Rom 2:13, 27, 3:22, 29, 10:12-13, Eph 2:13-18 | Barnes | STEP | Verse 13. For not the hearers , etc. The same sentiment is implied in . the apostle here doubtless designed to meet an objection of the Jews; to wit, that they had the law, that they manifested great deference for it, that they heard it read with attention, and professed a willingness to yield themselves to it. To meet this, he states a very plain and obvious principle, that this was insufficient to justify them before God, unless they rendered actual obedience. Are just . Are justified before God, or are personally holy. Or, in other words, simply hearing the law is not meeting all its requirements, and making men holy. If they expected to be saved by the law , it required something more than merely to hear it. It demanded perfect obedience . But the doers of the law . They who comply entirely with its demands; or who yield to it perfect and perpetual obedience. This was the plain and obvious demand, not only of common sense, but of the Jewish law itself, . Comp. . Shall be justified . This expression is evidently synonymous with that in where it is said that "he shall live in them." The meaning is, that it is a maxim or principle of the law of God, that if a creature will keep it, and obey it entirely, he shall not be condemned , but shall be approved , and live for ever . This does not affirm that any one ever has thus lived in this world, but it is an affirmation of a great general principle of law, that if a creature is justified BY the law, the obedience must be entire and perpetual. If such were the case, as there would be no ground of condemnation, man would be saved by the law. If the Jews, therefore, expected to be saved by their law, it must be, not by hearing the law, nor by being called a Jew, but by perfect and unqualified obedience to all its requirements. This passage is designed, doubtless, to meet a very common and pernicious sentiment of the Jewish teachers, that all who became hearers and listeners to the law would be saved. The inference from the passage is, that no man can be saved by his external privileges, or by an outward respectful deference to the truths and ordinances of religion. (v) "For not the hearers"

Romans 2:13

Verse 13. For not the hearers, etc. The same sentiment is implied in Jas 1:22, Mt 7:21,24, Lk 6:47. the apostle here doubtless designed to meet an objection of the Jews; to wit, that they had the law, that they manifested great deference for it, that they heard it read with attention, and professed a willingness to yield themselves to it. To meet this, he states a very plain and obvious principle, that this was insufficient to justify them before God, unless they rendered actual obedience.

Are just. Are justified before God, or are personally holy. Or, in other words, simply hearing the law is not meeting all its requirements, and making men holy. If they expected to be saved by the law, it required something more than merely to hear it. It demanded perfect obedience.

But the doers of the law. They who comply entirely with its demands; or who yield to it perfect and perpetual obedience. This was the plain and obvious demand, not only of common sense, but of the Jewish law itself, De 4:1, Lev 18:5. Comp. Rom 10:9.

Shall be justified. This expression is evidently synonymous with that in Lev 18:5 where it is said that "he shall live in them." The meaning is, that it is a maxim or principle of the law of God, that if a creature will keep it, and obey it entirely, he shall not be condemned, but shall be approved, and live for ever. This does not affirm that any one ever has thus lived in this world, but it is an affirmation of a great general principle of law, that if a creature is justified BY the law, the obedience must be entire and perpetual. If such were the case, as there would be no ground of condemnation, man would be saved by the law. If the Jews, therefore, expected to be saved by their law, it must be, not by hearing the law, nor by being called a Jew, but by perfect and unqualified obedience to all its requirements. This passage is designed, doubtless, to meet a very common and pernicious sentiment of the Jewish teachers, that all who became hearers and listeners to the law would be saved. The inference from the passage is, that no man can be saved by his external privileges, or by an outward respectful deference to the truths and ordinances of religion.

(v) "For not the hearers" Jas 1:22,25

Romans 2:27

Verse 27. Which is by nature. Which is the natural state of man; his condition before he is admitted to any of the peculiar rites of the Jewish religion.

If it fulfil the law. If they who are uncircumcised keep the law.

Judge thee. Condemn thee as guilty. As we say, the conduct of such a man condemns us. He acts so much more consistently and uprightly than we do, that we see our guilt. For a similar mode of expression, see Mt 12:41,42.

Who by the letter, etc. The translation here is certainly not happily expressed. It is difficult to ascertain its meaning. The evident meaning of the original is, "Shall not a heathen man who has none of your external privileges, if he keeps the law, condemn you who are Jews; who, although you have the letter and circumcision, are nevertheless transgressors of the law?"

The letter. The word letter properly means the mark or character from which syllables and words are formed. It is also used in the sense of writing of any kind, (Lk 16:6,7, Acts 28:21, Gal 6:11) particularly the writings of Moses, denoting, by way of eminence, the letter, or the writing, Rom 7:6, 2Ti 3:16.

(h) "fulfil the law" Mt 12:41,42

Romans 3:22

Verse 22. Even the righteousness of God. The apostle, having stated that the design of the gospel was to reveal a new plan of becoming just in the sight of God, proceeds here more fully to explain it. The explanation which he offers makes it plain that the phrase so often used by him, "righteousness of God," does not refer to an attribute of God, but to his plan of making men righteous. Here he says that it is by faith in Jesus Christ; but surely an attribute of God is not produced by faith in Jesus Christ. It means God's mode of regarding men as righteous through their belief in Jesus Christ.

By faith of Jesus Christ. That is, by faith in Jesus Christ. Thus the expression, Mk 11:22, "Have the faith of God," (margin,) means, have faith in God. So Acts 3:16, the "faith of his name," (Greek,) means, faith in his name. So Gal 2:20, the "faith of the Son of God" means, faith in the Son of God. This cannot mean that faith is the meritorious cause of salvation, but that it is the instrument or means by which we become justified. It is the state of mind, or condition of the heart, to which God has been pleased to promise justification. (On the nature of faith, Mk 16:16.) God has promised that they who believe in Christ shah be pardoned and saved. This is his plan in distinction from the plan of those who seek to be justified by works.

Unto all and upon all. It is evident that these expressions are designed to be emphatic, but why both are used is not very apparent. Many have supposed that there was no essential difference in the meaning. If there be a difference, it is probably this: the first expression, "unto all"--ειςπαντας--may denote that this plan of justification has come (Luther) unto all men, to Jews and Gentiles; i.e. that it has been provided for them and offered to them without distinction. The plan was ample for all, was fitted for all, was equally necessary for all, and was offered to all. The second phrase, "upon all"--επιπαντας--may be designed to guard against the supposition that all therefore would be benefited by it, or be saved by the mere face that the announcement had come to all. The apostle adds, therefore, that the benefits of this plan must actually come upon all, or must be applied to all, if they would be justified. They could not be justified merely by the fact that the plan was provided, and that the knowledge of it had come to all, but by their actually coming under this plan, and availing themselves of it. Perhaps there is reference in the last expression, "upon all," to a robe, or garment, that is placed upon one to hide his nakedness, or sin. Comp. Isa 64:6, also Php 3:9.

For there is no difference. That is, there is no difference in regard to the matter under discussion. The apostle does not mean to say that there is no difference in regard to the talents, dispositions, education, and property of men; but there is no distinction in regard to the way in which they must be justified. All must be saved, if saved at all, in the same mode, whether Jews or Gentiles, bond or free, rich or poor, learned or ignorant. None can be saved by works; and all are therefore dependent on the mercy of God in Jesus Christ.

(a) "faith of Jesus Christ" Rom 5:1

Romans 3:29

Verses 29, 30. Is he the God, etc. The Jews supposed that he was the God of their nation only, that they only were to be admitted to his favour. In these verses Paul showed that as all had alike sinned, Jews and Gentiles, and as the plan of salvation by faith was adapted to sinners, without any special reference to Jews, so God could show favours to all, and all might be admitted on the same terms to the benefits of the plan of salvation.

Romans 10:12-13

Verse 12. For there is no difference. In the previous verse Paul had quoted a passage from Isa 28:16, which says that every one (πας) that believeth shall not be ashamed; that is, every one of every nation and kindred. This implies that it was not to be confined to the Jews. This thought he now further illustrates and confirms by expressly declaring that there is no difference between the Jew and the Greek. This doctrine it was one main design of the epistle to establish, and it is fully proved in the course of the argument in Romans chapters 1-4. See particularly Rom 3:26-30. When the apostle says there is no difference between them, he means in regard to the subject under discussion. In many respects there might be a difference; but not in the way of justification before God. There all had sinned; all had failed of obeying the law; and all must be justified in the same way, by faith in the Lord Jesus Christ. The word difference (διαστολη) means distinction, diversity. It also means eminence, excellence, advantage. There is no eminence or advantage which the Jew has over the Greek in regard to justification before God.

The Jew. That portion of mankind which professed to yield obedience to the law of Moses.

The Greek. Literally, those who dwelt in Greece, or those who spoke the Greek language. As the Jews, however, were acquainted chiefly with the Greeks, and knew little of other nations, the name Greek among them came to denote all who were not Jews; that is, the same as the Gentiles. The terms "Jew and Greek," therefore, include all mankind. There is no difference among men about the terms of salvation; they are the same to all. This truth is frequently taught. It was a most important doctrine, especially in a scheme of religion that was to be preached to all men. It was very offensive to the Jews, who had always regarded themselves as a peculiarly favoured people. Against this, all their prejudices were roused, as it completely overthrew all their own views of national eminence and pride, and admitted despised Gentiles to the same privileges with the long-favoured and chosen people of God. The apostles, therefore, were at great pains fully to establish it. Acts 10:9, Gal 3:28.

For the same Lord over all, etc. For there is the same Lord of all; that is, the Jews and Gentiles have one common Lord. Comp. Rom 3:29,30. The same God had formed them and ruled them; and God now opened the same path to life. See this fully presented in Paul's address to the people of Athens, in Acts 17:26-30. See also 1Timm 2:5. As there was but one God; as all, Jews and Gentiles, were his creatures; as one law was applicable to all; as all had sinned; and as all were exposed to wrath; so it was reasonable that there should be the same way of return--through the mere mercy of God. Against this the Jew ought not to object; and in this he and the Greek should rejoice.

Is rich unto all. (πλουτωνειςπαντας). The word rich means to have abundance, to have in store much more than is needful for present or personal use. It is commonly applied to wealth. But applied to God, it means that he abounds in mercy or goodness towards others. Thus, Eph 2:4, "God, who is rich in mercy," etc.; 1Timm 6:17,18, "Charge them that are rich in this world--that they be rich in good works;" Jas 2:5, "God hath chosen the poor--rich in faith;" that is, abounding in faith and good works, etc. Thus God is said to be rich towards all, as he abounds in mercy and goodness towards them in the plan of salvation.

That call upon him. This expression means, properly, to supplicate, to invoke, as in prayer. As prayer constitutes no small part of religion, and as it is a distinguishing characteristic of those who are true Christians, (Acts 9:11, "Behold he prayeth,") to call on the name of the Lord is put for religion itself, and is descriptive of acts of devotion towards God. 1Pet 1:17, "And if ye call on the Father," etc.; Acts 2:21, 9:14, "He hath authority to bind all that call on thy name; Acts 7:59, 22:16, Gen 4:26, "Then began men to call on the name of the Lord."

(s) "the same Lord" 1Timm 2:5 Verse 13. For whosoever shall call, etc. This sentiment is found substantially in Joel 2:32, "And it shall come to pass, that whosoever shall call on the name of the Lord shall be delivered." This is expressly applied to the times of the gospel by Peter, in Acts 2:21. Acts 2:21. To call on the name of the Lord is the same as to call on the Lord himself. The word name is often used in this manner. "The name of the Lord is a strong tower," etc., Prov 18:10; "The name of the God of Jacob defend thee," Ps 20:1. That is, God himself is a strong tower, etc. It is clear, from what follows, that the apostle applies this to Jesus Christ; and this is one of the numerous instances in which the writers of the New Testament apply to him expressions which in the Old Testament are applicable to God. See 1Cor 1:2.

Shall be saved. This is the uniform promise. See Acts 2:21; Acts 22:16, "Arise, and be baptized, and wash away thy sins, calling on the name of the Lord." This is proper and indispensable, because

(1.) we have sinned against God, and it is right that we should confess it.

(2.) Because he only can pardon us, and it is fit, that if we obtain pardon, we should ask it of God.

(3.) To call upon him is to acknowledge him as our Sovereign, our Father, and our Friend; and it is right that we render him our homage. It is implied in this, that we call upon him with right feelings; that is, with a humble sense of our sinfulness and our need of pardon, and with a willingness to receive eternal life as it is offered us in the gospel. And if this be done, this passage teaches us that all may be saved who will do it. He will cast none away who come in this manner. The invitation and the assurance extend to all nations, and to men of all times.

(t) "whosoever" Joel 2:32 (u) "upon the name of the Lord" 1Cor 1:2

Ephesians 2:13-18

Verse 13. But now in Christ Jesus. By the coming and atonement of the Lord Jesus, and by the gospel which he preached.

Ye who sometimes were far off. Who were formerly--ποτε. Tindal translates it, a whyle agoo. The phrase far off --μακραν--means that they were formerly far off from God and his people. The expression is derived from the custom of speaking among the Hebrews. God was supposed to reside in the temple. It was a privilege to be near the temple. Those who were remote from Jerusalem and the temple were regarded as far off from God, and hence as peculiarly irreligious and wicked. Isa 57:19.

Are made nigh. Are admitted to the favour of God, and permitted to approach him as his worshippers.

By the blood of Christ. The Jews came near to the mercy-seat on which the symbol of the Divine presence rested, Rom 3:25, by the blood that was offered in sacrifice; that is, the high priest approached that mercy-seat with blood, and sprinkled it before God. Now we are permitted to approach him with the blood of the atonement. The shedding of that blood has prepared the way by which Gentiles as well as Jews may approach God, and it is by that offering that we are led to seek God.

(*) "sometimes" "formerly" (a) "blood of Christ" Heb 9:12 Verse 14. For he is our peace. There is evident allusion here to Isa 57:19. Isa 57:19. The peace here referred to is that by which a union in worship and in feeling has been produced between the Jews and the Gentiles. Formerly they were alienated and separate. They had different objects of worship; different religious rites; different views and feelings. The Jews regarded the Gentiles with hatred, and the Gentiles the Jews with scorn. Now, says the apostle, they are at peace. They worship the same God. They have the same Saviour. They depend on the same atonement. They have the same hope. They look forward to the same heaven. They belong to the same redeemed family. Reconciliation has not only taken place with God, but with each other. The best way to produce peace between alienated minds is to bring them to the same Saviour. That will do more to silence contentions, and to heal alienations, than any or all other means. Bring men around the same cross; fill them with love to the same Redeemer, and give them the same hope of heaven, and you put a period to alienation and strife. The love of Christ is so absorbing, and the dependence in his blood so entire, that they will lay aside these alienations, and cease their contentions. The work of the atonement is thus designed not only to produce peace with God, but peace between alienated and contending minds. The feeling that we are redeemed by the same blood, and that we have the same Saviour, will unite the rich and the poor, the bond and the free, the high and the low, in the ties of brotherhood, and make them feel that they are one. This great work of the atonement is thus designed to produce peace in alienated minds everywhere, and to diffuse abroad the feeling of universal brotherhood.

Who hath made both one. Both Gentiles and Jews. He has united them in one society.

Having broken down the middle wall. There is an allusion here undoubtedly to the wall of partition in the temple, by which the court of the Gentiles was separated from that of the Jews. Mt 21:12. The idea here is, that that was now broken down, and that the Gentiles had the same access to the temple as the Jews. The sense is, that in virtue of the sacrifice of the Redeemer they were admitted to the same privileges and hopes.

(b) "is our peace" Mic 5:5 (c) "one" Jn 10:16, Gall 3:28 Verse 15. Having abolished. Having brought to naught or put an end to it--καταργησας.

In his flesh. By the sacrifice of his body on the cross. It was not by instruction merely; it was not by communicating the knowledge of God; it was not as a teacher; it was not by the mere exertion of power; it was by his flesh--his human nature--and this can mean only that he did it by his sacrifice of himself. It is such language as is appropriate to the doctrine of the atonement--not indeed teaching it directly--but still such as one would use who believed that doctrine, and such as no other one would employ. Who would now say of a moral teacher that he accomplished an important result by his flesh? Who would say of a man that was instrumental in reconciling his contending neighbors, that he did it by his flesh? Who would say of Dr. Priestly that he established Unitarianism in his flesh? No man would have ever used this language who did not believe that Jesus died as a sacrifice for sin.

The enmity. Between the Jew and the Gentile. Tindal renders this, "the cause of hatred, that is to say, the law of commandments contained in the law written." This is expressive of the true sense. The idea is, that the ceremonial law of the Jews, on which they so much prided themselves, was the cause of the hostility existing between them. That made them different people, and laid the foundation for the alienation which existed between them. They had different laws; different institutions; a different, religion. The Jews looked upon themselves as the favourites of Heaven, and as in possession of the knowledge of the only way of salvation; the Gentiles regarded their laws with contempt, and looked upon the peculiar institutions with scorn. When Christ came, and abolished by his death their peculiar ceremonial laws, of course the cause of this alienation ceased.

Even the law of commandments. The law of positive commandments. This does not refer to the moral law, which was not the cause of the alienation, and which was not abolished by the death of Christ, but to the laws commanding sacrifices, festivals, fasts, etc., which constituted the peculiarity of the Jewish system. These were the occasion of the enmity between the Jews and the Gentiles, and these were abolished by the great sacrifice which the Redeemer made; and of course when that was made, the purpose for which these laws were instituted was accomplished, and they ceased to be of value and to be binding. Contained in ordinances. In the Mosaic commandments. The word ordinance means decree, edict, law, Lk 2:1, Acts 16:4, 17:7, Col 2:14.

For to make in himself. By virtue of his death, or under him as the head.

Of twain one new man. Of the two--Jews and Gentiles--one new spiritual person; that they might be united. The idea is, that as two persons who had been at enmity might become reconciled, and become one in aim and pursuit, so it was in the effect of the work of Christ on the Jews and Gentiles. When they were converted they would be united and harmonious.

(d) "in his flesh" Col 2:14 (+) "contained" "consisting" (++) "twain" "the two into" Verse 16. And that he might reconcile both unto God. This was another of the effects of the work of redemption, and indeed the main effect. It was not merely to make them harmonious, but it was that both, who had been alienated from God, should be reconciled to him. This was a different effect from that of producing peace between themselves, though in some sense the one grew out of the other. They who are reconciled to God will be at peace with each other. They will feel that they are of the same family, and are all brethren. On the subject of reconciliation, 2Cor 5:18.

In one body. One spiritual personage--the church. Eph 1:23.

By the cross. By the atonement which he made on the cross. See Col 1:20. Comp. Rom 3:2,5. It is by the atonement only that men ever become reconciled to God.

Having slain the enmity. Not only the enmity between Jews and Gentiles, but the enmity between the sinner and God. He has by that death removed all the obstacles to reconciliation on the part of God and on the part of man. It is made efficacious in removing the enmity of the sinner against God, and producing peace.

Thereby. Marg., "in himself". The meaning is, in his cross, or by means of his cross.

(e) "both unto God" Col 1:20-22 (1) "enmity thereby" "in himself" Verse 17. And came and preached peace. That is, the system of religion which he proclaimed was adapted to produce peace with God. This he preached personally to those who "were nigh," that is, the Jews; to those who were "afar off"--the Gentiles--he preached it by his apostles. He was the Author of the system which proclaimed salvation to both. The word peace here refers to reconciliation with God.

To you which were afar off, etc. Eph 2:13.

(*) "preached" "proclaimed" (a) "which were afar off" Acts 2:39 Verse 18. For through him. That is, he has secured this result that we have access to God. This he did by his death--reconciling us to God; by the doctrines which he taught--acquainting us with God; and by his intercession in heaven--by which our "prayers gain acceptance" with him.

We both have access. Both Jews and Gentiles.

Rom 5:2. We are permitted to approach God through him, or in his name. The Greek word here--προσαγωγη--relates, properly, to the introduction to, or audience which we are permitted to have with a prince or other person of high rank. This must be effected through an officer of court to whom the duty is entrusted. Rosenmuller, Alt. und neu. Morgenland, in loc.

By one Spirit. By the aid of the same Spirit--the Holy Ghost. 1Cor 12:4.

Unto the Father. We are permitted to come and address God as our Father. Rom 8:15,16.

(b) "through him" Jn 14:6, 1Pet 3:18