Thomas Aquinas Commentary Romans 2:17-29

"But if thou bearest the name of a Jew, and restest upon the law, and gloriest in God, and knowest his will, and approvest the things that are excellent, being instructed out of the law, and art confident that thou thyself art a guide of the blind, a light of them that are in darkness, a corrector of the foolish, a teacher of babes, having in the law the form of knowledge and of the truth; thou therefore that teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal? thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou rob temples? thou who gloriest in the law, through thy transgression of the law dishonorest thou God? For the name of God is blasphemed among the Gentiles because of you, even as it is written. For circumcision indeed profiteth, if thou be a doer of the law: but if thou be a transgressor of the law, thy circumcision is become uncircumcision. If therefore the uncircumcision keep the ordinances of the law, shall not his uncircumcision be reckoned for circumcision? and shall not the uncircumcision which is by nature, if it fulfil the law, judge thee, who with the letter and circumcision art a transgressor of the law? For he is not a Jew who is one outwardly; neither is that circumcision which is outward in the flesh: but he is a Jew who is one inwardly; and circumcision is that of the heart, in the spirit not in the letter; whose praise is not of men, but of God." — Romans 2:17-29 (ASV)

1. After showing that the doers of the law are justified even without being hearers, which pertained to the Gentiles, the Apostle now shows that hearers are not justified unless they are doers, which pertains to the Jews.

   First, therefore, he shows the Jews’ privileged state in receiving the law. Second, he shows their shortcomings in transgressing the law, beginning with the phrase, you, therefore, who teaches another.

   He shows their privileged state on three counts: first, in being the race to whom the law was given; second, regarding the law itself, with the phrase, and rest in the law; and third, regarding the effect or work of the law, with the phrase, and knows his will.

2. Regarding race, he says, but if you are called a Jew, which is an honorable name: Judah became his sanctuary (Psalms 114:2); salvation is from the Jews (John 14:22).

   They are called Jews not after Judas Maccabeus, as some say—probably on the basis that he united and protected the people when they were scattered (he gladly fought for Israel, 1 Maccabees 3:2). For the name “Jews” was in use before his time, as in Esther: the Jews had light and gladness (Esther 8:16).

   Rather, it seems that the Jews were named after the patriarch Judah: Judah, your brothers shall praise you (Genesis 49:8). During the time of Rehoboam, when ten tribes seceded from his kingdom and worshipped a golden calf, they were led away captive by the Assyrians (2 Kings 17). Scripture makes no mention of their return; instead, the land remained occupied by foreigners later called Samaritans.

   However, two tribes, Judah and Benjamin, remained in Rehoboam’s kingdom and persevered in the worship of God. Although they were led away captive to Babylon, they were permitted to return to their native land by Cyrus, the Persian king (Ezra 1). Then, because the tribe of Judah was the more prominent, the entire group was named after him—not only those from the tribe of Benjamin but also those from the other tribes who joined them.

3. When he says, and rests in the law, he mentions their privilege regarding the law.

   First, regarding the law itself, he says, and rests in the law, as it certifies what they believed and did. An intellect in doubt is not at rest but is pulled in two directions; once it has the certainty of wisdom, however, it is at rest: when I enter my house, I shall find rest with her .

   Second, regarding the Lawgiver, he adds, and make your boast of God, that is, in their worship and knowledge of the one God: let him who glories glory in this, that he understands and knows me (Jeremiah 9:24); let him who boasts, boast in the Lord (1 Corinthians 1:31).

4. Then, when he adds, and know his will, he mentions their privilege regarding the fruit of the law: first, with respect to the person himself, and second, with respect to others, with the word confident.

5. Regarding the first point, he mentions two fruits. The first corresponds to boasting of their relation to God, when he says, and knows his will, that is, what God wants us to do: that you may prove what is the will of God (Romans 12:2).

   The second corresponds to their resting in the law, when he says, and approves the more profitable things. This means you know how to select not only good things from bad, but also better things from the less good. This is why someone asked, which is the great commandment? (Matthew 22:36). And this comes from being instructed by the law: blessed is the man whom you will instruct, O Lord, and will teach him out of your law (Psalms 94:12).

6. Next, he mentions the law’s fruit with respect to others, who find themselves in three different situations as far as knowledge of the law is concerned.

   Some are completely ignorant of the law because they lack natural ability, just as a person is physically blind because they lack the power of sight: we grope for the wall like the blind (Isaiah 59:10). To such people, the light of knowledge cannot be given to enable them to see for themselves what to do. Instead, they must be led, as the blind are led, by commanding them to do this or that, even though they do not understand the reason for the command: I became an eye to the blind (Job 29:15); they are blind and leaders of the blind (Matthew 15:14).

   Others are ignorant due to a lack of training, being, as it were, in outer darkness and not enlightened by teaching. To such people, a wise person can offer the light of training so that they will understand what is commanded. This is why he says, a light for those who are in darkness: to give light to those who sit in darkness and in the shadow of death (Luke 1:79).

7. Second, he addresses those who are on the way to a knowledge they have not yet attained. This can be due to a lack of full instruction; hence he says, an instructor of the foolish, that is, of those who have not yet received wisdom. They are said to be instructed when they are freed from the ignorance present in everyone from the beginning: Do you have children? Discipline them .

   This can also be due to their young age, as with children. Hence he says, a teacher of infants: where is the teacher of little ones? (Isaiah 33:18).

8. A third group is already advanced in knowledge, but they need instruction from the wise in order to possess the authoritative sayings of wisdom as their rule or pattern. Regarding this, he says, having the form of knowledge: follow the pattern of the sound words which you have heard from me (2 Timothy 1:13); mark those who so live as you have an example in us (Philippians 3:17).

   However, people patterned in this way must be instructed by the authority of their ancestors so that they may know what has been handed down in the law. Therefore, he says, of knowledge: wisdom gave him knowledge of holy things .

   This is also necessary so that they may know the true understanding of what has been handed down. That is why he says, and of truth: send out your light and your truth (Psalms 43:3).

9. Then, when he says, you who teaches another, he indicates some of their failings. First are their failings toward themselves, when he says, you who teaches another, teaches not yourself.

   This can be taken as a question asked with a tone of indignation or with a tone of mildness that nevertheless suggests wickedness on their part, as it does in Job: Behold, you have instructed many... but now it has come to you, and you are impatient (Job 4:3–5).

10. Second are their failings toward their neighbor. First, regarding things taken secretly, when he says, you who preaches against stealing, steals. Your princes are rebels and companions of thieves (Isaiah 1:23).

    Second, regarding defiling another person through adultery, when he says, you who say men should not commit adultery, do you commit adultery? They are all adulterers, like a heated oven (Hosea 7:4); each neighing for his neighbor’s wife (Jeremiah 5:8).

11. Third, he indicates their failings with respect to God. First, they sin against His worship, when he says, you, who abhors idols, commits sacrilege by abusing the things of divine worship.

    This they did during the time of the Old Law: you profane it when you say that the Lord’s table is polluted (Malachi 1:12), and later, when they blasphemed Christ: it is only by Beelzebub, the prince of demons, that this man casts out demons (Matthew 12:24).

12. Second, they sin against His glory, when he says, you, who makes your boast of the law, by transgression of the law dishonors God.

    For just as observing the law through good works gives others an occasion to honor God, so transgressing it through evil works gives others an occasion to blaspheme: that they may see your good deeds and glorify God (1 Peter 2:12).

    Hence, he says, Let all who are under the yoke of slavery regard their masters as worthy of all honor, so that the name of God and the teaching may not be defamed (1 Timothy 6:1), and in a psalm it is said, I look at the faithless with disgust, because they do not keep your commands (Psalms 119:158).

13. In support of this, he quotes an authority, when he says, the name of God is blasphemed among the Gentiles because of you, that is, because the Gentiles, observing the evil practices of the Jews, attributed it to the evil training dictated by the law.

    He says, as it is written, namely, in Isaiah: their rulers wail, and continually all the day my name is despised (Isaiah 52:5) and in Ezekiel: it is not for your sake, O house of Israel, that I am about to act, but for the sake of my holy name, which you have profaned among the nations (Ezekiel 36:22).

14. When he says, circumcision, he shows that circumcision is not sufficient for salvation any more than the law is, and for the same reason: without circumcision there is value in observing the law, but without observing the law, circumcision has no benefit, as was said above.

    Regarding this, he does three things. First, he compares circumcision to the circumcised Jews. Second, he compares it to the uncircumcised Gentiles, with the phrase, if then, the uncircumcised. Third, he explains what he had said, with the phrase, for he is not a Jew who is so outwardly.

    Regarding the first point, he does two things: first, he shows how circumcision is valuable; and second, how it is not, with the phrase, but if you are a transgressor.

15. First, therefore, he says, circumcision indeed is of value, insofar as it remitted original sin; hence, it is written, any uncircumcised male who is not circumcised in the flesh of his foreskin shall be cut off from his people (Genesis 17:14). But it will benefit you as an adult if you keep the law, just as a profession of faith benefits a religious person if he keeps the rule. For circumcision is a form of profession that obligates people to observe the law: I testify again to every man who receives circumcision that he is bound to keep the whole law (Galatians 5:3).

    However, the Apostle’s statement that if you receive circumcision, Christ will be of no advantage to you (Galatians 5:2) refers to the era after grace. Here, he is referring to the time before the passion of Christ, when circumcision still had its place.

16. Second, with the phrase but if you are a transgressor, he shows how circumcision has no value. He says: if you, a Jewish adult, are a transgressor of the law, your circumcision has become uncircumcision. That is, it has no more value than if you were uncircumcised, because you do not observe what you profess by circumcision: all these nations are uncircumcised, and all the house of Israel are uncircumcised in heart (Jeremiah 9:26). In fact, they are more guilty for not observing what they promised: a foolish and faithless promise displeases him (Ecclesiastes 5:4).

17. Then, when he says, if then, the uncircumcised, he considers circumcision in relation to the Gentiles in two ways.

    First, from the perspective that the Gentiles obtain the benefits of circumcision by observing the law. Hence he says: since circumcision is profitable if the law is observed, but not if it is not, then if the uncircumcised keeps the precepts of the law—that is, the moral precepts of the law (all your commandments are true, Psalms 119:86)—will not his uncircumcision be counted as circumcision? This is as if to say that he will enjoy the fruit of true circumcision.

    For a man is circumcised outwardly in the flesh in order to be circumcised in the heart: circumcise yourselves to the Lord, remove the foreskin of your hearts (Jeremiah 4:4).

18. Second, with the phrase and will not that which by nature, he shows that on account of observing the law, the Gentile is preferred to the Jew. Hence he says, will not he who is physically uncircumcised—that is, an uncircumcised Gentile—if he fulfills the law through natural reason, judge you, the circumcised Jew, who with the written code and circumcision are a transgressor of the law? Hence on the basis of this comparison it is written: The men of Nineveh will rise up at the judgment with this generation (Matthew 12:41).

19. Then, when he says, for he is not a Jew who is so outwardly, he gives the reason for his statements.

    He does two things: first, he gives the reason why circumcision or Judaism without observance of the law is fruitless; and second, why observance of the law without Judaism and circumcision has value, with the phrase, but he is a Jew who is one inwardly.

20. He says, therefore, that the circumcision of one who breaks the law is uncircumcision and will be judged by the uncircumcised who obey the law, for he is not a real Jew who is one outwardly, according to physical birth: for not all who are descended from Israel belong to Israel... but it is the children of the promise who are regarded as children (Romans 9:6, 8). Similarly, true circumcision is not that which appears in the flesh, for it is a sign: it shall be a sign of the covenant between you and me (Genesis 17:11). But it is not a true sign unless the reality it signifies corresponds to it. Hence, if a Jew transgressed the covenant, his circumcision would not be true; consequently, it would be regarded as uncircumcision.

21. Then, when he says, but he is a Jew who is one inwardly, he gives the reason why the uncircumcision of one who keeps the law is regarded as circumcision and will judge physical circumcision. The reason is that he is truly a Jew who is one inwardly, that is, whose heart is possessed by the precepts of the law, which the Jews professed: your Father who sees in secret will repay you (Matthew 6:6).

    Again, true circumcision is that of the heart, in the spirit—that is, made by one’s own spirit, which expels superfluous thoughts from the heart. Or it is in the spirit, meaning brought about by a spiritual understanding of the law, and not in the letter: for we are the true circumcision, who worship God in spirit (Philippians 3:3).

22. Then, when he says, whose praise, he proves this reasoning.

    For it is obvious that in all matters, divine judgment must prevail over human judgment. Now, things that appear outwardly, such as Judaism or circumcision, are praised by men, but things that exist within are judged according to God’s judgment, because man looks on the outward appearance, but the Lord looks on the heart (1 Samuel 16:7).

    Hence, inward Judaism and circumcision prevail over the outward ones. And this is what he says: whose praise—that is, of inward circumcision—is not from men but from God: for it is not the one who commends himself who is approved, but the one whom the Lord commends (2 Corinthians 10:18).