Content of the second chapter: The Apostle rebukes the sins of the Jews and shows them that are in the same guilt as the heathen; indeed, in a certain sense the Jews are even worse than the Gentiles.
The Judgment of God Against All Sinners Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things. But we are sure that the judgment of God is according to truth against them which commit such things. And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God? Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance? But after thy hardness mid impenitent heart treasurest up thou thyself wrath against the day of wrath and revelation of the righteous judgment of God; who will render to every man according to his deeds: to them who by patient continuance in well doing seek for glory and honour and immortality, eternal life: but unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile; but glory, honour and peace, to every man that worketh good, to the Jew first and also to the Gentile: for there is no respect of persons with God. For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law;
Qor not the hearers of the law are just before God, but the doers of the law shall be justified. For when the Gentiles which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves: which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another:*) in the day when God shall judge the secrets of men by Jesus Christ according to my gospel (2:1-16).
Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself: for thou that judgest doest the same things (2:1). This
52 Commentary on Romans mistake (of condemning others though guilty themselves) is committed by all who are outside of Christ; for, while the righteous
{true believers') make it a point to accuse themselves in thought, word and deed, the unrighteous (unbelievers) make it a point always to accuse and judge others, at least in their hearts. For this (fact) there is an explanation. The righteous invariably try to see their own faults and overlook those of others. Again, they are eager to recognize the good things in others and to disregard those of their own. On the other hand, the unrighteous look for good in themselves and for evil in others.
For this reason it is indeed well for the Apostle, after having spoken of those, (the heathen), who actually commit the (gross) transgressions (described above), to show that also such are in the same class (of transgressions) as imagine themselves to be better than the former. From their guilt the Apostle infers that also they,
(the jews), are in need of Christ and His righteousness, since of necessity all who are outside of Christ commit the same sins, notwithstanding their hypocrisy and show of piety. Their arrogant assertion finds its explanation in the fact that the Apostle enumerates many vices that some (the Jews) do not practice; so they accuse others, (the heathen), of these transgressions without noticing that they themselves are guilty of different sins, and indeed of such as the Apostle mentions, and of which the former, (the heathen), are not guilty.
To illustrate (by a more general application): usurious misers usually accuse and condemn the adulterers while they forget their own sins. Adulterers again may treat misers the same way. Just so the haughty may charge others with faults. For this reason it is impossible for such wicked judges to be guiltless, unless they become justified through Christ. This is indeed true of the heathen, yet even in a greater measure of the Jews. The Apostle therefore at the beginning of the chapter stresses the thought that in his accusation he has in mind mainly the Jews. To them we may compare, in a special degree, the heretics and hypocrites as also our modern jurists and priests, and lastly also those who quarrel among themselves and judge one another, while they do not regard themselves as offenders. Indeed they boast of their being right and even invoke God's wrath upon their adversaries; for certainly the Apostle
Commentary on Romans 53 here did not have in mind merely those who lived in Rome at his time.
But we are sure that the judgment of God is according to the truth against them which commit such things. And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God? (2:2,3).
What the Apostle here says {against the judging Jews) is certainly true, as later he writes: "There is no respect of persons with God" (v. 11). It would indeed be so (as the Jews think) if those could escape God's judgment who do the very things for which they regard others as worthy of damnation. And here is a mistake which most people make. When they see how other sinners are punished, they are glad and say: "Well and good! The punishment is just! That evildoer deserved it!" In reality, however, they should become afraid and confess: "That person was punished yesterday, and tomorrow it may be my turn," according to the proverb: "The puppy is punished to terrify the hound."
Today we may apply the Apostles words first to those (rulers') who without cogent cause inflict exorbitant taxes upon the people, or by changing and devaluating the currency, rob them, while at the same time they accuse their subjects of being greedy and avaricious. Even worse are the blinded ecclesiastical ruleTS who commit similar, if not greater wrongs as everyone knows. Guilty of excesses, vainglory, pomp, envy, covetousness, gluttony, and other iniquities, they yet regard themselves as beyond judgment. We may apply the passage also to those who judge others, either in their hearts or with their mouths, condemning them even though they themselves are as bad as those whom they judge. Or we may refer it to those who look upon themselves as holy, although they are guilty of other sins than those which they judge, just as though they were righteous for not committing all the wrongs which others do. But to teach and correct such sinners is a most difficult task.
Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance? — (2:4) There are three (special) favors which God, as the Apostle here shows, confers upon sinners: goodness, forbearance and longsuffering; and these He bestows in great riches,
54 Commentary on Romans that is, in fulness and abundance. The riches of His goodness consist in the abounding fulness of His temporal and spiritual benefactions such as the blessings of body and soul, the free use of His creatures, the services which they render man, the protection of the holy angels, and the like. The riches of His forbearance consist in His abundant clemency with which He bears those who reward His divine blessings with ingratitude and in addition requite good with evil by committing so many more and greater sins. The riches of His long-suffering manifest themselves in this that He postpones His just punishment of such ungrateful sinners for an incredibly long time, waiting for His goodness to lead them to repentance.
But so great is the blindness of the wicked that they abuse to their own harm the very blessings which God bestows upon them for their good. On the other hand, the light shines in the righteous and pious so brighdy that they use for their good the very evil which men have intended for their harm. The ungodly do not realize that the goodness of God should lead them to repentance. The righteous, on the contrary, know that even the severity of God must redound to their good; for God wounds and again heals; He slays and again makes alive.
But after thy hardness and impenitent heart, treasurest (thou) wp unto thyself wrath against the day of wrath and revelation of the righteous judgment of God (2:5). The greater God's long-suffering is, the greater also will be His judgment if His goodness is bestowed in vain. Therefore the Apostle writes: "After thy hardness and impenitent heart treasurest Qthou) up unto thyself wrath." He does not simply say: "You will receive wrath," but: "You treasure up a large amount of wrath, or you store up for yourself a full, yes an overflowing measure of wrath." From this we learn what a hardened heart really is, namely, a heart that despises God's goodness, forbearance, long-suffering. It receives innumerable blessings* and yet it commits countless sins and never thinks of -mending its evil ways.
Against the day of wrath and revelation of the righteous judgment of God (2:5). The Apostle addresses those Qivho harden their hearts) much more severely, for it is so much more difficult to correct those whose mind is perverse, as, for example, those who Commentary on Romans 55
{unjustly) condemn others. It is impossible for such to repent, unless they are brought to a knowledge of their sinfulness and cease to judge others. They are fools who regard themselves as wise, and sinners who regard themselves as just, as it is written in Proverbs 26:12: "Seest thou a man wise in his own conceit? there is more hope of a fool than of him." Such transgressors are sure that their intentions and actions are good and right, and so they harden themselves more and more and continue in impenitence; for they do not think it proper to repent of something of which they think that it is good, nor will any admonition turn them from their wicked way.
Judgment Day is called a day of wrath and a day of mercy; a day of tribulation and a day of peace; a day of damnation and a day of glory. On that day the wicked will be punished and put to shame, while the righteous will be rewarded and crowned with glory.
{Luther makes the following general comment on 2:6-10):
Patient continuance is so altogether necessary that no work can be good in which patient continuance is lacking. The world is so utterly perverse and Satan is so heinously wicked that he cannot allow any good work to be done, but he must persecute it. However, in this very way God, in His wonderful wisdom, proves what work is good and pleasing to Him. Here the rule holds: As long as we do good and for our good do not encounter contradiction, hatred, and all manner of disagreeable and disadvantageous things, so we must fear that our good work as yet is not pleasing to God; for just so long it is not yet done with patient continuance. But when our good work is followed by persecution, let us rejoice and firmly believe that it is pleasing to God; indeed, then let us be assured that it comes from God, for whatever is of God is bound to be crucified by the world. As long as it does not bring the cross, that is, as long as it does not bring shame and contempt as we patiently continue in it, it cannot be esteemed as a divine work since even the Son of God was not free from it — {suffering this. for the sake of the good He did) — but left us an example in He Himself tells us in Matthew 5:10,12: "Blessed are they which are persecuted for righteousness' sake. . . .Rejoice, and be exceeding glad: for great is your reward in heaven."
56 Commentary on Romans Those who complain and are chagrined when they suffer for doing good show by this that their good work is not of God, but something which they have presumed to do moved by self-sufficiency. Such persons do good for their own sake, either seeking honor and glory by it, or trying to avoid slander, defamation, and hatred to which omission of the good might subject them.
Their chagrin at suffering shows very clearly that they did not do good for God's sake, in true humility and from love, but for their own sake, in particular, for their good reputation, and so from secret self-love and pride. Those who lovingly and humbly do good for God's sake will say, if praised: "As I have not begun it to be praised, so I will not continue it for the sake of praise." If reproved they say: "As I have not begun it to be criticized, so I will not discontinue it because of my critics." They therefore continue to do good from love to God and are protected against the dangers both of flattery and criticism. In Hebrews 10:36 we read:
'Tor ye have need of patience, that, after ye have done the will of God, ye might receive the promise."
The pagan proverb of Cicero, "Virtue increases in proportion as it is praised," should be treated with scorn in the Church and rejected; for the Apostle declares the opposite to be true when he says in II Corinthians 12:10: "I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake: for when I am weak, then am I strong." Carnal virtue indeed grows by praise, because it seeks praise, but Christian virtue grows despite criticism and suffering, while it is destroyed by praise if the heart takes pleasure in adulation. Carnal virtue, which increases by praise, turns into wrath and despair if it is criticized.
Who will render to every man according to his deeds. . .glory and honour (2:6,7). In his commentary on John, Chapter 17,
St. Augustine remarks: "A person has glory, in the sense of the ancient classics when his name is mentioned far and wide with approval." In the fifth book of his City of God he writes: "Glory exists when men so esteem others that they show how good an opinion they have of them." Honor, according to Aristotle, is the esteem which men show (certain) persons in recognition of their ability, or the esteem which people show individuals by word, deed and tangible proof because of their virtues. This, then, is the Commentary on Romans 57 difference (between the two terms'): Glory streams forth from a person toward others; honor comes from others and turns to the (lionored) person; or, glory goes out from a person, and honor comes toward a person.
Unto them that are contentious . . . indignation and wrath (2:8).
I take these words to express God's indignant wrath with which he punishes (the sinner) both in his body and soul. It is His most severe wrath.
Tribulation and anguish, upon every soul of man that doeth evil (2:9). These terms explain the preceding more fully, and there is an inward relation also between them. I take them to mean that the Apostle has in mind not any kind of tribulation but such tribulation as is joined with anguish. This means that then there is no more way out, not even any hope for a way out; so also in this tribulation there is no more comfort. Christians, it is true, also endure tribulation, but they are consoled in their tribulation, as the Apostle writes in II Corinthians 1:4: "Who comforteth us in all our tribulation." The believer has such comfort because he hopes and trusts in God, but reprobate sinners are tormented in their tribulation by despair. They have nothing in which they might trust or hope, as they cannot hope in God that at last they might be redeemed.
For tltere is no respect of persons with God. For as many as have sinned without law shall also perish witliout law; and as many as have sinned in the law sliall be judged by the law; (for not the hearers of the law are just before God, but the doers of the law shall be justified) (2:11-13). Here the Aposde anticipates the subterfuges of the Jews and the Gentiles. He had said: "Who will render to every man according to his deeds" (v.6), no matter whether he is a Jew or a Gentile. To this assertion the Jewrs might reply, indeed, they were minded to reply: <rVVe know the Law and obey it, for we are the chosen people of God through the covenant of the Law made on Mount Sinai." The Gentiles might say: "We did not know the Law, and so we should be excused because of our ignorance of the Law." To both (objections) the Apostle answers:
"No, indeed!" He first addresses himself to the arrogant Jews who gloried in the Law which they had received and which, as they boasted, they heeded and obeyed. According to their argument,
58 Commentary on Romans God therefore should ascribe to them only what is good and charge the heathen with what is evil. They reasoned that since they were the seed of Abraham, they should share his reward with him.
So at all times and in every way the Jews tried to make God a respecter of persons.
Similarly the Apostle crushes the pride of the heathen who gloried in the excuse that they had not known the Law and so in their estimation did not deserve any divine wrath. Paul tells them: "Oh, no! They shall perish without law," just as also they are saved without the Law. They were to keep the Law which they had, the Law inscribed in their hearts from creation. Though it was not given to them (as the revealed law was entrusted to the ]ews), the Law which they knew without tradition was alive in them, although it was not given to them in letters.
By "Law" we must understand in this whole chapter the Law of Moses in its totality, as summed up in the Decalogue, in which love for God and the neighbor is commanded. By the expression "without law" the Apostle means the Law of which he says later: "Which shew the work of the law written in their hearts" (2:15). Although the heathen did not receive the commandments and ordinances of the Mosaic Law, yet they had a spiritual law, which the commandments and ordinances of the Mosaic Law represented in their moral sense. This Law is inscribed in the hearts of all men,
Jews as well as Gentiles, and it obligates every person. Of this Law our Lord says in Matthew 7:12: "All things whatsoever ye would that men should do to you, do ye even so to them; for this is the law and the prophets."
The Law gives occasion to sin unless there is the assistance of divine grace, and the heart, mind and will are divinely directed toward keeping the Law. The human will (by nature) always goes against the Law; it would rather do the opposite (of its demands'), if only it could, even if (outwardly) man does what the Law commands. Wherever the Law prevails, man is moved (by it), to sin more than he is moved to fulfill it. So the poet (Ovid, Amores,
III, 4, 17, 18) says: "We always seek what is forbidden and stretch out our hands, desiring to obtain what is denied us." Again: "The sick person thus desires the water that is forbidden him." Or:
"Whatever is allowed, we do not want, but that which is not perCommentary on Romans 59 mitted us, we burn all the more fiercely to possess it" Again:
"Whatever follows me, I flee; but whatever flees me, I pursue."
St. Augustine writes in the fifth chapter of his book Concerning the Spirit and the Letter: "I do not know why it is that what we desire becomes all the more alluring to us if it is forbidden." In the eighth chapter of the same book he says: "Whoever does what the Law commands without the help of divine grace, does it because he fears punishment, and not from love for what is right.
Before God therefore that is missing in man's will which appears to him, who sees only the outward performance of the work." Of such nature was the outward obedience of the Jews, of which Christ says in Matthew 5:20: "Except your righteousness shall exceed that of the Pharisees, ye shall in no case enter into the kingdom of heaven." They said, for instance, that wrath in the heart is not sin, but that he only sins who commits factual) murder.
For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not tlie law, are a law unto themselves; which shew the work of the law written in their hearts, their conscience also hearing witness, mid their thoughts in the meanwhile (interchangeably) accusing or else excusing one another; (2:14-15). St. Augustine explains the words
"the Gentiles, which have not the law, do by nature the things contained in the law" in two ways. According to his (second) exposition, these words pertain to the (heathen) who, though leading a wicked life and not truly and rightly worshiping God, nevertheless perform this or that good work, for which reason they may be rightly said to do some of that which the Law demands, or (at least) they understand something of it. Hence it can be said of the heathen only with limitation that they by nature do the things contained in the Law. Understood in this sense, the passage is clear and St. Augustine's explanation may stand; for in that case the Apostle here mentions the heathen because they have observed the Law as little as have the Jews. Hence both are sinners, no matter how much good they may have done: the Jews, because they fulfilled the Law only according to its letter; the heathen, because they fulfilled the Law only in part and not at all according to its spirit. This interpretation I approve since the whole scope of the chapter, as Paul himself shows in 3:9, serves
60 Commentary on Romans to point out that all men, Jews and Gentiles, are sinners and so in need of divine grace.
But how do the Gentiles show that the work of the Law is written in their hearts? First, so far as others are concerned, by doing what the Law demands. In the second place, so far as they themselves are concerned, now and on the Day of Judgment, by their conscience, which bears witness. This witness is favorable when it concerns good deeds, for in that case their thoughts excuse or defend them. It is a condemning witness, when they do evil works, for then their thoughts accuse them and their conscience torments them. All of this proves that they know the Law by nature, or that they can distinguish between good and evil.
The conscience of every person groans and cries out when a person does what is evil, unless it is altogether misled or altogether dulled by neglect. But it is at peace when a person does what is good, as also Cicero says {Cato Mctior, 3, 9): "The satisfaction which a person receives from a life well lived brings with it memories that are filled with joy." So, then, their thoughts show that the heathen know what they should do or also not do, in other words how they are to observe the {divine) Law.
In the day when God shall judge the secrets of men hy Jesus Christ according to my Gospel (2:16). Men will finally be judged by their own thoughts, which either accuse them of guilt or defend them according to the good which they have done; for then not words or works, which might deceive, but their own innermost thoughts witness concerning them publicly, just as these now witness in them, telling them what they are and what they have done.
From our own {guilty') conscience certainly only accusing thoughts can come, because our works are vain before God, unless
He himself is efficacious in us by His grace. We, of course, may easily excuse ourselves. But that does not mean that we have satisfied God or fully kept His Law. But from whom, then, do we obtain the thoughts that {truly) excuse us? Only from Christ and in Christ; for if the conscience of a believer in Christ reproves, accuses and condemns him as an evil-doer, he quickly turns from himself to Christ and says: "He has atoned for my sins. He is just and my Justifier, who died for me. He has made His rightCommentary on Romans 61 eousness my own and my sins His own. But if He has made my sins His own, then I no longer have them but am free from them. And if He has made His righteousness my own, then I am righteous because of His righteousness, for He is God, blessed forever."
So, then, "God is greater than our heart" (I John 3:20). Far greater is He who defends me than that which accuses me, indeed, infinitely greater. God is my Defender, while my heart is my accuser. Oh, what a blessed relation! But so it is, just so! "Who shall lay anything to the charge of God's elect?" (Rom. 8:33fT.)
No one! Why? "It is God that justifieth! Who is he that condemned?" No one! Why? "It is Christ (and He is God!) that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us." In short, "If God be for us, who can be against us?"
God's Judgment Against the Jews Behold, thou art called a Jew, and restest in the law, and makest thy hoast of God, and knowest his will, and approvest the things that are excellent, being instructed out of the law; and art confident that thou thyself art a guide of the blind, a light of them which are in darkness, an instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law. Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal? Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege? thou that makest thy boast of the law, through breaking of the law dishonourest thou God? For the name of God is blasphemed among the Gentiles through you, as it is written. For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision. Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision?
And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision dost transgress the law? For he is not a jew, which is one outwardly; neither is that circumcision, which is outward in the flesh: but he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God (2:17-29).
After the Apostle has shown that all heathen are sinners, he now, in a special and most emphatic way, shows that also the Jews live in sin, above all because they obey the Law only outwardly, that is, according to the letter and not according to the spirit.
62 Commentary on Romans Thou therefore which teachest another, teachest thou not thyself? (2:21). But how can the Jew teach when he himself does not know anything (about rightly keeping the Law'), in particular, when he refuses to be instructed? The Apostle clearly shows by this reproof that he is speaking of the spiritual knowledge and understanding of the Law, regarding which those refuse knowledge who instruct others according to the letter. They do not teach themselves, nor indeed others, that they must do the works commanded by the Law with a willing and sincere heart. So he continues:
Thou that preachest a man should not steal, dost thou steal?
Thou sayest a man should not commit adultery, dost thou commit adultery? (2:22). The Apostle here declares that the Jew steals in his will (thought) or also secretly, that is, he would steal if he were permitted. But such a wicked will is regarded by God as an accomplished deed. So also the Jew commits adultery inwardly and before God by the sinful lusts of his heart. The words
"dost thou steal?" also apply to the rulers and tyrants of this world who seize the possessions of their subjects, not indeed by force or open robbery, but by threatening those who do not yield to them with their disfavor and by refusing to help them when they are in trouble. So they say: "We did not compel them, but they gave us these things of their own free will." Most certainly, they did not force them directly/ but by withdrawing from them their protection, they coerced them. So wicked is the mind of man!
Thou that makest thy hoast of the law, through breaking of the law dishonourest thou God? (2:23). The Apostle manifestly wishes this to be taken in the sense of the words: "He is not a Jew, which is one outwardly (v. 28)." He freely admits that the Jew observes the Law outwardly, but not inwardly and willingly.
As the Saviour says in Matthew 5:28: "Whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart," so the Apostle understands the charge: You do the same wrong which you judge; for you do the evil, if not (openly) before men, at least in your desires and before God. So, then, it is clear that the Apostle here means by "doing," "committing adultery," "stealing," etc., the inward sinful passions of the heart. If any one desires to commit such sins, then in the eyes of God he is already a malefactor in the fullest sense of the Commentary on Romans 63 term. But they (such offenders) neither believe these words, nor do they admit that they are such transgressors. For this reason, the Apostle, to make it clear that he is speaking of the spiritual keeping of the Law, continues.
Circumcision verily profiteth, if thou keep the law (2:25). To the objection of the Jews that they keep the Law, the Apostle replies: Indeed, you do, but only outwardly. Yours is a circumcision of the flesh and not of the spirit, as he explains in the following: "Neither is that circumcision, which is outward in the flesh" (v. 28). With these words he rejects all righteousness that is merely of the letter as insufficient; and this again proves that he had accused the Jews because of the inward sins of their (evil) hearts.
But now someone might say: "Such (demanded) circumcision of the spirit can be accomplished only by grace; for human nature, as shown above, is inclined to all evil, incapable of doing good, full of hatred against the Law which compels man to be good and checks what is evil, and so he cannot love it. Man therefore remains captive continually in his wicked lusts, which resist the Law. He remains immersed in evil desires, even if outwardly from fear of punishment, or from love for an earthly advantage he obeys
(the Law) ever so well. In this (evil state) he continues until he receives help from God." To this I reply: Just that is the objective of the Apostle and his Lord, to humble the proud and to bring them to a full knowledge of their evil condition; to teach them that they need (divine) grace; to destroy their own righteousness, so that in deep humility they seek after Christ, confess their sins and so accept grace and be saved.
Therefore if the circumcision keep the righteousness of the law, shall not uncircumcision he counted for circumcision? (2:26).
Here the Apostle speaks of the heathen who believe in Christ, and he puts them in opposition to the Jews who boast of their righteousness. Otherwise (without faith in Christ) they would not keep the Law rightly. Only he is a genuine Jew who is one inwardly (v. 29), that is, who believes in Christ.
For he is not a ]ew} which is one outwardly; neither is that circumcision, which is outward in the flesh: hut he is a ]ew, which is one inwardly; and circumcision is that of the heart, in the 64 Commentary on Romans spirit, and not in the letter; whose praise is not of men, but of God (2:28, 29). With these words the Apostle clinches the charge that the Jews are sinners; in fact, with them he motivates all he has said above. At the same time he meets the objection
(of the Jews'): "We keep the Law, for we are Jews that have received the circumcision." To this the Apostle replies: "That is not keeping the Law at all, for the Law is spiritual." The Jews kept the Law only outwardly and according to the letter. St.
Augustine says: "The circumcision of the heart, is according to Paul, the cleansed will (of man), that is, the will which has been purified from all illicit desires. This is brought about not by the letter, which demands and threatens, but by the Spirit who helps and heals. For this reason the praise of such is not of man, but of God, who grants by His grace that for which they are praised. The Psalmist therefore says: 'My soul shall make her boast in the Lord!' (Ps. 34:2)."
The Apostle here teaches what our Lord says of the workrighteous in Matthew 23:5: "But all their works they do for to be seen of men." The praise of outward righteousness, howeveT, comes from men; but it is rebuked by God. The praise of inward
(spiritual) righteousness, however, comes from God; but it is rejected and persecuted by men. Spiritual righteousness (which is by faith in Christ) seems foolish, yes, and unjust to men; but the outward righteousness (of the flesh) is regarded by God as stupid, indeed as a twofold unrighteousness, (that is, unrighteousness in itself and unrighteousness because it demands a merit).