j*****7
发帖数: 10575 | 1 改个标题
2:1你这论断人的，无论你是谁，也无可推诿，你在什么事上论断人，就在什么事上定
自己的罪。因你这论断人的，自己所行却和别人一样。
2:2我们知道这样行的人，神必照真理审判他。
2:3你这人哪，你论断行这事的人，自己所行的却和别人一样，你以为能逃脱神的审判
麽。
2:4还是你藐视他丰富的恩慈，宽容，忍耐，不晓得他的恩慈是领你悔改呢。
2:5你竟任着你刚硬不悔改的心，为自己积蓄忿怒，以致神震怒，显出他公义审判的日
子来到。
2:6他必照各人的行为报应各人。
2:7凡恒心行善寻求荣耀尊贵，和不能朽坏之福的，就以永生报应他们。
2:8惟有结党不顺从真理，反顺从不义的，就以忿怒恼恨报应他们。
2:9将患难，困苦，加给一切作恶的人，先是犹太人，后是希利尼人。
2:10却将荣耀，尊贵，平安，加给一切行善的人，先是犹太人，后是希利尼人。
2:11因为神不偏待人。
2:12凡没有律法犯了罪的，也必不按律法灭亡。凡在律法以下犯了罪的，也必按律法受
审判，
2:13（原来在神面前，不是听律法的为义，乃是行律法的称义。
2:14没有律法的外邦人，若顺着本性行律法上的事，他们虽然没有律法，自己就是自己
的律法。
2:15这是显出律法的功用刻在他们心里，他们是非之心同作见证，并且他们的思念互相
较量，或以为是，或以为非
2:16就在神藉耶稣基督审判人隐秘事的日子，照着我的福音所言。
2：1 中文的翻译略显拗口，英文就比较清楚了。审判别人的人，自己却犯同样的罪，
因此审判本身也成为了一种无可推诿的罪。
2：2 这些人毫无疑问的要面对神的审判。
2：3 审判的人，明知善恶的标准，而他不仅审判别人，甚至自己也犯一样的罪。这样
的人是无法逃脱神的审判的。
2：4 将神的宽容当作放纵自己的机会.殊不知，神的宽容是给我们悔改的机会。
2：5 而一旦宽容变成任凭的时候，就很可怕了。
2：6 神必然在审判的时候，按照人所行的审判。
2：7 寻求神，寻求永生的，就得着永生
2：8 结党敌挡真理的人，就面对最终的刑罚
2：9 神的审判，先是犹太人，后是外帮人.并非说审判的顺序一定就是这样，乃是说所
有人都在神的审判之下
2：10 神的恩典，先是犹太人，后是外帮人
2：11 神是公义的
2：12 个人按照他所领受的律法，受相应的审判.
2：13 称义的原因，不是听道，而是行道
2：14 外帮人虽然没有摩西律法，但是良心的功用却是共有的
2：15 良心就是世人共有的公义标准，与成文的犹太律法有相当的作用
2：16 福音的内容之一，就是末后的日子，公义的神按照公义的标准来审判所有人 | R*o
发帖数: 3781 | 2 this is Calvinism version
【在 j*****7 的大作中提到】
: 改个标题
: 2:1你这论断人的，无论你是谁，也无可推诿，你在什么事上论断人，就在什么事上定
: 自己的罪。因你这论断人的，自己所行却和别人一样。
: 2:2我们知道这样行的人，神必照真理审判他。
: 2:3你这人哪，你论断行这事的人，自己所行的却和别人一样，你以为能逃脱神的审判
: 麽。
: 2:4还是你藐视他丰富的恩慈，宽容，忍耐，不晓得他的恩慈是领你悔改呢。
: 2:5你竟任着你刚硬不悔改的心，为自己积蓄忿怒，以致神震怒，显出他公义审判的日
: 子来到。
: 2:6他必照各人的行为报应各人。
| w******g
发帖数: 10018 | 3 弟兄，我希望你能够在贴完经文和每节的解释后，有一个串讲，总结一下。
【在 j*****7 的大作中提到】
: 改个标题
: 2:1你这论断人的，无论你是谁，也无可推诿，你在什么事上论断人，就在什么事上定
: 自己的罪。因你这论断人的，自己所行却和别人一样。
: 2:2我们知道这样行的人，神必照真理审判他。
: 2:3你这人哪，你论断行这事的人，自己所行的却和别人一样，你以为能逃脱神的审判
: 麽。
: 2:4还是你藐视他丰富的恩慈，宽容，忍耐，不晓得他的恩慈是领你悔改呢。
: 2:5你竟任着你刚硬不悔改的心，为自己积蓄忿怒，以致神震怒，显出他公义审判的日
: 子来到。
: 2:6他必照各人的行为报应各人。
| B******y
发帖数: 2255 | 4 弟兄，2：15这个‘是非之心’是否翻作良心更对呢。
2:16就在神藉耶稣基督审判人隐秘事的日子，照着我的福音所言。
这个‘我’是谁呢？
2:6他必照各人的行为报应各人。
2:7凡恒心行善寻求荣耀尊贵，和不能朽坏之福的，就以永生报应他们。
2:8惟有结党不顺从真理，反顺从不义的，就以忿怒恼恨报应他们。
这岂不是讲‘行善’的福音？ | j*****7
发帖数: 10575 | 5 好的
【在 w******g 的大作中提到】
: 弟兄，我希望你能够在贴完经文和每节的解释后，有一个串讲，总结一下。
| j*****7
发帖数: 10575 | 6 15
consciences可以翻作良心，但是在这里，“是非之心”更能表达这里的意思，“良心
”有点宽泛
16
我，就是保罗
6-8
对于没有听过福音的人，行为就是神审判他们的标注。另一方面，他们对神的态度也是
一个标准，因为神的永能和神性是明明可知的。
【在 B******y 的大作中提到】
: 弟兄，2：15这个‘是非之心’是否翻作良心更对呢。
: 2:16就在神藉耶稣基督审判人隐秘事的日子，照着我的福音所言。
: 这个‘我’是谁呢？
: 2:6他必照各人的行为报应各人。
: 2:7凡恒心行善寻求荣耀尊贵，和不能朽坏之福的，就以永生报应他们。
: 2:8惟有结党不顺从真理，反顺从不义的，就以忿怒恼恨报应他们。
: 这岂不是讲‘行善’的福音？
| q********g
发帖数: 10694 | | j*****7
发帖数: 10575 | 8 “基督派”比“福音派”还大，万一一不小心把摩门教也包进来了
可咋办呐 :)
【在 q********g 的大作中提到】
: 个人觉得“基督派”比较合适，呵呵。
| l**********t
发帖数: 5754 | 9
定自己的罪。因你这论断人的，自己所行却和别人一样。
Therefore thou art inexcusable, O man, whosoever thou art that judgest: for
wherein thou judgest another, thou condemnest thyself; for thou that judgest
doest the same things.
"
This reproof is directed against hypocrites, who dazzle the eyes of men by
displays of outward sanctity, and even think themselves to be accepted
before God, as though they had given him full satisfaction.
Hence Paul, after having stated the grosser vices, that he might prove that
none are just before God, now attacks saintlings (sanctulos) of this kind,
who could not have been included in the first catalogue.
Now the inference is too simple and plain for any one to wonder how the
Apostle derived his argument; for he makes them inexcusable, because they
themselves knew the judgment of God, and yet transgressed the law; as though
he said, “Though thou consented not to the vices of others, and seemest to
be avowedly even an enemy and a reprover of vices; yet as thou art not free
from them, if thou really examinest thyself, thou canst not bring forward
any defense.”
For in what thou judgest another, etc. Besides the striking resemblance
there is between the two Greek verbs, κρίνειν and κατακρ&#
8055;νειν (to judge and to condemn,) the enhancing of their sin ought to
be noticed; for his mode of speaking is the same, as though he said, “Thou
art doubly deserving of condemnation; for thou art guilty of the same vices
which thou blamest and reprovest in others.” It is, indeed, a well-known
saying, — that they who scrutinize the life of others lay claim themselves
to innocence, temperance, and all virtues; and that those are not worthy of
any indulgence who allow in themselves the same things which they undertake
to correct in others.
For thou, judging, doest the same things: so it is literally; but the
meaning is, “Though thou judgest, thou yet doest the same things.” And he
says that they did them, because they were not in a right state of mind; for
sin properly belongs to the mind. They then condemned themselves on this
account, — because, in reproving a thief, or an adulterer, or a slanderer,
they did not merely condemn the persons, but those very vices which adhered
to themselves. [62]
"
footnote 62
"
It is confessed by most that the illative, διὸ, at the beginning of
the verse can hardly be accounted for. The inference from the preceding is
not very evident. It is, in my view, an instance of Hebraism; and the
reference is not to what has preceded, but to what is to come. It is not
properly an illative, but it anticipates a reason afterwards given, conveyed
by for, or, because. Its meaning will be seen in the following version: —
On this account, inexcusable art thou, O man, whosoever thou be who
condemnest another, because, in what thou condemnest another thou condemnest
thyself; for thou who condemnest doest the same things.
The verb, κρίνω, has here the idea of condemning, or of passing
judgments; to judge is not sufficiently distinct. — Ed.
"
John Calvin's commentary on Romans
http://www.ccel.org/ccel/calvin/calcom38.vi.i.html
【在 j*****7 的大作中提到】
: “基督派”比“福音派”还大，万一一不小心把摩门教也包进来了
: 可咋办呐 :)
| l**********t
发帖数: 5754 | 10
2. But we are sure that the judgment of God is according to truth against
them which commit such things.
"
But we know that the judgment of God, etc. The design of Paul is to shake
off from hypocrites their self-complacencies, that they may not think that
they can really gain any thing, though they be applauded by the world, and
though they regard themselves guiltless; for a far different trial awaits
them in heaven. But as he charges them with inward impurity, which, being
hid from the eyes of men, cannot be proved and convicted by human
testimonies, he summons them to the tribunal of God, to whom darkness itself
is not hid, and by whose judgment the case of sinners, be they willing or
unwilling, must be determined.
Moreover, the truth of judgment will in two ways appear, because God will
punish sin without any respect of persons, in whomsoever it will be found;
and he will not heed outward appearances, nor be satisfied with any outward
work, except what has proceeded from real sincerity of heart. It hence
follows, that the mask of feigned sanctity will not prevent him from
visiting secret wickedness with judgment. It is, no doubt, a Hebrew idiom;
for truth in Hebrew means often the inward integrity of the heart, and thus
stands opposed not only to gross falsehood, but also to the outward
appearance of good works. And then only are hypocrites awakened, when they
are told that God will take an account, not only of their disguised
righteousness, but also of their secret motives and feelings. 63
"
footnote 63
"63 “According to truth” — κατὰ ἀλήθειαν,
means, according to the true state of the case, without any partiality, or
according to what is just and equitable; so Grotius takes it. Its
corresponding word in Hebrew, אמת, is sometimes rendered
δικαιοσύνμ, It is found opposed to ἀδικία in
1 Corinthians 13:6. The expression here may be deemed to be the same in
meaning with δικαιοκρισία — righteous judgment, in verse 5
. — Ed.
"
【在 j*****7 的大作中提到】
: “基督派”比“福音派”还大，万一一不小心把摩门教也包进来了
: 可咋办呐 :)
| | | l**********t
发帖数: 5754 | 11
判麽。
3. And thinkest thou this, O man, that judgest them which do such things,
and doest the same, that thou shalt escape the judgment of God?
"3. And thinkest thou, O man, etc. As rhetoricians teach us, that we ought
not to proceed to give strong reproof before the crime be proved, Paul may
seem to some to have acted unwisely here for having passed so severe a
censure, when he had not yet proved the accusation which he had brought
forward. But the fact is otherwise; for he adduced not his accusation before
men, but appealed to the judgment of conscience; and thus he deemed that
proved which he had in view — that they could not deny their iniquity, if
they examined themselves and submitted to the scrutiny of God’s tribunal.
And it was not without urgent necessity, that he with so much sharpness and
severity rebuked their fictitious sanctity; for men of this class will with
astonishing security trust in themselves, except their vain confidence be
forcibly shaken from them. Let us then remember, that this is the best mode
of dealing with hypocrisy, in order to awaken it from its inebriety, that is
, to draw it forth to the light of God’s judgment.
That thou shalt escape, etc. This argument is drawn from the less; for since
our sins are subject to the judgment of men, much more are they to that of
God, who is the only true Judge of all. Men are indeed led by a divine
instinct to condemn evil deeds; but this is only an obscure and faint
resemblance of the divine judgment. They are then extremely besotted, who
think that they can escape the judgment of God, though they allow not others
to escape their own judgment. It is not without an emphatical meaning that
he repeats the word man; it is for the purpose of presenting a comparison
between man and God.
"
【在 j*****7 的大作中提到】
: “基督派”比“福音派”还大，万一一不小心把摩门教也包进来了
: 可咋办呐 :)
| l**********t
发帖数: 5754 | 12
Or despisest thou the riches of his goodness and forbearance and long-
suffering[64]; not knowing that the goodness of God leadeth thee to
repentance?
"
4. Dost thou despise the riches? etc. It does not seem to me, as some think,
that there is here an argument, conclusive on two grounds, (dilemma,) but
an anticipation of an objection: for as hypocrites are commonly transported
with prosperity, as though they had merited the Lord’s kindness by their
good deeds, and become thus more hardened in their contempt of God, the
Apostle anticipates their arrogance, and proves, by an argument taken from a
reason of an opposite kind, that there is no ground for them to think that
God, on account of their outward prosperity, is propitious to them, since
the design of his benevolence is far different, and that is, to convert
sinners to himself. Where then the fear of God does not rule, confidence, on
account of prosperity, is a contempt and a mockery of his great goodness.
It hence follows, that a heavier punishment will be inflicted on those whom
God has in this life favored; because, in addition to their other wickedness
, they have rejected the fatherly invitation of God. And though all the
gifts of God are so many evidences of his paternal goodness, yet as he often
has a different object in view, the ungodly absurdly congratulate
themselves on their prosperity, as though they were dear to him, while he
kindly and bountifully supports them.
Not knowing that the goodness of God, etc. For the Lord by his kindness
shows to us, that it is he to whom we ought turn, if we desire to secure our
wellbeing, and at the same time he strengthens our confidence in expecting
mercy. If we use not God’s bounty for this end, we abuse it. But yet it is
not to be viewed always in the same light; for when the Lord deals favorably
with his servants and gives them earthly blessings, he makes known to them
by symbols of this kind his own benevolence, and trains them up at the same
time to seek the sum and substance of all good things in himself alone: when
he treats the transgressors of his law with the same indulgence, his object
is to soften by his kindness their perverseness; he yet does not testify
that he is already propitious to them, but, on the contrary, invites them to
repentance. But if any one brings this objection — that the Lord sings to
the deaf as long as he does not touch inwardly their hearts; we must answer
— that no fault can be found in this case except with our own depravity.
But I prefer rendering the word which Paul here uses, leads, rather than
invites, for it is more significant; I do not, however, take it in the sense
of driving, but of leading as it were by the hand.
"
footnote [64]
"
μακροθυμίας, tarditatis ad iram. “Long-suffering”
expresses the meaning very exactly. There is here a gradation — “goodness
” — χρηστότης, benevolence, kindness, bounty; — “
forbearance” — ἀνοχὴ, withholding, i.e., of wrath; — then
“long-suffering,” that is, bearing long with the sins of men. “Riches”
mean abundance; the same as though the expression was, “the abounding
goodness,”
"
【在 j*****7 的大作中提到】
: “基督派”比“福音派”还大，万一一不小心把摩门教也包进来了
: 可咋办呐 :)
| l**********t
发帖数: 5754 | 13
2:5 But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God;
"
When we become hardened against the admonitions of the Lord, impenitence
follows; and they who are not anxious about repentance openly provoke the
Lord.[65]
This is a remarkable passage: we may hence learn what I have already
referred to — that the ungodly not only accumulate for themselves daily a
heavier weight of God’s judgments, as long as they live here, but that the
gifts of God also, which they continually enjoy, shall increase their
condemnation; for an account of them all will be required: and it will then
be found, that it will be justly imputed to them as an extreme wickedness,
that they had been made worse through God’s bounty, by which they ought
surely to have been improved. Let us then take heed, lest by unlawful use of
blessings we lay up for ourselves this cursed treasure.
For the day, etc.; literally, in the day; but it is put for εἰς
ἡμέραν, for the day. The ungodly gather now the indignation
of God against themselves, the stream of which shall then be poured on their
heads: they accumulate hidden destruction, which then shall be drawn out
from the treasures of God. The day of the last judgment is called the day of
wrath, when a reference is made to the ungodly; but it will be a day of
redemption to the faithful. And thus all other visitations of God are ever
described as dreadful and full of terror to the ungodly; and on the contrary
, as pleasant and joyful to the godly. Hence whenever the Scripture mentions
the approach of the Lord, it bids the godly to exult with joy; but when it
turns to the reprobate, it proclaims nothing but dread and terror.
“A day of wrath,” saith Zephaniah, “shall be that day, a day of
tribulation and distress, a day of calamity and wretchedness, a day of
darkness and of thick darkness, a day of mist and of whirlwind.” (Zephaniah
1:15.)
You have a similar description in Joel 2:2, etc. And Amos exclaims,
“Woe To You Who Desire The Day Of The Lord! What Will It Be To You? The Day
Of The Lord Will Be Darkness, And Not Light.” (Amos 5:18.)
Farther, by adding the word revelation, Paul intimates what this day of
wrath is to be, — that the Lord will then manifest his judgment: though he
gives daily some indications of it, he yet suspends and holds back, till
that day, the clear and full manifestation of it; for the books shall then
be opened; the sheep shall then be separated the goats, and the wheat shall
be cleansed from the tares.
"
footnote [65]
"
What follows in the text, according to Calvin, is this, “et Corinthians p
œni tere nescium — and a heart that knoweth not to repent;” κα&#
8054; ἀμετανοητον καρδίαν, which Schleusner
renders thus, “animus, qui omnem emendationem respuit — a mind which
rejects every improvement.” It is an impenitable rather than “an
impenitent heart,” that is, a heart incapable of repenting. See Ephesians 4
"
【在 j*****7 的大作中提到】
: “基督派”比“福音派”还大，万一一不小心把摩门教也包进来了
: 可咋办呐 :)
| l**********t
发帖数: 5754 | 14
6. Who will render to every man according to his deeds:
"
As he had to do with blind saintlings, who thought that the wickedness of
their hearts was well covered, provided it was spread over with some
disguises, I know not what, of empty works, he pointed out the true
character of the righteousness of works, even that which is of account
before God; and he did this, lest they should feel confident that it was
enough to pacify him, if they brought words and trifles, or leaves only. But
there is not so much difficulty in this verse, as it is commonly thought.
For the Lord, by visiting the wickedness of the reprobate with just
vengeance, will recompense them with what they have deserved: and as he
sanctifies those whom he has previously resolved to glorify, he will also
crown their good works, but not on account of any merit: nor can this be
proved from this verse; for though it declares what reward good works are to
have, it does yet by no means show what they are worth, or what price is
due to them. And it is an absurd inference, to deduce merit from reward.
"
【在 j*****7 的大作中提到】
: “基督派”比“福音派”还大，万一一不小心把摩门教也包进来了
: 可咋办呐 :)
| l**********t
发帖数: 5754 | 15
7. To them who by patient continuance in well-doing seek for glory and
honour and immortality, eternal life;
"To them indeed, who by perseverance, etc.; literally, patience; by which
word something more is expressed. For it is perseverance, when one is not
wearied in constantly doing good; but patience also is required in the
saints, by which they may continue firm, though oppressed with various
trials. For Satan suffers them not by a free course to come to the Lord; but
he strives by numberless hinderances to impede them, and to turn them aside
from the right way. And when he says, that the faithful, by continuing in
good works, seek glory and honour, he does not mean that they aspire after
any thing else but the favor of God, or that they strive to attain any thing
higher, or more excellent: but they can not seek him, without striving, at
the same time, for the blessedness of his kingdom, the description of which
is contained in the paraphrase given in these words. The meaning then is, —
that the Lord will give eternal life to those who, by attention to good
works, strive to attain immortality. 66"
footnote 66
"
It has appeared to some difficult to reconcile this language with the free
salvation which the gospel offers, and to obviate the conclusion which many
are disposed to draw from this passage — that salvation is by works as well
as by faith.
To this objection Pareus answers, that the Apostle speaks here of
salvation by the works of the law, not indeed as a thing possible, which he
subsequently denies, but as a declaration of what it is, that he might
thereby show the necessity of a gratuitous salvation which is by faith only.
And this is the view which Mr. Haldane takes.
But there is no need of having recourse to this hypothesis: for whenever
judgment is spoken of even in the New Testament, it is ever represented in
the same way, as being regulated in righteousness, according to the works of
every individual. See Acts 17:31; 2 Corinthians 5:10; Colossians 3:24, 25;
Revelation 20:12; Revelation 22:12.
It will be a judgment, conducted according to the perfect rule of justice
, with no respect of persons, with no regard to individuals as such, whether
high or low, much or little favored as to outward privileges, but according
to what their conduct has been, under the circumstances of their case. The
rule, if heathens, will be the law of nature; if Jews, the law which had
been given them. Judgment, as to its character, will be still the same to
those under the gospel; it will be according to what the gospel requires. —
Ed.
"
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8. But unto them that are contentious, and do not obey the truth, but obey
unrighteousness, indignation and wrath,
"
8. But to those who are contentious, etc. There is some irregularity in the
passage; first, on account of its tenor being interrupted, for the thread of
the discourse required, that the second clause of the contrast should be
thus connected, — “The Lord will render to them, who by perseverance in
good works, seek glory, and honor, and immortality, eternal life; but to the
contentious and the disobedient, eternal death.” Then the conclusion might
be joined, — “That for the former are prepared glory, and honor, and
incorruption; and that for the latter are laid up wrath and misery.” There
is another thing, — These words, indignation, wrath, tribulation, and
anguish, are joined to two clauses in the context. However, the meaning of
the passage is by no means obscure; and with this we must be satisfied in
the Apostolic writings. From other writings must eloquence be learnt: here
spiritual wisdom is to be sought, conveyed in a plain and simple style.[67]
Contention is mentioned here for rebellion and stubbornness; for Paul was
contending with hypocrites who, by their gross and supine self-indulgence,
trifled with God. By the word truth, is simply meant the revealed will of
God, which alone is the light of truth: for it is what belongs to all the
ungodly, that they ever prefer to be in bondage to iniquity, rather than to
receive the yoke of God; and whatever obedience they may pretend, yet they
never cease perversely to clamor and struggle against God’s word. For as
they who are openly wicked scoff at the truth, so hypocrites fear not to set
up in opposition to it their artificial modes of worship. The Apostle
further adds, that such disobedient persons obey or serve iniquity; for
there is no middle course, which those who are unwilling to be in subjection
to the law of the Lord can take, so as to be kept from falling immediately
into the service of sin. And it is the just reward of outrageous
licentiousness, that those become the bondslaves of sin who cannot endure
the service of God. Indignation and wrath, so the character of the words
induces me to render them; for θυμος in Greek means what the Latins
call excandescentia — indignation, as Cicero teaches us, (Tusc. 4,) even a
sudden burning of anger. As to the other words I follow Erasmus. But
observe, that of the four which are mentioned, the two last are, as it were,
the effects of the two first; for they who perceive that God is displeased
and angry with them are immediately filled with confusion.
We may add, that though he might have briefly described, even in two words,
the blessedness of the godly and also the misery of the reprobate, he yet
enlarges on both subjects, and for this end — that he might more
effectually strike men with the fear of God’s wrath, and sharpen their
desire for obtaining grace through Christ: for we never fear God’s judgment
as we ought, except it be set as it were by a lively description before our
eyes; nor do we really burn with desire for future life, except when roused
by strong incentives, (multis flabellis incitati — incited by many fans.)
"
footnote 67
"
With regard to the construction of this passage, 6-10, it may be observed,
that it is formed according to the mode of Hebrew parallelism, many
instances of which we meet with even in the prose writings of the New
Testament. None of the ancients, nor any of the moderns, before the time of
Bishop Lowth, understood much of the peculiar character of the Hebrew style.
All the anomalies, noticed by Calvin, instantly vanish, when the passage is
so arranged, as to exhibit the correspondence of its different parts. It
consists of two general portions; the first includes three verses, Romans 2:
6, 7, and 8; the other, the remaining three verses. The same things are
mainly included in both portions, only in the latter there are some things
additional, and explanatory, and the order is reversed, so that the passage
ends with what corresponds with its beginning. To see the whole in a
connected form, it is necessary to set it down in lines, in the following
manner —
6. Who will render to each according to his works, —
7. To those indeed, who, by perseverance in well — doing, Seek glory and
honor and immortality, — Eternal life
8. But there shall be to them who are contentious And obey not the truth,
but obey iniquity, —Indignation and wrath:
Then follow the same things, the order being reversed —
9. Distress and anguish shall be on every soul of man that worketh evil,
— On the Jew first, and then on the Greek;
10. But glory and honor and peace, To every one who worketh good, — To
the Jew first and then to the Greek;
11. For there is no respect of persons with God.
The idea in the last and the first line is essentially the same. This
repetition is for the sake of producing an impression. The character of the
righteous, in the first part, is, that by persevering in doing good they
seek glory, honor, and immortality, and their reward is to be eternal life:
the character of the wicked is that of being contentious, disobedient to the
truth, and obedient to unrighteousness, and their reward is to be
indignation and wrath. The character of the first, in the second part, is,
that they work good; and of the other, that they work evil: and the reward
of the first is glory, honor, and peace, and the reward of the other,
distress and anguish; which are the effects of indignation and wrath, as
glory honor, and peace are the fruits or the constituent parts of eternal
life. It is to be observed that priority in happiness, as well as priority
in misery, is ascribed to the Jew. — Ed.
"
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9. Tribulation and anguish, upon every soul of man that doeth 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:
"To the Jew first, etc. He simply places, I have no doubt, the Jew in
opposition to the Gentile; for those whom he calls Greeks he will presently
call Gentiles. But the Jews take the precedence in this case, for they had,
in preference to others, both the promises and the threatenings of the law;
as though he had said, “This is the universal rule of the divine judgment;
it shall begin with the Jews, and it shall include the whole world.”"
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2:11. For there is no respect of persons with God.
"11. There is no respect of persons, etc. He has hitherto generally
arraigned all mortals as guilty; but now he begins to bring home his
accusation to the Jews and to the Gentiles separately: and at the same time
he teaches us, that it is no objection that there is a difference between
them, but that they are both without any distinction exposed to eternal
death. The Gentiles pretended ignorance as their defense; the Jews gloried
in the honor of having the law: from the former he takes away their
subterfuge, and he deprives the latter of their false and empty boasting.
There is then a division of the whole human race into two classes; for God
had separated the Jews from all the rest, but the condition of all the
Gentiles was the same. He now teaches us, that this difference is no reason
why both should not be involved in the same guilt. But the word person is
taken in Scripture for all outward things, which are wont to be regarded as
possessing any value or esteem. When therefore thou readest, that God is no
respecter of persons, understand that what he regards is purity of heart or
inward integrity; and that he hath no respect for those things which are
wont to be highly valued by men, such as kindred, country, dignity, wealth,
and similar things; so that respect of persons is to be here taken for the
distinction or the difference there is between one nation and another.[68]
But if any hence objects and says, “That then there is no such thing as the
gratuitous election of God;” it may be answered, That there is a twofold
acceptation of men before God; the first, when he chooses and calls us from
nothing through gratuitous goodness, as there is nothing in our nature which
can be approved by him; the second, when after having regenerated us, he
confers on us his gifts, and shows favor to the image of his Son which he
recognizes in us.
"
footnote 68
"
The word προσωποληψία, respect of persons, is found in
three other places, Ephesians 6:9; Colossians 3:25; and James 2:1; and in
these the reference is to conditions in life. In Acts 10:34, the word is in
another form προσωπολήπτης, a respecter of persons,
and as a verb in James 2:9. The full phrase is πρόσωπον λαμ
βάνω, as found in Luke 20:21, and Galatians 2:6. It is a phrase
peculiar to the Hebrew language, and means literally, to lift up or regard
faces, that is, persons, נשא פנים.
See Leviticus 19:15; Deuteronomy 10:17; 2 Chronicles 19:7
An argument has been hence taken to oppose the doctrine of election; but
this is to apply to a particular thing what belongs entirely and exclusively
to another. This belongs to the administration of justice, but election is
the exercise of mercy. Even Grotius admits, that God manifests a difference
in bestowing benefits, but not in exercising Judgment. Indeed, in the
present instance, with regard to the subject handled by the Apostle, there
was a manifest difference; the Gentile had only the law of nature, but the
Jew had a revealed law. Yet when brought to judgment there was to be no
respect of persons, each was to be judged impartially according to the
circumstances of his condition. And further, election does not proceed on
the principle of showing respect of persons, that is, of regarding men
according to their privileges or outward circumstances, or kindred or
relation in life, or any thing in man; but its sole and exclusive ground or
reason is the good pleasure of God. — Ed.
"
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受审判，
12. For as many as have sinned without law shall also perish without law:
and as many as have sinned in the law shall be judged by the law;
"Whosoever have sinned without law, [69], In the former part of this section
he assails the Gentiles; though no Moses was given them to publish and to
ratify a law from the Lord, he yet denies this omission to be a reason why
they deserved not the just sentence of death for their sins; as though he
had said — that the knowledge of a written law was not necessary for the
just condemnation of a sinner. See then what kind of advocacy they undertake
, who through misplaced mercy, attempt, on the ground of ignorance, to
exempt the nations who have not the light of the gospel from the judgment of
God.
Whosoever have sinned under the law, etc. As the Gentiles, being led by the
errors of their own reason, go headlong into ruin, so the Jews possess a law
by which they are condemned;[70]for this sentence has been long ago
pronounced.
“Cursed are all they who continue not in all its precepts.” (Deuteronomy
27:26.)
A worse condition then awaits the Jewish sinners, since their condemnation
is already pronounced in their own law.
"
footnote
"69 Ανόμως commonly means unlawfully, wickedly, lawlessly;
but here, as it is evident from the context, it signifies to be without law.
The adjective ἀνόμος is also used once in this sense in
1 Corinthians 9:21. — Ed.
70 The word “condemned” would be better in the text than “judged;” it
would then more plainly correspond with the former part, where the word “
perished” is used: and that it means “condemned” is evident, for those
who have “sinned” are the persons referred to. — Ed. "
"
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13. (For not the hearers of the law are just before God, but the doers of
the law shall be justified.
"13. For the hearers of the law, etc. This anticipates an objection which
the Jews might have adduced. As they had heard that the law was the rule of
righteousness, (Deuteronomy 4:1,) they gloried in the mere knowledge of it:
to obviate this mistake, he declares that the hearing of the law or any
knowledge of it is of no such consequence, that any one should on that
account lay claim to righteousness, but that works must be produced,
according to this saying, “He who will do these shall live in them.” The
import then of this verse is the following, — “That if righteousness be
sought from the law, the law must be fulfilled; for the righteousness of the
law consists in the perfection of works.” They who pervert this passage
for the purpose of building up justification by works, deserve most fully to
be laughed at even by children. It is therefore improper and beyond what is
needful, to introduce here a long discussion on the subject, with the view
of exposing so futile a sophistry: for the Apostle only urges here on the
Jews what he had mentioned, the decision of the law, — That by the law they
could not be justified, except they fulfilled the law, that if they
transgressed it, a curse was instantly pronounced on them. Now we do not
deny but that perfect righteousness is prescribed in the law: but as all are
convicted of transgression, we say that another righteousness must be
sought. Still more, we can prove from this passage that no one is justified
by works; for if they alone are justified by the law who fulfill the law, it
follows that no one is justified; for no one can be found who can boast of
having fulfilled the law.[71]
"
foot note
"71 On the expression “hearers of the law,” Stuart has these remarks — “
The Apostle here speaks of οἱ ἀκροαταὶ τοῦ
νόμου, because the Jews were accustomed to hear the Scriptures
read in public; but many of them did not individually possess copies of the
sacred volume which they could read.” "
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的律法。
2:14. 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.
"
14. For when the Gentiles, etc. He now states what proves the former clause;
for he did not think it enough to condemn us by mere assertion, and only to
pronounce on us the just judgment of God; but he proceeds to prove this by
reasons, in order to excite us to a greater desire for Christ, and to a
greater love towards him. He indeed shows that ignorance is in vain
pretended as an excuse by the Gentiles, since they prove by their own deeds
that they have some rule of righteousness: for there is no nation so lost to
every thing human, that it does not keep within the limits of some laws.
Since then all nations, of themselves and without a monitor, are disposed to
make laws for themselves, it is beyond all question evident that they have
some notions of justice and rectitude, which the Greeks call preconceptions
προληψεις, and which are implanted by nature in the hearts of
men. They have then a law, though they are without law: for though they have
not a written law, they are yet by no means wholly destitute of the
knowledge of what is right and just; as they could not otherwise distinguish
between vice and virtue; the first of which they restrain by punishment,
and the latter they commend, and manifest their approbation of it by
honoring it with rewards. He sets nature in opposition to a written law,
meaning that the Gentiles had the natural light of righteousness, which
supplied the place of that law by which the Jews were instructed, so that
they were a law to themselves. [72]
"
footnote
"
[72] As to the phrase, “these are a law unto themselves,” Venema
adduces classical examples — πᾶν τὸ βέλτιστον
φαινόμενον ἔστω σοι νόμος ἀπ
αράβατος “Whatever seems best, let it be to thee a
perpetual law.” — Epict. in Ench., c. 75. “τὸ μὲν ορθ&#
8056;ν νόμος ἐστὶ βασιληκός
What is indeed right, is a royal law.” — Plato in Min., page 317.
The heathens themselves acknowledged a law of nature. Turrettin quotes a
passage from a lost work of Cicero, retained by Lactantius, which remarkably
coincides with the language of Paul here — Ed.
"
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相较量，或以为是，或以为非
2:15. 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;)
"
15. Who show the work of the law [73]written, etc.; that is, they prove that
there is imprinted on their hearts a discrimination and judgment by which
they distinguish between what is just and unjust, between what is honest and
dishonest. He means not that it was so engraven on their will, that they
sought and diligently pursued it, but that they were so mastered by the
power of truth, that they could not disapprove of it. For why did they
institute religious rites, except that they were convinced that God ought to
be worshipped? Why were they ashamed of adultery and theft, except that
they deemed them evils?
Without reason then is the power of the will deduced from this passage, as
though Paul had said, that the keeping of the law is within our power; for
he speaks not of the power to fulfill the law, but of the knowledge of it.
Nor is the word heart to be taken for the seat of the affections, but only
for the understanding, as it is found in Deuteronomy 29:4,
“The Lord hath not given thee a heart to understand;”
and in Luke 24:25,
“O foolish men, and slow in heart to believe.”
Nor can we conclude from this passage, that there is in men a full knowledge
of the law, but that there are only some seeds of what is right implanted
in their nature, evidenced by such acts as these — All the Gentiles alike
instituted religious rites, they made laws to punish adultery, and theft,
and murder, they commended good faith in bargains and contracts. They have
thus indeed proved, that God ought to be worshipped, that adultery, and
theft, and murder are evils, that honesty is commendable. It is not to our
purpose to inquire what sort of God they imagined him to be, or how many
gods they devised; it is enough to know, that they thought that there is a
God, and that honor and worship are due to him. It matters not whether they
permitted the coveting of another man’s wife, or of his possessions, or of
any thing which was his, — whether they connived at wrath and hatred;
inasmuch as it was not right for them to covet what they knew to be evil
when done.
Their conscience at the same time attesting, etc. He could not have more
forcibly urged them than by the testimony of their own conscience, which is
equal to a thousand witnesses. By the consciousness of having done good, men
sustain and comfort themselves; those who are conscious of having done evil
, are inwardly harassed and tormented. Hence came these sayings of the
heathens — “A good conscience is the widest sphere; but a bad one is the
cruelest executioner, and more fiercely torments the ungodly than any furies
can do.” There is then a certain knowledge of the law by nature, which
says, “This is good and worthy of being desired; that ought to be abhorred.”
But observe how intelligently he defines conscience: he says, that reasons
come to our minds, by which we defend what is rightly done, and that there
are those which accuse and reprove us for our vices;[74]and he refers this
process of accusation and defense to the day of the Lord; not that it will
then first commence, for it is now continually carried on, but that it will
then also be in operation; and he says this, that no one should disregard
this process, as though it were vain and evanescent. And he has put, in the
day, instead of, at the day, — a similar instance to what we have already
observed.
"
footnote
"
73 By the work of the law, τὸ ἔργον τοῦ ν&#
8057;μου, is to be understood what the law requires. The “work of God,”
in John 6:29, is of the same import, that is, the work which God requires
or demands; and the same word is plural in the former verse, τὰ &#
7956;ργα — “the works of God.” So here, in the former verse, it is τ&
#8048; τοῦ νόμου — “the things of the law,” where we
may suppose ἔργαto be understood. The common expression, “the
works of the law,” has the same meaning, that is, such works as the law
prescribes and requires. — Ed.
74 Calvin seems to consider that the latter part of the verse is only a
expansion or an exposition of the preceding clause respecting “conscience:
” but it seems to contain a distinct idea. The testimony of conscience is
one thing, which is instantaneous, without reflection: and the thoughts or
the reasonings — λογισμῶν, which alternately or mutually
accuse or excuse, seem to refer to a process carried on by the mind, by
which the innate voice of conscience is confirmed. This is the view taken by
Stuart and Barnes, and to which Hodge is inclined.
Another view of the latter clause is given by Doddridge, Macknight,
Haldane, and Chalmers The last gives this paraphrase of the whole verse, —
“For they show that the matter of the law is written in their hearts —
both from their conscience testifying what is right and wrong in their own
conduct, and from their reasonings in which they either accuse or vindicate
one another.”
But to regard the two clauses as referring to conscience and the inward
workings of the mind, appears more consistent with the context. The Gentiles
are those spoken of: God gave them no outward law, but the law of nature
which is inward. Hence in the following verse he speaks of God as judging “
the secrets of men,” as the inward law will be the rule of judgment to the
Gentiles — Ed.
"
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16. In the day when God shall judge the secrets of men by Jesus Christ
according to my gospel.
"16. In which God shall judge the secrets of men ...[75]
Most suitable to the present occasion is this periphrastic definition of
judgment: it teaches those, who willfully hide themselves in the recesses of
insensibility, that the most secret thoughts and those now completely hid
in the depths of their hearts, shall then be brought forth to the light. So
he speaks in another place; in order to show to the Corinthians what little
value belongs to human judgment, which regards only the outward action, he
bids them to wait until the Lord came, who would bring to light the hidden
things of darkness, and reveal the secrets of the heart. (1 Corinthians 4:5)
When we hear this, let it come to our minds, that we are warned that if we
wish to be really approved by our Judge, we must strive for sincerity of
heart.
He adds, according to my gospel, intimating, that he announced a doctrine,
to which the judgments of men, naturally implanted in them, gave a response:
and he calls it his gospel, on account of the ministry; for the authority
for setting forth the gospel resides in the true God alone; and it was only
the dispensing of it that was committed to the Apostles. It is indeed no
matter of surprise, that the gospel is in part called the messenger and the
announcer of future judgment: for if the fulfillment and completion of what
it promises be deferred to the full revelation of the heavenly kingdom, it
must necessarily be connected with the last judgment: and further, Christ
cannot be preached without being a resurrection to some, and a destruction
to others; and both these things have a reference to the day of judgment.
The words, through Jesus Christ, I apply to the day of judgment, though they
are regarded otherwise by some; and the meaning is, — that the Lord will
execute judgment by Christ, for he is appointed by the Father to be the
Judge of the living and of the dead, — which the Apostles always mention
among the main articles of the gospel. Thus the sentence will be full and
complete, which would otherwise be defective.
"
footnote [75]
"
75 In accordance with some of the fathers, Jerome, Chrysostom, Theophylact,
and others, Calvin connects this with the immediately preceding verse: but
almost all modern critics connect it with the 12th verse, and consider what
intervenes as parenthetic. This is according to our version. In the Romans 2
judgment. In this verse the time and the character of that judgment are
referred to, and its character especially as to the Gentile, as his case is
particularly delineated in the parenthesis. The Apostle then, in what
follows, turns to the Jew. “According to my gospel” must be understood,
not as though the gospel is to be the rule of judgment to the Gentile, but
as to the fact, that Christ is appointed to be the Judge of all. See Acts 17
"
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