Behold, you are called a Jew, and rest in the law, and make your boast of God,
All Commentaries on Romans 2:17 Go To Romans 2
Thomas Aquinas
AD 1274
224. After showing that the doers of the Law are justified even without being hearers, which pertained to the Gentiles, the Apostle now shows that hearers are not justified, unless they are doers, which pertains to the Jews. First, therefore, he shows the Jews’ privileged state in receiving the Law; secondly, their shortcomings in transgressing the Law, there [v. 21; n. 232] at You then who teach others. He shows their privileged state on three counts: first, in being the race to whom the Law was given; secondly, as regards the Law itself, there [v. 17b; n. 226] at and rely upon the law; 119 thirdly, as regards the effect or work of the Law, there [v. 18; n. 227] at and know his will. 225. In regard to race he says, But if you call yourself a Jew, which is an honorable name: "Judah became his sanctuary" (Ps 114:2); "Salvation is from the Jews" (Jn14:22). They are called Jews not after Judas Maccabeus as some say, probably on the ground that he united and protected that people, when they were scattered: "He gladly fought for Israel" (1 Macc 3:2); for the name, "Jews," was in use before his time, as in Est (8:l6): "The Jews had light and gladness..." Rather, it seems that the Jews were named after the patriarch Judah: "Judah, your brothers shall praise you" (Gen 49:8); for in the time of Roboam, when ten tribes seceded from his kingdom and adored a golden calf, they were led away captive by the Assyrians (1 Sam l7). Scripture makes no mention of their return; rather, the land remained occupied by strangers later called Samaritans. But two tribes, Judah and Benjamin, remained in the kingdom of Roboam and persevered in the word of God. Although they were led away captive to Babylon, they were permitted to return to their native land by Cyrus, the Persian king (1 Ezra 1). Then, because the tribe of Judah was the greater, the entire group was named after him: not only those from the tribe of Benjamin but those from the other tribes who joined them. 226. Then when he says and rest on the law (17b) he mentions their prerogative in regard to the Law. First, in regard to the Law itself, when he says, and rest on the law, as certifying what they believed and did. For an intellect in doubt is not at rest but is solicited by both 120 sides; but once it has the certainty of wisdom it rests: "When I enter my house, I shall find rest with her" (Wis 8:16). Secondly, in regard to the lawgiver, when he adds, and boast of your relation to God, i.e., in their worship and knowledge of one God: "Let him who glories glory in this, that he understands and knows me" (Jer 9:24); "Let him who boasts boast in the Lord" (1 Cor 1:31). 227. Then when he adds and know his will (v. 18) he mentions their prerogative in regard to the fruit of the Law: first, with respect to the person himself; secondly, with respect to others, there [v. 19; n. 229] at and if you are sure. 228. In regard to the first he mentions two fruits. The first corresponds to boasting of their relation to God, when he says, and know his will, i.e., what God wants us to do: "That you may prove what is the will of God" (Rom 12:2). The second corresponds to their resting in the law, when he says, and approve what is excellent, i.e., able to select not only good from bad things but better from less good. Hence someone asked: "Which is the great commandment?" (Mt 22:36). And this, because you are instructed in the law: "Happy the man whom you teach your law and teach him about your law" (Ps 94:12) 229. Then he mentions its fruit with respect to others who find themselves in three different situations, so far as knowledge of the Law is concerned [n. 230ff]. For some are entirely ignorant of the Law, because they lack natural talent, just as a man is physically blind, because he lacks visual power: "We grope for the wall like the 121 blind" (Is 59:10). To such persons cannot be given the light of knowledge enabling them to see by themselves what to do; rather, they must be led, as the blind are, by commanding them to do this or that, even though they do not understand the reason for the command: "I became an eye to the blind" (Jb 29:15); "They are blind and leaders of the blind" (Mt 15:14). Others are ignorant through lack of training, being as it were in the exterior darkness and not enlightened by teaching. To such persons a wise man can offer the light of training, so that they will understand what is commanded. This is why he says, a light to those who are in darkness: "To give light to those who sit in darkness and the shadow of death" (Lk 1:79). 230. Secondly, he touches on those who are on the way to knowledge they have not yet attained either through lack of full instruction; hence he says, a corrector of the foolish, i.e., of those who have not yet received wisdom who are said to be instructed, i.e., free from ignorance which is present in everyone from the beginning when they are first instructed: "Do you have children? Discipline them" (Si 7:23). In another way, through lack of age, as children. Hence he says, a teacher of children: "Where is the teacher of little ones?" (Is 33:18). 231. A third group are already advanced in knowledge, but they need instruction from the wise in order to possess the authoritative sayings of wisdom as their rule or pattern. In regard to this he says, having in the law the embodiment [pattern] of knowledge: "Follow the pattern of the sound words which you have heard from me" (2 Tim 1:13); "Mark those who so live as you have an example in us" (Phil 3:17). 122 However, people so patterned must be instructed by the authority of their forbears, if they are to know what has been handed down in the Law. Therefore, he says, of knowledge: "Wisdom gave him knowledge of holy things" (Wis 10:10). This is also necessary if they are to know the true understanding of what has been handed down. That is why he says, and truth: "Send out thy light and thy truth" (Ps 43:3). 232. Then when he says you then who teach others (v.21) he indicates some of their failings. First, failings toward themselves, when he says, You then who teach others by directing them to the good, will you not teach yourself? This can be taken as a question asked with an overtone of indignation or with an overtone of mildness which, nevertheless, suggests wickedness on their part, as it does in Job (4:3): "Behold, you have instructed many" and (4:5): "The scourge has now touched you and you are dismayed." Secondly, their failings toward their neighbor: first, in regard to things taken furtively, when he says: While you preach against stealing, do you steal?: "Your princes are rebels and companions of thieves" (Is 1:23); then in regard to defiling another person through adultery, when he says: You who say that one must not commit adultery, do you commit adultery?: "They are all adulterers, like a heated oven" (Hos 7:4); "Each neighing for his neighbor’s wife" (Jer 5:8). 234. Thirdly, he indicates their failings with respect to God: first, that they sin against His worship, when he says: You who abhor idols, since you know from the Law that they are not to be adored, do you commit sacrilege by abusing the things of divine worship. 123 This they did during the Old Law: "You profane it when you say that the Lord’s table is polluted" (Mal 1:12) and later, when they blasphemed Christ: "It is only by Beelzebul, the prince of demons, that this man casts out demons" (Mt 12:24). 235. Secondly, that they sin against His glory, when he says: You who glory in the law, do you dishonor God by breaking the law? For as observance of the Law by good works is an occasion for others to honor God, so its transgression by evil works is an occasion for others to blaspheme: "That they may see your good deeds and glorify God" (1 Pt 2:12). Hence, he says in 1 Tim (6:1): "Let all who are under the yoke of slavery regard their masters as worthy of all honor, so that the name of God and the teaching may not be defamed" and in Ps 119 (v.158) it is said: "I look at the faithless with disgust, because they do not keep thy commands." 236. In support of this he quotes an authority, when he says The name of God is blasphemed among the Gentiles because of you, i.e., because the Gentiles, noting the evil practices of the Jews, laid it to evil training dictated by the Law. He says: it is written, namely, in Is 52(:5), "Their rulers wail, and continually all the day my name is despised" and in Ez 36(:22), "It is not for your sake, O house of Israel, but for the sake of my holy name which you have profaned among the nations." 237. Then when he says Circumcision (v.25) he shows that circumcision is not sufficient for salvation any more than the Law is, and for the same reason, namely, that without circumcision there is value in the Law’s observance, without which circumcision has no benefit, as was said above. In regard to this he does three things. 124 First, he compares circumcision to the circumcised Jews; secondly, to the uncircumcised Gentiles, there [v. 26; n. 240] at So, if a man who is uncircumcised; thirdly, he explains what he had said, there [v. 28; n. 242] at For it is not the one who is so outwardly. In regard to the first he does two things: first, he shows how circumcision is of value; secondly, how not, there [v. 25b; n. 239] at but if you break the law. 238. First, therefore, he says: Circumcision indeed is of value, inasmuch as it remits original sin; hence, it is written in Gen (17:14): "Any uncircumcised male who is not circumcised in the flesh of his foreskin shall be cut off from his people." But it will benefit you as an adult, if you obey the law, just as profession benefits a religious, if he keeps the rule. For circumcision is a form of profession obliging men to observe the Law: "I testify again to every man who receives circumcision that he is bound to keep the whole law" (Gal 5:3). However, the Apostle’s statement in Gal (5:2) that "if you receive circumcision, Christ will be of no advantage to you," refers to the era after grace; but now he is referring to the time before the passion of Christ, when circumcision had status. 239. Secondly, there at but if you break the law (v. 25b), he shows how circumcision has no value, when he says: If you, a Jewish adult, break the law, your circumcision becomes uncircumcision, i.e., has no more value than your previous condition, because you do not observe what you profess by circumcision: "All these nations are uncircumcised and all the house of Israel is uncircumcised in heart" (Jer 125 9:26). In fact they are more guilty for not observing what they promised: "A foolish and faithless promise displeases him" (Ec 5:3). 240. Then when he says, so, if a man who is uncircumcised (v. 26), he considers circumcision in relation to the Gentiles in two ways. First, from the aspect that the Gentiles obtain the benefits of circumcision by observing the Law. Hence he says: Since circumcision profits, if the Law is observed, but not, if it is not; then, if a man who is uncircumcised keeps the law, i.e., the moral precepts of the Law: "All your commandments are true" (Ps 119:86), will not his uncircumcision be regarded as circumcision? As if to say: He will enjoy the fruit of true circumcision. For a man is circumcised outwardly in the flesh in order to circumcise himself in the heart: "Circumcise yourselves to the Lord, remove the foreskin of your hearts" (Jer 4:4). 241. Secondly, at then those who are physically uncircumcised, he shows that on account of observing the Law the Gentile is preferred to the Jew. Hence he says, Then those who are physically uncircumcised, but keep the law through natural reason will condemn you, the circumcised Jew, who have the written law but break it by transgressing the precepts of the written law and have circumcision, i.e., of the flesh. Hence on the basis of this comparison it is written in Mt (12:4): "The men of Nineveh will arise with this generation...and condemn it." 242. Then when he says For it is not the one who is so outwardly (v. 28) he assigns the reason for his statements. First, he gives the reason; 126 secondly, he proves it, there [v. 29b; n. 245] at His praise. In regard to the first he does two things: first, he assigns the reason why circumcision or Judaism without observance of the Law is fruitless; secondly, why observance of the Law without Judaism and circumcision has value, there [v. 29; n. 244] But he who is so in a hidden way. 243. He says, therefore, that circumcision in one who breaks the Law is uncircumcision and will be judged by the uncircumcised who obey the law, because he is not a real Jew who is one outwardly according to carnal birth: "Not all who are descended from Israel belong to Israel..., but the children of the promise are reckoned as descendants" (Rom 9:6-9). Similarly, true circumcision is not that which appears in the flesh, for it is a sign: "It shall be a sign of the covenant between you and me" (Gen 17:11). But it is not a true sign, unless the reality signified corresponds to it. Hence, if a Jew transgressed the covenant, his circumcision would not be true; consequently, it would be regarded as uncircumcision. 244. Then when he says but he who is so in a hidden way (v. 29) he assigns the reason why the uncircumcision of one who keeps the Law is regarded as circumcision and will judge bodily circumcision. The reason is that he is truly a Jew who is one inwardly, i.e., whose heart is possessed by the precepts of the Law, which the Jews professed: "Your father who sees in secret will repay you" (Mt 6:6). Again, true circumcision is of the heart in the spirit, i.e., made by one’s spirit, which expels superfluous thoughts from the heart. Or in the spirit, i.e., effected by a 127 spiritual and not a literal understanding of the Law: "For we are the true circumcision who worship God in spirit" (Phil 3:3). 245. Then when he says His praise (v29b) he proves this reason. For it is obvious that in all matters the divine judgment must prevail over the human. Now things that appear outwardly, such as Judaism or circumcision, are praised by men, but things that exist within are judged according to God’s judgment, because "man looks on the outward appearance, but the Lord looks on the heart" (1 Sam 16:7).
