An Exposition of Pauls Epistles, Letter 1 · Chapter 2
CHAP. II.
IN this Chapter wee have the third Argument set down to prove the Position, viz. CONCERNING THE RIGHTEOVSNESSE, NOT BY WORKS, BVY BY FAITH. Which is propounded in the first and second verses; in the remaining part of the Chapter it is confirmed, and the objections removed.
Vers. 1. Therefore thou art inexcusable, O man, whosoever thou art that judgest, for wherein thou judgest another, thou condemnest thy self, for thou that judgest, doest the same things.
2. But wee are sure that the judgement of God is according to truth, against them which commit such things.
The third Argument against Justification by works, from the self-condemnation of all men, drawn from the last verse of the former Chapter. Every man (condemning others, and doing the same things which hee condemns) in his own judgement is condemned without excuse. Therefore every man is so farre from being justified by works, that on the contrary hee is condemned.
In the second verse a reason of this is subjoyned, because the judgement of God is just, and according to the merit of the deed, condemns every sinner, both him that judgeth, and him that is judged. Therefore hee which according to the judgement of God condemns another to death for sin, condemns himself doing the like things.
Vers. 3. And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgement of God?
This Argument in the following part of the Chapter is confirmed, removing the four pretended Objections, whereby men may evade the force of the Argument.
Object. 1. Hee securely contemns the judgement of God, who (because God hath hitherto spared him) promiseth himself impunity (or freedome from punishment) when hee judgeth others: I am not afraid (saith hee) of the judgement of God. The Apostle refutes this Objection, and proves it null by six Reasons.
Reas. 1. That such an imagination is vain and foolish; for Thinkest thou, &c. which is the same, as if hee had said, In vain doest thou think to escape the judgement of God.
Vers. 4. Or despisest thou the riches of his goodness, and forbearance, and long-suffering, not knowing that the goodness of God leadeth thee to repentance?
Despisest] Reas. 2. Such an imagination puts contempt and abuse upon the riches of the bounty, forbearance, and gentleness of God, when any one (because God hath spared hitherto) goes on in sin, and conceives hopes to go unpunished.
Bounty] Reas. 3. That the bounty of God ought to invite, and move to repentance, not to go on in sin, out of hopes to go unpunished.
Vers. 5. But after thy hardness and impenitent heart, treasurest up unto thy self wrath against the day of wrath, and revelation of the righteous judgement of God:
Hardness] Reas. 4. That such a thought is the hardening of our hearts in sin, and a sealing of them up that wee cannot repent.
Treasure] Reas. 5. That hee who securely contemns the judgement of God, heaps up unto himself a kinde of treasure of punishments, from divine justice, to the time of that last and terrible judgement, wherein that whole treasure of punishments, in the most righteous anger of God shall bee openly poured out upon him.
Vers. 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 doth 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.
Reas. 6. God will give to every man in the day of Judgement according to his works, good or evil; his rewards of grace, or punishments of his justice; To wit, eternal life to them that persevere in obedience to the truth, hoping for a reward, vers. 6, 7. And besides the signs of wrath in this life, eternal death also after this life (as it is just for an angry God to inflict) upon the adversaries of the truth, and the servants of unrighteousness, verse 8. Hee confirms this reason, in that God will have no respect to any Nation or outward Priviledges in the inflicting of his punishments; But the Jews which had the chiefest favours of God, should bee first in their punishments; and that hee would inflict upon the soul and body of the Heathens, or Gentiles, their deserved torments, verse 9. And to the same manner, in his rewards, without difference of Nations, hee will glorifie (i. e. with all gifts that may externally accomplish a man, such as Glory, and Honour; and inwardly, which is signified by Peace) and will heap upon the pious and honest Jew, according to all the priviledges which hee hath vouchsafed to that Nation; and will crown the pious and honest Gentile in his place, with eternal life, verse 10. from whence it follows, that hee is deceived, who indulges hopes of impunity, because God hath hitherto spared him.
Vers. 11. For there is no respect of persons with God.
Hee confirms the former reason from the equity of God, in that hee is no respecter of persons; and hee meets with the second Objection, propounded verse 2. against the severe judgement of God against sinners. Some might object. In the executing of Judgement, respect is to bee had, as well of the Heathen, who lives out of the Church, without the knowledge of the Law, or the doctrine of God; as also of the Jew, which is a Disciple of God, and an hearer of the Law; God forbid that either of them should perish, for both seems unjust, although they are sinners. Hee refutes this Objection, and proves it just that every sinner should perish, by five Reasons.
Reas. 1. Because there is no respect of persons with God, that hee should exempt from condemnation those that persevere in sin, whether Jews or Gentiles, for any reason which appertains to the person, not the cause. And here it is to bee observed, that God looks with an equal eye upon the Jew and Gentile out of Christ, not in the degrees of punishment, but in the guilt of eternal death, which all sinners are worthy of, although not in the like degree.
Vers. 12. For as many as have sinned without Law, do by nature the things contained in the Law, those having not the Law, shall be judged by the Law.
Reas. 2. This confirms and unfolds the other, because they that have sinned without the Law (scil. written) Against the Law, written upon their hearts by nature, even by the same Law within them, shall perish without the written Law by the sentence of Justice. And whoever have sinned in the Law, or in the knowledge of the Law written, shall bee condemned even by the sentence of the written Law.
Vers. 13. (For not the hearers of the Law are just before God, but the doers of the Law shall be justified.)
Reas. 3. Especially intended against the Jews, who according to the rule of Righteousness, cannot bee accounted for Righteous before God, even they that are hearers of the Law, unless they perform perfect obedidience to the Law, which because neither Jew nor Gentile can do, by consequence neither can they bee exempted from deserved condemnation; but on the contrary, especially the Jews, which are hearers of the Law, and do not keep it, are most worthy of judgement.
Vers. 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 shew the work of the Law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing, or else excusing one another.
Reas. 4. Especially intended against the Gentiles, which though they have not the written Law, yet they have a Law within them, and by nature do some external works of the Law, although they have not the written Law, yet that Law within them is a Law, and that really and indeed written upon their hearts, as their consciences witness, accusing them when they do ill, and excusing them when they do well; Therefore they have nothing to pretend why they should not undergo deserved condemnation, when they sin, much less the Jews.
Vers. 16. In the day when God shall judge the secrets of men by Jesus Christ, according to my Gospel.
Reas. 5. Because in the day of judgement God will bring forth the secrets of the heart, and according to this my doctrine in the Gospel, will pronounce the condemnation of sinners to bee just, whether Jews or Gentiles; Therefore they cannot bee excused who sin, but perish by their own just desert.
Vers. 17. Behold thou art called a Jew, and restest in the Law, and makest thy boast of God,
18. And knowest his will, and approvest the things that are more excellent, being instructed out of the Law,
19. And art confident that thou thy self art a guide of the blind, a light of them which are in darkn…ss:
20. An instructer of the foolish, a teacher of babes, which hath the form of knowledge, and of the truth in the Law.
The third Objection. But something must bee allowed to the priviledges of the Jews, that they come not into the like condemnation with the Gentiles; And here hee seems to conflict with some principal teacher of the Law, and Patron of Righteousness by works, and brings forth seven props of his vain confidence, by way of concession granting all. (1) The first that hee grants is, the external honour of a worshiper of God: Thou art called a Jew, which was a name not of Nation only, but of a confessor of the true Religion. (2) A submission of mind to the doctrine of the Law: Thou restest in the Law, and thou applaudest thy self in this, as an eminent benefit. (3) Thou makest thy boast in God, viz. that thou art of that people, chosen above all other Nations, & in Covenant with God, vers. 17. (4) The knowledge of Gods will, taken out of the Law. (5) The discerning of good and evil, and of things that differ, and controversies, by the benefit of the same Law, verse 18. (6) The confidence of such abundant knowledge, and certainty, that they could teach others. (7) That they had a systeme and collection of that knowledge, which was here and there contained in the Law, and that all the rest besides this our Rabbi, are infants and foolish, verse 19, 20.
Vers. 21. Thou therefore that teachest another, teachest thou not thy self? Thou that preachest a man should not steal, doest thou steal?
22. Thou that sayest a man should not commit adultery, doest thou commit adultery? Thou that abhorrest idols, doest thou commit sacriledge?
23. Thou that makest thy boast of the Law, through breaking the Law dishonourest thou God?
The Apostle answers the Objection, and all these being granted, hee shews them insufficient to righteousness, by two Reasons.
Reas. 1. Because thou doest not teach thy self, i. e. thou dost not shew forth thy doctrine by thy deeds, but either pollutest thy self with those vices, or the like, which thou forbiddest in others. Therefore those things suffice not to free thee from condemnation.
Vers. 24. For the Name of God is blasphemed among the Gentiles, through you, as it is written.
Reas. 2. Confirming the former, Because through your fault the Gentiles speak evil of God, as if hee had or could bear prophane worshipers: Therefore the forecited priviledges make nothing to Righteousness.
This reason hee confirmes by the testimony of Ezekiel 36.22. who complains of the Hypocrites of his time, boasting in the same priviledges.
Vers. 25. For Circumcision verily profiteth …f thou keep the Law; but if thou be a breaker of the Law, thy Circumcision is made uncircumcision.
The fourth Objection. But because of the Covenant of God, the sign whereof is Circumcision, I shall not perish, who am circumcised, saith the Jew, confiding in the outward Ceremony.
The Apostle answers and proves, that Circumcision does not exempt us from condemnation, or death, by four Reasons.
Reas. 1. Because Circumcision if it bee joyned with perfect obedience to all the rest of the commandements, if it could bee, it would profit as a part of that obedience to justification by works, for which the Jew did contend; but if the transgression of the Law bee found in him that is circumcised, as touching justification by works, circumcision and uncircumcision will bee the same; Therefore circumcision exempts not from condemnation.
Vers. 26. Therefore, if the uncircumcision keep the righteousness of the Law; shall not this uncircumcision be counted for circumcision?
Reas. 2. Because the Gentiles uncircumcision joyned with perfect obedience to the Law, if it could bee, shall bee of the same account with the Jews circumcision; If so bee God require to justification by works nothing but a perfect observation of the Moral Law; Therefore circumcision frees not from condemnation.
Vers. 27. And shall not uncircumcision, which is by nature, if it fulfil the Law, judge thee, who …y the letter and circumcision dost transgress the Law?
Reas. 3. Because the Gentile being by nature uncircumcised, if it was possible that hee could keep the Moral Law, compared with thee who are outwardly circumcised, and yet transgressest the Law, by thy own judgement, hee shall argue thee worthy of condemnation; Therefore circumcision doth not free from condemnation.
Vers. 28. But he is not a Jew, which is one outwardly, neither is that circumcision, which is outward in the flesh.
29. But hee is a Jew which is one inwardly, and circumcision is that of the heart, in the spirit, and no… in the letter, whose praise is not of men, but of God.
Reas. 4. Because neither the outward profession of the true Religion (long ago erected among the Jewes by God himself) is to be accounted for a true profession of the true Religion, nor outward Circumcision of the flesh is to bee reckoned for true Circumcision, ver. 28. But hee is a true Professor of the true Religion, who is such an one in the Spirit; and that is true Circumcision which is of the heart, spiritual in the inward soul, and not that which is outwardly in the body, or the letter, which is commonly called Circumcision. He that is a Jew indeed, and that which is true and spiritual Circumcision, hath commendation and praise, not only among men, (who only see things that are open and manifest) but with God, who looks into the heart: Therefore outward Circumcision perfects not our righteousness, nor frees any man from condemnation, ver. 29.