Exegetical and Hermeneutical Commentary of Romans 2:2
But we are sure that the judgment of God is according to truth against them which commit such things.
2. we are sure ] This is spoken as by the Apostle, not as by the Jew. He solemnly repeats the thought that man knows that judgment is to come.
judgment ] The original word is almost always in N. T. used of adverse decision, and in most cases of the execution of the sentence, as in the next verse.
according to truth ] Rather, according to reality; in awful earnest and fact.
Fuente: The Cambridge Bible for Schools and Colleges
But we are sure – Greek, We know. That is, it is the common and admitted sentiment of mankind. It is known and believed by people generally that God will punish such crimes. It is implied in this declaration that this was known to the Jews, and it was particularly to the purpose of the apostle so to express himself as to include the Jews. They knew it because it was everywhere taught in the Old Testament, and it was the acknowledged doctrine of the nation. The design of the apostle here, says Calvin, is to take away the subterfuges of the hypocrite, lest he should pride himself if he obtained the praise of human beings, for a far more important trial awaited him at the bar of God. Outwardly he might appear well to people; but God searched the heart, and saw the secret as well as the open deeds of people, and they who practiced secretly what they condemned openly, could not expect to escape the righteous judgment of God. God, without respect of persons would punish wickedness, whether it was open, as among the Gentiles, or whether it was concealed under the guise of great regard for religion, as among the Jews.
The judgment of God – That God condemns it, and will punish it. He regards those who do these things as guilty, and will treat them accordingly.
According to truth – This expression is capable of two meanings. The Hebrews sometimes use it to denote truly or certainly. God will certainly judge and punish such deeds. Another meaning, which is probably the correct one here, is that God will judge those who are guilty of such things, not according to appearance, but in integrity, and with righteousness. He will judge people according to the real nature of their conduct, and not as their conduct may appear to people. The secret, as well as the open sinner therefore; the hypocrite, as well as the abandoned profligate, must expect to be judged according to their true character. This meaning comports with the design of the apostle, which is to show that the Jew, who secretly and hypocritically did the very things which he condemned in the Gentile, could not escape the righteous judgment of God.
Against him – That is, against every man, no matter of what age or nation.
Which commit such things – The crimes enumerated in Rom. 1. The apostle is not to be understood as affirming that each and every individual among the Jews was guilty of the specific crimes charged on the pagan, but that they were as a people inclined to the same things. Even where they might be externally moral, they might be guilty of cherishing evil desires in their hearts, and thus be guilty of the offence, Mat 5:28. When people desire to do evil, and are prevented by the providence of God, it is right to punish them for their evil intentions. The fact that God, prevents them from carrying their evil purposes into execution, does not constitute a difference between their real character and the character of those who are suffered to act out their wicked designs.
Fuente: Albert Barnes’ Notes on the Bible
Rom 2:2
But we are sure that the judgment of God is according to truth.
Gods judgment is
I. Correct; according to the facts of the case.
II. Impartial; according to a true moral standard, having respect to character.
III. Equitable; according to the principles of infallible justice. By Him actions are weighed (1Sa 2:3). Tekel is written on each ones conduct (Dan 5:27). Jobs wish (Job 31:6) is realised in all. (T. Robinson, D. D.)
The final judgment of God
When Rabbi Jochanan Ben Zachai was sick his disciples came to visit him, and when he saw them he began to weep. They said to him, Rabbi, the light of Israel, the right-hand pillar, the strong hammer, wherefore dost thou weep? He answered, If they were carrying me before a king of flesh and blood, who is here today and tomorrow in the grave, who, if he were angry with me, his anger would not last forever; if he put me in prison, his prison would not be everlasting; if he condemned me to death, that death would not be eternal; whom I could soothe with words or bribe with riches; yet even in such circumstances I should weep. But now I am going before the King of kings, the holy and blessed God, who liveth and endureth; who, if He be angry with me, His anger will last forever; if He put me in prison, His bondage will be everlasting; if He condemn me to death, that death will be eternal; whom I cannot soothe with words nor bribe with riches. When, further, there are before me two ways, the one to hell and the other to paradise, and I know not into which they are carrying me, shall I not weep? (Talmud.)
The sure judgment of God
Said Anne of Austria, the Queen of France, to her implacable enemy, Cardinal Richelieu, My lord cardinal, there is one fact which you seem to have entirely forgotten. God is a sure paymaster. He may not pay at the end of every week or month or year; but I charge you, remember that He pays in the end.
The justice of Gods judgment
I. This we see in its–
1. Principles.
2. Exercise.
3. Awards.
II. Of this we have the assurance in–
1. Gods own nature.
2. His Word.
3. His providence.
4. Conscience. (J. Lyth, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 2. We are sure that the judgment of God, &c.] God is impartial, and will punish sin wheresoever he finds it. Transgression in a Jew is not less criminal than iniquity in a Gentile.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
We know assuredly, and it is evident, both from Scripture and reason, that Gods judgment, both here and hereafter, is true and upright; see 1Sa 16:7. He judgeth righteous judgment; he judgeth of persons and things, not as they are in appearance, but as they are in reality.
Against them which commit such things; this indefinite manner of speaking includeth both those that judge others, and those who, for the aforementioned sins, are subject to the censures of others.
Fuente: English Annotations on the Holy Bible by Matthew Poole
But we are sure that the judgment of God,…. By “the judgment of God”, is not meant what is exercised on and towards men in this life, but what will follow after death; which is called judgment to come, is represented as certain, will be universal as to persons and things, and is here called “the judgment of God”, in opposition to the judgment of men; and because it will be carried on by God only, who is omniscient and omnipotent, and will be definitive: this is and will be,
according to truth, against them which commit such things; in opposition to all hypocrisy and unrighteousness: and it may design the law and light of nature by which the Gentiles, the law of Moses by which the Jews, and the Gospel of Christ by which all have enjoyed the Gospel revelation, will be judged; or the truth of their own consciences in them all: now we may be sure of this judgment; and of its being according to truth, from reason, from Scripture, and from the being and perfections of God.
Fuente: John Gill’s Exposition of the Entire Bible
Judgment (). Decision rendered whether good or bad.
According to ( with accusative). As the rule of measure. Cf. Joh 7:24.
Fuente: Robertson’s Word Pictures in the New Testament
The judgment [ ] . Not the act, but the contents of the judgment.
Fuente: Vincent’s Word Studies in the New Testament
1) But we are sure, (oidamen de) But we know, are sure, or certain; our certainty of Divine judgment is based on Divine Revelation that is without, Psa 119:160.
2) That the judgment of God, (hoti to krima tou theou) That the judgment of God, Divine judgment, executed against ungodliness, Rom 1:18.
3) Is according to truth, (estin kata aletheian) Is or exists according to or on the basis of truth, Psa 19:9; Joh 5:30; Joh 8:16; Isa 42:3. Gods judgments square with truth and fact.
4) Against them which commit such things, (epi tous ta toiauta prassontas) Upon those practicing such things; Rom 14:11-12; Rev 6:13-17; Rev 15:4; Rev 16:8; Rev 19:2.
A BLASPHEMER JUDGED
A few months after the baptism of several persons, a wicked young man took a sheep to the same place in the stream, and with fearful oaths swore he could baptize as well as the preacher. The shore of the stream was a very gradual slope, so there was no apprehension of danger from the deep water. Three of his comrades stood on the shore and witnessed his blasphemous performance. Taking the sheep in, and holding it by its fore feet, he pronounced the formula of baptism, and as he leaned over to immerse the sheep, the animal struck him with its hind feet, knocking him into deep water where he was drowned, while his comrades stood looking on. When asked why they did not try to save him, they were perfectly helpless and could not stir. Let not the tongue be given to blasphemy.
-Selected
ANOTHER LESSON IN SWIFT JUDGMENT
Mr. George Whale, the chairman of the Rationalist Press Association, fell dead last night after a ruthless attack on the dogmas of the Christian religion. The light, he said, from some providential spirit or Holy Ghost is said to have guided the Church for some nineteen hundred years. It has not come, and when it does come I venture to suggest it will not have the dazzling effect of the light that fell on the apostle on his way to Damascus the light left him dazzled for the rest of his life. Two hundred and seventeen guests present greeted his words with appreciative laughter. In a few moments there were only hushed whispers and awe-stricken faces. It was seen that Mr. Whale had collapsed in his chair, and in the instant of silence his strangled breathing was the only sound. Doctors rushed to his side, and he was carried from the room dying. The dinner was to have been followed by dancing, and at the moment Mr. Whale was being carried from the banqueting hall the orchestra could be heard tuning up their instruments in the next room. It was announced that the dance would be abandoned. Women in evening frocks. and men who were about to partner them in fox-trots stood about awkwardly. Although it was not officially announced that Mr. Whale was dead, the news spread from one group to another until the whole gathering slowly dispersed. –From the London Daily Express, May 5, 1925, and quoted in the Dawn, June, 1925, where the item is reproduced verbatim from the Daily Express.
Fuente: Garner-Howes Baptist Commentary
2. 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)
(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 1Co 13:6. The expression here may be deemed to be the same in meaning with δικαιοκρισία — righteous judgment, in verse 5. — Ed.
Fuente: Calvin’s Complete Commentary
(2) We are sure.St. Paul assumes that this will be acknowledged as a general principle by his readers, whether Jew or Gentile, as well as by himself. There is still a strong under-current of allusion to the way in which the Jew was apt to fall back upon his privileges. Do not think that they will save you from standing before precisely the same tribunal as the Gentiles. The Jews, it seems, had an idea that the Gentiles only would be judged, while they would be able to claim admission into the Messianic kingdom as theirs by right of birth.
According to truth.The principle on which Gods judgment will proceed will be that of truth or reality, as opposed to appearance, worldly status, formal precedence, &c. It will ask what a man is, not to what race he belongs.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
(b.) Moral Ruin of the Better Glasses of Heathen, Rom 2:2-10 .
The apostle’s demonstration of the ruin thus far is drawn mainly from the extremes of open human debasement. It may be replied that there is a large upper moral class who condemn these extremes, and live decent and virtuous lives. In rejoinder the apostle charges that this class though better in degree is as bad in kind, and that its only hope is not in condemning the extreme vice of others, but in repentance for their own.
Fuente: Whedon’s Commentary on the Old and New Testaments
2. We All intuitively agree in this, whether the extremely depraved, the moderately depraved, or the sanctified.
Is according to truth And, therefore, is not to be turned by evasive pleas.
‘And we know that the judgment of God is according to truth against those who practise such things.’
He then warns them to remember that there is Another Who will judge, Who will judge absolutely fairly and take everything into account. ‘We know.’ It is something recognised by all such judges. Outwardly at least it is the basis on which they all judge. But as the Judge of all He will carry it into effect. He will judge on the basis of the truth, on the basis of what actually is. He is the One Who ‘will by no means clear the guilty’ (Exo 34:7; Num 14:18). As Abraham declared, ‘Will not the Judge of all the world do right?’ (Gen 18:25). And this judgment will be applied to all who practise such things as have been described, without discrimination. For ‘All things are naked and open to the eyes of Him with Whom we have to do’ (Heb 4:13).
Rom 2:2. Is according to truth The Apostle is here speaking of the general punishment of sin, in whomsoever it is found. The judgment of God is according to truth against them [all of them, Jews or Gentiles] who do such things: and he has his eye, not upon the rejection of the Jews, in this world, but upon the day of wrath, and revelation of the righteous judgment of God; Rom 2:5; Rom 6:16.
Rom 2:2 . ] Paul means to pronounce it as in his own view and that of his readers an undoubted truth (comp Rom 3:19 ), that the judicial decision which God will one day pronounce, etc. The carries on the discourse, and the entire sentence forms the propositio major to what is now (Rom 2:3 ) to be proved, namely, that the person judging (the Jew), who yet makes himself guilty of wickedness similar to the things ( ) in question, deceives himself if he thinks to escape the true judgment of God (Rom 2:5 ). Thus [585] . has the emphasis of contrast with that human judgment so inconsistent with their own conduct. The predicate of being . . [586] belongs not to the latter, but to the divine . Th. Schott erroneously emphasises , dislocating the clear train of thought, as if Paul were treating of the truth that the Gentile’s knowledge of what was right would not shield him from sin and condemnation. Hofmann also introduces a similar confusion.
] contains the standard , in accordance with which the judgment of God is pronounced against the : in accordance with truth , so that it is, without error or partiality, entirely adequate to the moral condition of these subjects. Raphel, Kllner, Krehl, Mehring, and Hofmann take it as equivalent to , really ( 4Ma 5:15 ; and in Greek writers), so that the meaning would be: it is in reality issued over them. But it could not be the object of the Apostle to remind them of the reality of the divine judicial sentence, which was under all circumstances undoubted and undisputed, so much as of its truth , for the sake of the Jews who fancied that that judgment would condemn the Gentiles, but would spare the descendants of Abraham as such, and on account of their circumcision and other theocratic privileges; by which idea they manifestly denied the of the , as if it were an untrue false sentence, the contents of which did not correspond to the existing state of the facts.
[585] Not . With Lachmann it is to be accentuated ; see Lobeck, Paralip. p. 418. Lipsius is of a different opinion as regards the N. T. ( grammat. Unters . p 40 f.)
[586] . . . .
2 But we are sure that the judgment of God is according to truth against them which commit such things.
Ver. 2. Which commit such ] As Cato, Rom 2:1 , whom yet Velleius affirmeth to have been hominem virtuti simillimum. But God judgeth not as man.
2. ] . , ‘ atqui scimus ’ now we know.
. ] according to truth , as E. V., De Wette: not, ‘ truly,’ ‘revera ’ (as Raphel, &c.) for , on which the emphasis is, implies certain knowledge. Nor does . belong to , ‘ judgment according to truth ’ (as Olsh.), but to , is , (proceeds) according to justice ( Joh 8:16 ).
Rom 2:2 . is predicate: God’s judgment squares with the facts this is the whole rule of it. : those whose conduct is such as has been described. For the text, see critical note.
are sure = know. Greek. oida. App-132.
judgment. Greek. krima. App-177.
God. App-98.
truth. See Rom 1:18.
commit. Same as “do”, Rom 2:1.
2.] . , atqui scimus-now we know.
.] according to truth, as E. V., De Wette:-not, truly, revera (as Raphel, &c.)-for , on which the emphasis is, implies certain knowledge. Nor does . belong to , judgment according to truth (as Olsh.),-but to , is, (proceeds) according to justice (Joh 8:16).
Rom 2:2. ) we know; without thy teaching, O man, that judgest [we know].- , the judgment of God); not thine, thou that exceptest thyself.- ) according to the truth of the highest kind, without distinction; just as His judgment is called , righteous, at Rom 2:5-6; Rom 2:11; not merely having respect to external acts, but also to internal thoughts Rom 2:16 [the secrets of men].
Rom 2:2
Rom 2:2
And we know that the judgment of God is according to truth against them that practise such things.-Gods judgment against those who commit these vices is according to justice and right, to all, both Jews and Gentiles. He will no more spare the Jews than the Gentiles. Justice and righteousness are the highest characteristics of God.
judgment: Rom 2:5, Rom 3:4, Rom 3:5, Rom 9:14, Gen 18:25, Job 34:17-19, Job 34:23, Psa 9:4, Psa 9:7, Psa 9:8, Psa 11:5-7, Psa 36:5, Psa 36:6, Psa 96:13, Psa 98:9, Psa 145:17, Isa 45:19, Isa 45:21, Jer 12:1, Eze 18:25, Eze 18:29, Dan 4:37, Zep 3:5, Act 17:31, 2Th 1:5-10, Rev 15:3, Rev 15:4, Rev 16:5, Rev 19:2
Reciprocal: Gen 38:24 – let her Deu 32:4 – all his 2Ch 23:13 – Treason Psa 19:9 – judgments Psa 119:39 – for thy Isa 28:17 – Judgment Isa 30:18 – for the Lord Jer 5:3 – are not thine Jer 7:9 – steal Mat 7:1 – General Luk 6:37 – Judge Joh 5:30 – I judge Joh 16:11 – judgment Rom 3:19 – and all the 2Co 5:14 – because
2:2
Rom 2:2. We means Paul and all others who were acquainted with the ways of God. His judgments are always in harmony with the truth, whether against Jews or Gentiles.
Rom 2:2. And we know. Two very ancient manuscripts read for; but this was likely to have been an alteration. Paul thus introduces what he regards, and what his readers regard, as an undoubted truth. It is not necessary to suppose that he means we Jews.
According to truth. This belongs to the verb is; the judgment of God is according to truth, and hence it is against them that practise such things.
As if the apostle had said, We that are Jews know, by the light of the scripture, what the Gentiles knew imperfectly by the light of nature, that the just God judges uprightly, according to truth, and not according to appearance. It is equitable that he should, and certain the he will, deal with men according to his word, and reward every man according to his work. Think not then, Oh Jew! who judgest the Gentiles for doing such things against the law of Moses, that thou shalt escape the judgment of God, which they have so severely felt.
Learn hence, That such is God’s hatred against sin, and such is the impartiality of his justice towards sinners, that no offenders can expect escaping the judgment of God for the presumptuous sinning. Thinkest thou, Oh man, that thou shalt escape the judgment of God? No affection, or nearness of relation, can blind God, or put out the eye of his justice. If Gentile or Jew sin together, they shall suffer together; for there is no respect of persons with God: God will judge men in truth and righteousness, and condemn every sinner, whatever his knowledge or profession be.
Learn, 2. That no man’s zeal is condemning sin in others, will justify or save him, if he lives in sin himself: Think not, Oh man, that thou shalt escape the judgment of God.
Rom 2:2-4. But we are sure Greek, , we know; though men may judge partially and perversely, yet God will judge uprightly; that the judgment of God The sentence that he will pronounce upon persons, whether Jews or Gentiles, is according to truth According to the true state of every mans case; or according to the true character of persons, and the true quality of the actions and dispositions; (Rom 2:5-11;) against them who commit such things However they may behave toward their fellow-creatures. Dr. Macknight, who understands the expression, according to truth, as signifying, according to the true meaning of Gods covenant with the fathers of the Jewish nation, observes, By this declaration, the apostle reprobates the erroneous opinion confidently maintained by the Jews, who, fancying that by their natural descent from Abraham, they were entitled to the promises made to his seed, firmly believed that no Jew would be damned. And thinkest thou this, &c. Canst thou then, by the sentence which thou passest upon others, think to evade that which goeth forth against thyself? Or despisest thou Dost thou go further still, and, from hoping to escape his wrath, dost thou proceed to abuse his love? The riches Or the abundance; of his goodness, forbearance, and long-suffering Exercised for such a length of time toward thee, who not only hast sinned, but dost sin, and wilt sin. The word, , here rendered despise, also signifies to think against, to think wrong, or misconstrue; and the clause may be fitly translated, Dost thou misconstrue, or form a wrong opinion of, the goodness of God? Gods goodness, of which the Jews formed a wrong opinion, or which they despised, consisted chiefly in his having made them his church and people, in his having frequently, in an extraordinary manner, protected them against or delivered them from their enemies, conferred upon them innumerable blessings, temporal and spiritual, especially the latter, having from time to time raised up among them divinely-inspired prophets, to reveal his will to them, to instruct, warn, caution, and exhort them, and having intrusted with them his holy oracles. From these marks of the divine favour they vainly inferred that God would punish no descendant of Abraham for his sins in a future state. But in this they grievously erred, for the goodness of God, together with his other attributes here mentioned, was not intended to make sinning safe to the Jews, but to lead them to repentance for their sins. Forbearance (Greek, ) is that disposition in God by which he forbears to punish sin immediately upon its being committed; long-suffering Or slowness to anger, signifies his deferring for a long time to punish; and here it seems chiefly to intend his patiently bearing long the ill use which the Jews made of the privileges they enjoyed as his church and people, and of the various blessings he had conferred upon them.
Vv. 2. Now we know that the sentence of God is according to truth upon them which commit such things.
We might give the an adversative sense: But God does not let Himself be deceived by this judgment which thou passest on others. It is more natural, however, to translate this by now, and to take this verse as the major of a syllogism. The minor, Rom 2:1 : thy judgment on others condemns thee; the major, Rom 2:2 : now the judgment of God is always true; the conclusion understood (between Rom 2:2-3): therefore thy hypocritical judgment cannot shelter thee from that of God. The connecting particle , for, in two Alex. is inadmissible. This for, to be logical, must bear on the proposition: thou condemnest thyself, which is unnatural, as a new idea has intervened since then.
What is the subject in we know? According to some: we, Christians. But what would the knowledge of Christians prove against the Jewish point of view which Paul is here combating? Others: we, Jews. But it was precisely the Jewish conscience which Paul was anxious to bring back to truth on this point. The matter in question is a truth inscribed, according to the apostle, on the human conscience as such, and which plain common sense, free from prejudices, compels us to own: But every one knows.
The term does not denote, like , the act of judging, but its contents, the sentence. The sentence which God pronounces on every man is agreeable to truth. There would be no more truth in the universe if there were none in the judgment of God; and there would be none in the judgment of God, if to be absolved ourselves, it were enough to condemn others.
The words have sometimes been explained in the sense of really: that there is really a judgment of God against those who…But what the Jews disputed was not the fact of judgment; it was its impartialitythat is to say, its truth. They could not get rid of the idea that in that day they would enjoy certain immunities due to their purer creed, and the greatly higher position which they held than that of other nations.
Such things, that is to say, those referred to by the same word, Rom 1:32.
But the apostle is not unaware that in the Jewish conscience there is an obstacle to the full application of this principle; it is this obstacle which he now labors to remove. Rom 2:3-5 develop the words: they who do such things (whoever they are, should they even be Jews); Rom 2:6-16 will explain what is meant by a judgment according to truth.
And we know that the judgment of God is according to truth against them that practice such things.
2. For we know that the judgment of God, according to truth, is against those doing such things, i. e., all who commit sin are under the same condemnation, whether church members or outsiders.
2:2 But we {a} are sure that the judgment of God is according to {b} truth against them which commit such things.
(a) Paul alleges no places of scripture, for he reasons generally against all men: but he brings reasons such that every man is persuaded by them in his mind, so that the devil himself is not able to completely pluck them out.
(b) Considering and judging things correctly, and not by any outward show.
Fuente: Whedon’s Commentary on the Old and New Testaments
Fuente: Commentary Series on the Bible by Peter Pett
Fuente: Commentary on the Holy Bible by Thomas Coke
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Henry Alford’s Greek Testament
Fuente: The Expositors Greek Testament by Robertson
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Greek Testament
Fuente: Gnomon of the New Testament
Fuente: Old and New Testaments Restoration Commentary
Fuente: The Treasury of Scripture Knowledge
Fuente: Combined Bible Commentary
Fuente: A Popular Commentary on the New Testament
Fuente: Expository Notes with Practical Observations on the New Testament
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Fuente: William Godbey’s Commentary on the New Testament
Fuente: Geneva Bible Notes