in treasuring up wrath. The word hardness is used to denote insensibility of mind. It properly means that which is insensible to the touch, or on which no impression is made by contact, as a stone, etc. Hence it is applied to the mind, to denote a state where no motives make an impression; which is insensible to all the appeals made to it. See Matthew 25:24; Matthew 19:8; Acts 19:9.

And here it expresses a state of mind where the goodness and forbearance of God have no effect. The man still remains obdurate, to use a word which has precisely the meaning of the Greek in this place. It is implied in this expression, that the direct tendency, or the inevitable result of that state of mind, was to treasure up wrath, etc.

Impenitent heart. A heart which is not affected with sorrow for sin, in view of the mercy and goodness of God. This is an explanation of what he meant by hardness.

Treasurest up. To treasure up, or to lay up treasure, commonly denotes a laying by in a place of security of property that may be of use to us at some future period. In this place it is used, however, in a more general sense, to accumulate, to increase. It still has the idea of hoarding up, carries the thought beautifully and impressively onward to future times.

Wrath, like wealth treasured up, is not exhausted at present, and hence the sinner becomes bolder in sin. But it exists for future use; it is kept in store (compare 2 Peter 3:7) against future times; and the man who commits sin is only increasing this by every act of transgression.

The same sentiment is taught in a most solemn manner in Deuteronomy 32:34-35. It may be remarked here, that most men have an immense treasure of this kind in store, which eternal ages of pain will not exhaust or diminish! Stores of wrath are thus reserved for a guilty world, and in due time it will come upon man to the uttermost (1 Thessalonians 2:16).

Unto thyself. For yourself, and not for another; to be exhausted on you, and not on your fellow-man. This is the case with every sinner, as really and as certainly as though he were the only solitary mortal in existence.

Wrath. Note, Romans 1:18.

Day of wrath. The day when God will show or execute his wrath against sinners. (1 Thessalonians 1:10; John 3:36; Ephesians 5:6).

And revelation. Or the day when the righteous judgment of God will be revealed, or made known. Here we learn:

1. That the punishment of the wicked will be just. It will not be a judgment of caprice or tyranny, but a righteous judgment; that is, such a judgment as it will be right to render, or as ought to be rendered, and THEREFORE such as God will render, for he will do right (2 Thessalonians 1:6).
2. The punishment of the wicked is future. It is not exhausted in this life. It is treasured up for a future day, and that day is a day of wrath. How contrary to this text are the pretences of those who maintain that all punishment is executed in this life.
3. How foolish, as well as wicked, is it to lay up such a treasure for the future; to have the only inheritance in the eternal world, an inheritance of wrath and woe!