Romans 2:8-11

But unto them that are contentious Like thee, O Jew, who thus fightest against God. The character of the unbelieving Jews was disobedience, stubbornness, and impatience. Mr. Locke thinks the original expression, οι δε εξ εριθειας, the contentions, here spoken of, are Jews who refused to obey the gospel. “But as the apostle is speaking of the punishment of the wicked Gentiles, as well as of the wicked Jews, εριθεια, contention, must be a vice common to both. Accordingly, εριθειαι, contentions, are mentioned among the works of the flesh, to which wicked men in general are addicted, Galatians 5:20. And Suidas tells us, that εριθεια, contention, is η δια λογου φιλονεικια, contention by words, by keen disputing. Wherefore the contentious are persons who spread evil principles, and maintain them by keen disputings. This was the vice of many of the heathen, who disputed themselves into a disbelief of the plainest principles of morality, and argued even in support of atheism. Agreeably to this account of the contentious, the apostle represents them here as enemies of the truth, and as friends of unrighteousness.” Macknight. Who obey not the truth Both those who did not walk according to the light of nature, chap. Romans 1:18, and those who disobeyed the gospel, are here intended. The former, because, as truth is here opposed to unrighteousness, it must signify not only the truths discovered by revelation, but those likewise respecting religion and morality, which are discoverable by the light of nature, and which, among the heathen, were the only foundations of a virtuous conduct. The truth, as it is in Jesus, or the gospel, however, seems to be especially intended, this being styled, the truth of God, Romans 3:7; Romans 15:8; the word of truth, Ephesians 1:13, and elsewhere; the knowledge of it being the knowledge of the truth, 1 Timothy 2:4; 1 Timothy 4:3; the belief of it, the belief of the truth, 2 Thessalonians 2:13; obedience to it, obedience to the truth, Galatians 3:1; Galatians 5:7; walking according to it, walking in the truth, 1 John 2:4; the gospel itself being emphatically styled the truth, Ephesians 4:21; and to know it being to know the truth, 1 John 2:21. This being so, they that are here said not to obey the truth seem to be especially, first, the unbelieving Jews, and, secondly, the Gentiles, who spake against the truth, and rejected it. And both these obeyed, and gave themselves up to error and falsehood; the Gentiles by changing the truth of God into a lie, Romans 1:25, and the Jews by adhering to their vain traditions, which made void the commands of God, supposing them to be derived from Moses, when they were indeed only the doctrines of men. But obey unrighteousness Live in known sin; acting contrary to the clear dictates of reason and conscience. Indignation and wrath, tribulation and anguish He seems to allude to Psalms 78:49, He cast upon them, the Egyptians, the fierceness of his anger, wrath, indignation, and trouble, and finely intimating that the Jews would, in the day of vengeance, be more severely punished than even the Egyptians were, when God made their plagues so wonderful. Upon every soul of man that doeth evil That contradicts the light of his dispensation, or holds in unrighteousness the portion of truth made known to him. Of the Jew first Here we have the first express mention of the Jews in this chapter. And it is introduced with great propriety. Their having been trained up in the true religion, and their having had Christ and his apostles first sent to them, were circumstances which placed them in the foremost rank of the criminals that obeyed not the truth.

It must be observed, however, that “in this and the following verse, the apostle, by using the most general expression possible, every soul of man, and by twice introducing the distribution of Jew and Greek, which, according to the ideas of the Jews, comprehended all mankind, (see note on chap. Romans 1:16,) has left his reader no room to doubt that he is discoursing of the judgment of all nations, of heathen as well as of Jews and Christians. Therefore, not only what he says of the punishments, but what he observes of the rewards to be distributed at that day, must be understood of the heathen, as well as of those who have enjoyed the benefit of revelation.”

We see also, by these two verses, (Romans 2:9,) and Romans 1:16, that the apostle carefully lays it down as a fundamental position that there was now, under the gospel, no other national distinction between the Jews and the Gentiles, save only a priority of right in the Jews to the offer of the gospel, and the allotment of rewards or punishments, according as they obeyed or not. But glory, (just opposite to wrath,) From the divine approbation; honour, (opposite to indignation,) By the divine appointment; and peace Implying a secure and quiet possession of all good, now and for ever, opposed to tribulation and anguish. To every one that worketh good Sincerely performs his duty to God and man; to the Jew first, &c. To one as well as another. For there is no respect of persons with God That is, in passing their final sentence, and in distributing rewards and punishments, he is determined by their real characters, and will reward every one according to his works, not according to their outward condition; such as their country, kindred, sex, dignity, office, wealth, and profession of religion. This declaration concerning God, as Judge, the apostle made to show the Jews their folly in expecting favour at the final judgment, because they had Abraham for their father, and were themselves members of God's church. And it must appear the more important and seasonable, considering that the Jews thought no Israelite should be deprived of future happiness, whatever his faults had been; unless he were guilty of apostacy, idolatry, and a few other very enormous crimes. But this impartial and equitable proceeding at the final judgment is very consistent with God's distributing to persons here advantages and opportunities of improvement, according to his own good pleasure.