Romanos 2

II.

(1-29) Though such is the guilt of the Gentile, there is no one to judge him, for he who would take upon himself to judge does the very same things himself. And the justice of God has only one standard by which all mankind alike will be judged — truth. Or has he any vain idea that he will escape? Does he count lightly and carelessly upon the long-suffering and forbearance of God? The proper object of that forbearance is to lead him to repentance. But he is hard and impenitent, and therefore all that is in store for him is, not pardon, but wrath. The judgment of God will be according to the strictest laws of justice. It will reward the good and punish the wicked. All the privileges of the Jew will gain for him will be that he should be the first to be either rewarded or punished. Neither Jew nor Gentile will have any advantage. The Gentile cannot plead his freedom from law, for he has a law written in his conscience; the Jew cannot plead his enjoyment of the Law, for he has broken all its provisions. These old ethnological distinctions are quite confused. The real distinction between men is purely spiritual. Jewish birth and its outward sign are nothing. Men will be judged by what they are at heart.

The argument of the chapter is continuous, and does not admit of any real break. Romanos 2:1 is the link of connection with what has gone before; Romanos 2:2; Romanos 2:6 lay down emphatically the general principles of God’s judgment; Romanos 2:14 apply these to the Gentile; Romanos 2:17 apply them to the Jew; and Romanos 2:25 reiterate the conclusion that Jew and Gentile are both as one in the sight of God.

The proposition with which the chapter begins, though general in form, is particular in substance. When the Apostle says, “Whosoever thou art that judgest,” he really means the Jews. The Gentiles, being the persons upon whom judgment is supposed to be passed, are excluded, and the class indicated by “whosoever” must therefore be the Jews. At the same time, the proposition is presented in a shape which transcends divisions of race. The special application to the Jew is suggested rather than expressed. This is eminently characteristic of the Apostle’s large and comprehensive way of handling history and the phenomena of humanity.