Bible Commentaries

Wherefore (διο — dio). See note on Romans 1:24, Romans 1:26 for this relative conjunction, “because of which thing.”

Without excuse (αναπολογητος — anapologētos). See note on Romans 1:21.

Whosoever thou art that judgest (πας ο κρινων — pas ho krinōn). Literally, “every one that judgest,” vocative case in apposition with αντρωπε — anthrōpe Paul begins his discussion of the failure of the Jew to attain to the God-kind of righteousness (2:1-3:20) with a general statement applicable to all as he did (Romans 1:18) in the discussion of the failure of the Gentiles (Lightfoot). The Gentile is readily condemned by the Jew when he sins and equally so is the Jew condemned by the Gentile in like case. Κρινω — Krinō does not of itself mean to condemn, but to pick out, separate, approve, determine, pronounce judgment, condemn (if proper).

Another (τον ετερον — ton heteron). Literally, “the other man.” The notion of two in the word, one criticizing the other.

Thou condemnest thyself (σεαυτον κατακρινεις — seauton katakrineis). Note κατα — kata here with κρινω — krinō to make plain the adverse judgment.

For (γαρ — gar). Explanatory reason for the preceding statement. The critic practises (πρασσεις — prasseis not single acts ποιεω — poieō but the habit πρασσω — prassō) the same things that he condemns.

Judgment (κριμα — krima). Decision rendered whether good or bad.

According to (κατα — kata with accusative). As the rule of measure. Cf. John 7:24.

And doest the same (και ποιων αυτα — kai poiōn auta). “And doest them occasionally.”

That thou shalt escape (συ εκπευχηι — su ekpheuxēi). Emphasis on συ — su “thou conceited Jew expecting to escape God‘s κριμα — krima because thou art a Jew.” Cf. Matthew 3:8. Paul justifies the bitter words of the Baptist to the Pharisees and Sadducees. The future middle of the old verb εκπευγω — ekpheugō (cf. 1 Thessalonians 5:3). The Jew posed as immune to the ordinary laws of ethics because a Jew. Alas, some Christians affect the same immunity.

Or despiseth thou? (η καταπρονεισ — ē kataphroneiṡ). Another alternative, that of scorn of God‘s kindness (χρηστοτητος — chrēstotētos 2 Corinthians 6:6) and forbearance (ανοχης — anochēs old word, holding back from ανεχω — anechō only here in N.T.) and longsuffering (μακροτυμιας — makrothumias late word for which see 2 Corinthians 6:4, 2 Corinthians 6:6). Καταπρονεω — Kataphroneō is old verb to think down on (κατα προνεω — kataτου πλουτου — phroneō) as in Matthew 6:24; 1 Corinthians 11:22. This upstart Jew actually thinks down on God. And then “the riches” (εις μετανοιαν σε αγει — tou ploutou) of all that comes from God.

Leadeth thee to repentance (το χρηστον — eis metanoian se agei). The very kindness (αγει — to chrēston the kindly quality) of God is trying to lead (conative present μετανοιαν — agei) thee to a right-about face, a change of mind and attitude (metanoian) instead of a complacent self-satisfaction and pride of race and privilege.

After thy hardness (κατα την σκληροτητα σου — kata tēn sklērotēta sou). “According to thy hardness (old word from σκληρος — sklēros hard, stiff, only here in N.T.) will God‘s judgment be.”

And impenitent heart (και αμετανοητον καρδιαν — kai ametanoēton kardian). See μετανοιαν — metanoian just before. “Thy unreconstructed heart,” “with no change in the attitude of thy heart.”

Treasurest up for thyself (τησαυριζεις σεαυτωι — thēsaurizeis seautōi). See for τησαυριζω — thēsaurizō on Matthew 6:19.; Luke 12:21; 2 Corinthians 12:14. Dative case σεαυτωι — seautōi (for thyself) with a touch of irony (Vincent).

Wrath (οργην — orgēn). For such a Jew as already stated for the Gentile (Romans 1:18). There is a revelation (αποκαλυπσεως — apokalupseōs) of God‘s wrath for both in the day of wrath and righteous judgment (δικαιοκρισιας — dikaiokrisias a late compound word, in lxx, two examples in the Oxyrhynchus papyri, only here in N.T.). See note on 2 Thessalonians 1:5 for δικαιας κρισεως — dikaias kriseōs Paul looks to the judgment day as certain (cf. 2 Corinthians 5:10-12), the day of the Lord (2 Corinthians 1:14).

Who will render (ος αποδωσει — hos apodōsei). Paul quotes Proverbs 24:12 as in 2 Timothy 4:14. See also Matthew 16:27; Revelation 22:12. The rendering will be in accord with the facts.

To them that seek (τοις μενζητουσιν — tois meṅ̇zētousin). Dative plural of the articular present active participle of ζητεω — zēteō with μεν — men on the one hand.

Eternal life (ζωην αιωνιον — zōēn aiōnion). Accusative case object of αποδωσει — apodōsei above.

But unto them that are factious and obey not the truth but obey unrighteousness (τοις δε εχ εριτειας και απειτουσιν τηι αλητειαι πειτομενοις δε αδικιαι — tois de ex eritheias kai apeithousin tēi alētheiāi peithomenois de adikiāi). The other side with δε — de and the articular present participles in the dative again, only with εχ εριτειας — ex eritheias there is no participle ουσιν — ousin But the construction changes and the substantives that follow are not the object of αποδωσει — apodōsei like ζωην αινωνιον — zōēn ainōnion above, but are in the nominative as if with εσονται — esontai (shall be) understood (anger and wrath, both οργη — orgē and τυμος — thumos tribulation and anguish, again a pair τλιπσις και στενοχωρια — thlipsis kai stenochōria on which see note on 2 Corinthians 6:4, 2 Corinthians 12:10).

Every soul of man (πασαν πσυχην αντρωπου — pasan psuchēn anthrōpou). See note on Romans 13:1 for this use of πσυχη — psuchē for the individual.

Of the Jew first and also of the Greek (Ιουδαιου τε πρωτον και ελληνος — Ioudaiou te prōton kai Hellēnos). See note on Romans 1:16. First not only in penalty as here, but in privilege also as in Romans 2:11; Romans 1:16.

Respect of persons (προσωπολημπσια — prosōpolēmpsia). Milligan (Vocabulary) considers this word (in N.T. only here, Colossians 3:25; Ephesians 6:9) and προσωπολημπτης — prosōpolēmptēs (Acts 10:34) and προσωπολημπτεω — prosōpolēmpteō (James 2:9) the earliest definitely known Christian words, not in lxx or non-Christian writings. See note on Acts 10:34 for the formation in imitation of the Hebrew to take note of the face (prosōponlambanō), to judge by the face or appearance.

Have sinned (ημαρτον — hēmarton). Constative aorist active indicative, “sinned,” a timeless aorist.

Without law (ανομως — anomōs). Old adverb “contrary to law,” “unjustly,” but here in ignorance of the Mosaic law (or of any law). Nowhere else in N.T.

Shall also perish without law (ανομως και απολουνται — anomōs kai apolountai). Future middle indicative of απολλυμι — apollumi to destroy. This is a very important statement. The heathen who sin are lost, because they do not keep the law which they have, not because they do not have the Mosaic law or Christianity.

Under law (εν νομωι — en nomōi). In the sphere of the Mosaic law.

By the law (δια νομου — dia nomou). The Jew has to stand or fall by the Mosaic law.

Not the hearers - but the doers (ου γαρ οι ακροαταιαλλ οι ποιηται — ou gar hoi akroatai̇̇all' hoi poiētai). The law was read in the synagogue, but there was no actual virtue in listening. The virtue is in doing. See a like contrast by James between “hearers” and “doers” of the gospel (James 1:22-25).

Before God (παρα τωι τεωι — para tōi theōi). By God‘s side, as God looks at it.

Shall be justified (δικαιωτησονται — dikaiōthēsontai). Future passive indicative of δικαιοω — dikaioō to declare righteous, to set right. “Shall be declared righteous.” Like James 1:22-25.

That have no law (τα μη νομον εχοντα — ta mē nomon echonta). Better, “that have not the law” (the Mosaic law).

By nature (πυσει — phusei). Instrumental case of πυσις — phusis old word from πυω — phuō to beget. The Gentiles are without the Mosaic law, but not without some knowledge of God in conscience and when they do right “they are a law to themselves” (εαυτοις εισιν νομος — heautois eisin nomos). This is an obvious reply to the Jewish critic.

In that they (οιτινες — hoitines). “The very ones who,” qualitative relative.

Written in their hearts (γραπτον εν ταις καρδιαις αυτων — grapton en tais kardiais autōn). Verbal adjective of γραπω — graphō to write. When their conduct corresponds on any point with the Mosaic law they practise the unwritten law in their hearts.

Their conscience bearing witness therewith (συνμαρτυρουσης αυτων της συνειδησεως — sunmarturousēs autōn tēs suneidēseōs). On conscience (συνειδησις — suneidēsis) see note on 1 Corinthians 8:7; 1 Corinthians 10:25.; 2 Corinthians 1:12. Genitive absolute here with present active participle συνμαρτυρουσης — sunmarturousēs as in Romans 9:1. The word συνειδησις — suneidēsis means Corinthians-knowledge by the side of the original consciousness of the act. This second knowledge is personified as confronting the first (Sanday and Headlam). The Stoics used the word a great deal and Paul has it twenty times. It is not in the O.T., but first in this sense in Wisdom 17:10. All men have this faculty of passing judgment on their actions. It can be over-scrupulous (1 Corinthians 10:25) or “seared” by abuse (1 Timothy 4:12). It acts according to the light it has.

Their thoughts one with another accusing or also excusing them (μεταχυ αλληλων των λογισμων κατηγορουντων η και απολογουμενων — metaxu allēlōn tōn logismōn katēgorountōn ē kai apologoumenōn). Genitive absolute again showing the alternative action of the conscience, now accusing, now excusing. Paul does not say that a heathen‘s conscience always commends everything that he thinks, says, or does. In order for one to be set right with God by his own life he must always act in accord with his conscience and never have its disapproval. That, of course, is impossible else Christ died for naught (Galatians 2:21). Jesus alone lived a sinless life. For one to be saved without Christ he must also live a sinless life.

According to my gospel (κατα το ευαγγελιον μου — kata to euaggelion mou). What Paul preaches (1 Corinthians 15:1) and which is the true gospel

Bearest the name (επονομαζηι — eponomazēi). Present passive indicative in condition of first class of επονομαζω — eponomazō old word, to put a name upon (επι — epi), only here in N.T. “Thou art surnamed Jew” (Lightfoot). Jew as opposed to Greek denoted nationality while Hebrew accented the idea of language.

Restest upon the law (επαναπαυηι νομωι — epanapauēi nomōi). Late and rare double compound, in lxx and once in the Didache. In N.T. only here and Luke 10:6 which see. It means to lean upon, to refresh oneself back upon anything, here with locative case (νομωι — nomōi). It is the picture of blind and mechanical reliance on the Mosaic law.

Gloriest in God (καυχασαι εν τεωι — kauchāsai en theōi). Koiné{[28928]}š vernacular form for καυχαι — kauchāi (καυχαεσαι καυχασαι — kauchaesaiκαυχαομαι — kauchāsai) of κατακαυχασαι — kauchaomai as in Romans 2:23; 1 Corinthians 4:7 and δοκιμαζεις τα διαπεροντα — katakauchāsai in Romans 11:18. The Jew gloried in God as a national asset and private prerogative (2 Corinthians 10:15; Galatians 6:13).

Approvest the things that are excellent (κατηχουμενος εκ του νομου — dokimazeis ta diapheronta). Originally, “Thou testest the things that differ,” and then as a result comes the approval for the excellent things. As in Philemon 1:10 it is difficult to tell which stage of the process Paul has in mind.

Instructed out of the law (κατηχεω — katēchoumenos ek tou nomou). Present passive participle of katēcheō a rare verb to instruct, though occurring in the papyri for legal instruction. See note on Luke 1:4 and note on 1 Corinthians 14:19. The Jew‘s “ethical discernment was the fruit of catechetical and synagogical instruction in the Old Testament” (Shedd).

A guide of the blind (οδηγον τυπλων — hodēgon tuphlōn). Accusative οδηγον — hodēgon in predicate with ειναι — einai to agree with σεαυτον — seauton accusative of general reference with infinitive ειναι — einai in indirect discourse after πεποιτας — pepoithas Late word (Polybius, Plutarch) from οδος — hodos way, and ηγεομαι — hēgeomai to lead, one who leads the way. Τυπλων — Tuphlōn is objective genitive plural. The Jews were meant by God to be guides for the Gentiles, for salvation is of the Jews (John 4:22).

A light (πως — phōs). “A light for those in darkness” (των εν σκοτει — tōn en skotei objective genitive again). But this intention of God about the Jews had resulted in conceited arrogance on their part.

A corrector of the foolish (παιδευτην απρονων — paideutēn aphronōn). Old word (from παιδευω — paideuō) for instructor, in Plato, and probably so here, though corrector or chastiser in Hebrews 12:9 (the only N.T. instances). See note on Luke 23:16. Late inscriptions give it as instructor (Preisigke). Απρονων — Aphronōn is a hard word for Gentiles, but it is the Jewish standpoint that Paul gives. Each termed the other “dogs.”

Of babes (νηπιων — nēpiōn). Novitiates or proselytes to Judaism just as in Galatians 4:1. Paul used it of those not of legal age.

The form (την μορπωσιν — tēn morphōsin). Rare word only in Theophrastus and Paul (here and 2 Timothy 3:5). Pallis regards it as a Stoical term for education. Lightfoot considers the μορπωσις — morphōsis as “the rough-sketch, the pencilling of the μορπη — morphē the outline or framework, and in 2 Timothy 3:5 “the outline without the substance.” This is Paul‘s picture of the Jew as he sees himself drawn with consummate skill and subtle irony.

Thou therefore that teachest another (ο ουν διδασκων ετερον — ho oun didaskōn heteron). Paul suddenly breaks off (μη κλεπτειν — anacoluthon) the long sentence that began in Romans 2:17 and starts over again with a phrase that gathers it all up in small compass (teachest) and drives it home (therefore) on the Jew (thyself).

Not to steal (μη — mē kleptein). Infinitive with κερυσσων — mē in indirect command (indirect discourse) after κλεπτεισ — kerussōn

Dost thou steal? (κερυσσων — klepteiṡ). The preaching (μη μοιχευειν — kerussōn) was fine, but the practice? A home-thrust.

Should not commit adultery (λεγων — mē moicheuein). Infinitive in direct command again after legōn “The Talmud charges the crime of adultery upon the three most illustrious Rabbins” (Vincent).

That abhorrest (ο βδελυσσομενος — ho bdelussomenos). Old word to make foul, to stink, to have abhorrence for. In lxx, in N.T. only here and Revelation 21:8. The very word used by Jesus to express their horror of idols (ειδωλα — eidōla see note on Acts 7:41 and note on 1 Corinthians 12:2). See note on Matthew 24:15 for “abomination.”

Dost thou rob temples? (ιεροσυλεισ — hierosuleiṡ). Old verb from ιεροσυλος — hierosulos (Acts 19:37) and that from ιερον — hieron temple, and συλαω — sulaō to rob. The town clerk (Acts 19:37) said that these Jews (Paul and his companions) were “not robbers of temples,” proof that the charge was sometimes made against Jews, though expressly forbidden the Jews (Josephus, Ant. IV. 8, 10). Paul refers to the crime of robbing idol temples in spite of the defilement of contact with idolatry.

Through thy transgression of the law (δια της παραβασεως του νομου — dia tēs parabaseōs tou nomou). Old word for stepping across a line. Trench calls attention to “the mournfully numerous group of words” for the varieties of sin like αγνοημα — agnoēma ignorance, ανομια — anomia violation of law, αμαρτια — hamartia missing the mark, εττημα — hettēma falling short, παραβασις — parabasis passing over the line, παρακοη — parakoē disobedience to a voice, παρανομια — paranomia putting the law aside, παραπτωμα — paraptōma falling down, πλημμελεια — plēmmeleia discord.

Because of you (δι υμας — di' humas). Free quotation from the lxx of Isaiah 52:5. The Jews were jealous for the Name of God and would not pronounce the Tetragrammaton and yet acted so that the Gentiles blasphemed that Name.

If thou be a doer of the law (εαν νομον πρασσεις — ean nomon prasseis). Condition of third class and the present (continued action) subjunctive of πρασσω — prassō a verb meaning to do as a habit.

Is become uncircumcision (ακροβυστια γεγονεν — akrobustia gegonen). The Jew is then like the Gentile, with no privilege at all. Circumcision was simply the seal of the covenant relation of Israel with God.

Keep (πυλασσηι — phulassēi). Present subjunctive with εαν — ean condition of third class, mere supposition like that in Romans 2:25, “keep on keeping” perfectly, Paul means.

For (εις — eis). As often in N.T.

If it fulfill the law (τον νομον τελουσα — ton nomon telousa). Present active participle (conditional use of the participle) of τελεω — teleō to finish, continually fulfilling to the end (as would be necessary).

Judge thee (κρινεισε — krinei̇̇se). Unusual position of σε — se (thee) so far from the verb κρινει — krinei

With the letter and circumcision (δια γραμματος και περιτομης — dia grammatos kai peritomēs). Δια — Dia means here accompanied by, with the advantage of.

Which is one outwardly (ο εν τωι πανερωι — ho en tōi phanerōi). Ιουδαιος — Ioudaios (Jew) has to be repeated (ellipse) with the article, “the in the open Jew” (circumcision, phylacteries, tithes, etc.). Likewise repeat περιτομη — peritomē (circumcision).

Who is one inwardly (ο εν τωι κρυπτωι — ho en tōi kruptōi). Repeat Ιουδαιος — Ioudaios (Jew) here also, “the in the inward part Jew” (circumcision of the heart περιτομη καρδιας — peritomē kardias and not a mere surgical operation as in Colossians 2:11, in the spirit εν πνευματι — en pneumati with which compare 2 Corinthians 3:3, 2 Corinthians 3:6). This inward or inside Jew who lives up to his covenant relation with God is the high standard that Paul puts before the merely professional Jew described above.

Whose praise (ου ο επαινος — hou ho epainos). The antecedent of the relative ου — hou is Ιουδαιος — Ioudaios (Jew). Probably (Gifford) a reference to the etymology of Judah (praise) as seen in Galatians 4:28.