John Calvin Commentary Romans 2

Therefore you are inexcusable, O man. This reproof is directed against hypocrites, who dazzle the eyes of people by displays of outward sanctity, and even think themselves to be accepted before God, as if they had given Him full satisfaction. Therefore Paul, after having stated the grosser vices, so that he might prove that no one is just before God, now attacks saintlings (sanctulos) of this kind, who could not have been included in the first list.

The inference is so simple and plain that no one should wonder how the Apostle derived his argument. For he makes them inexcusable, because they themselves knew the judgment of God and yet transgressed the law. It is as if he said, “Though you did not consent to the vices of others, and seem to be avowedly an enemy and a reprover of vices, yet as you are not free from them, if you really examine yourself, you cannot bring forward any defense.”

For in what you judge another, etc. Besides the striking resemblance between the two Greek verbs, κρίνειν and κατακρίνειν (to judge and to condemn), the enhancing of their sin should be noted. For his way of speaking is the same, as if he said, “You are doubly deserving of condemnation, for you are guilty of the same vices which you blame and reprove in others.” It is, indeed, a well-known saying — that those who scrutinize the life of others themselves lay claim to innocence, temperance, and all virtues; and that those are not worthy of any indulgence who allow in themselves the same things which they undertake to correct in others.

For you, judging, do the same things: so it is literally; but the meaning is, “Though you judge, you still do the same things.” And he says that they did them because they were not in a right state of mind; for sin properly belongs to the mind. They then condemned themselves on this account — because, in reproving a thief, or an adulterer, or a slanderer, they did not merely condemn the persons, but those very vices which adhered to themselves.

But we know that the judgment of God, etc. Paul’s design is to shake hypocrites out of their self-complacencies, so that they might not think they can truly gain anything, even if they are applauded by the world and regard themselves as guiltless; for a very different trial awaits them in heaven.

But as Paul charges them with inward impurity (which, being hidden from human eyes, cannot be proven or convicted by human testimonies), he summons them to the tribunal of God. Before this God, darkness itself is not hidden, and by His judgment the case of sinners, whether they are willing or unwilling, must be determined.

Moreover, the truth of God’s judgment will become apparent in two ways. First, God will punish sin without any respect of persons, in whomever it is found. Second, He will not heed outward appearances, nor be satisfied with any outward work, unless it has proceeded from genuine sincerity of heart.

It therefore follows that the mask of pretended holiness will not prevent Him from visiting secret wickedness with judgment.

The term truth here reflects a Hebrew idiom, where it often signifies the inward integrity of the heart. As such, it is opposed not only to gross falsehood but also to the mere outward appearance of good works. And only then are hypocrites truly awakened: when they are told that God will take account not only of their disguised righteousness but also of their secret motives and feelings.

And do you think, O man, and so on. As rhetoricians teach us that we should not proceed to give strong reproof before the crime is proved, Paul may seem to some to have acted unwisely here for having passed so severe a censure when he had not yet proved the accusation which he had brought forward.

But the fact is otherwise; for he did not present his accusation before men, but appealed to the judgment of conscience; and thus he considered proven what he had in view—that they could not deny their iniquity if they examined themselves and submitted to the scrutiny of God’s tribunal.

And it was not without urgent necessity that he rebuked their fictitious sanctity with such sharpness and severity. For men of this class will trust in themselves with astonishing security, unless their vain confidence is forcibly shaken from them. Let us then remember that this is the best way of dealing with hypocrisy to awaken it from its stupor, that is, to draw it out into the light of God’s judgment.

That you shall escape, and so on. This argument is drawn from the lesser; for since our sins are subject to the judgment of men, much more are they to that of God, who is the only true Judge of all. Men are indeed led by a divine instinct to condemn evil deeds, but this is only an obscure and faint resemblance of the divine judgment. They are then extremely deluded who think that they can escape the judgment of God, though they do not allow others to escape their own judgment. It is not without an emphatic meaning that he repeats the word man; it is for the purpose of presenting a comparison between man and God.

Do you despise the riches? and so on. It does not seem to me, as some think, that this is an argument conclusive on two grounds (a dilemma), but rather an anticipation of an objection.

For as hypocrites are commonly carried away by prosperity, as though they had deserved the Lord’s kindness by their good deeds, and in this way become more hardened in their contempt of God, the Apostle anticipates their arrogance. He proves, by an argument taken from an opposite line of reasoning, that there is no ground for them to think that God is favorable to them on account of their outward prosperity.

This is because the design of His benevolence is far different: to convert sinners to Himself. Therefore, where the fear of God does not rule, confidence arising from prosperity is a contempt and a mockery of His great goodness.

It therefore follows that a heavier punishment will be inflicted on those whom God has favored in this life, because, in addition to their other wickedness, they have rejected the fatherly invitation of God.

And though all the gifts of God are so many evidences of His paternal goodness, yet, as He often has a different object in view, the ungodly absurdly congratulate themselves on their prosperity, as though they were dear to Him, while He kindly and bountifully supports them.

Not knowing that the goodness of God, and so on. For the Lord by His kindness shows us that He is the one to whom we should turn if we desire to secure our well-being, and at the same time He strengthens our confidence in expecting mercy. If we do not use God’s bounty for this end, we abuse it.

However, this is not always to be viewed in the same light. For when the Lord deals favorably with His servants and gives them earthly blessings, He makes His own benevolence known to them by symbols of this kind, and at the same time trains them to seek the sum and substance of all good things in Himself alone.

When He treats the transgressors of His law with the same indulgence, His object is to soften their perverseness by His kindness. Yet He does not testify that He is already favorable to them, but, on the contrary, invites them to repentance.

But if anyone brings this objection—that the Lord sings to the deaf as long as He does not inwardly touch their hearts—we must answer that no fault can be found in this case except with our own depravity.

But I prefer translating the word Paul uses here, leads, rather than invites, for it is more significant. I do not, however, take it in the sense of driving, but of leading as if by the hand.

But according to your hardness, etc. When we become hardened against the admonitions of the Lord, impenitence follows; and those who are not concerned about repentance openly provoke the Lord.

This is a remarkable passage. From this we may learn what I have already referred to: the ungodly not only accumulate for themselves daily a heavier weight of God’s judgments as long as they live here, but the gifts of God, which they continually enjoy, will also increase their condemnation.

For an account of them all will be required. It will then be found that it will be justly imputed to them as an extreme wickedness that they were made worse by God’s bounty, by which they surely ought to have been improved. Let us then take heed, lest by the unlawful use of blessings we store up for ourselves this cursed treasure.

For the day, etc.; literally, in the day; but it is used for εἰς ἡμέραν, for the day. The ungodly now gather the indignation of God against themselves, the stream of which will then be poured on their heads. They accumulate hidden destruction, which will then be drawn out from the treasures of God.

The day of the last judgment is called the day of wrath when a reference is made to the ungodly, but it will be a day of redemption for the faithful. And thus, all other visitations of God are always described as dreadful and full of terror to the ungodly, and on the contrary, as pleasant and joyful to the godly. Therefore, whenever the Scripture mentions the approach of the Lord, it tells the godly to exult with joy; but when it turns to the reprobate, it proclaims nothing but dread and terror.

“A day of wrath,” says Zephaniah, “shall be that day, a day of tribulation and distress, a day of calamity and wretchedness, a day of darkness and of thick darkness, a day of mist and of whirlwind” (Zephaniah 1:15).

You have a similar description in Joel 2:2 and following. And Amos exclaims:

“Woe To You Who Desire The Day Of The Lord! What Will It Be To You? The Day Of The Lord Will Be Darkness, And Not Light.” (Amos 5:18).

Furthermore, by adding the word revelation, Paul indicates what this day of wrath will be — that the Lord will then manifest his judgment. Though he gives daily some indications of it, he yet suspends and holds back, until that day, the clear and full manifestation of it. For the books will then be opened; the sheep will then be separated from the goats, and the wheat will be cleansed from the tares.