Romans 2:26,27

Vv. 26, 27 describe the opposite case: the transformation of the obedient Gentile into a Jew, according to the judgment of God. This transformation, being the logical consequence of the preceding, is connected by οὗν, then, with Romans 2:25.

The apostle is not now speaking, as in Romans 2:14-15, of a simple sporadic observance of legal duties. The phrase is more solemn: keeping the just ordinances of the law (δικαίωμα, all that the law declares righteous). In Romans 8:4, the apostle uses a similar expression to denote the observance of the law by the Christian filled with the Holy Spirit. How can he here ascribe such an obedience to a Gentile? Philippi thinks he has in view those many proselytes whom Judaism was making at this time among the Gentiles. Meyer and others seek to reduce the meaning of the phrase to that of Romans 2:14. This second explanation is impossible, as we have just seen; and that of Philippi falls to the ground before the preceding expressions of the apostle, which certainly contain more than can be expected of a proselyte (keep, fulfil the law, φυλάσσειν, τελεῖν τὸν νόμον, Romans 2:26-27). The comparison of Romans 8:4 shows the apostle's meaning. He refers to those many Gentiles converted to the gospel who, all uncircumcised as they are, nevertheless fulfil the law in virtue of the spirit of Christ, and thus become the true Israel, the Israel of God, Galatians 6:16. Paul expresses himself in abstract terms, because here he has to do only with the principle, and not with the means by which it is realized; compare what we have said on Romans 2:7; Romans 2:10. The future λογισθήσεται, will be counted, transports us to the hour of judgment, when God, in order to declare a man righteous, will demand that he be so in reality.

We might begin Romans 2:27 as an affirmative proposition: and so He will judge thee. But perhaps it is more in keeping with the lively tone of the piece to continue in Romans 2:27 the interrogation of Romans 2:26, as we have done in our translation: “And so (in virtue of this imputation) will not He judge thee”...? The thought is analogous to Luke 11:31-32, and Matthew 12:41-42, though the case is different. For there it is Gentiles who condemn the Jews by the example of their repentance and their love of truth; here, it is the case of Christians of Gentile origin condemning the Jews by their fulfilment of the law.

Ostervald and Oltramare substitute for judge, used by the apostle, the term condemn. This is wrong; for the claim of the Jews is to escape, not only from condemnation, but from judgment; and it is bitter for them to hear, not only that they shall be judged like the Gentiles, but that they shall be judged by them. Τὸν νόμον τελεῖν, to fulfil the law, is a phrase expressing real and persevering fulfilment. The love which the gospel puts into the believer's heart is in fact the fulfilment of the law, Romans 13:10.

The preposition διά, strictly (across the length of): through, here denotes, as it often does, the state, the circumstances in which an act is accomplished; comp. 2 Corinthians 2:4; 1 Timothy 2:15; Hebrews 2:15. So: “in full possession of the letter and circumcision.”

This double transformation of the disobedient Jew into a Gentile, and of the obedient Gentile into a Jew, in the judgment of God, is explained and justified by Romans 2:28-29.