17But if you bear the name “Jew” and rely upon the Law and boast in God, 18and know His will and approve the things that are essential, being instructed out of the Law, 19and are confident that you yourself are a guide to the blind, a light to those who are in darkness, 20a corrector of the foolish, a teacher of the immature, having in the Law the embodiment of knowledge and of the truth, 21you, therefore, who teach another, do you not teach yourself? You who preach that one shall not steal, do you steal? 22You who say that one should not commit adultery, do you commit adultery? You who abhor idols, do you rob temples? 23You who boast in the Law, through your breaking the Law, do you dishonor God? 24For “THE NAME OF GOD IS BLASPHEMED AMONG THE GENTILES BECAUSE OF YOU,” just as it is written.

      25For indeed circumcision is of value if you practice the Law; but if you are a transgressor of the Law, your circumcision has become uncircumcision. 26So if the uncircumcised man keeps the requirements of the Law, will not his uncircumcision be regarded as circumcision? 27And he who is physically uncircumcised, if he keeps the Law, will he not judge you who though having the letter of the Law and circumcision are a transgressor of the Law? 28For he is not a Jew who is one outwardly, nor is circumcision that which is outward in the flesh. 29But he is a Jew who is one inwardly; and circumcision is that which is of the heart, by the Spirit, not by the letter; and his praise is not from men, but from God.

Parallel Verses

New American Standard Bible (©1995)
But if you bear the name "Jew " and rely upon the Law and boast in God,

GOD'S WORD® Translation (©1995)
You call yourself a Jew, rely on the laws in Moses' Teachings, brag about your God,

King James Bible
Behold, thou art called a Jew, and restest in the law, and makest thy boast of God,

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

Darby Bible Translation
But if thou art named a Jew, and restest in the law, and makest thy boast in God,

English Revised Version
But if thou bearest the name of a Jew, and restest upon the law, and gloriest in God,

Webster's Bible Translation
Behold, thou art called a Jew, and restest in the law, and makest thy boast of God,

Weymouth New Testament
And since you claim the name of Jew, and find rest and satisfaction in the Law, and make your boast in God,

World English Bible
Indeed you bear the name of a Jew, and rest on the law, and glory in God,

Young's Literal Translation
Lo, thou art named a Jew, and dost rest upon the law, and dost boast in God,

Cross References

Isaiah 48:2 "For they call themselves after the holy city And lean on the God of Israel; The LORD of hosts is His name.

Micah 3:11 Her leaders pronounce judgment for a bribe, Her priests instruct for a price And her prophets divine for money. Yet they lean on the LORD saying, "Is not the LORD in our midst? Calamity will not come upon us."

John 5:39 "You search the Scriptures because you think that in them you have eternal life; it is these that testify about Me;

John 5:45 "Do not think that I will accuse you before the Father; the one who accuses you is Moses, in whom you have set your hope.

John 9:28 They reviled him and said, "You are His disciple, but we are disciples of Moses.

Romans 2:23 You who boast in the Law, through your breaking the Law, do you dishonor God?

Romans 2:28 For he is not a Jew who is one outwardly, nor is circumcision that which is outward in the flesh.

Romans 3:27 Where then is boasting? It is excluded. By what kind of law? Of works? No, but by a law of faith.

Romans 9:4 who are Israelites, to whom belongs the adoption as sons, and the glory and the covenants and the giving of the Law and the temple service and the promises,

Commentary

Matthew Henry's Whole Bible Commentary

Verses 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.

Calvin's Commentary

17. Behold, thou art called a Jew, and restest in the law, and makest thy boast of God,

17. Ecce, tu Iud?us cognominaris, et acquiescis in Lege, et gloriaris in Deo,

18. And knowest his will, and approvest the things that are more excellent, being instructed out of the law;

18. Et nosti voluntatem, et probas eximia, institutus ex Lege;

19. And art confident that thou thyself art a guide of the blind, a light of them which are in darkness,

19. Confidisque teipsum esse ducem c?corum, lumen eorum qui sunt in tenebris,

20. An instructer of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law.

20. Eruditorem insipientium, doctorem imperitorum, habentem formam cognitionis ac veritatis in Lege:

21. Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal?

21. Qui igitur doces alterum, teipsum non doces; qui concionaris, non furandum, furaris;

22. Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege?

22. Qui dicis, nom moechandum, moecharis; qui detestaris idola, Sacrilegium perpetras;

23. Thou that makest thy boast of the law, through breaking the law dishonourest thou God?

23. Qui de Lege gloriaris, Deum per Legis transgressionem dehonestas:

24. For the name of God is blasphemed among the Gentiles through you, as it is written. [76]

24. Nomen enim Dei propter vos probro afficitur inter gentes, quemadmodum scriptum est.

17. Behold, thou art named a Jew, etc. Some old copies read ei de, though indeed; which, were it generally received, would meet my approbation; but as the greater part of the manuscripts is opposed to it, and the sense is not unsuitable, I retain the old reading, especially as it is only a small difference of one letter. [77]

Having now completed what he meant to say of the Gentiles, he returns to the Jews; and that he might, with greater force, beat down their great vanity, he allows them all those privileges, by which they were beyond measure transported and inflated: and then he shows how insufficient they were for the attainment of true glory, yea, how they turned to their reproach. Under the name Jew he includes all the privileges of the nation, which they vainly pretended were derived from the law and the prophets; and so he comprehends all the Israelites, all of whom were then, without any difference, called Jews.

But at what time this name first originated it is uncertain, except that it arose, no doubt, after the dispersion. [78] Josephus, in the eleventh book of his Antiquities, thinks that it was taken from Judas Maccab?us, under whose auspices the liberty and honor of the people, after having for some time fallen, and been almost buried, revived again. Though I allow this opinion to be probable, yet, if there be some to whom it is not satisfactory, I will offer them a conjecture of my own. It seems, indeed, very likely, that after having been degraded and scattered through so many disasters, they were not able to retain any certain distinction as to their tribes; for a census could not have been made at that time, nor did there exist a regular government, which was necessary to preserve an order of this kind; and they dwelt scattered and in disorder; and having been worn out by adversities, they were no doubt less attentive to the records of their kindred. But though you may not grant these things to me, yet it cannot be denied but that a danger of this kind was connected with such disturbed state of things. Whether, then, they meant to provide for the future, or to remedy an evil already received, they all, I think assumed the name of that tribe, in which the purity of religion remained the longest, and which, by a peculiar privilege, excelled all the rest, as from it the Redeemer was expected to come; for it was their refuge in all extremities, to console themselves with the expectation of the Messiah. However this may be, by the name of Jews they avowed themselves to be the heirs of the covenant which the Lord had made with Abraham and his seed.

And restest in the law, and gloriest in God, etc. He means not that they rested in attending to the law, as though they applied their minds to the keeping of it; but, on the contrary, he reproves them for not observing the end for which the law had been given; for they had no care for its observance, and were inflated on this account only, -- because they were persuaded that the oracles of God belonged to them. In the same way they gloried in God, not as the Lord commands by his Prophet, -- to humble ourselves, and to seek our glory in him alone, (Jeremiah 9:24,) -- but being without any knowledge of God's goodness, they made him, of whom they were inwardly destitute, peculiarly their own, and assumed to be his people, for the purpose of vain ostentation before men. This, then, was not the glorying of the heart, but the boasting of the tongue.

18. And knowest his will, and approvest things excellent, etc. He now concedes to them the knowledge of the divine will, and the approval of things useful; and this they had attained from the doctrine of the law. But there is a twofold approval, -- one of choice, when we embrace the good we approve; the other of judgment, by which indeed we distinguish good from evil, but by no means strive or desire to follow it. Thus the Jews were so learned in the law that they could pass judgment on the conduct of others, but were not careful to regulate their life according to that judgment. But as Paul reproves their hypocrisy, we may, on the other hand, conclude, that excellent things are then only rightly approved (provided our judgment proceeds from sincerity) when God is attended to; for his will, as it is revealed in the law, is here appointed as the guide and teacher of what is to be justly approved. [79]

19. And believest thyself, etc. More is still granted to them; as though they had not only what was sufficient for themselves, but also that by which they could enrich others. He grants, indeed, that they had such abundance of learning, as that others might have been supplied. [80]

20. I take what follows, having the form of knowledge, as a reason for the preceding; and it may be thus explained, -- "because thou hast the form of knowledge." For they professed to be the teachers of others, because they seemed to carry in their breasts all the secrets of the law. The word form is put for model (exemplar -- pattern); [81] for Paul has adopted morphosin and not tupon: but he intended, I think, to point out the conspicuous pomp of their teaching, and what is commonly called display; and it certainly appears that they were destitute of that knowledge which they pretended. But Paul, by indirectly ridiculing the perverted use of the law, intimates, on the other hand, that right knowledge must be sought from the law, in order that the truth may have a solid basis.

21. Thou, who then teachest another, teachest not thyself, etc. [82] Though the excellencies (encomia -- commendations) which he has hitherto stated respecting the Jews, were such as might have justly adorned them, provided the higher ornaments were not wanting; yet as they included qualifications of a neutral kind, which may be possessed even by the ungodly and corrupted by abuse, they are by no means sufficient to constitute true glory. And hence Paul, not satisfied with merely reproving and taunting their arrogance in trusting in these things alone, employs them for the purpose of enhancing their disgraceful conduct; for he exposes himself to no ordinary measure of reproach, who not only renders useless the gifts of God, which are otherwise valuable and excellent, but by his wickedness vitiates and contaminates them. And a strange counselor is he, who consults not for his own good, and is wise only for the benefit of others. He shows then that the praise which they appropriated to themselves, turned out to their own disgrace.

Thou who preachest, steal not, etc. He seems to have alluded to a passage in Psalm 50:16, where God says to the wicked,

"Why dost thou declare my statutes, and takest my covenant in thy mouth? And thou hatest reform, and hast cast my words behind thee: when thou seest a thief, thou joinest him, and with adulterers is thy portion."

And as this reproof was suitable to the Jews in old time, who, relying on the mere knowledge of the law, lived in no way better than if they had no law; so we must take heed, lest it should be turned against us at this day: and indeed it may be well applied to many, who, boasting of some extraordinary knowledge of the gospel, abandon themselves to every kind of uncleanness, as though the gospel were not a rule of life. That we may not then so heedlessly trifle with the Lord, let us remember what sort of judgment impends over such prattlers, (logodoedalis -- word-artificers,) who make a show of God's word by mere garrulity.

22. Thou who abhorrest idols, etc. He fitly compares sacrilege to idolatry, as it is a thing of the same kind; for sacrilege is simply a profanation of the Divine Majesty, a sin not unknown to heathen poets. On this account Ovid (Metamor. 3,) calls Lycurgus sacrilegious for despising the rites of Bacchus; and in his Fasti he calls those sacrilegious hands which violated the majesty of Venus. But as the Gentiles ascribed the majesty of their gods to idols, they only thought it a sacrilege when any one plundered what was dedicated to their temples, in which, as they believed, the whole of religion centered. So at this day, where superstition reigns, and not the word of God, they acknowledge no other kind of sacrilege than the stealing of what belongs to churches, as there is no God but in idols, no religion but in pomp and magnificence. [83]

Now we are here warned, first, not to flatter ourselves and to despise others, when we have performed only some portions of the law, -- and, secondly, not to glory in having outward idolatry removed, while we care not to drive away and to eradicate the impiety that lieth hid in our hearts.

23. Thou who gloriest in the law, etc. Though every transgressor dishonors God, (for we are all born for this end -- to serve him in righteousness and holiness;) yet he justly imputes in this respect a special fault to the Jews; for as they avowed God as their Lawgiver, and yet had no care to form their life according to his rule, they clearly proved that the majesty of their God was not so regarded by them, but that they easily despised him. In the same manner do they at this day dishonor Christ, by transgressing the gospel, who prattle idly about its doctrine, while yet they tread it under foot by their unbridled and licentious mode of living.

24. For the name of God, etc. I think this quotation is taken from Ezekiel 36:20, rather than from Isaiah 52:5; for in Isaiah there are no reproofs given to the people, but that chapter in Ezekiel is full of reproofs. But some think that it is a proof from the less to the greater, according to this import, "Since the Prophet upbraided, not without cause, the Jews of his time, that on account of their captivity, the glory and power of God were ridiculed among the Gentiles, as though he could not have preserved the people, whom he had taken under his protection, much more are ye a disgrace and dishonor to God, whose religion, being judged of by your wicked life, is blasphemed." This view I do not reject, but I prefer a simpler one, such as the following, -- "We see that all the reproaches cast on the people of Israel do fall on the name of God; for as they are counted, and are said to be the people of God, his name is as it were engraven on their foreheads: it must hence be, that God, whose name they assume, is in a manner defamed by men, through their wicked conduct." It was then a monstrous thing, that they who derived their glory from God should have disgraced his holy name; for it behoved them surely to requite him in a different manner. [84]

Footnotes:

[76] These texts are referred to, Isaiah 52:6; Ezekiel 36:20.

[77] Griesbach has since found a majority of MSS. in favor of this reading, and has adopted it. But the difficulty is to find a corresponding clause. There is none, except what begins in Romans 2:21; ei de and oun do not well respond, except we render the first, though indeed, and the other, yes or nevertheless somewhat in the sense of an adversative. It will admit this meaning in some passages. See Matthew 12:12; Matthew 26:64; Romans 10:14. -- Ed.

[78] This is not quite correct. They were called Jews even before the captivity, and during the captivity, but most commonly and regularly after it. The words Jews, first occurs in 2 Kings 16:6. See Esther 4:3; Jeremiah 38:19; Daniel 3:8; Ezra 4:12; Nehemiah 2:16. -- Ed.

[79] There are two expositions of the words, dokimazeis ta diapheronta, which may be sustained according to what the words signify in other places. The first word means to prove, or test, or examine, and also to approve; and the second signifies things which differ, or things which are excellent. "Thou provest, or, distinguishest things which differ," is the rendering of Beza, Pareus, Doddridge, and Stuart: "Thou approvest things excellent or useful," is the rendering of Erasmus, Macknight, and others. The first is the most suitable to the context, as knowledge, and not approval, is evidently intended, as proved by the explanatory clause which follows, -- "being instructed out of the law." -- Ed.

[80] Calvin has passed over here several clauses: they are so plain as to require no remarks, except the two last. "The instructor of the unwise -- insipientium," aphronon, of such as were foolish from not understanding things rightly. "The teacher of the ignorant -- imperitorum," nepion, babes, that is, of such as were ignorant like babes. But these and the foregoing titles, "the guide of the blind," and, "light to those in darkness," were such as the Jewish doctors assumed, and are not to be considered as having any great difference in their real meaning. There seems to be no reason to suppose, with Doddridge and some others, that "the blind, foolish, ignorant" were the Gentiles, for the Jews did not assume the office of teaching them. It is to be observed that Paul here takes the case, not of the common people, but of the learned -- the teachers.

[81] The same word occurs only in 2 Timothy 3:5, "morphosin eusebeias -- the form of godliness." It is taken here in a good sense, as meaning a sketch, a delineation, an outline, a representation, or a summary. Chalmers renders the words thus, -- "The whole summary of knowledge and truth which is in the law." Some understand by knowledge what refers to morals or outward conduct, and by truth what is to be believed. Others regard them as an instance of Hebrewism, two substantives being put, instead of a substantive and an adjective; the phrase would then be, "true knowledge." -- Ed.

[82] This clause, and those which follow, are commonly put in an interrogatory form, that is, as questions: but some, as Theophylact, Erasmus and Luther, have rendered the clauses in the form here adopted. There is no difference in the meaning. It is worthy of notice, that the Apostle, after the Hebrew manner, reverses the order as to the points he mentions; he, as it were, retrogrades, and begins to do so at Romans 2:21. The passage may be thus rendered, -- 17. Seeing then, thou art named a Jew, And reliest on the law, and gloriest in God, 18. And knowest his will, And decernest things which differ, being taught by the law, 19. And art confident that thou art A leader to the blind, a light to those in darkness, 20. An instructor to the foolish, a teacher to babes, Having the form of knowledge and of truth according to the law: 21. Yet thou, who teachest another, teachest not thyself, Thou, who preachest, "Steal not," stealest, 22. Thou, who sayest, "Commit no adultery," committest adultery, Thou who detestest idols, committest sacrilege, 23. Thou who gloriest in the law, by transgressing the law dishonorest God; For the name of God, as it is written, is through you blasphemed by the Gentiles. Romans 2:21, and part of the 22nd, refer to what is contained in Romans 19 and the 20th; and the latter part of the 22nd to the 18th verse; and 23rd to the 17th. The latter part of the 22nd helps us to fix the meaning of the latter part of the 18th; the man who hated idols and committed sacrilege proved that he did not exercise his boasted power of making a proper distinction between right and wrong. Then the man who is said, in Romans 2:17, to rely on the law and glory in God, is charged, in Romans 2:23, with the sin of dishonoring God by transgressing the law -- Ed.

[83] "Sacrilege," mentioned here, is by some taken literally as meaning the robbing of God as to the sacrifices he required, and the profanation of sacred rites; "many examples of which," says Turrettin, "are recorded by the Prophets, and also by Josephus, both before and during the last war." But some extend its meaning to acts of hypocrisy and ungodliness, by which God's honor was profaned, and the glory due to him was denied. The highest sacrilege, no doubt, is to deprive God of that sincere service and obedience which he justly requires. "They caused," says Pareus, "the name and honor of God to be in various ways blasphemed by their wicked hypocrisy; and hence they were justly said by the Apostle to be guilty of sacrilege." He then adds, "we must notice, that idolatry is not opposed to sacrilege, but mentioned as a thing closely allied to it. Indeed all idolatry is sacrilegious. How then can the Monks, Priests, and Jesuits clear themselves from the charge of sacrilege? for they not only do not detest idolatry, being in this respect much worse than these hypocrites, but also greedily seek, like them, sacred offerings, and under the pretense of sanctity devour widows' houses, pillage the coffers of kings, and, what is most heinous, sacrilegiously rob God of his due worship and honor and transfer them to saints." Yet the world is so blind as not to see the real character of such men! -- Ed.

[84] On this remarkable passage Haldane has these very appropriate, just, and striking observations, -- "The Apostle, in these verses, exhibits the most lively image of hypocrisy. Was there ever a more beautiful veil than that under which the Jew presents himself? He is a man of confession, of praise, of thanksgiving -- a man, whose trust is in the Law, whose boast is of God, who knows his will, who approves of things that are excellent, a man who calls himself a conductor of the blind, a light of those who are in darkness, an instructor of the ignorant, a teacher of babes; a man who directs others, who preaches against theft, against adultery, against idolatry, and to sum up the whole, a man who glories in the commandments of the Lord. Who would not say that this is an angel arrayed in human form -- a star detached from the firmament, and brought nearer to enlighten the earth? But observe what is concealed under this mask. It is a man who is himself untaught; it is a thief, an adulterer, a sacrilegious person; in one word, a wicked man, who continually dishonors God by the transgression of his law. Is it possible to imagine a contrast more monstrous than between these fair appearances and this awful reality?" No, certainly; but it is a contrast which still exists, with various modifications, in many instances. -- It ought to be observed, that when the author calls the Jew "a man of confession, of praise, of thanksgiving," he alludes to the import of the word, Jew, in Hebrew, which is derived from a verb, which includes these ideas: and it is supposed by some, that there is an allusion in the last words of this chapter, "whose praise," etc., to what the name signifies. -- Ed.

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The Circumcision of the Heart
"Circumcision is that of the heart, in the spirit, and not in the letter." Romans 2:29. 1. It is the melancholy remark of an excellent man, that he who now preaches the most essential duties of Christianity, runs the hazard of being esteemed, by a great part of his hearers, "a setter forth of new doctrines." Most men have so lived away the substance of that religion, the profession whereof they still retain, that no sooner are any of those truths proposed which difference the Spirit of Christ from …
John Wesley—Sermons on Several Occasions

Earnest Expostulation
Observe that the apostle singled out an individual who had condemned others for transgressions, in which he himself indulged. This man owned so much spiritual light that he knew right from wrong, and he diligently used his knowledge to judge others, condemning them for their transgressions. As for himself, he preferred the shade, where no fierce light might beat on his own conscience and disturb his unholy peace. His judgment was spared the pain of dealing with his home offenses by being set to work …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 29: 1883

Coming Judgment of the Secrets of Men
"Should all the forms that men devise Assult my faith with treacherous art, I'd call them vanity and lies, And bind the gospel to my heart." Is not this word "my gospel" the voice of love? Does he not by this word embrace the gospel as the only love of his soul--for the sake of which he had suffered the loss of all things, and did count them but dung--for the sake of which he was willing to stand before Nero, and proclaim, even in Caesar's palace, the message from heaven? Though each word should …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 31: 1885

"Hear the Word of the Lord, Ye Rulers of Sodom, Give Ear unto the Law of Our God, Ye People of Gomorrah,"
Isaiah i. 10, 11, &c.--"Hear the word of the Lord, ye rulers of Sodom, give ear unto the law of our God, ye people of Gomorrah," &c. It is strange to think what mercy is mixed with the most wrath like strokes and threatenings. There is no prophet whose office and commission is only for judgment, nay, to speak the truth, it is mercy that premises threatenings. The entering of the law, both in the commands and curses, is to make sin abound, that grace may superabound, so that both rods and threatenings …
Hugh Binning—The Works of the Rev. Hugh Binning

Tendencies of Religious Thought in England, 1688-1750.
THE thirty years of peace which succeeded the Peace of Utrecht (1714), was the most prosperous season that England had ever experienced; and the progression, though slow, being uniform, the reign of George II. might not disadvantageously be compared for the real happiness of the community with that more brilliant, but uncertain and oscillatory condition which has ensued. A labourer's wages have never for many ages commanded so large a portion of subsistence as in this part of the 18th century.' (Hallam, …
Frederick Temple—Essays and Reviews: The Education of the World

The Same Necessary and Eternal Different Relations
that different things bear one to another, and the same consequent fitness or unfitness of the application of different things or different relations one to another, with regard to which the will of God always and necessarily does determine itself, to choose to act only what is agreeable to justice, equity, goodness, and truth, in order to the welfare of the whole universe, ought likewise constantly to determine the wills of all subordinate rational beings, to govern all their actions by the same …
Samuel Clarke—A Discourse Concerning the Being and Attributes of God

Councils of Ariminum and Seleucia.
Part I. History of the Councils. Reason why two Councils were called. Inconsistency and folly of calling any; and of the style of the Arian formularies; occasion of the Nicene Council; proceedings at Ariminum; Letter of the Council to Constantius; its decree. Proceedings at Seleucia; reflections on the conduct of the Arians. 1. Perhaps news has reached even yourselves concerning the Council, which is at this time the subject of general conversation; for letters both from the Emperor and the Prefects …
Athanasius—Select Works and Letters or Athanasius

Epistle xvi. From Felix Bishop of Messana to St. Gregory.
From Felix Bishop of Messana [243] to St. Gregory. To the most blessed and honourable lord, the holy father Pope Gregory, Felix lover of your Weal and Holiness. The claims under God of your most blessed Weal and Holiness are manifest. For, though the whole earth was filled with observance of the true faith by the preaching and doctrine of the apostles, yet the orthodox Church of Christ, having been founded by apostolical institution and most firmly established by the faithful fathers, is further …
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Entire Sanctification in Type.
The Mosaic dispensation was legal, ceremonial and typical. "The law having a shadow of the good things to come," says the author of the Hebrews. But a shadow always points to a substance; and so far as holiness is commanded, and so far as it is shadowed forth in the ceremonial law, we shall find that there is a corresponding substance and reality in the gospel of Christ. In the first place, if we study carefully the provisions of the Mosaic law, we shall be struck with the many forms of ceremonial …
Dougan Clark—The Theology of Holiness

Love of Religion, a New Nature.
"If we be dead with Christ, we believe that we shall also live with Him."--Romans vi. 8. To be dead with Christ, is to hate and turn from sin; and to live with Him, is to have our hearts and minds turned towards God and Heaven. To be dead to sin, is to feel a disgust at it. We know what is meant by disgust. Take, for instance, the case of a sick man, when food of a certain kind is presented to him,--and there is no doubt what is meant by disgust. Consider how certain scents, which are too …
John Henry Newman—Parochial and Plain Sermons, Vol. VII

"If So be that the Spirit of God Dwell in You. Now if any Man have not the Spirit of Christ, He is None of His. "
Rom. viii. 9.--"If so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his." "But will God in very deed dwell with men on the earth?" 2 Chron. vi. 18. It was the wonder of one of the wisest of men, and indeed, considering his infinite highness above the height of heavens, his immense and incomprehensible greatness, that the heaven of heavens cannot contain him, and then the baseness, emptiness, and worthlessness of man, it may be a wonder to the …
Hugh Binning—The Works of the Rev. Hugh Binning

"If we Say that we have not Sinned, we Make Him a Liar, and his Word is not in Us. "
1 John i. 10.--"If we say that we have not sinned, we make him a liar, and his word is not in us." There is nothing in which religion more consists than in the true and unfeigned knowledge of ourselves. The heathens supposed that sentence, {GREEK SMALL LETTER GAMMA}{GREEK SMALL LETTER NU}{GREEK SMALL LETTER OMEGA}{GREEK SMALL LETTER THETA}{GREEK SMALL LETTER IOTA} {GREEK SMALL LETTER SIGMA}{GREEK SMALL LETTER EPSILON}{GREEK SMALL LETTER ALPHA}{GREEK SMALL LETTER TAU}{GREEK SMALL LETTER OMICRON}{GREEK …
Hugh Binning—The Works of the Rev. Hugh Binning

Though in Order to Establish this Suitable Difference Between the Fruits or Effects of virtue and vice,
so reasonable in itself, and so absolutely necessary for the vindication of the honour of God, the nature of things, and the constitution and order of God's creation, was originally such, that the observance of the eternal rules of justice, equity, and goodness, does indeed of itself tend by direct and natural consequence to make all creatures happy, and the contrary practice to make them miserable; yet since, through some great and general corruption and depravation, (whencesoever that may have …
Samuel Clarke—A Discourse Concerning the Being and Attributes of God

But Now, that as Bearing with the Infirmity of Men He did This...
12. But now, that as bearing with the infirmity of men he did this, let us hear what follows: "For though I be free from all men, yet have I made myself servant unto all, that I might gain the more. To them that are under the law, I became as under the law, that I might gain them that are under the law; to them that are without law, as without law, (being not without law to God, but under the law to Christ,) that I might gain them that are without law." [2505] Which thing he did, not with craftiness …
St. Augustine—Of the Work of Monks.

Note to the Following Treatise 1. The Following Letter
NOTE TO THE FOLLOWING TREATISE 1. The following Letter, which is the 190th of S. Bernard, was ranked by Horst among the Treatises, on account of its length and importance. It was written on the occasion of the condemnation of the errors of Abaelard by the Council of Sens, in 1140, in the presence of a great number of French Bishops, and of King Louis the Younger, as has been described in the notes to Letter 187. In the Synodical Epistle, which is No. 191 of S. Bernard, and in another, which is No. …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

Seances Historiques De Geneve --The National Church.
IN the city of Geneva, once the stronghold of the severest creed of the Reformation, Christianity itself has of late years received some very rude shocks. But special attempts have been recently made to counteract their effects and to re-organize the Christian congregations upon Evangelical principles. In pursuance of this design, there have been delivered and published during the last few years a series of addresses by distinguished persons holding Evangelical sentiments, entitled Séances …
Frederick Temple—Essays and Reviews: The Education of the World

Neither do they Confess that they are Awed by those Citations from the Old...
7. Neither do they confess that they are awed by those citations from the Old Testament which are alleged as examples of lies: for there, every incident may possibly be taken figuratively, although it really did take place: and when a thing is either done or said figuratively, it is no lie. For every utterance is to be referred to that which it utters. But when any thing is either done or said figuratively, it utters that which it signifies to those for whose understanding it was put forth. Whence …
St. Augustine—On Lying

Man.
THE IMAGE OF GOD. MAN is God's image, and to curse wickedly the image of God, is to curse God himself. Suppose that a man should say with his mouth, I wish that the king's picture were burned; would not this man's so saying render him as an enemy to the person of the king? Even so it is with them that by cursing wish evil to their neighbors or themselves; they contemn the image of God himself. This world, as it dropped from the fingers of God, was far more glorious than it is now. VALUE OF THE SOUL. …
John Bunyan—The Riches of Bunyan

The Hindrances to Mourning
What shall we do to get our heart into this mourning frame? Do two things. Take heed of those things which will stop these channels of mourning; put yourselves upon the use of all means that will help forward holy mourning. Take heed of those things which will stop the current of tears. There are nine hindrances of mourning. 1 The love of sin. The love of sin is like a stone in the pipe which hinders the current of water. The love of sin makes sin taste sweet and this sweetness in sin bewitches the …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Seventeenth Sunday after Trinity the Christian Calling and Unity.
Text: Ephesians 4, 1-6. 1 I, therefore, the prisoner in the Lord, beseech you to walk worthily of the calling wherewith ye were called, 2 with all lowliness and meekness, with longsuffering, forbearing one another in love; 3 giving diligence to keep the unity of the Spirit in the bond of peace. 4 There is one body, and one Spirit, even as also ye were called in one hope of your calling; 5 one Lord, one faith, one baptism, 6 one God and Father of all, who is over all, and through all, and in all. …
Martin Luther—Epistle Sermons, Vol. III

All Mankind Guilty; Or, Every Man Knows More than He Practises.
ROMANS i. 24.--"When they knew God, they glorified him not as God." The idea of God is the most important and comprehensive of all the ideas of which the human mind is possessed. It is the foundation of religion; of all right doctrine, and all right conduct. A correct intuition of it leads to correct religious theories and practice; while any erroneous or defective view of the Supreme Being will pervade the whole province of religion, and exert a most pernicious influence upon the entire character …
William G.T. Shedd—Sermons to the Natural Man

Saurin -- Paul Before Felix and Drusilla
Jacques Saurin, the famous French Protestant preacher of the seventeenth century, was born at Nismes in 1677. He studied at Geneva and was appointed to the Walloon Church in London in 1701. The scene of his great life work was, however, the Hague, where he settled in 1705. He has been compared with Bossuet, tho he never attained the graceful style and subtilty which characterize the "Eagle of Meaux." The story is told of the famous scholar Le Clerc that he long refused to hear Saurin preach, on the …
Grenville Kleiser—The world's great sermons, Volume 3

The First Great Deception
With the earliest history of man, Satan began his efforts to deceive our race. He who had incited rebellion in heaven desired to bring the inhabitants of the earth to unite with him in his warfare against the government of God. Adam and Eve had been perfectly happy in obedience to the law of God, and this fact was a constant testimony against the claim which Satan had urged in heaven, that God's law was oppressive and opposed to the good of His creatures. And furthermore, Satan's envy was excited …
Ellen Gould White—The Great Controversy