But if thou art called a Jew and restest in the law, and makest thy boast of God,

“The beneficent action of the law, the apostle showed in the passage relating to the Jews, writing thus: "Behold, thou art called a Jew and restest in the law, and makest thy boast in God, and knowest the will of God, and approvest the things that are more excellent, being instructed out of the law, and art confident that thou thyself art a guide of the blind, a light of them who are in darkness, an instructor of the foolish, a teacher of babes, who hast the form of knowledge and of truth in the law." For it is admitted that such is the power of the law, although those whose conduct is not according to the law, make a false pretence, as if they lived in the law.”

“"Behold, thou art called a Jew, and restest in the Law, and makest thy boast of God, and knowest His will, and approvest the things that are more excellent, being instructed out of the Law." After saying that the Gentile wanteth nothing appertaining to salvation if he be a doer of the Law, and after making that wonderful comparison, he goes on to set down the glories of the Jews, owing to which they thought scorn of the Gentiles: and first the very name itself, which was of great majesty, as the name Christian is now. For even then the distinction which the appellation made was great. And so he begins from this, and see how he takes it down. For he does not say, Behold, thou art a Jew, but "art called" so, "and makest thy boast in God;" that is, as being loved by Him, and honored above all other men. And here he seems to me to be gently mocking their unreasonableness, and great madness after glory, because they misused this gift not to their own salvation, but to set themselves up against the rest of mankind, and to despise them. "And knowest His will, and approvest the things that are more excellent." Indeed this is a disadvantage, if without working: yet still it seemed to be an advantage, and so he states it with accuracy. For he does not say, thou doest, but knowest; and approvest, not followest and doest.”

“If a Jew boasts in God in the manner called for by grace, which is given not according to the merits of works but freely, his praise would be of God and not of men.… But they thought that they had fulfilled this law of God by their own righteousness, even though they were transgressors of it. And so for them it worked wrath as sin multiplied, committed by those who knew what sin was. Those who did what the law commanded without the help of the Spirit of grace did it through fear of punishment and not out of love for righteousness.”

“Having shown that doers of the law are justified even without being hearers, which pertained to the Gentiles, here he shows that hearers are not justified unless they are doers, which pertains to the Jews. First, therefore, he shows the prerogative of the Jews with respect to the reception of the law; second, he sets forth their defect with respect to the transgression of the law, at the place, "Thou therefore that teachest another." Now he sets forth their prerogative in a threefold way. First, with respect to the nation to which the law was given; second, with respect to the law, at "and restest in the law"; third, with respect to the effect or fruit of the law, at "and knowest his will." Now, with respect to the nation, he says, "But if thou art called a Jew," which is an honorable name, according to that word of Psalm 113:2: "Judea was made his sanctuary." John 4:22: "Salvation is of the Jews." Now they are called Jews, not from Judas Machabeus, as some say, perhaps on account of this, that Judas Machabeus gathered together and protected that nation while it existed in dispersion, according to that word of 1 Machabees 3:2ff.: "He fought the battles of Israel with gladness, and enlarged the glory of his people." For the name of the Jews is found before Judas Machabeus, according to that word of Esther 8:16: "To the Jews new light seemed to arise." And therefore it must be said that the Jews are named from Judah the patriarch, Genesis 49:8: "Judah, thee shall thy brethren praise." For when, in the time of Rehoboam, the ten tribes, separating themselves from his kingdom, worshipped the golden calf, they were led away into transmigration by the Assyrians, as is related in 1 Kings 17. Nor does Scripture make mention of their return, but rather the land remained occupied by foreigners, who afterward were called Samaritans. But the two tribes, namely of Judah and Benjamin, adhering to the kingdom of Rehoboam, persevered in the worship of God. And although they were led into the captivity of Babylon, afterward, nevertheless, through Cyrus king of the Persians they were brought back into their own land, as is said in 1 Esdras 1. And because the tribe of Judah was greater, that whole nation was named from it — and not only those who were of the tribe of Benjamin, but also those from the other tribes who, returning, joined themselves to them. Consequently, when he says "and restest in the law," he sets forth their prerogative with respect to the law. And first indeed, with respect to the law itself, when he says "and restest in the law," as it were made certain through it in what is to be believed and in what is to be done. For one who doubts in the intellect does not rest, but is drawn about on both sides; but he who receives the certainty of wisdom rests in mind. Wisdom 8:16: "Entering into my house, I shall rest myself with her." Second, with respect to the lawgiver, when he adds "and gloriest in God," that is, in the worship and knowledge of the one God. Jeremiah 9:24: "In this let him glory that glorieth, to know and to understand me." 1 Corinthians 1:31 and 2 Corinthians 10:17: "He that glorieth, let him glory in the Lord." Then, when he adds "and knowest," he sets forth their prerogative with respect to the fruit of the law: first, as it regards man with respect to himself; second, with respect to others, at "thou trustest." Now he sets forth a twofold fruit. The first indeed corresponding to the glory which they had concerning God, when he says "thou knowest his will," namely, what God wills us to do. Below, 12:2: "That you may prove what is the will of God." He sets forth the second fruit, which corresponds to one resting in the law of God, when he says "and approvest the more useful things," that is, thou knowest how to approve by choosing not only the evil from the good, but also the better from the less good. Whence a certain man asked, Matthew 22:36: "Which is the great commandment?" And this, instructed through the law. Psalm 33:12: "Blessed is the man whom thou shalt instruct, O Lord, and shalt teach him out of thy law." Consequently he sets forth the fruits with respect to others, who indeed stand in a threefold way with regard to the knowledge of the law. For some are established wholly in ignorance of the law. In one way indeed through a defect of natural intelligence, just as a man is also said to be bodily blind through a defect of the interior visive power. Isaiah 59:10: "We have groped for the wall like blind men." Now to men of this sort a man cannot furnish the light of knowledge, so that they themselves might be able to see through themselves what is to be done, but a man furnishes them guidance as to the blind, commanding them what they ought to do, although they do not know the reason of the commands — Job 29:15: "I was an eye to the blind" — of whom nevertheless it is said, Matthew 15:14: "They are blind, and leaders of the blind." In another way some are in ignorance through a defect of instruction, who are as it were in outer darkness, not illumined by teaching, to whom a wise man can furnish the light of instruction, that they may understand what is commanded; and this is what he says: "a light of them that are in darkness." Luke 1:79: "To enlighten them that sit in darkness." Second, however, he touches upon those who are on the way to arriving at knowledge, which they have not yet attained. And this, in one way, through a defect of full instruction. And this is what he says: "an instructor of the foolish," that is, of those who have not yet received wisdom, who are said to be instructed, as it were drawn out from rudeness, which is present in all from the beginning, when they are first instructed. Ecclesiasticus 7:25: "Hast thou children? Instruct them." In another way through a defect of age, as children are. And with respect to this he says: "a teacher of infants." Isaiah 33:18: "Where is the teacher of the little ones?" But the third are those who are already advanced in knowledge. And these need to be formed by the wise, so that they may hold the sayings of the wise in authority as a kind of rule or model. And with respect to this he says: "having the form of knowledge." 2 Timothy 1:13: "Hold the form of sound words which thou hast heard of me." And Philippians 3:17: "Observe them who walk so, as you have our model." Now it is necessary that those who are thus formed be instructed by the authority of their elders, that they may know what is handed down in the law, and therefore he says "of knowledge." Wisdom 10:10: "She gave him the knowledge of the saints." And also that they may know what is the true understanding of those things which are handed down in the law. And with respect to this he says "of truth." Psalm 42:3: "Send forth thy light and thy truth." Then, when he says "Thou therefore that teachest another," he shows their defect according to the transgression of the law. And, first, of man toward himself, when he says "Thou therefore that teachest another" — directing him to the good — "teachest not thyself" — directing. And this can be read either as a question, as it were with a certain indignation, or gently, as it were asserting their malice; and it is similar in what follows. Job 4:3: "Behold thou hast taught many," and below: "but now the stroke is come upon thee, and thou hast fainted." Second, he touches upon the defect with respect to one's neighbor. First indeed, with respect to goods which are taken away by theft, when he says: "Thou that preachest that men should not steal, stealest?" Isaiah 1:23: "Thy princes are faithless, companions of thieves." Second, with respect to the joined person, who is polluted through adultery. And with respect to this he says: "Thou that teachest men not to commit adultery, committest adultery?" Hosea 7:4: "They are all adulterers, like an oven." Jeremiah 5:8: "Every one after his neighbor's wife." Third, however, he shows their defect by comparison of them to God, and, first indeed, with respect to this, that they sinned against his worship. And with respect to this he says: "Thou that abhorrest idols" — knowing, namely, from the precept of the law that they are not to be worshipped — "committest sacrilege," namely, by abusing those things which pertain to divine worship. Which indeed they did first in the state of the law, Malachi 1:12: "You say: The table of the Lord is defiled," and afterward by blaspheming Christ, Matthew 12:24: "By Beelzebub the prince," etc. Second, with respect to glory itself, when he says: "Thou that gloriest in the law, through transgression of the law dishonorest God." For just as the observance of the law in good works is an occasion for those who see it to honor God, so also the transgression of the law through evil works is an occasion for those who see it to blaspheme. 1 Peter 2:12: "That, considering you by your good works, they may glorify God." But on the contrary it is said, 1 Timothy 6:1: "Whosoever are servants under the yoke, let them count their masters worthy of all honor, lest the name of the Lord and his doctrine be blasphemed." And therefore in Psalm 118:158 it is said: "I beheld the transgressors, and I pined away." And for this he brings in an authority, adding: "For the name of God through you is blasphemed among the Gentiles" — because, namely, the Gentiles, seeing the evil manner of life of the Jews, reckoned this to come from the evil instruction of the law handed down by God. Now he says "as it is written," namely Isaiah 52:5: "Its rulers act unjustly, and continually, all the day long, my name is blasphemed"; and Ezekiel 36:22, according to another text, where our own reads thus: "I do it not for your sake, O house of Israel, but for my holy name's sake, which you have profaned among the Gentiles." Then, when he says "circumcision," he shows that neither does circumcision suffice for salvation, for the same reason that neither does the law, because, namely, the observance of the law avails without circumcision, whereas circumcision without it, however, does not profit, as has been said above. And concerning this he does three things. First he compares circumcision to circumcised Jews; second, to uncircumcised Gentiles, at "if therefore the uncircumcision"; third he clarifies what he had said, at "for it is not he that is a Jew outwardly." Concerning the first he does two things. First he shows how circumcision profits; second, how it does not profit, at "but if thou be a transgressor," etc. He says therefore first: "Circumcision indeed profits" with respect to the remission of original sin, whence it is said, Genesis 17:14: "The male whose flesh of his foreskin is circumcised," etc. But "to thee," as an adult, it profits in the end only "if thou observe the law," just as profession profits religious, if they observe the rule. For circumcision was, as it were, a certain profession, obliging men to the observance of the law. Galatians 5:3: "I testify to every man circumcising himself, that he is a debtor," etc. Now what the Apostle said — "If you be circumcised, Christ shall profit you nothing" — he speaks with respect to the time after the grace of the Gospel was published; but here he speaks with respect to the time before the passion of Christ, in which circumcision still had its standing. Second, at "but if thou be a transgressor," he shows how circumcision does not profit, saying: "If thou, O Jew, being an adult, art a transgressor of the law, thy circumcision is made uncircumcision," that is, it avails thee no more than uncircumcision, because thou dost not keep what by circumcision thou dost profess — Jeremiah 9:26: "All the nations have uncircumcision, but the house of Israel are uncircumcised in heart" — indeed, from this they are the more guilty, because they do not keep what they promised. For "a foolish and faithless promise displeaseth," as is said in Ecclesiastes 5:3. Then, when he says "if therefore the uncircumcision," he compares circumcision to the Gentiles, and this in two ways. First indeed, with respect to this, that the Gentiles have its fruit by observing the law. Whence he says: if circumcision profits along with the observance of the law, but not without it, therefore, "if the uncircumcision," that is, the uncircumcised Gentile, "keep the justices of the law," that is, the just precepts of the law — Psalm 118:86: "All thy commandments are truth" — "shall not his uncircumcision be reputed for circumcision?" As if he were to say: he will have the fruit of true circumcision. For to this end a man is outwardly circumcised in the flesh, that he may, namely, circumcise himself in the heart. Jeremiah 4:4: "Be circumcised to the Lord, and take away the foreskins of your hearts." Second, at "and shall judge," etc., he compares circumcision to the Gentile, showing that on account of the observance of the law he is to be preferred to the Jew. Whence he says: "and the uncircumcision," that is, the uncircumcised Gentile, "fulfilling," that is, accomplishing the commandments of the law, "by nature," that is, through natural reason — as was said above, that they do by nature the things that are of the law — "shall judge," by comparison, "thee," namely the circumcised Jew, "who art a transgressor of the law," by transgressing its precepts, "by the letter," that is, having the law written in letters, "and circumcision," namely, of the flesh. Whence concerning this judgment of comparison it is said, Matthew 12:41: "The men of Nineveh," etc. Then, when he says "for it is not he that is a Jew outwardly," etc., he assigns the reason for what has been said. And first he sets forth the reason; second he proves it, at "whose praise." Concerning the first he does two things. First he assigns the reason why circumcision or Judaism without the observance of the law does not profit; second he assigns the reason why the observance of the law profits without Judaism and circumcision, at "but he that is a Jew in secret." He says therefore that the circumcision of one who transgresses the law is for this reason uncircumcision, and is judged by the uncircumcision which keeps the law, because he is not a true Jew who is a Jew "outwardly," according to carnal generation. Below, 9:6: "For not all who are of the circumcision are Israel, these are Israelites, but they who are children of the promise." And likewise also that is not true circumcision which is manifest in the flesh. For that is a sign, as it is said, Genesis 17:11: "You shall circumcise the flesh of your foreskin, that it may be for a sign of the covenant." But it is not a true sign, unless the thing signified correspond to it. Whence if any Jew were a transgressor of the covenant, his circumcision would not be true, and therefore it is reputed as uncircumcision. Then, when he says "but he that is a Jew in secret," he assigns the reason why the uncircumcision of one who keeps the law is reputed as circumcision and judges carnal circumcision; because, namely, he is truly a Jew who is a Jew "in secret," that is, who holds in the affection of his heart the commandments of the law, which the Jews profess. Matthew 6:6: "Thy Father who seeth in secret," etc. And likewise that is true circumcision which is "of the heart, in the spirit," that is, made through the spirit, by which superfluous thoughts are cut off from the heart. Or "in the spirit," that is, through the spiritual understanding of the law, not the literal. Philippians 3:3: "We are the circumcision, who serve God in the spirit." Then, when he says "whose praise," etc., he proves the reason already given. For it is manifest that in all things the divine judgment is to be preferred to the human. Now those things which appear outwardly, whether it be Judaism or circumcision, are praised by men, but those things which are in secret are praised according to the divine judgment, because, as it is said, 1 Kings 16:7: "Man seeth those things that appear, but God beholdeth the heart," etc. Whence it remains that interior Judaism and circumcision prevails over the exterior. And this is what he says: "whose" — namely, of the interior circumcision — "praise is not of men, but of God." 2 Corinthians 10:18: "For not he who commendeth himself," etc.”

“In the latter part of the chapter the apostle directs his discourse more closely to the Jews, and shows what sins they were guilty of, notwithstanding their profession and vain pretensions. He had said (Rom 2:13) that not the hearers but the doers of the law are justified; and he here applies that great truth to the Jews. Observe, I. He allows their profession (Rom 2:17-20) and specifies their particular pretensions and privileges in which they prided themselves, that they might see he did not condemn them out of ignorance of what they had to say for themselves; no, he knew the best of their cause. 1. They were a peculiar people, separated and distinguished from all others by their having the written law and the special presence of God among them. (1.) Thou art called a Jew; not so much in parentage as profession. It was a very honourable title. Salvation was of the Jews; and this they were very proud of, to be a people by themselves; and yet many that were so called were the vilest of men. It is no new thing for the worst practices to be shrouded under the best names, for many of the synagogue of Satan to say they are Jews (Rev 2:9), for a generation of vipers to boast they have Abraham to their father, Mat 3:7-9. (2.) And restest in the law; that is, they took a pride in this, that they had the law among them, had it in their books, read it in their synagogues. They were mightily puffed up with this privilege, and thought this enough to bring them to heaven, though they did not live, up to the law. To rest in the law, with a rest of complacency and acquiescence, is good; but to rest in it with a rest of pride, and slothfulness, and carnal security, is the ruin of souls. The temple of the Lord, Jer 7:4. Bethel their confidence, Jer 48:13. Haughty because of the holy mountain, Zep 3:11. It is a dangerous thing to rest in external privileges, and not to improve them. (3.) And makest thy boast of God. See how the best things may be perverted and abused. A believing, humble, thankful glorying in God, is the root and summary of all religion, Psa 34:2; Isa 45:15; Co1 1:31. But a proud vainglorious boasting in God, and in the outward profession of his name, is the root and summary of all hypocrisy. Spiritual pride is of all kinds of pride the most dangerous. 2. They were a knowing to people (Rom 2:18): and knowest his will, thelēma - the will. God's will is the will, the sovereign, absolute, irresistible will. The world will then, and not till then, be set to rights, when God's will is the only will, and all other wills are melted into it. They did not only know the truth of God, but the will of God, that which he would have them to do. It is possible for a hypocrite to have a great deal of knowledge in the will of God. - And approvest the things that are more excellent - dokimazeis ta diapheronta. Paul prays for it for his friends as a very great attainment, Phi 1:10. Eis to dokemazein humas ta diapheronta. Understand it, (1.) Of a good apprehension in the things of God, reading it thus, Thou discernest things that differ, knowest how to distinguish between good and evil, to separate between the precious and the vile (Jer 15:19), to make a difference between the unclean and the clean, Lev 11:47. Good and bad lie sometimes so near together that it is not easy to distinguish them; but the Jews, having the touchstone of the law ready at hand, were, or at least thought they were, able to distinguish, to cleave the hair in doubtful cases. A man may be a good casuist and yet a bad Christian - accurate in the notion, but loose and careless in the application. Or, we may, with De Dieu, understand controversies by the ta diapheronta. A man may be well skilled in the controversies of religion, and yet a stranger to the power of godliness. (2.) Of a warm affection to the things of God, as we read it, Approvest the things that are excellent. There are excellences in religion which a hypocrite may approve of: there may be a consent of the practical judgment to the law, that it is good, and yet that consent overpowerd by the lusts of the flesh, and of the mind: - - Video meliora proboque Deteriora sequor. I see the better, but pursue the worse. and it is common for sinners to make that approbation an excuse which is really a very great aggravation of a sinful course. They got this acquaintance with, and affection to, that which is good, but being instructed out of the law, katēchoumenos - being catechised. The word signifies an early instruction in childhood. It is a great privilege and advantage to be well catechised betimes. It was the custom of the Jews to take a great deal of pains in teaching their children when they were young, and all their lessons were out of the law; it were well if Christians were but as industrious to teach their children out of the gospel. Now this is called (Rom 2:20), The form of knowledge, and of the truth in the law, that is, the show and appearance of it. Those whose knowledge rests in an empty notion, and does not make an impression on their hearts, have only the form of it, like a picture well drawn and in good colours, but which wants life. A form of knowledge produces but a form of godliness, Ti2 3:5. A form of knowledge may deceive men, but cannot impose upon the piercing eye of the heart-searching God. A form may be the vehicle of the power; but he that takes up with that only is like sounding brass and a tinkling cymbal. 3. They were a teaching people, or at least thought themselves so (Rom 2:19, Rom 2:20): And art confident that thou thyself art a guide of the blind. Apply it, (1.) To the Jews in general. They thought themselves guides to the poor blind Gentiles that sat in darkness, were very proud of this, that whoever would have the knowledge of God must be beholden to them for it. All other nations must come to school to them, to learn what is good, and what the Lord requires; for they had the lively oracles. (2.) To their rabbis, and doctors, and leading men among them, who were especially those that judged others, Rom 2:1. These prided themselves much in the possession they had got of Moses's chair, and the deference which the vulgar paid to their dictates; and the apostle expresses this in several terms, a guide of the blind, a light of those who are in darkness, an instructor of the foolish, a teacher of babes, the better to set forth their proud conceit of themselves, and contempt of others. This was a string they loved to be harping upon, heaping up titles of honour upon themselves. The best work, when it is prided in, is unacceptable to God. It is good to instruct the foolish, and to teach the babes: but considering our own ignorance, and folly, and inability to make these teachings successful without God, there is nothing in it to be proud of. II. He aggravates their provocations (Rom 2:21-24) from two things: - 1. That they sinned against their knowledge and profession, did that themselves which they taught others to avoid: Thou that teachest another, teachest thou not thyself? Teaching is a piece of that charity which begins at home, though it must not end there. It was the hypocrisy of the Pharisees that they did not do as they taught (Mat 23:3), but pulled down with their lives what they built up with their preaching; for who will believe those who do not believe themselves? Examples will govern more than rules. The greatest obstructors of the success of the word are those whose bad lives contradict their good doctrine, who in the pulpit preach so well that it is a pity they should ever come out, and out of the pulpit live so ill that it is a pity they should ever come in. He specifies three particular sins that abound among the Jews: - (1.) Stealing. This is charged upon some that declared God's statutes (Psa 50:16, Psa 50:18), When thou sawest a thief, then thou consentedst with him. The Pharisees are charged with devouring widows' houses (Mat 23:14), and that is the worst of robberies. (2.) Adultery, Rom 2:22. This is likewise charged upon that sinner (Psa 50:18), Thou hast been partaker with adulterers. Many of the Jewish rabbin are said to have been notorious for this sin. (3.) Sacrilege - robbing in holy things, which were then by special laws dedicated and devoted to God; and this is charged upon those that professed to abhor idols. So the Jews did remarkably, after their captivity in Babylon; that furnace separated them for ever from the dross of their idolatry, but they dealt very treacherously in the worship of God. It was in the latter days of the Old Testament church that they were charged with robbing God in tithes and offerings (Mal 3:8, Mal 3:9), converting that to their own use, and to the service of their lusts, which was, in a special manner, set apart for God. And this is almost equivalent to idolatry, though this sacrilege was cloaked with the abhorrence of idols. Those will be severely reckoned with another day who, while they condemn sin in others, do the same, or as bad, or worse, themselves. 2. That they dishonoured God by their sin, Rom 2:23, Rom 2:24. While God and his law were an honour to them, which they boasted of and prided themselves in, they were a dishonour to God and his law, by giving occasion to those that were without to reflect upon their religion, as if that did countenance and allow of such things, which, as it is their sin who draw such inferences (for the faults of professors are not to be laid upon professions), so it is their sin who give occasion for those inferences, and will greatly aggravate their miscarriages. This was the condemnation in David's case, that he had given great occasion to the enemies of the Lord to blaspheme, Sa2 12:14. And the apostle here refers to the same charge against their forefathers: As it is written, Rom 2:24. He does not mention the place, because he wrote this to those that were instructed in the law (in labouring to convince, it is some advantage to deal with those that have knowledge and are acquainted with the scripture), but he seems to point at Isa 52:5; Eze 36:22, Eze 36:23; and Sa2 12:14. It is a lamentation that those who were made to be to God for a name and for a praise should be to him a shame and dishonour. The great evil of the sins of professors is the dishonour done to God and religion by their profession. "Blasphemed through you; that is, you give the occasion for it, it is through your folly and carelessness. The reproaches you bring upon yourselves reflect upon your God, and religion is wounded through your sides." A good caution to professors to walk circumspectly. See Ti1 6:1. III. He asserts the utter insufficiency of their profession to clear them from the guilt of these provocations (Rom 2:25-29): Circumcision verily profiteth, if thou keep the law; that is, obedient Jews shall not lose the reward of their obedience, but will gain this by their being Jews, that they have a clearer rule of obedience than the Gentiles have. God did not give the law nor appoint circumcision in vain. This must be referred to the state of the Jews before the ceremonial polity was abolished, otherwise circumcision to one that professed faith in Christ was forbidden, Gal 5:1. But he is here speaking to the Jews, whose Judaism would benefit them, if they would but live up to the rules and laws of it; but if not "thy circumcision is made uncircumcision; that is, thy profession will do thee no good; thou wilt be no more justified than the uncircumcised Gentiles, but more condemned for sinning against greater light." The uncircumcised are in scripture branded as unclean (Isa 52:1), as out of the covenant, (Eph 2:11, Eph 2:12) and wicked Jews will be dealt with as such. See Jer 9:25, Jer 9:26. Further to illustrate this, 1. He shows that the uncircumcised Gentiles, if they live up to the light they have, stand upon the same level with the Jews; if they keep the righteousness of the law (Rom 2:26), fulfil the law (Rom 2:27); that is, by submitting sincerely to the conduct of natural light, perform the matter of the law. Some understand it as putting the case of a perfect obedience to the law: "If the Gentiles could perfectly keep the law, they would be justified by it as well as the Jews." But it seems rather to be meant of such an obedience as some of the Gentiles did attain to. The case of Cornelius will clear it. Though he was a Gentile, and uncircumcised, yet, being a devout man, and one that feared God with all his house (Act 10:2), he was accepted, Rom 2:4. Doubtless, there were many such instances: and they were the uncircumcision, that kept the righteousness of the law; and of such he says, (1.) That they were accepted with God, as if they had been circumcised. Their uncircumcision was counted for circumcision. Circumcision was indeed to the Jews a commanded duty, but it was not to all the world a necessary condition of justification and salvation. (2.) That their obedience was a great aggravation of the disobedience of the Jews, who had the letter of the law, Rom 2:27. Judge thee, that is, help to add to thy condemnation, who by the letter and circumcision dost transgress. Observe, To carnal professors the law is but the letter; they read it as a bare writing, but are not ruled by it as a law. They did transgress, not only notwithstanding the letter and circumcision, but by it, that is, they thereby hardened themselves in sin. External privileges, if they do not do us good, do us hurt. The obedience of those that enjoy less means, and make a less profession, will help to condemn those that enjoy greater means, and make a greater profession, but do not live up to it. 2. He describes the true circumcision, Rom 2:28, Rom 2:29. (1.) It is not that which is outward in the flesh and in the letter. This is not to drive us off from the observance of external institutions (they are good in their place), but from trusting to them and resting in them as sufficient to bring us to heaven, taking up with a name to live, without being alive indeed. He is not a Jew, that is, shall not be accepted of God as the seed of believing Abraham, nor owned as having answered the intention of the law. To be Abraham's children is to do the works of Abraham, Joh 8:39, Joh 8:40. (2.) It is that which is inward, of the heart, and in the spirit. It is the heart that God looks at, the circumcising of the heart that renders us acceptable to him. See Deu 30:6. This is the circumcision that is not made with hands, Col 2:11, Col 2:12. Casting away the body of sin. So it is in the spirit, in our spirit as the subject, and wrought by God's Spirit as the author of it. (3.) The praise thereof, though it be not of men, who judge according to outward appearance, yet it is of God, that is, God himself will own and accept and crown this sincerity; for he seeth not as man seeth. Fair pretences and a plausible profession may deceive men: but God cannot be so deceived; he sees through shows to realities. This is alike true of Christianity. He is not a Christian that is one outwardly, nor is that baptism which is outward in the flesh; but he is a Christian that is one inwardly, and baptism is that of the heart, in the spirit, and not in the letter, whose praise is not of men but of God.”

“And art confident that thou thyself,.... Being vainly puffed up in, their fleshly minds, they were strongly persuaded that they were very fit persons to be a guide to the blind: all men are by nature blind, as to the knowledge of divine and spiritual things; the meaner sort of the people among the Jews seem to be intended here; or else the ignorant Gentiles, whom the Jews were very fond of making proselytes to their religion and laws; but miserable guides were they, whether to their own people, or others; blind guides of the blind. Gospel ministers best deserve this title: a light of them that are in darkness; so Christ, John the Baptist, the disciples of Christ, and all Gospel ministers are; but these men, who arrogated such characters to themselves, were dim lights, and dark lanterns. The apostle seems to have respect to those very high and exalted characters the Jews give of their doctors, as when they call one, , "the lamp of light" (w); another, "the holy lamps" (x); and a third, , "the lamp of Israel" (y); with many others of the same kind; See Gill on Mat 5:14 and See Gill on Joh 5:35. (w) T. Bab. Cetubot, fol. 17. 1. (x) Zohar passim. (y) T. Bab. Beracot, fol. 28. 2.”

“Behold, thou art called a Jew - What the apostle had said in the preceding verses being sufficient to enforce conviction on the conscience of the Jew, he now throws off the cover, and openly argues with him in the most plain and nervous manner; asserting that his superior knowledge, privileges, and profession, served only to aggravate his condemnation. And that, in fact, he who, under all his greater advantages, transgressed the law of God, stood condemned by the honest Gentile, who, to the best of his knowledge obeyed it. Dr. Taylor. And restest in the law - Thou trustest in it for thy endless salvation. The word επαναπαυη, implies the strongest confidence of safety and security. Thou reposest thy whole trust and confidence in this law. And makest thy boast of God - That thou knowest his nature and attributes, which are not known to the Gentiles. The word, καυχασαι, implies the idea of exulting in any thing, as being a proper object of hope and dependence: and, when referred to God, it points out that He is the sure cause of hope, dependence, joy, and happiness; and that it is the highest honor to be called to know his name, and be employed in his service. As if the apostle had said: You rejoice in God as the object of your hope and dependence; you praise and magnify him; you account it your greatest honor that He is your God, and that you worship him.”

“But if thou art called a Jew. In the common Greek copies, we read, behold, thou art a Jew, &c. St. Paul here turns his discourse particularly to the Jews, who valued themselves so much upon their law, their temple, and their ceremonies; and therefore are said to rest on the law, as if it were enough to be by profession a Jew. (Witham) — But many manuscripts, Clement of Alexandria, Origen, St. Ambrose, Sedul., Theophylactus, &c. read it as in the Vulgate, ei su Ioudaios . (Calmet)”