| Barnes' Notes on the Bible Behold - Having thus stated the general principles on which God would judge the world; having shown how they condemned the Gentiles; and having removed all objections to them, he now proceeds to another part of his argument, to show how they applied to the Jews. By the use of the word "behold," he calls their attention to it, as to an important subject; and with great skill and address, he states their privileges, before he shows them how those privileges might enhance their condemnation. He admits all their claims to pre-eminence in privileges, and then with great faithfulness proceeds to show how, if abused, these might deepen their final destruction. It should be observed, however, that the word rendered "behold" is in many manuscripts written in two words, ἔι δὲ ei de, instead of ἴδε ide. If this, as is probable, is the correct reading there, it should be rendered, "if now thou art," etc. Thus, the Syriac, Latin, and Arabic read it. Thou art called - Thou art named Jew, implying that this name was one of very high honor. This is the first thing mentioned on which the Jew would be likely to pride himself. A Jew - This was the name by which the Hebrews were at that time generally known; and it is clear that they regarded it as a name of honor, and valued themselves much on it; see Galatians 2:15; Revelation 2:9. Its origin is not certainly known. They were called the children of Israel until the time of Rehoboam. When the ten tribes were carried into captivity, but two remained, the tribes of Judah and Benjamin. The name Jews was evidently given to denote those of the tribe of Judah. The reasons why the name of Benjamin was lost in that of Judah, were probably, (1) because the tribe of Benjamin was small, and comparatively without influence or importance. (2) The Messiah was to be of the tribe of Judah Genesis 49:10; and that tribe would therefore possess a consequence proportioned to their expectation of that event. The name of Jews would therefore be one that would suggest the facts that they were preserved from captivity, that they had received remarkably the protection of God, and that the Messiah was to be sent to that people. Hence, it is not wonderful that they should regard it as a special favor to be a Jew, and particularly when they added to this the idea of all the other favors connected with their being the special people of God. The name "Jew" came thus to denote all the peculiarities and special favors of their religion. And restest in the law - The word "rest" here is evidently used in the sense of trusting to, or leaning upon. The Jew leaned on, or relied on the Law for acceptance or favor; on the fact that he had the Law, and on his obedience to it. It does not mean that he relied on his own works, though that was true, but that he leaned on the fact that he had the Law, and was thus distinguished above others. The Law here means the entire Mosaic economy; or all the rules and regulations which Moses had given. Perhaps also it includes, as it sometimes does, the whole of the Old Testament. Makest thy boast in God - Thou dost boast, or glory, that thou hast the knowledge of the true God, while other nations are in darkness. On this account the Jew felt himself far elevated above all other people, and despised them. It was true that they only had the true knowledge of God, and that he had declared himself to be their God, Deuteronomy 4:7; Psalm 147:19-20; but this was not a ground for boasting, but for gratitude. This passage shows us that it is much more common to boast of privileges than to be thankful for them, and that it is no evidence of piety for a man to boast of his knowledge of God. An humble, ardent thankfulness that we have that knowledge a thankfulness which leads us not to despise others, but to desire that they may have the same privilege - is an evidence of piety.
Clarke's Commentary on the BibleBehold, 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.
Gill's Exposition of the Entire BibleBehold, thou art called a Jew,.... From hence to the end of the chapter the Jews are particularly addressed; their several privileges and characters are commemorated, which by an ironical concession are allowed them; several charges are brought against them, even against their principal men; and the plea in favour of them, from their circumcision, is considered; and the apostle's view in the whole, is to show that they could not be justified before God by their obedience to the law of Moses: "behold"; take notice, observe it, this will be granted: "thou art called a Jew"; thou art one by name, by nation, and by religion; but no name, nor outward religion, nor a mere profession, will justify before God: and restest in the law; which may be understood of their having the law and the knowledge of it, what is to be done and avoided easily, without any fatigue and labour; of their pleasing and applauding themselves with the bare having and hearing of it; of their trust and confidence in it; and of their inactivity and security in it, as persons asleep; and so of their coming short of the knowledge of the Gospel, and of Christ the end of the law for righteousness, their whole confidence being placed in that: so the Targumist in Jeremiah 8:8 paraphrases the words, "we are wise, "and in the law of the Lord", , do we trust;'' and makest thy boast of God. There is a right boasting of God in opposition to boasting in the creature, when men ascribe all the blessings of nature and grace to the Lord alone, and praise him for all their enjoyments, temporal and spiritual; and when they trust in, and glory, and make their boast of Christ as the Lord their righteousness, in whom alone they are, and can be justified. But the boasting here spoken of, was such that was not right; these men boasted of their bare external knowledge of the one God, when the Gentiles around them were ignorant of him; of their being the covenant people of God, when others were aliens and strangers; and of their having the word and worship of the true God, which other nations were unacquainted with; and, on these external things they depended, which was their fault.
Vincent's Word StudiesBehold (ἴδε) But the correct reading is εἰ δὲ but if. Thou art called (ἐπονομάζῃ) Rev., much better, bearest the name of, bringing out the value which attached to the name Jew, the theocratic title of honor. See on Hebrews, Acts 6:1. Restest in (ἐπαναπαύῃ) Rev., better, upon, giving the force of ἐπί in the verb. The radical conception of the verb ἀναπαύω is relief. See Matthew 11:28. Thou restest with a blind trust in God as thy Father and protector exclusively.
Geneva Study Bible{8} Behold, thou art called a Jew, and restest in the law, and makest thy boast of God, (8) He proves by the testimony of David, and the other prophets, that God bestows greatest benefits upon the Jews, in giving them also the law, but that they are the most unthankful and unkind of all men.
People's New Testament 2:17 Behold, thou art called a Jew. Already, Paul has shown that all men, Jew or Gentile, will be judged according to their deeds, whether they have the law or not (Ro 2:1-16). Now he applies the argument directly to the Jew, in order to show his need of the gospel as well as the Gentile. Ro 2:17-20 state what the Jew claimed for himself. Called a Jew. To Paul the word Jew had a meaning much like Christian to us. It meant to him one of God's people. Rested upon the law. There is no article before law in the Greek. The Jew had law, in this case the law, for his foundation. Makest thy boast of God. Boasted of God's favor to his race.
Wesley's Notes 2:17 But if thou art called a Jew - This highest point of Jewish glorying, after a farther description of it interposed, Rom 2:17 - 20, and refuted, Rom 2:21 - 24, is itself refuted, Rom 2:25, and c. The description consists of twice five articles; of which the former five, Rom 2:17,18, show what he boasts of in himself; the other five, Rom 2:19,20, what he glories in with respect to others. The first particular of the former five answers to the first of the latter; the second, to the second, and so on. And restest in the law - Dependest on it, though it can only condemn thee. And gloriest in God - As thy God; and that, too, to the exclusion of others.
Jamieson-Fausset-Brown Bible Commentary17-24. Behold-"But if" is, beyond doubt, the true reading here. (It differs but in a single letter from the received reading, and the sense is the same).
Matthew Henry's Concise Commentary2:17-24 The apostle directs his discourse to the Jews, and shows of what sins they were guilty, notwithstanding their profession and vain pretensions. A believing, humble, thankful glorying in God, is the root and sum of all religion. But proud, vain-glorious boasting in God, and in the outward profession of his name, is the root and sum of all hypocrisy. Spiritual pride is the most dangerous of all kinds of pride. A great evil of the sins professors is, the dishonour done to God and religion, by their not living according to their profession. Many despise their more ignorant neighbours who rest in a dead form of godliness; yet themselves trust in a form of knowledge, equally void of life and power, while some glory in the gospel, whose unholy lives dishonour God, and cause his name to be blasphemed.
Matthew Henry's Whole Bible CommentaryVerses 17-29 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 (v. 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 (v. 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, Mt. 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, Ps. 34:2; Isa. 45:15; 1 Co. 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 people (v. 18): and knowest his will, to theleµma-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, Phil. 1:10. Eis to dokimazein hymas 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, kateµchoumenos-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 (v. 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, 2 Tim. 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 (v. 19, 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, v. 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 (v. 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 (Mt. 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 (Ps. 50:16, 18), When thou sawest a thief, then thou consentedst with him. The Pharisees are charged with devouring widows' houses (Mt. 23:14), and that is the worst of robberies. (2.) Adultery, v. 22. This is likewise charged upon that sinner (Ps. 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, 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, v. 23, 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, 2 Sa. 12:14. And the apostle here refers to the same charge against their forefathers: As it is written, v. 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, 23; and 2 Sa. 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 1 Tim. 6:1. III. He asserts the utter insufficiency of their profession to clear them from the guilt of these provocations (v. 25-20): 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, 12) and wicked Jews will be dealt with as such. See Jer. 9:25, 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 (v. 26), fulfil the law (v. 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 (Acts 10:2), he was accepted, v. 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, v. 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, v. 28, 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, Jn. 8:39, 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, 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. |
