CRITICAL NOTES
Romans 2:18.—κατηχούμενος, being orally instructed.
Romans 2:21.—This verse may be illustrated out of the Jewish writings, for they say, “He who teacheth others what he doth not himself is like a blind man who hath a candle in his hand to give light to others, whilst he himself doth walk in darkness.” And again, “How can a man say in the congregation, Do not steal, when he steals?”
Romans 2:22.—A crime among the Jews. Talmud accuses some of the most celebrated Rabbis of the vice of sacrilege.
MAIN HOMILETICS OF THE PARAGRAPH.— Romans 2:17-24
The vain boaster.—The Jews are nationally a separate people. It is astonishing how they have preserved their nationality through all the centuries. Though scattered through all lands, they have never assimilated. But the Jews are human, and the faults of humanity they often exemplify. Jews and Christians are brought together by their failings. Jews boasted of their titles, and were often indifferent to their characters. So it often is with Christians. The name and not the thing, the profession and not the practice, is the stumbling-block of the Christian as of the Jew. Therefore, when the Christian reads of the faults of the Jews, let him ask, Is not the record written of myself? am I resting in a mere name? Notice for our instruction, for our warning, and for our direction:—
I. The claims of the boaster.—What is man that he should boast? A drop in the ocean of being! One atom in the mass of matter! An ant on the molehills of time! The sport of the winds! Swept like a feather by the tempest! Crushed like a moth by the hand of nature’s forces! A creature of an hour to boast! An ephemeron to glory! A man whose light, knowledge, and services have all been bestowed to boast! It seems useless to heap up epithets, for the boaster is not easily killed. The Jew boasts:
1. Of God. David sings, “My soul shall make her boast in the Lord.” And this boasting was to be of such a character that the humble should hear thereof and be glad. Notice the difference—of God and in God: the proud boast of God, the humble in God. Let him that glorieth not glory of God as if He were an inferior, but glory in God as the superior.
2. Of superior knowledge. A man of light and of leading—a man of light and sweetness in his own esteem. We have men of light and of leading, whose leadership is found in the word “go,” and not in the word “come.” Doctors do not take their own medicines; preachers do not practise their own doctrine. This Jew has penetrated the inner mysteries, and knows the divine will. How many followers among Christians! With what repellent dogmatism many will speak and write of divine plans and purposes! This Jew approves of the things that are more excellent. He has fine tastes, and an elevated moral nature. Are not some of our Christians too fastidious? They soar in the region of abstractions, where the excellent things of their own fancies dwell, but neglect the common duties. They are instructed out of the law and competent to be teachers. The pulpit has lost its day and its power, is the modern cry. We are all taught, and want no prosy sermons.
3. Of wondrous gifts. He is a worker of miracles. He is not only a guide to the blind, but a restorer of sight. How great his pretensions—a light of them which are in darkness! Such recuperative power is in this light that, falling upon the sightless eyeballs, it will restore the power of vision. Wonderful Jew! We need thee in our blind moral world. Oh, believe it not! Christ, the Good Physician, can alone touch with restoring power the visual organ, and on the sightless eyeballs pour the gracious light of heaven. The Holy Spirit must work if the sons of darkness are to become the children of light. This Jew is not merely a teacher of babes, but boasts formative power. He develops the moral nature. He eliminates the evil and fosters the good. He might not be elected as a teacher in a board school, but if his abilities were equal to his pretensions he would be priceless as a modern educator. In our times we need instructors of the foolish as well as teachers of babes. We want the fourth “R” of religion added to the three “R’s.” Oh, if the Jew could do as well as he can boast, we would not join in persecuting and maligning and banishing him from our land!
II. The disparagement of the boaster.—The Jew has suffered from the hands of Shakespeare. The Jew does not appear to advantage on the modern stage. But has the Jew ever had reason to complain more bitterly of the treatment he has received from men of other nationalities than he has of the treatment received from one of his own nation? What sublime irony, what biting sarcasm, what withering epithets are hurled against the Jew by the Jewish Paul! He shows the Jew the estimate he forms of himself, and then places in contrast the just estimate. Here is the great moral teacher and reformer, the son of light and of sweetness, the favourite of heaven, accused of things condemned both by God’s moral laws and man’s civil codes, where man has any pretension to advanced civilisation. The accusation is not without some foundation, according to the testimony of history. The Jews were given to robbery. Are the modern Jews free? What about exorbitant usury? Are modern Christians free? What about the rage for gambling? What about our sweating system? What about our cotton corners, our commercial and literary syndicates? These men, if not preachers, are sometimes the great supporters of modern preachers. They occupy the chief seats at ecclesiastical feasts, not to speak of civil banquets, Lord Mayors’ banquets, etc. The sin of adultery had been increasing amongst the Jews just before Paul’s days. Are we not mourning nowaday that in Christian England the race is not rising in purity? The Jews were given to sacrilege. They robbed temples. They kept back tithes and offerings. Sacrilege is a word banished from some ecclesiastical dictionaries. Some there are who ruthlessly touch sacred things with unholy hands. Thou that abhorrest idols, thou that teachest a man should not steal, thou that dost advocate the sacred rights of property, thou that dost hold hard by thine own investments, dost thou commit sacrilege, dost thou seek the spoliation of any Church, dost thou lend a helping hand to the reduction of the material power of any part of Christ’s kingdom? The question should be seriously pondered by us all, to whatever part of the Church of Christ we belong; so that, while we make our boast of the law, we may not through breaking the law dishonour God and cause His name to be blasphemed.
III. Learn that high profession and low practice is harmful.—We know not how far-reaching is the evil influence of our inconsistency. We may exhort men to judge by principles, and not by persons. Still, one bad example may do more harm than a number of good sermons will confer spiritual benefit. How is the name of God blasphemed both at home and abroad! Let us pray and work that we may be able to live as we teach. Oh for the eloquent sermon of pure lives!
SUGGESTIVE COMMENTS ON Romans 2:17-24
Self-exaltation of the Jew.—A second flight of steps in the self-exaltation of the Jew. Having attained the position described in Romans 2:18, he confidently aspires to something higher. While he can see all things clearly in the light of the law others are in darkness. And he is fully persuaded that he is a “guide” of those who wish to walk in the path of morality, but have not eyes to see the way. He can give the “blind men” not only guidance but sight. For he is “a light of those in darkness.” He will undertake the moral training of those who have not the wisdom which he has received from the law. He looks upon them as “babes,” and offers to be their “teacher,” for he has “the law,” in which “knowledge” and “truth” are presented in tangible shape to the mind of man. “Instructor” differs from “teacher” by including whatever belongs to moral training and direction. The “form” of an object differs from its essence as the outside from the inside. It is the sum-total of that by means of which the inward character presents itself to our senses, and thus makes itself known to us. It is that by which we distinguish one object from another. Whatever we can see, feel, or hear is the form of a material object. Whatever we can conceive is the form of a mental object. The revealed will of God is “truth,” because it exactly corresponds with an eternal reality; it is “knowledge” when grasped by the mind of man. It is pre-eminently “the truth,” for it sets forth the one great reality. It is when received into the mind pre-eminently “the knowledge,” for it claims to be the one chief object-matter of man’s intelligence. “Truth” and “knowledge” represent the contents of “the law” in their relation to the great reality and to the mind of man. This man claims to be a “teacher” because by his acquaintance with the sacred books his mind grasps that which is the chief object-matter of intellectual effort and a correct delineation of the eternal realities. The same eternal reality and the same true matter of human knowledge has in a still higher degree assumed form and presented itself to the mind in the gospel.—Beet.
Jewish depravity leads to Gentile degeneracy.—The absurdity of his position is evident to all. With solemn earnestness Paul paints a still darker picture, the direct result of the man’s inconsistency. Though the possession of the lawfills you with exultation you trample it under your feet, and thus bring contempt on Him who gave it. By choosing your nation to be His people God made you the guardians of His name and honour. That glorious and fearful name, which to know and to honour is life eternal, you have moved the heathen to mention with derision. They have seen and ridiculed the contrast of the words and works of their own teachers. (See Lucian, lxix. 19.) They see the same contrast in you. From your bold profession they suppose that you possess the favour of the God of Israel; and they treat with contempt a deity who as they think smiles on you. By your deep depravity, as your fathers by their far-off bondage, you have led the Gentiles to blaspheme. Observe that Paul’s argument strikes with equal force against all conduct of Jews or Christians which is inconsistent with profession, and which thus brings dishonour to God.—Beet.
The universality of the law.—The natural law under which we are placed, according to the apostle’s view of it, is a knowledge and feeling of right and wrong, resulting from that reasonable nature which our Creator has given us. It is independent of any special revelation, and essentially inherent in the soul of man; and in as far as it goes it coincides, when duly enlightened, with the moral dictates of the revealed law of God. It may be and often is sadly perverted, so as to sanction actions of the deepest immorality; but when enlightened and duly applied, it enforces the duties of piety, justice, and benevolence, and many of the other virtues commanded in divine revelation—though, generally speaking, it enforces them only feebly and ineffectually, as appears by its imperfect influence on the conduct. Its authority extends to all nations, and it places those who have no more perfect rule, and who listen to and obey its impartial dictates, on the same footing, in respect of divine favour, with those who show the same respect and obedience to a divine revelation; for it proceeds from the same source with the written revelation of God’s will. It is intended by its Author to answer the same end to those who have no more precise rule; and consequently it would appear plainly incompatible with the absolute impartiality of the sovereign Judge if it had not the same effect in recommending to His favour those who conscientiously seek to obey its dictates. The reality and also the universal extent of this law are shown by the apostle from the heathen, who have no other law, doing under its guidance the things contained in the revealed will of God, from the sense of right and wrong written in their heart, and the testimony borne by their conscience to the obligation of doing good and abstaining from evil, and from their mutual reasonings when they either accuse one another of transgressing this law, or approve of those things that are in conformity to it—all of which plainly imply the existence and obligation of this natural law. Nothing can be conceived more pointed than the apostle’s questions, or more unavoidable than the conclusion to which they lead; for how could the Jews believe that the law, which binds all other men to avoid sin, lays no such obligation on them, or flatter themselves that they might commit with safety those transgressions which they owned will subject all others who are guilty of them to the displeasure of God? Of this almost incredible self-delusion the folly is still further exposed in the twenty-third verse: “Thou that makest thy boast of the law, through breaking the law dishonourest thou God?” This seems to be a general inference from the preceding interrogations. By acting in this manner thou who makest thy boast of the law, as a proof of God’s favour towards thee, dishonourest God by violating that law in which thou gloriest. Men may be said to dishonour God when they misapply the privileges which He has given them. Yet we do not think that the essential glory of the all-perfect Jehovah depends in any degree on men’s conduct. But, according to our usual mode of conceiving human actions, it appears to reflect some dishonour on a man when he bestows favour on those who are altogether unworthy, and who, of consequence, make a wrong use of them. And this analogy we are apt, as in a multitude of other cases, to extend to the dispensations of the supreme Ruler.—Ritchie.
“Behold, thou art surnamed a Jew.”—After the returning of the Israelites from the Babylonish captivity they were all called Judœi, Jews, because Judah was the principal and almost the only tribe then existing, and because to that tribe the others joined themselves. And as the Jews differed from all nations in point of religion, the name “Jew” and “Israelite” at length signified the “profession of a religion.” When therefore it is said, “Behold, thou art surnamed a Jew,” the meaning is, “Thou art a worshipper of the true God, and enjoyest the benefit of a revelation of His will.” In this and the following verses, if I mistake not, the apostle addressed the men of rank and learning among the Jews. It is no objection to that supposition that probably there were no doctors of the law nor Jewish scribes and priests at Rome when this letter was written; for as the apostle was reasoning against the whole body of the nation, his argument required that he should address the teachers of every denomination to whom the things written in this and the following verses best agree. Besides, as he had addressed the heathen legislators, philosophers, and priests in the first chapter for the purpose of showing them the bad improvement they had made of the knowledge they derived from the works of creation, it was natural for him in this to address the Jewish scribes, priests, and doctors, to show them how little they had profited by the knowledge which they had derived from revelation. Of the Jewish common people the apostle speaks (Romans 3:20), where he proves that they also were extremely vicious.—Macknight.
“Thou that gloriest in the law through transgression of the law, dishonourest thou God?”—He next replies to the second prerogative, and shows their boasting in God and in the law vain from their own conduct—viz., their transgression of the third commandment; for by transgressing the whole law they brought disgrace upon the law and upon God—that is, “exposed at the same time both God and His law to be blasphemed by others,” which was tantamount to blaspheming the name of God and violating the third commandment themselves. Hence the apostle supplies us with two notable things for the right understanding of the third commandment: first, that he who gives occasion to others to blaspheme is guilty of blasphemy himself; and secondly, that an occasion is given to the ungodly to blaspheme by the transgression of any one of the commandments, and consequently, whatever be the commandment transgressed, that the transgression of it is also a violation of the third commandment (see 2 Samuel 12:14).—Ferme and Melville.
Responsibility for light.—The heathen have abused but one talent, “the light of nature,” but we thousands—even as many thousands as we have slighted the tenders of offered grace. What a fearful aggravation it puts upon our sin and misery! We must certainly be accountable to God at the great day, not only for all the light we have had, but for all we might have had in the gospel day, and especially for the light we have sinned under and rebelled against.—Burkitt.
ILLUSTRATIONS TO CHAPTER 2
Romans 2:24. Christians injurious to Christianity.—It is a melancholy fact that Christians—at least, professing Christians—are themselves the greatest obstacle to the spread of the gospel and the power of the gospel of Christ. Some time ago commissioners were sent over here from Japan to report on the condition of things here—for the Japanese were anxious to progress, and to adopt whatever was good in this country—and what was their report and advice? Adopt this and that in English trade and politics, but not the English religion. Ah! it was just this: the fruits of the professed religion were not such as to commend the religion itself. At least, the “supposed” fruits; for what the Japanese saw were not the fruits of the Christian religion at all. A Brahmin recently said to a Christian, “I have found you out. You are not as good as your book. If you Christians were as good as your book, you would in five years conquer India for Christ.” No wonder if the Chinese when they see us forcing opium upon them, and the Africans when they see us deluging them with rum, do not want the religion of the men who do this. Alas! in our own small spheres, how often have we been hinderers of the doctrine of our book? Have we not hindered it in our neighbourhood and family, and amongst those with whom we mingle in daily life? God give us more consistency for the future, and make the man and the book harmonise better together. People often say, “Well, if I’m not altogether what I ought to be, I am no one’s enemy except my own. I may not be good, but at least I do no harm.” No man, however, either liveth or dieth to himself. No sin was ever committed whose consequences rested on the head of the sinner alone. What would be thought of a passenger who should cut a hole in the ship’s side underneath his berth, and say, when expostulated with, that he was only his own enemy, and that he was injuring no one but himself?—Quiver, “Short Arrows.”