THEREFORE THOU ART INEXCUSABLE>> without a defense; a charge or position which cannot be defended. It is man, setting himself as the "standard" for judgment that is called in question. The nature of all being the same, allows no man to set himself as a measurement or standard. For all have the same carnal nature and inclination to sin; therefore in condemning another, the one judging is also condemned.
Along this subject: It is frequently quoted, "Thou shalt not judge.", and the supposition is, that, we should not pass judgment on other people, their actions or behavior...."Who are you to judge"....is frequently retorted. What must be distinguished is the difference in human judgment and divine judgment. Essentially we merely recognize what God has already stated on the issue....that is, we recognize God's judgment.
O MAN>>some understand this term to be directed especially to the Jew. It may well be. In chapter one (vv.18-32) he deals with the failure of the Gentiles in response to revealed truth in the natural revelation. It appears in this chapter he treats the failure of the Jew.
BUT WE ARE SURE>> Strongs # 1492 - to see with the mind's eye, signifies a clear and purely mental perception.
THE JUDGMENT OF GOD IS ACCORDING TO TRUTH AGAINST THEM>> In contrast to human judgment, God's judgment is true against all who sin.
WHICH COMMIT SUCH THINGS>> [see previous chapter for the list of things] God's judgment is seen and manifest in the law, and the execution of punishment in times past...as, the Flood, the destruction of Sodom & Gomorrah , ect.
Though man may set himself to be a judge, yet the same shall not excape judgment by God. The "O man" Paul refers to is thought by some to be the Jew. Clearly the scope narrows further along in this chapter.
AND THINKEST THOU THIS, O MAN>> Strongs #3049>>>"thinkest" to reason, reckon, impute. The perception/understanding one has. This begins Paul's use of this important word in this epistle. Relates to how a thing is regarded.
THAT THOU SHALT ESCAPE THE JUDGMENT OF GOD?>> some think\regard their situation as being hid. Nothing is hid from the eyes of the Lord,
"The spirit of man is the candle of the LORD, searching all the inward parts of the belly." (Pro.20:27)
Though man may think he has escaped detection, yet he will be called to give an account. (as Cain, and as David in the case of Bathsheba)
Some who are empowered by money act and operate as though exempt from the penalty of the law. They flaunt their wickedness scoffing at the godly institutions of marriage and family. (I'm thinking specifically of singing star Madonna) Because of money and influence she escapes the immediate consequences of her sins. This creates the illusion to many young people that they can act in the same way with no significant or lasting consequences.
OR DESPISEST THOU THE RICHES OF HIS GOODNESS AND FORBEARANCE>> these relate the the attitude of a person and arise from a faulty perception and reasoning.
Also, these things relate to the judgmental attitude of the one Paul refers to. The attitude of self righteousness and superiority.
THE GOODNESS OF GOD LEADETH THEE TO REPENTANCE>> An interest and experience of God's goodness, coupled with a sense of one's just desert, leads to repentance. (mind change followed by behavior change)
"Repentance is neither change without sorrow, nor sorrow without change." Girdlestone
The case of the person who sets themself as judge. Pictured as heaping, hoarding, and gathering treasure.
HARDNESS>>obstinacy, stubbornness.
IMPENITENT HEART>>admitting no change of mind
TREASUREST UP UNTO THYSELF WRATH >> heaping, hoarding, and gathering treasure. Wrath indicates movement of anger and indignation exhibited in punishment; used of punishment itself.
AGAINST THE DAY OF WRATH>> present forbearance\ deferred punishment is offset by a future recompense worthy of the deed.
AND REVELATION OF THE RIGHTEOUS JUDGMENT OF GOD>> [see ch. 1:18 comment] again the "wrath of God" will be revealed against ungodliness and unrighteousness of men (who hold the truth in unrighteousness).
Previous revelations include the great Flood, Sodom, ect. These stand as examples to future generations of yet another revelation of his wrath, this time by fire. In the interim there will be revelations of lesser proportion.
WHO WILL RENDER TO EVERY MAN ACCORDING TO HIS DEEDS>>None shall excape the judgment of God; even those who set themself as judges.
The word "render" is significant. It indicates 'to give, pay, reward. Included in the meaning is the idea of a debt, discharging what is due. (#591 see usage in Matt. 18:23-35) Thus, this verse could be viewed as God "indebted" to his moral creation to give them what they deserve. God is Just and will not withhold what is due.
God has something for everybody; this verse and next.
TO THEM WHO BY PATIENT CONTINUANCE IN WELL DOING>> steadfastness, constancy. The characteristic of a man who is not swerved from his deliberate purpose and loyalty to faith and piety even by the greatest trials and sufferings. [TDNT]
SEEK FOR GLORY>> good opinion or estimate of someone. Of a person seeking approval of God.
AND HONOUR>> relates to the value\worth of a thing. Said of things that are excellent.
IMMORTALITY>> from Strongs # 861 aphtharsia {af-thar-see'-ah}. This is one of two places where this word is translated 'immortality'.(the other 2 Ti. 1:10)
The word indicates sincerity, purity, and incorruption.
ETERNAL LIFE>> [eternal life can be thought of in a qualitative sense as well as duration.]
It is the end and object which these seek; is that which those here described recieve. Not as earned, for it is a gift of God. We have present participation in Eternal Life (in degree), as we fellowship in the knowledge of our Lord (John 17:3); in fulness hereafter.
This verse describes the case of those that are otherwise inclined.
BUT UNTO THEM THAT ARE CONTENTIOUS>> denotes an originator of strife, contention. A partisan, fractious spirit.
AND DO NOT OBEY THE TRUTH>>same as unbelief; will not comply or be persuaded by truth, fact, reality. A detailed description of these in 1st chapter. (those rejecting truth, holding truth in unrighteousness)
BUT OBEY UNRIGHTEOUSNESS>> these (obey) are persuaded that an unrighteous course of living will get them what they desire. They see the way of unrighteousness as the quick, intelligent way to achieve what they want-- immediate gratification.
INDIGNATION AND WRATH>>Some of the treasure these heap up against themselves; to be reaped in due time.
A description of the reward in store for evil doers.
TRIBULATION>> oppression, affliction, tribulation, distress, straits; a pressing together.
ANGUISH>> narrowness of place, a narrow place; metaph. dire calamity, extreme affliction.
UPON EVERY SOUL MAN THAT DOETH EVIL>> none excluded, all under the moral government of God. Evil indicates being in a mode of thinking, feeling, and acting such as is troublesome, injurious, pernicious, and destructive; not such as it ought to be.
JEW FIRST AND ALSO OF THE GENTILE>>the Jew had the advantage of the law and prophets. God is the true and righteous judge, of both Jew and Gentile.
As before, but now a good reward to those that worketh good.
BUT GLORY,>> that quality of excellence which leads to a good opinion or estimate.
HONOUR>>value, worth
PEACE>>a state of tranquility, safety, prosperity and harmony.
TO EVERY MAN THAT WORKETH GOOD>> (here is an illustration where the phrase 'every man' has a limited, qualified meaning.) to labor, perform, go about one's business.
JEW FIRST AND ALSO TO THE GENTILE>> as before.
NO RESPECT OF PERSONS WITH GOD>>All are alike before him in judgment. No imbalance of divine justice. Jew--Gentile categories primarily considered.
Showing "respect of persons" in judgment is partiality. It is the fault of one who when called on to give judgment has respect of the outward circumstances of man and not to their intrinsic merits, and so prefers, as the more worthy, one who is rich, high born, or powerful, to another who does not have these qualities. (TDNT)
AS MANY AS HAVE SINNED WITHOUT LAW>>God's judgment extends to all areas and all nations.
SHALL ALSO PERISH WITHOUT LAW>> God can spot and punish inequity and iniquity, as clearly and justly where there is no law, as where there is law.
AS MANY AS HAVE SINNED IN THE LAW>> which is an added aggrivation to their case.
SHALL BE JUDGED BY THE LAW>> no mercy provided by the law. It spotlights the guilty.
The following three verses are parenthetical, indicating a further explanation of the former verse.
FOR NOT THE HEARERS OF THE LAW ARE JUST>> that is, mere exposure in an environment where "law" is taught is (of itself) no merit.
BUT THE DOERS OF THE LAW SHALL BE JUSTIFIED>> actions, conduct, and behavior is what counts.
Those things that are right and good, are so whether there be law or not. They who are "clear" of an adverse sentence (just), are those that are doers of the law, whether they be under it or not.
Note: the word "just" (in my opinion) in the context is not being used in an absolute sense (as indicative of a perfect attainment). It indicates a judgment of the general and habitual course of action\behavior the person takes.
FOR WHEN THE GENTILES, WHICH HAVE NOT THE LAW>>The Mosaic law was only given to Israel; as also the prophets. (Ps.147:19,20)
DO BY NATURE THE THINGS CONTAINED IN THE LAW>> that is, a life force (inward) which directs them to meet the requirements of the law; in contrast to being compelled from a legal environment or motive.
THESE HAVING NOT THE LAW, ARE A LAW UNTO THEMSELVES>> An interesting phenomenon here witnessed. Gentiles doing the "righteousness" of the law. These are not reacting to some external law or stimulus, but to an inward principle which is a rule of their action.
This verse (and context) is frequently used by those attempting to establish a universal case of the Moral law written in the hearts of all. Although man is created a moral being with the moral law (in some sense) written in him, I do not think that is the lesson being taught in the immediate context. If such were the case, then we would not expect Paul's argument to exclude any from having the external witness which shows "the work of the law written in their hearts...ect". However, the force and strength of his argument is the contrast, that is, some with the law (Jews with Mosaic Law) do not shew the law written in their hearts (not doers of the law), while others (Gentiles) which have not the law, shew evidence that the law is "written" in their heart (doers of the law).
From this I conclude that the law written upon the heart (as used in context), is not a universal case or application. As the extent of the "external witness"(doers of the law) is limited, it would seem that the application to persons upon whom the law is written would be limited as well.
In my opinion, the discussion has included the New Testament teaching of the ministration of the Spirit writing on the tables of the heart (a specialized and particular covenant work). (2 Co.3:3)
WHICH SHEW THE WORK OF THE LAW WRITTEN IN THEIR HEARTS>> That is, being doers of the law gives external evidence of the law having been written in their heart. He refers this to Gentiles, though not in an absolute sense, that is, to every individual. But where this phenomenon is witnessed, and with the conscience, it shows a work of God having been done within them.
THEIR CONSCIENCE ALSO BEARING WITNESS>>to bear witness with, bear joint witness. Their conscience in conjunction with the Holy Spirit's work upon their heart.
AND THEIR THOUGHTS ACCUSING OR EXCUSING ONE ANOTHER>> the word "thoughts" same as to reckon, impute, count. A subjective judging of their case according to the inward law upon their heart.
This verse ends the parenthetical clause.
IN THE DAY WHEN GOD SHALL JUDGE>>the execution of judgment against sin, whether committed "in the law" or "without law".
Wherever men act faultily, especially when against revealed truth, there will be sure consequences.
The same may be said of the truth revealed in the Gospel. Truth demands an appropriate response. Therefore, when confronted with the Gospel, those rejecting it manifest the darkness they are in and are judged accordingly.
THE SECRETS OF MEN>> those things which are not always obvious to others; said of things concealed.
BY JESUS CHRIST>> He is the judge of quick and dead; a discerner of the thoughts and intents of the heart, and therefore capable and qualified to judge those hidden\ concealed things of men.
ACCORDING TO MY GOSPEL>> that is, according to how he understood and preached it. Every minister has "his vision", how he views revealed truth. (this does not imply contradictions within truth) A persons' view will be the guide in how he presents the truth. Thus, there is a "narrow view, broad view, focused view, ect, of the truth and the manner in which it is presented. (may God bless us with a clear view.)
BEHOLD THOU ART CALLED A JEW AND RESTEST IN THE LAW>>He clearly addresses the Jew, the "O man" of verse 1&3. The Jew had developed an attitude of superiority. The term "resteth in the law" is significant; to refresh oneself back upon anything. There is no rest in the law, it continually demands compliance.
AND MAKEST THY BOAST OF GOD>> the Jew not understanding his nature and feeling himself to be righteous, rested in the law and made his boast therein.
[The Jew gloried in God as a national asset and private prerogative. A.T.R]
Some of the advantage of the Jew is noted here.
AND KNOWEST HIS WILL>> the will of God is clear and plain in the law. God's requirement for human behavior is detailed.
AND APPROVEST THINGS MORE EXCELLENT>> able to test and approve of the good, lawful and excellent.
BEING INSTRUCTED OUT OF THE LAW>> a great advantage over the Gentiles. The synagogues were used for instruction in the law.
In this verse Paul begins to detail some of the flaws in the attitude of the Jew.
AND ART CONFIDENT THAT THOU THYSELF ART A GUIDE OF THE BLIND>> a guide is one who leads the way. In this sense the Jew was to take the lead of the Gentile. However, the attitude the Jew developed hindered his function as a guide.
[But this intention of God about the Jews had resulted in conceited arrogance on their part. ATR]
A LIGHT OF THEM WHICH ARE IN DARKNESS>> the Gentiles were in darkness (relative to the Jew), not having the knowledge contained in the law.
Note: The degree of darkness the Gentile was in was of their own doing. They had (corporately) rejected the truth available to them in natural revelation (the work of creation). see comments in chapter 1: 18-32
Continuing the profile of the Jew. The Jew had the "form" of truth as contained in the law. However, the uses of this truth were perverted by them.
AN INSTRUCTOR>>those who are moulding the character of others by reproof and admonition; a corrector or chastiser.
OF THE FOOLISH>>the unwise; senseless, without knowledge and therefore acting rashly.
A TEACHER>>one who is fitted to teach, or thinks himself so.
OF BABES>>an infant, child. Metaphorically, childish, untaught, unskilled.
WHICH HAST THE FORM OF KNOWLEDGE AND OF THE TRUTH IN THE LAW>> Truth and knowledge are available from a variety of sources. Here,
1). from the law;
2).in chapter 1:18 & ch, truth is seen in nature.
3).In the gospel is a greater revelation of truth.
The Jew had 'the form' of truth that is available in the Law; this gave them an advantage over the Gentile in their knowledge of revealed truth.
They misjudge their condition, develop a self righteous attitude and justify their own sin.
THOU THEREFORE WHICH TEACHEST ANOTHER>> this picks up from verse 17. Begins a pointed attack on the Jew and his failure. (chapter one dealt with the failure of the Gentile.)
TEACHEST THOU NOT THYSELF?>> The Jew saw the fault in others but not himself. An accurate self-appraisal is hard to attain.
THOU THAT PREACHEST>> to act as a herald; to proclaim openly with an authority which must be hearkened to.
DOEST THOU STEAL>> to commit a theft; take away by theft or stealth.
DOEST THOU COMMIT ADULTERY?>> unlawful intercourse with another's wife.
THOU THAT ABHORREST IDOLS DOST THOU COMMIT SACRILEGE:>> literally, to rob temples of their shrines.
Each of the charges Paul makes (stealing, adultery, and idolatry) involves a specific law contained in the Ten. This would be ultra sensitive to the Jew.
THOU THAT MAKEST THY BOAST OF THE LAW, THROUGH BREAKING THE LAW>>A strong question...though more in the nature of a charge. Paul not proceeding diplomatically. It is especially odius to be guilty of what you teach against.
DISHONOUREST THOU GOD>> to treat with contempt whether in word or deed. The failure of the Jew is greatly aggravated by being in the position of teacher and having the truth.
THE NAME OF GOD IS BLASPHEMED THROUGH YOU AS IT IS WRITTEN>> the Jews held the name of God, identified with him in their religion and social life. In the eyes of onlookers (gentiles), their failure appeared as a fault in the God whom they laid claim to.
Note: We find ourself in a similar circumstance of fault when we follow the way and conversation of the world; when we become immersed in the things of this life to the extent that we become neutralized in our profession. The manner of life we live ought to show that we are in fellowship with the Lord Jesus Christ. A mark of God's people is that they are a 'peculiar people' (special, separate from the world), zealous of good works.
FOR CIRCUMCISION VERILY PROFITETH IF THOU KEEP THE LAW>> circumcision is an O.T. outward identifing mark of God's people.
The usefulness or value of circumcision is of no benefit by itself; originally it was an outward token of an inward reality. It serves a useful purpose of identity if the person was a faithful law keeper.
BUT IF THOU BE A BREAKER OF THE LAW, THY CIRCUMCISION IS MADE UNCIRCUMCISION.>> It was to the Circumcision that the law was given; if the law is kept, well. Paul argues, if the Circumcision be a breaker of the law, then his circumcision becomes uncircumcision. ( I take this to occur by imputation, as it is by reckoning, counting. see next verse.)
THEREFORE IF THE UNCIRCUMCISION KEEP THE RIGHTEOUSNESS OF THE LAW>> the Gentile under consideration. This statement grounded in verse 14,15 regarding the "law written in the heart", evidenced by being "doers of the law".
SHALL NOT HIS UNCIRCUMCISION BE COUNTED FOR CIRCUMCISION?>> In this verse, Paul reverses the argument of the former verse in favor of the Uncircumcision (Gentile) with the opposite effects: uncircumcision counted for circumcision. All of which shows the relative insignificance of either when compared with obedience.
In evaluating man's case, keeping the commandments of God (or not keeping them), is the thing taken into consideration, not circumcision or uncircumcision.
Note: Identity with God is the important thing. Some attempt this through formality, legalism, creeds, history. That which is most important is honouring God by compliance with his revealed will.
AND SHALL NOT UNCIRCUMCISION WHICH IS BY NATURE>>he strengthens his argument. Paul's argument tends to aggravate the case of the Jew; much more is expected from them since they had the law and prophets, and therefore their judgment would be more severe.
IF IT FULFILL THE LAW>> continually perform the requirements of the law; doing justly, acting mercifully toward our fellowman.
JUDGE THEE WHO BY THE LETTER AND CIRCUMCISION DOST TRANSGRESS THE LAW?>> the Jews had the outward identification mark of circumcision and the "document", the writing of the law. These advantages become a witness against them and further their condemnation.
A transgressor is one who oversteps the law; a violator; one who turns aside or departs in practice.
The old charge is still applicable:
" For my people have committed two evils; they have forsaken me the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water. " Jer. 2:13
FOR HE IS NOT A JEW, WHICH IS ONE OUTWARDLY;>> that is, externals are of no real advantage. This would be difficult for the Jew to digest; so much of his identity consisted in the externals.
NEITHER IS THAT CIRCUMCISION, WHICH IS OUTWARD IN THE FLESH:>>this would appear as an attack on the very fiber of all the Jew held sacred.
The name "Jew" is used for identity purposes. It identified a people claiming relationship with the God of Heaven. The term is first used in the book of Esther. Paul uses it here in a strict sense, to signify those who are true Jews, that is, truly identified with God by conforming to His will. Thus, Paul discounts the external marks of those outward Jews, and denies the validity of identity on that basis.
BUT HE IS A JEW WHICH IS ONE INWARDLY;>>True identity is inward in the heart and spirit. Outward signs are tokens of the true, as was circumcision.
AND CIRCUMCISION IS THAT OF THE HEART, IN THE SPIRIT>> Circumcision was a "sign" of the reality of righteousness which Abraham already had, before circumcision.
Man looks at the external, God looks at the heart. Though "inward circumcision" is concealed, it is no less real.
AND NOT IN THE LETTER>> as a document, pedigree, or written record as a geneology.
WHOSE PRAISE IS NOT OF MEN, BUT OF GOD.>> the words of a man tell much about him and his character, as also does his deeds.
[This inward or inside Jew who lives up to his covenant relation with God is the high standard that Paul puts before the merely professonal Jew described above. ATR]
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