this we must be satisfied in the Apostolic writings. From other writings must eloquence be learnt:
here spiritual wisdom is to be sought, conveyed in a plain and simple style.^67
Contention is mentioned here for rebellion and stubbornness; for Paul was contending with
hypocrites who, by their gross and supine self-indulgence, trifled with God. By the word truth, is
simply meant the revealed will of God, which alone is the light of truth: for it is what belongs to
all the ungodly, that they ever prefer to be in bondage to iniquity, rather than to receive the yoke
of God; and whatever obedience they may pretend, yet they never cease perversely to clamor and
struggle against God’s word. For as they who are openly wicked scoff at the truth, so hypocrites
fear not to set up in opposition to it their artificial modes of worship. The Apostle further adds, that
such disobedient persons obey or serve iniquity; for there is no middle course, which those who
are unwilling to be in subjection to the law of the Lord can take, so as to be kept from falling
immediately into the service of sin. And it is the just reward of outrageous licentiousness, that those
become the bondslaves of sin who cannot endure the service of God. Indignation and wrath, so the
character of the words induces me to render them; for θυμος in Greek means what the Latins call
excandescentia — indignation, as Cicero teaches us, (Tusc. 4,) even a sudden burning of anger.
As to the other words I follow Erasmus. But observe, that of the four which are mentioned, the two
last are, as it were, the effects of the two first; for they who perceive that God is displeased and
angry with them are immediately filled with confusion.
We may add, that though he might have briefly described, even in two words, the blessedness
of the godly and also the misery of the reprobate, he yet enlarges on both subjects, and for this end
— that he might more effectually strike men with the fear of God’s wrath, and sharpen their desire
for obtaining grace through Christ: for we never fear God’s judgment as we ought, except it be set
as it were by a lively description before our eyes; nor do we really burn with desire for future life,
except when roused by strong incentives, (multis flabellis incitati — incited by many fans.)
9.To the Jew first,etc. He simply places, I have no doubt, the Jew in opposition to the Gentile;
for those whom he calls Greeks he will presently call Gentiles. But the Jews take the precedence
(^67) With regard to the construction of this passage, 6-10, it may be observed, that it is formed according to the mode of Hebrew
parallelism, many instances of which we meet with even in the prose writings of the New Testament. None of the ancients, nor
any of the moderns, before the time of Bishop Lowth, understood much of the peculiar character of the Hebrew style. All the
anomalies, noticed by Calvin, instantly vanish, when the passage is so arranged, as to exhibit the correspondence of its different
parts. It consists of two general portions; the first includes three verses, Romans 2:6, 7, and 8; the other, the remaining three
verses. The same things are mainly included in both portions, only in the latter there are some things additional, and explanatory,
and the order is reversed, so that the passage ends with what corresponds with its beginning. To see the whole in a connected
form, it is necessary to set it down in lines, in the following manner —
- Who will render to each according to his works, —
- To those indeed, who, by perseverance in well — doing, Seek glory and honor and immortality, — Eternal life
- But there shall be to them who are contentious And obey not the truth, but obey iniquity, —Indignation and wrath:
Then follow the same things, the order being reversed — - Distress and anguish shall be on every soul of man that worketh evil, — On the Jew first, and then on the Greek;
- But glory and honor and peace, To every one who worketh good, — To the Jew first and then to the Greek;
- For there is no respect of persons with God.
The idea in the last and the first line is essentially the same. This repetition is for the sake of producing an impression. The
character of the righteous, in the first part, is, that by persevering in doing good they seek glory, honor, and immortality, and
their reward is to be eternal life: the character of the wicked is that of being contentious, disobedient to the truth, and obedient
to unrighteousness, and their reward is to be indignation and wrath. The character of the first, in the second part, is, that they
work good; and of the other, that they work evil: and the reward of the first is glory, honor, and peace, and the reward of the
other, distress and anguish; which are the effects of indignation and wrath, as glory honor, and peace are the fruits or the constituent
parts of eternal life. It is to be observed that priority in happiness, as well as priority in misery, is ascribed to the Jew. — Ed.