CINXE.COM

<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "//www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"><html xmlns="//www.w3.org/1999/xhtml"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta name="viewport" content="width=device-width; initial-scale=1.0;"/><title>Romans 2 Matthew Poole's Commentary</title><link rel="canonical" href="https://biblehub.com/commentaries/poole/romans/21.htm" /><link href='//fonts.googleapis.com/css?family=Cardo&subset=greek-ext' rel='stylesheet' type='text/css'><link rel="stylesheet" href="/5001com.css" type="text/css" media="Screen" /><link rel="stylesheet" href="../spec.css" type="text/css" media="Screen" /><link media="handheld, only screen and (max-width: 4800px), only screen and (max-device-width: 4800px)" href="/4801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1550px), only screen and (max-device-width: 1550px)" href="/1551.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1250px), only screen and (max-device-width: 1250px)" href="/1251.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1050px), only screen and (max-device-width: 1050px)" href="/1051.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 900px), only screen and (max-device-width: 900px)" href="/901.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 800px), only screen and (max-device-width: 800px)" href="/801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 575px), only screen and (max-device-width: 575px)" href="/501.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-height: 450px), only screen and (max-device-height: 450px)" href="/h451.css" type="text/css" rel="stylesheet" /><link rel="stylesheet" href="/print.css" type="text/css" media="Print" /><script type="application/javascript" src="https://scripts.webcontentassessor.com/scripts/8a2459b64f9cac8122fc7f2eac4409c8555fac9383016db59c4c26e3d5b8b157"></script><script src='https://qd.admetricspro.com/js/biblehub/biblehub-layout-loader-revcatch.js'></script><script id='HyDgbd_1s' src='https://prebidads.revcatch.com/ads.js' type='text/javascript' async></script><script>(function(w,d,b,s,i){var cts=d.createElement(s);cts.async=true;cts.id='catchscript'; cts.dataset.appid=i;cts.src='https://app.protectsubrev.com/catch_rp.js?cb='+Math.random(); document.head.appendChild(cts); }) (window,document,'head','script','rc-anksrH');</script></head> <script async src="https://www.googletagmanager.com/gtag/js?id=G-LR4HSKRP2H"></script> <script> window.dataLayer = window.dataLayer || []; function gtag(){dataLayer.push(arguments);} gtag('js', new Date()); gtag('config', 'G-LR4HSKRP2H'); </script><body><div id="fx"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx2"><tr><td><iframe width="100%" height="30" scrolling="no" src="../cmenus/romans/2.htm" align="left" frameborder="0"></iframe></td></tr></table></div><div id="blnk"></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable"><tr><td><div id="fx5"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx6"><tr><td><iframe width="100%" height="245" scrolling="no" src="//biblehu.com/bmcom/romans/2-1.htm" frameborder="0"></iframe></td></tr></table></div></td></tr></table></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable3"><tr><td><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center" id="announce"><tr><td><div id="l1"><div id="breadcrumbs"><a href="//biblehub.com">Bible</a> > <a href="/commentaries/">Commentary</a> > <a href="../">Poole</a> > <a href="../romans/">Romans</a></div><div id="anc"><iframe src="/anc.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></div><div id="anc2"><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><iframe src="/anc2.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></td></tr></table></div></div></td></tr></table><div id="movebox2"><table border="0" align="center" cellpadding="0" cellspacing="0"><tr><td><div id="topheading"><a href="../romans/1.htm" title="Romans 1">◄</a> Romans 2 <a href="../romans/3.htm" title="Romans 3">►</a></div></td></tr></table></div><div align="center" class="maintable2"><table border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><div id="leftbox"><div class="padleft"><div class="vheading">Matthew Poole's Commentary</div><div class="chap"> <div class="versenum"><a href="/romans/2-1.htm">Romans 2:1</a></div><div class="verse">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.</div><span class="bld"><a href="/context/romans/2-1.htm" title="Therefore you are inexcusable, O man, whoever you are that judge: for wherein you judge another, you condemn yourself; for you that judge do the same things....">Romans 2:1-5</a></span> They that condemn sin in others, and are guilty of the<span class="p"><br /><br /></span>like themselves, cannot escape God’s judgment,<span class="p"><br /><br /></span><span class="bld"><a href="/context/romans/2-6.htm" title="Who will render to every man according to his deeds:...">Romans 2:6-13</a></span> which will be according to every man’s deserts,<span class="p"><br /><br /></span>without distinction of Jew or Gentile.<span class="p"><br /><br /></span><span class="bld"><a href="/context/romans/2-14.htm" title="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 to themselves:...">Romans 2:14-16</a></span> The Gentiles are not left without a rule of conduct.<span class="p"><br /><br /></span><span class="bld"><a href="/context/romans/2-17.htm" title="Behold, you are called a Jew, and rest in the law, and make your boast of God,...">Romans 2:17-24</a></span> The Jew, who boasteth of greater light, is doubly<span class="p"><br /><br /></span>criminal in sinning against it,<span class="p"><br /><br /></span><span class="bld"><a href="/context/romans/2-25.htm" title="For circumcision truly profits, if you keep the law: but if you be a breaker of the law, your circumcision is made uncircumcision....">Romans 2:25-29</a></span> nor will circumcision profit him, except he keep the law.<span class="p"><br /><br /></span> It is much disputed to whom the apostle directs his discourse in the beginning of this chapter. Some think that having discovered the sins of the Gentiles in the former chapter, he here useth a transition, and turneth himself to the Jews, and lays open their more secret wickedness and hypocrisy. But the particle therefore in the front of the chapter, doth seem to intimate, that this is inferred from what went before, and is a continuance of the same argument. It is of the Gentiles then that he is still discoursing, and he begins by name to deal with the Jews, <span class="bld"><a href="/romans/2-17.htm" title="Behold, you are called a Jew, and rest in the law, and make your boast of God,">Romans 2:17</a></span>. Some think he speaks more particularly of such as were judges and magistrates amongst the Gentiles, who, though they made laws for to judge and punish others for such and such crimes, did yet commit the same themselves. Some think he intends more especially such as were philosophers, and men renowned for virtue, as Socrates, Aristides, Fabricius, Cato, Seneca, &c., which last, as is said, was well known to the apostle. These, in their speeches and writings, did censure the evil manners of others, and yet were as bad themselves. As Cato is said to have used extortion, prostituted his wife, and to have laid violent hands upon himself; and yet he was affirmed by Velleius to be <span class="ital">homo virtuti simillimus, </span> a most virtuous man. But the received opinion is, that the apostle in general doth tax all such as censure and find fault with others, and yet are guilty of the same things themselves. <span class="p"><br /><br /></span><span class="bld">Thou art inexcusable, O man, whosoever thou art that judgest:</span> q.d. Thou art without all excuse, that dost assent and subscribe to the righteous judgment of God, that they who do such things as are mentioned in the foregoing chapter, are worthy of death, and yet doest the same thyself; if not openly, yet secretly and inwardly thou art guilty of the same or as great sins. Thou canst make no apology or pretence, why the sentence of death and condemnation, which is due to others, should not likewise pass upon thee. <span class="p"><br /><br /></span><span class="bld">For wherein thou judgest another, thou condemnest thyself; </span> i.e. in that very thing, or by that very law, whereby thou censurest and condemnest others, thou pronouncest sentence against thyself; thy own mouth condemns thee in the person of another: see <span class="bld"><a href="/matthew/7-3.htm" title="And why behold you the mote that is in your brother's eye, but consider not the beam that is in your own eye?">Matthew 7:3</a> 21:40,41,45 Joh 8:4,9</span>. <span class="p"><br /><br /></span><A name="2"></a> <div class="versenum"><a href="/romans/2-2.htm">Romans 2:2</a></div><div class="verse">But we are sure that the judgment of God is according to truth against them which commit such things.</div> We know assuredly, and it is evident, both from Scripture and reason, that God’s judgment, both here and hereafter, is true and upright; see <span class="bld"><a href="/1_samuel/16-7.htm" title="But the LORD said to Samuel, Look not on his countenance, or on the height of his stature; because I have refused him: for the LORD sees not as man sees; for man looks on the outward appearance, but the LORD looks on the heart.">1 Samuel 16:7</a></span>. He judgeth righteous judgment; he judgeth of persons and things, not as they are in appearance, but as they are in reality. <span class="p"><br /><br /></span>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. <span class="p"><br /><br /></span><A name="3"></a> <div class="versenum"><a href="/romans/2-3.htm">Romans 2:3</a></div><div class="verse">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?</div> When other men’s facts escape not thy censure, who art but a man; what folly and madness is it to imagine, that thine own evil deeds should escape the judgment of God! See <span class="bld"><a href="/1_john/3-20.htm" title="For if our heart condemn us, God is greater than our heart, and knows all things.">1Jo 3:20</a></span>. <span class="p"><br /><br /></span><A name="4"></a> <div class="versenum"><a href="/romans/2-4.htm">Romans 2:4</a></div><div class="verse">Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?</div> Here he taxeth such as thought God approved of their persons and courses, at least that he would not regard or punish their evil actions, because he had hitherto forborne them, and heaped up abundance of worldly blessings upon them, as he did upon the Romans especially, above other people. It is common for men to grow secure, and promise themselves impunity, when God forbears them, and gives them outward prosperity: see <span class="bld"><a href="/psalms/50-21.htm" title="These things have you done, and I kept silence; you thought that I was altogether such an one as yourself: but I will reprove you, and set them in order before your eyes.">Psalm 50:21</a> 55:19 <a href="/ecclesiastes/8-11.htm" title="Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil.">Ecclesiastes 8:11</a> <a href="/hosea/12-8.htm" title="And Ephraim said, Yet I am become rich, I have found me out substance: in all my labors they shall find none iniquity in me that were sin.">Hosea 12:8</a></span>. <span class="p"><br /><br /></span><span class="bld">Despisest thou?</span> the word signifies, to think amiss; he despiseth the goodness of God, who thinks otherwise of it than he should, that it is extended to him for other ends than it is: or, to despise the goodness of God, is, to turn it into wantonness. <span class="p"><br /><br /></span><span class="bld">The riches of his goodness; </span> i.e. The abundance of his goodness: see <span class="bld"><a href="/romans/9-23.htm" title="And that he might make known the riches of his glory on the vessels of mercy, which he had before prepared to glory,">Romans 9:23</a> <a href="/ephesians/1-7.htm" title="In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace;">Ephesians 1:7</a>,18 2:4,7 3:8</span>. <span class="p"><br /><br /></span><span class="bld">Forbearance and long-suffering; </span> God’s long-suffering is a further degree of his forebearance: the Scripture speaks much of this attribute of God, and of his abounding therein, <span class="bld"><a href="/exodus/34-6.htm" title="And the LORD passed by before him, and proclaimed, The LORD, The LORD God, merciful and gracious, long-suffering, and abundant in goodness and truth,">Exodus 34:6</a> <a href="/numbers/14-11.htm" title="And the LORD said to Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have showed among them?">Numbers 14:11</a>,18 Psa 86:15 <a href="/matthew/23-37.htm" title="O Jerusalem, Jerusalem, you that kill the prophets, and stone them which are sent to you, how often would I have gathered your children together, even as a hen gathers her chickens under her wings, and you would not!">Matthew 23:37</a> <a href="/romans/9-22.htm" title="What if God, willing to show his wrath, and to make his power known, endured with much long-suffering the vessels of wrath fitted to destruction:">Romans 9:22</a> <a href="/1_timothy/1-16.htm" title="However, for this cause I obtained mercy, that in me first Jesus Christ might show forth all long-suffering, for a pattern to them which should hereafter believe on him to life everlasting.">1 Timothy 1:16</a> <a href="/1_peter/3-20.htm" title="Which sometime were disobedient, when once the long-suffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water.">1 Peter 3:20</a></span>. <span class="p"><br /><br /></span><span class="bld">The goodness of God leadeth thee to repentance; </span> that is one great end of God’s goodness and forbearance; see <span class="bld"><a href="/hosea/11-4.htm" title="I drew them with cords of a man, with bands of love: and I was to them as they that take off the yoke on their jaws, and I laid meat to them.">Hosea 11:4</a> <a href="/2_peter/3-9.htm" title="The Lord is not slack concerning his promise, as some men count slackness; but is long-suffering to us-ward, not willing that any should perish, but that all should come to repentance.">2 Peter 3:9</a></span>. God’s goodness is abused when it is not used and improved to this end. <span class="p"><br /><br /></span><A name="5"></a> <div class="versenum"><a href="/romans/2-5.htm">Romans 2:5</a></div><div class="verse">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;</div> <span class="bld">Treasurest up unto thyself wrath against the day of wrath; </span> this passage seems to respect <span class="bld"><a href="/deuteronomy/32-34.htm" title="Is not this laid up in store with me, and sealed up among my treasures?">Deu 32:34</a>,35</span>, or <span class="bld"><a href="/job/36-13.htm" title="But the hypocrites in heart heap up wrath: they cry not when he binds them.">Job 36:13</a></span>. You have a parallel place, <span class="bld"><a href="/james/5-3.htm" title="Your gold and silver is corroded; and the rust of them shall be a witness against you, and shall eat your flesh as it were fire. You have heaped treasure together for the last days.">Jam 5:3</a></span>. The meaning is, Thou provokest more and more the wrath of God against thee; by heaping up sins, thou heapest up judgments of God upon thyself: just as men add to their treasure of wealth, so dost thou add to thy treasure of punishment. <span class="p"><br /><br /></span><span class="bld">Revelation of the righteous judgment of God; </span> this is a periphrasis of the day of judgment, or of the last day: then will God visit for those sins that here escape punishment; then the justice and equity of his proceedings shall appear, and all shall have reason to approve thereof. <span class="p"><br /><br /></span><A name="6"></a> <div class="versenum"><a href="/romans/2-6.htm">Romans 2:6</a></div><div class="verse">Who will render to every man according to his deeds:</div> This proves what he had said, that the judgment of God, in that day, will be according to righteousness, or most righteous judgment. Parallel places you will find, <span class="bld"><a href="/psalms/62-12.htm" title="Also to you, O Lord, belongs mercy: for you render to every man according to his work.">Psalm 62:12</a> <a href="/matthew/16-27.htm" title="For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works.">Matthew 16:27</a> <a href="/2_corinthians/5-10.htm" title="For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he has done, whether it be good or bad.">2 Corinthians 5:10</a> <a href="/revelation/22-12.htm" title="And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be.">Revelation 22:12</a></span>. The papists from hence infer the merit of works; but the reward to the godly is a reward of grace, and not of debt. The word apodounai imports not only a just retribution, but a free gift, as in <span class="bld"><a href="/matthew/20-8.htm" title="So when even was come, the lord of the vineyard said to his steward, Call the laborers, and give them their hire, beginning from the last to the first.">Matthew 20:8</a></span>, and elsewhere. Good works are the rule of his proceeding, not the cause of his retribution: see <span class="bld"><a href="/luke/17-10.htm" title="So likewise you, when you shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do.">Luke 17:10</a></span>. <span class="p"><br /><br /></span><A name="7"></a> <div class="versenum"><a href="/romans/2-7.htm">Romans 2:7</a></div><div class="verse">To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life:</div> What he had laid down in general, he amplifies more particularly. <span class="p"><br /><br /></span><span class="bld">Patient continuance; </span> or perseverance <span class="bld">in well doing, </span> which implies patience: see <span class="bld"><a href="/matthew/10-22.htm" title="And you shall be hated of all men for my name's sake: but he that endures to the end shall be saved.">Matthew 10:22</a> 24:13 <a href="/hebrews/10-36.htm" title="For you have need of patience, that, after you have done the will of God, you might receive the promise.">Hebrews 10:36</a></span>. <span class="p"><br /><br /></span><span class="bld">Immortality; </span> or incorruption: he adds this to show, that the <span class="p"><br /><br /></span><span class="bld">glory and honour</span> he speaks of was not such as the Gentiles usually sought, who made worldly glory the scope of their actions; but it was eternal in the heavens, and such as never fades away. <span class="p"><br /><br /></span><span class="bld">Eternal life; </span> i.e. God will render eternal life to such: the word <span class="ital">render</span> must be supplied out of the former verse. <span class="p"><br /><br /></span><A name="8"></a> <div class="versenum"><a href="/romans/2-8.htm">Romans 2:8</a></div><div class="verse">But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath,</div> <span class="bld">That are contentious; </span> or, that are of contention: so, <span class="ital">they of the circumcision, </span> for such as are circumcised, <span class="bld"><a href="/acts/10-45.htm" title="And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost.">Acts 10:45</a> <a href="/galatians/2-12.htm" title="For before that certain came from James, he did eat with the Gentiles: but when they were come, he withdrew and separated himself, fearing them which were of the circumcision.">Galatians 2:12</a></span>. By <span class="ital">contentious, </span> understand such as are refractory and self-willed; that, from a spirit of contradiction, will not be persuaded; that strive and kick against the righteousness of God, from an opinion of their own righteousness, <span class="bld"><a href="/hosea/4-4.htm" title="Yet let no man strive, nor reprove another: for your people are as they that strive with the priest.">Hosea 4:4</a></span>. <span class="p"><br /><br /></span><span class="bld">Do not obey the truth:</span> see <span class="bld"><a href="/romans/1-18.htm" title="For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness;">Romans 1:18</a></span>, and the note there. <span class="p"><br /><br /></span><span class="bld">But obey unrighteousness; </span> that are the servants of sin, and of corruption, <span class="bld"><a href="/romans/6-12.htm" title="Let not sin therefore reign in your mortal body, that you should obey it in the lusts thereof.">Romans 6:12</a> <a href="/2_peter/2-19.htm" title="While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage.">2 Peter 2:19</a></span>. <span class="p"><br /><br /></span><span class="bld">Indignation and wrath; </span> these two differ only in degree: thereby understand the judgments of God upon the wicked, which are the effects of his anger: the cause is commonly put for the effect. <span class="p"><br /><br /></span><A name="9"></a> <div class="versenum"><a href="/romans/2-9.htm">Romans 2:9</a></div><div class="verse">Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile;</div> <span class="bld">Tribulation and anguish; </span> the word render is here again understood, he shall render tribulation and anguish. Some refer the former to the punishment of sin, the latter to the punishment of loss; or the one to the unquenchable fire, the other to the never dying worm: it seems to be a rhetorical exaggeration: see <span class="bld"><a href="/psalms/11-6.htm" title="On the wicked he shall rain snares, fire and brimstone, and an horrible tempest: this shall be the portion of their cup.">Psalm 11:6</a> <a href="/context/mark/9-43.htm" title="And if your hand offend you, cut it off: it is better for you to enter into life maimed, than having two hands to go into hell, into the fire that never shall be quenched:...">Mark 9:43-48</a></span>. <span class="p"><br /><br /></span><span class="bld">Every soul of man; </span> a double Hebraism: first, the soul is put for the person, as <span class="bld"><a href="/genesis/12-5.htm" title="And Abram took Sarai his wife, and Lot his brother's son, and all their substance that they had gathered, and the souls that they had gotten in Haran; and they went forth to go into the land of Canaan; and into the land of Canaan they came.">Genesis 12:5</a> 14:21 17:14 36:6 46:26</span>. Secondly, <span class="ital">every soul of man, </span> is put for the soul of every man; as before, <span class="bld"><a href="/romans/1-18.htm" title="For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness;">Romans 1:18</a></span>, <span class="ital">all unrighteousness of men, </span> is put for the unrighteousness of all men. The soul of man shall not be punished only, but chiefly. <span class="p"><br /><br /></span><span class="bld">Of the Jew first, and also of the Gentile; </span> the Jew is first placed in order of punishment, because he better knew God’s will, and had more helps: see <span class="bld"><a href="/matthew/11-22.htm" title="But I say to you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you.">Matthew 11:22</a>,24 Lu 12:47</span>. <span class="p"><br /><br /></span><A name="10"></a> <div class="versenum"><a href="/romans/2-10.htm">Romans 2:10</a></div><div class="verse">But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile:</div> <span class="bld">Peace; </span> what he called immortality, <span class="bld"><a href="/romans/2-7.htm" title="To them who by patient continuance in well doing seek for glory and honor and immortality, eternal life:">Romans 2:7</a></span>, he now calls <span class="ital">peace; </span> which word, according to the usual acceptation of it amongst the Hebrews, is comprehensive of all good and happiness, both here and hereafter. <span class="p"><br /><br /></span><span class="bld">To the Jew first, and also to the Gentile; </span> as the ungodly and unbelieving Jews shall have the first place in punishment, so those that believe and are godly amongst them shall have the first place in reward, though yet, for the reason mentioned in the next verse, the godly and believing Gentiles shall share with them therein. <span class="p"><br /><br /></span><A name="11"></a> <div class="versenum"><a href="/romans/2-11.htm">Romans 2:11</a></div><div class="verse">For there is no respect of persons with God.</div> This seems to be borrowed from <span class="bld"><a href="/2_chronicles/19-7.htm" title="Why now let the fear of the LORD be on you; take heed and do it: for there is no iniquity with the LORD our God, nor respect of persons, nor taking of gifts.">2 Chronicles 19:7</a></span>, and <span class="bld"><a href="/deuteronomy/10-17.htm" title="For the LORD your God is God of gods, and Lord of lords, a great God, a mighty, and a terrible, which regards not persons, nor takes reward:">Deu 10:17</a></span>. You have the same again, <span class="bld"><a href="/acts/10-34.htm" title="Then Peter opened his mouth, and said, Of a truth I perceive that God is no respecter of persons:">Acts 10:34</a></span>: see <span class="bld"><a href="/job/34-19.htm" title="How much less to him that accepts not the persons of princes, nor regards the rich more than the poor? for they all are the work of his hands.">Job 34:19</a> <a href="/galatians/2-6.htm" title="But of these who seemed to be somewhat, (whatever they were, it makes no matter to me: God accepts no man's person:) for they who seemed to be somewhat in conference added nothing to me:">Galatians 2:6</a> 3:28 <a href="/ephesians/6-9.htm" title="And, you masters, do the same things to them, forbearing threatening: knowing that your Master also is in heaven; neither is there respect of persons with him.">Ephesians 6:9</a> <a href="/1_peter/1-17.htm" title="And if you call on the Father, who without respect of persons judges according to every man's work, pass the time of your sojourning here in fear:">1 Peter 1:17</a></span>. <span class="ital">Obj.</span> God loved Jacob, and hated Esau, when they were yet unborn, and had done neither good nor evil. <span class="p"><br /><br /></span><span class="bld">Answer.</span> This was not properly a respecting of persons, because God did not this as a judge, but as an elector: so the apostle states it, <span class="bld"><a href="/context/romans/9-11.htm" title="(For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calls;)...">Romans 9:11-13</a></span>. God is gracious to whom he will be gracious, and may do what he will with his own. <span class="p"><br /><br /></span><A name="12"></a> <div class="versenum"><a href="/romans/2-12.htm">Romans 2:12</a></div><div class="verse">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;</div> By the former he means the Gentiles, by the latter, the Jews; the like distribution he makes, <span class="bld"><a href="/1_corinthians/9-20.htm" title="And to the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law;">1 Corinthians 9:20</a>,21</span>. <span class="p"><br /><br /></span><span class="bld">In the law; </span> i.e. under the law, or against it. <span class="p"><br /><br /></span><A name="13"></a> <div class="versenum"><a href="/romans/2-13.htm">Romans 2:13</a></div><div class="verse">(For not the hearers of the law <i>are</i> just before God, but the doers of the law shall be justified.</div> This and the two following verses are included in a parenthesis, and they serve to obviate an objection against what was said, <span class="bld"><a href="/romans/2-12.htm" title="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;">Romans 2:12</a></span>. The Jews might plead, that they were superior to the Gentiles, and should be exempted or privileged, in judgment, forasmuch as they knew and professed the law of God, which the Gentiles did not. To this he says, that to know and learn the law was not sufficient, unless in all things they yielded obedience to it, which they neither did nor could. The scope of the apostle is not simply to show how sinners are now justified in the sight of God; but to show what is requisite to justification according to the tenor of the law, and that is, to do all that is written therein, and to continue so to do. And if there be any man that can bring such perfect and constant obedience of his own performing, he shall be justified by God; but inasmuch as no man, neither natural nor regenerate, can so fulfil the law, he must seek for justification in some other way. The text, thus expounded, doth no way militate with <span class="bld"><a href="/romans/3-30.htm" title="Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith.">Romans 3:30</a></span>, and <span class="bld"><a href="/galatians/3-11.htm" title="But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith.">Galatians 3:11</a></span>, which at first reading it seems to do. And it further shows, that the Jews are comprehended under the general curse, as well as the Gentiles, and are bound to have recourse to the righteousness of God by faith. <span class="p"><br /><br /></span><A name="14"></a> <div class="versenum"><a href="/romans/2-14.htm">Romans 2:14</a></div><div class="verse">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:</div> Here he preoccupates the Gentiles’ plea. They might object, that having not the law, they could not transgress, nor be culpable in judgment: see <span class="bld"><a href="/romans/4-15.htm" title="Because the law works wrath: for where no law is, there is no transgression.">Romans 4:15</a></span>. To this he says, that though they had not the law written in tables of stone, as the Jews had, yet they had a law written in their hearts, which was a copy or counterpart of the other, and had in a manner the effects of it; for thereby they were instructed to do well, and debarred from doing evil, which are the two properties of all laws. <span class="p"><br /><br /></span><span class="bld">Do by nature; </span> nature is opposed to Scripture and special revelation: by the direction of the law, and light of nature, they did many things which the law of Moses commanded, and forbore many things which it forbade. <span class="p"><br /><br /></span><span class="bld">Are a law unto themselves; </span> i.e. they have in themselves such principles of reason and rules of equity, as are to them instead of a law, prescribing what they ought to do and avoid. <span class="p"><br /><br /></span><A name="15"></a> <div class="versenum"><a href="/romans/2-15.htm">Romans 2:15</a></div><div class="verse">Which shew the work of the law written in their hearts, their conscience also bearing witness, and <i>their</i> thoughts the mean while accusing or else excusing one another;)</div> By <span class="bld">the work of the law, </span> either understand the sum of the law, which is, To love God above all, and our neighbour as ourselves; or the office of the law, which consists in directing what to do, and what to leave undone; or the external actions which the law prescribes. <span class="p"><br /><br /></span><span class="bld">Written in their hearts; </span> this seems to be a covenant promise and privilege, <span class="bld"><a href="/jeremiah/31-33.htm" title="But this shall be the covenant that I will make with the house of Israel; After those days, said the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people.">Jeremiah 31:33</a></span>; how then is it predicated of the Gentiles? <span class="p"><br /><br /></span><span class="bld">Answer.</span> Jereramiah speaks there of a special and supernatural inscription or writing in the heart by grace; and the apostle here, of that which is common and natural. <span class="p"><br /><br /></span><span class="bld">Their thoughts the mean while accusing or else excusing one another; </span> interchangeably, now one way, anon another. Not as though the thoughts did, at the same time, strive together about the same fact; nor is it meant of divers men, as if good men were excused, and bad men accused, by their own thoughts; but in the same persons there were accusing or excusing thoughts and consciences, as their actions were evil or good. <span class="p"><br /><br /></span><A name="16"></a> <div class="versenum"><a href="/romans/2-16.htm">Romans 2:16</a></div><div class="verse">In the day when God shall judge the secrets of men by Jesus Christ according to my gospel.</div> These words may be referred to <span class="bld"><a href="/romans/2-12.htm" title="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;">Romans 2:12</a></span>, and so they express the time when Jews and Gentiles shall be judged. Though some annex them to the words immediately preceding: q.d. Now the consciences of men do testify for or against them, and their thoughts accuse or excuse them; but in the day of judgment they will do it more especially. Shall judge the secrets of men; so that the most secret sins shall not escape the notice and censure of the Judge: see <span class="bld"><a href="/ecclesiastes/12-14.htm" title="For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.">Ecclesiastes 12:14</a> <a href="/1_corinthians/4-5.htm" title="Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God.">1 Corinthians 4:5</a></span>. <span class="p"><br /><br /></span><span class="bld">My gospel; </span> i.e. the gospel which I preach. So, <span class="bld"><a href="/john/12-48.htm" title="He that rejects me, and receives not my words, has one that judges him: the word that I have spoken, the same shall judge him in the last day.">John 12:48</a></span>, our Saviour calls his word, his disciples word. He calls it his gospel, not as the author, but as the publisher of it; it was not his in respect of revelation, but in regard of dispensation, <span class="bld"><a href="/romans/16-25.htm" title="Now to him that is of power to establish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began,">Romans 16:25</a> <a href="/1_corinthians/9-17.htm" title="For if I do this thing willingly, I have a reward: but if against my will, a dispensation of the gospel is committed to me.">1 Corinthians 9:17</a> <a href="/2_corinthians/5-18.htm" title="And all things are of God, who has reconciled us to himself by Jesus Christ, and has given to us the ministry of reconciliation;">2 Corinthians 5:18</a>,19 <a href="/2_timothy/2-8.htm" title="Remember that Jesus Christ of the seed of David was raised from the dead according to my gospel:">2 Timothy 2:8</a></span>. As for the fiction of a Gospel written by Paul, as was by Matthew, Mark, &c., the papists themselves begin to be ashamed of it. <span class="p"><br /><br /></span><A name="17"></a> <div class="versenum"><a href="/romans/2-17.htm">Romans 2:17</a></div><div class="verse">Behold, thou art called a Jew, and restest in the law, and makest thy boast of God,</div> He now comes to deal more particularly and expressly with the Jews, reciting their privileges, in which they trusted, and of which they boasted; and shows, that notwithstanding them, they stood in as much need of the righteousness of God as the Gentiles did. <span class="p"><br /><br /></span><span class="bld">Thou; </span> he speaks in the singular number, that every one might make the readier application of what he said. <span class="p"><br /><br /></span><span class="bld">Art called a Jew; </span> so called from Judah; as of old, Hebrews from Heber, and Israelites from Israel: the title was honourable in those days, and imported a confessor or worshipper of one God. Thou art so called, but art not so indeed: see <span class="bld"><a href="/romans/2-28.htm" title="For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh:">Romans 2:28</a></span>, and <span class="bld"><a href="/revelation/2-9.htm" title="I know your works, and tribulation, and poverty, (but you are rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan.">Revelation 2:9</a></span>. <span class="p"><br /><br /></span><span class="bld">Restest in the law; </span> puttest thy trust in it. <span class="p"><br /><br /></span><span class="bld">Makest thy boast of God; </span> that he is thy God, and in covenant with thee; and that thou hast a peculiar interest in him: see <span class="bld"><a href="/john/8-41.htm" title="You do the deeds of your father. Then said they to him, We be not born of fornication; we have one Father, even God.">John 8:41</a></span>. The phrase seems to be borrowed from <span class="bld"><a href="/isaiah/45-25.htm" title="In the LORD shall all the seed of Israel be justified, and shall glory.">Isaiah 45:25</a></span>. <span class="p"><br /><br /></span><A name="18"></a> <div class="versenum"><a href="/romans/2-18.htm">Romans 2:18</a></div><div class="verse">And knowest <i>his</i> will, and approvest the things that are more excellent, being instructed out of the law;</div>Ver. 18,19. <span class="bld">Art confident; </span> thou dost proudly arrogate all that follows to thyself, and conceitest that thou hast all the points of the law in thy breast, and full knowledge of all the secrets thereof. <span class="p"><br /><br /></span><A name="19"></a> <div class="versenum"><a href="/romans/2-19.htm">Romans 2:19</a></div><div class="verse">And art confident that thou thyself art a guide of the blind, a light of them which are in darkness,</div> <span class="bld">See Poole on "<a href="/romans/2-18.htm" title="And know his will, and approve the things that are more excellent, being instructed out of the law;">Romans 2:18</a>"</span> <span class="p"><br /><br /></span><A name="20"></a> <div class="versenum"><a href="/romans/2-20.htm">Romans 2:20</a></div><div class="verse">An instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law.</div> <span class="bld">Babes; </span> such as have little or no knowledge. <span class="p"><br /><br /></span><span class="bld">The form of knowledge; </span> a scheme or system of notions, a compendious model or method, which is artificially composed; such as tutors and professors of arts and sciences, do read over again and again to their pupils and auditors. <span class="p"><br /><br /></span><A name="21"></a> <div class="versenum"><a href="/romans/2-21.htm">Romans 2:21</a></div><div class="verse">Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal?</div> <span class="bld">Teachest thou not thyself?</span> q.d. Dost not thou thyself do what thou pressest upon others? see <span class="bld"><a href="/matthew/23-3.htm" title="All therefore whatever they bid you observe, that observe and do; but do not you after their works: for they say, and do not.">Matthew 23:3</a></span>. <span class="p"><br /><br /></span><span class="bld">Dost thou steal?</span> the Jews were infamous of old for this sin, <span class="bld"><a href="/psalms/50-18.htm" title="When you saw a thief, then you consented with him, and have been partaker with adulterers.">Psalm 50:18</a> <a href="/matthew/23-14.htm" title="Woe to you, scribes and Pharisees, hypocrites! for you devour widows' houses, and for a pretense make long prayer: therefore you shall receive the greater damnation.">Matthew 23:14</a></span>. <span class="p"><br /><br /></span><A name="22"></a> <div class="versenum"><a href="/romans/2-22.htm">Romans 2:22</a></div><div class="verse">Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege?</div> <span class="bld">Dost thou commit adultery?</span> to this sin also the Jews were greatly addicted: see <span class="bld"><a href="/psalms/50-18.htm" title="When you saw a thief, then you consented with him, and have been partaker with adulterers.">Psalm 50:18</a> <a href="/jeremiah/5-8.htm" title="They were as fed horses in the morning: every one neighed after his neighbor's wife.">Jeremiah 5:8</a></span>. <span class="p"><br /><br /></span><span class="bld">Dost thou commit sacrilege?</span> Here he varies the crime; he does not say: Dost thou commit idolatry, but sacrilege. The Jews, after their return out of captivity, kept themselves free from idolatry; but it seems they were guilty of a sin that was near akin to it. Here it may be questioned, what the sacrilege was that the Jews were guilty of. Some think, their covetousness is here taxed, which is a kind of idolatry. The Jews took those things which were consecrated to idols, and which, by the law of God, should have been destroyed, and turned them to their private advantage. Others think, that their sacrilege consisted in withholding from God that which they should have consecrated and offered up to him; see <span class="bld"><a href="/1_samuel/2-13.htm" title="And the priest's custom with the people was, that, when any man offered sacrifice, the priest's servant came, while the flesh was in seething, with a meat hook of three teeth in his hand;">1 Samuel 2:13</a> <a href="/malachi/3-8.htm" title="Will a man rob God? Yet you have robbed me. But you say, Wherein have we robbed you? In tithes and offerings.">Malachi 3:8</a>,9</span>: they converted to their own use such things as were dedicated to God. Much to the same purpose is their opinion, that think it consisted in robbing God of his due. By the imperial law in the code, it is declared sacrilege to take from the emperor any thing that is his; it ought to be much more accounted sacrilege to deal so with God. Some think their sacrilege lay in polluting the worship of God, and making his commands of no effect, through their corrupt additions and traditions. <span class="p"><br /><br /></span><A name="23"></a> <div class="versenum"><a href="/romans/2-23.htm">Romans 2:23</a></div><div class="verse">Thou that makest thy boast of the law, through breaking the law dishonourest thou God?</div> Dost thou bring a reproach upon religion, and give occasion to the Gentiles to blaspheme his name? So it follows in the next words. See <span class="bld"><a href="/romans/2-24.htm" title="For the name of God is blasphemed among the Gentiles through you, as it is written.">Romans 2:24</a></span>. <span class="p"><br /><br /></span><A name="24"></a> <div class="versenum"><a href="/romans/2-24.htm">Romans 2:24</a></div><div class="verse">For the name of God is blasphemed among the Gentiles through you, as it is written.</div> <span class="bld">Through you; </span> because of your and your forefathers’ sins. <span class="p"><br /><br /></span><span class="bld">As it is written:</span> the apostle doth not tell them where it was written; he supposeth they were not ignorant of it: see <span class="bld"><a href="/isaiah/52-5.htm" title="Now therefore, what have I here, said the LORD, that my people is taken away for nothing? they that rule over them make them to howl, said the LORD; and my name continually every day is blasphemed.">Isaiah 52:5</a> <a href="/ezekiel/36-20.htm" title="And when they entered to the heathen, where they went, they profaned my holy name, when they said to them, These are the people of the LORD, and are gone forth out of his land.">Ezekiel 36:20</a>,23</span>. <span class="p"><br /><br /></span><A name="25"></a> <div class="versenum"><a href="/romans/2-25.htm">Romans 2:25</a></div><div class="verse">For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision.</div> The Jews might object: If the former privileges availed not to righteousness and salvation, yet circumcision at least might stand them in some stead. In answer whereunto you have, <span class="p"><br /><br /></span>1. A concession; circumcision indeed is profitable. <span class="p"><br /><br /></span>2. A limitation; <span class="ital">if thou keep the law; </span> which is illustrated by a large antithesis, <span class="bld"><a href="/romans/2-26.htm" title="Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision?">Romans 2:26</a>,27</span>. <span class="p"><br /><br /></span>3. A distinction; circumcision is of two sorts, outward and literal; inward and spiritual; the latter stands in force, and hath acceptation with God, <span class="bld"><a href="/romans/2-28.htm" title="For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh:">Romans 2:28</a>,29</span>. <span class="p"><br /><br /></span><span class="bld">If thou keep the law; </span> if thou keep it perfectly, to which circumcision obligeth, <span class="bld"><a href="/galatians/5-3.htm" title="For I testify again to every man that is circumcised, that he is a debtor to do the whole law.">Galatians 5:3</a></span>; or if thou use thy utmost care and endeavour so to do. <span class="p"><br /><br /></span><span class="bld">But if thou be a breaker of the law, thy circumcision is made uncircumcision; </span> i.e. if otherwise thou transgress the law, thy circumcision avails thee nothing, it gives thee no privilege above the uncircumcised. A wicked Jew is to God as an Ethiopian, <span class="bld"><a href="/amos/9-7.htm" title="Are you not as children of the Ethiopians to me, O children of Israel? said the LORD. Have not I brought up Israel out of the land of Egypt? and the Philistines from Caphtor, and the Syrians from Kir?">Amos 9:7</a></span>. The apostle corrects the carnal confidence and hypocrisy of the Jews, who valued themselves upon the account of this outward ceremony, and thought it sufficient to be circumcised in the flesh. Some think the apostle hath respect in these words to the time of the law, whilst circumcision was an ordinary sacrament of the covenant; then indeed it was profitable and available; but now, in the times of the gospel, it is abrogated: see <span class="bld"><a href="/galatians/5-2.htm" title="Behold, I Paul say to you, that if you be circumcised, Christ shall profit you nothing.">Galatians 5:2</a>,6</span>. <span class="p"><br /><br /></span><A name="26"></a> <div class="versenum"><a href="/romans/2-26.htm">Romans 2:26</a></div><div class="verse">Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision?</div> <span class="bld">The uncircumcision; </span> i.e. the uncircumcised; a figurative and frequent way of speaking: see <span class="bld"><a href="/romans/3-30.htm" title="Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith.">Romans 3:30</a> 4:9</span>. <span class="p"><br /><br /></span><span class="bld">Keep the righteousness of the law; </span> which none of them ever did; but admit they could, or else, which some of them have done, in sincerity, though with manifold imperfections; such as the two centurions, one of which is mentioned in the Gospel of Luke, the other in the Acts: if in this sense the uncircumcised keep the righteousness of the law, shall they not be all one in the account of God as if they were circumcised? See <span class="bld"><a href="/romans/4-10.htm" title="How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.">Romans 4:10</a></span>. <span class="p"><br /><br /></span><A name="27"></a> <div class="versenum"><a href="/romans/2-27.htm">Romans 2:27</a></div><div class="verse">And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision dost transgress the law?</div> <span class="bld">Uncircumcision which is by nature; </span> a periphrasis of the Gentiles, who want circumcision, or are by nature without it. <span class="p"><br /><br /></span><span class="bld">Fulfil the law; </span> here is another word; before it was <span class="ital">keep, </span> but now it is <span class="ital">fulfil the law:</span> though the word be varied, yet the sense is the same: see <span class="bld"><a href="/james/2-8.htm" title="If you fulfill the royal law according to the scripture, You shall love your neighbor as yourself, you do well:">Jam 2:8</a></span>. <span class="p"><br /><br /></span><span class="bld">Judge thee; </span> i.e. rise up in judgment against thee; or else, shall he not do it by his example? as in <span class="bld"><a href="/matthew/12-41.htm" title="The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here.">Matthew 12:41</a>,42</span>, the men of Nineveh, and the queen of Sheba, shall judge the Israelites. The meaning is, the obedient Gentile shall condemn the disobedient Jew. <span class="p"><br /><br /></span><span class="bld">By the letter and circumcision dost transgress the law; </span> i.e. the outward literal circumcision; or, by the <span class="ital">letter</span> understand the law; see <span class="bld"><a href="/2_corinthians/3-6.htm" title="Who also has made us able ministers of the new testament; not of the letter, but of the spirit: for the letter kills, but the spirit gives life.">2 Corinthians 3:6</a></span>. The sense is, by means of the law and circumcision, and resting in them, as pledges of the love of God, <span class="ital">{so <span class="bld"><a href="/romans/2-17.htm" title="Behold, you are called a Jew, and rest in the law, and make your boast of God,">Romans 2:17</a></span>}</span> they are the more secure and bold in sinning against God; it is to them an occasion of transgression. <span class="p"><br /><br /></span><A name="28"></a> <div class="versenum"><a href="/romans/2-28.htm">Romans 2:28</a></div><div class="verse">For he is not a Jew, which is one outwardly; neither <i>is that</i> circumcision, which is outward in the flesh:</div> <span class="bld">He is not a Jew; </span> a right or true Jew, who is heir of the promises made to the fathers. <span class="p"><br /><br /></span><span class="bld">That is one outwardly; </span> the word <span class="ital">only</span> is to be understood: see <span class="bld"><a href="/1_corinthians/1-17.htm" title="For Christ sent me not to baptize, but to preach the gospel: not with wisdom of words, lest the cross of Christ should be made of none effect.">1 Corinthians 1:17</a></span>. <span class="p"><br /><br /></span><span class="bld">Neither is that circumcision; </span> the right and true circumcision, which God principally requires, and is available unto salvation: that circumcision is not much to be accounted of which is only the cutting off an outward skin. <span class="p"><br /><br /></span><A name="29"></a> <div class="versenum"><a href="/romans/2-29.htm">Romans 2:29</a></div><div class="verse">But he <i>is</i> a Jew, which is one inwardly; and circumcision <i>is that</i> of the heart, in the spirit, <i>and</i> not in the letter; whose praise <i>is</i> not of men, but of God.</div> He is a right and true Jew, an Israelite indeed, that hath taken away the foreskin of his heart, <span class="bld"><a href="/jeremiah/4-4.htm" title="Circumcise yourselves to the LORD, and take away the foreskins of your heart, you men of Judah and inhabitants of Jerusalem: lest my fury come forth like fire, and burn that none can quench it, because of the evil of your doings.">Jeremiah 4:4</a></span>; that is cleansed from all corrupt affections, and hath laid aside all superfluity of naughtiness; that worshippeth God in the Spirit, rejoiceth in Christ Jesus, and hath no confidence in the flesh. Such are the circumcision and Jews indeed: see <span class="bld"><a href="/philippians/3-3.htm" title="For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh.">Philippians 3:3</a></span>. <span class="p"><br /><br /></span><div id="botbox"><div class="padbot"><div align="center">Matthew Poole's Commentary<br /><br />Text Courtesy of <a href="//biblesupport.com" target="_top">BibleSupport.com</a>. Used by Permission. <span class="p"><br /><br /></span><a href="/">Bible Hub</a></div></div></div></div></td></tr></table></div><div id="left"><a href="../romans/1.htm" onmouseover='lft.src="/leftgif.png"' onmouseout='lft.src="/left.png"' title="Romans 1"><img src="/left.png" name="lft" border="0" alt="Romans 1" /></a></div><div id="right"><a href="../romans/3.htm" onmouseover='rght.src="/rightgif.png"' onmouseout='rght.src="/right.png"' title="Romans 3"><img src="/right.png" name="rght" border="0" alt="Romans 3" /></a></div><div id="botleft"><a href="#" onmouseover='botleft.src="/botleftgif.png"' onmouseout='botleft.src="/botleft.png"' title="Top of Page"><img src="/botleft.png" name="botleft" border="0" alt="Top of Page" /></a></div><div id="botright"><a href="#" onmouseover='botright.src="/botrightgif.png"' onmouseout='botright.src="/botright.png"' title="Top of Page"><img src="/botright.png" name="botright" border="0" alt="Top of Page" /></a></div><div id="rightbox"><div class="padright"><div id="pic"><iframe width="100%" height="860" scrolling="no" src="//biblescan.com/mpc/romans/2-1.htm" frameborder="0"></iframe></div></div></div><div id="rightbox4"><div class="padright2"><div id="spons1"><table width="100%" border="0" cellspacing="0" cellpadding="0"><tr><td class="sp1"><iframe width="122" height="860" scrolling="no" src="/commentaries/ellicott/sidemenu.htm" frameborder="0"></iframe></td></tr></table></div></div></div><div id="bot"><br /><br /><div align="center"> <script id="3d27ed63fc4348d5b062c4527ae09445"> (new Image()).src = 'https://capi.connatix.com/tr/si?token=51ce25d5-1a8c-424a-8695-4bd48c750f35&cid=3a9f82d0-4344-4f8d-ac0c-e1a0eb43a405'; </script> <script id="b817b7107f1d4a7997da1b3c33457e03"> (new Image()).src = 'https://capi.connatix.com/tr/si?token=cb0edd8b-b416-47eb-8c6d-3cc96561f7e8&cid=3a9f82d0-4344-4f8d-ac0c-e1a0eb43a405'; </script><br /><br />  <div id='div-gpt-ad-1529103594582-2'> </div><br /><br />  <div id='div-gpt-ad-1529103594582-0' style='max-width: 300px;'> </div><br /><br />  <div id='div-gpt-ad-1529103594582-3'> </div><br /><br />  <div id='div-gpt-ad-1529103594582-1' style='max-width: 300px;'> </div><br /><br />  <div align="center" id='div-gpt-ad-1531425649696-0'> </div><br /><br /> <ins class="adsbygoogle" style="display:inline-block;width:200px;height:200px" data-ad-client="ca-pub-3753401421161123" data-ad-slot="3592799687"></ins> <script> (adsbygoogle = window.adsbygoogle || []).push({}); </script> <br /><br /> </div><iframe width="100%" height="1500" scrolling="no" src="/botmenubhchap.htm" frameborder="0"></iframe></div></td></tr></table></body></html>