rwp - Romans:1-2

rwp@Romans:1:2 @{He promised afore} (\proepggeilato\). First aorist middle of \proepaggell\ for which verb see on ¯2Corinthians:9:5|. {By} (\dia\). Through, by means of, intermediate agency like strkjv@Matthew:1:22| which see. {In the holy scriptures} (\en graphais hagiais\). No article, yet definite. Perhaps the earliest use of the phrase (Sanday and Headlam). Paul definitely finds God's gospel in the Holy Scriptures.

rwp@Romans:1:3 @{Concerning his Son} (\peri tou huiou autou\). Just as Jesus found himself in the O.T. (Luke:24:27,46|). The deity of Christ here stated. {According to the flesh} (\kata sarka\). His real humanity alongside of his real deity. For the descent from David see strkjv@Matthew:1:1,6,20; strkjv@Luke:1:27; strkjv@John:7:42; strkjv@Acts:13:23|, etc.

rwp@Romans:1:4 @{Who was declared} (\tou horisthentos\). Articular participle (first aorist passive) of \horiz\ for which verb see on ¯Luke:22:22; strkjv@Acts:2:23|. He was the Son of God in his preincarnate state (2Corinthians:8:9; strkjv@Phillipians:2:6|) and still so after his Incarnation (verse 3|, "of the seed of David"), but it was the Resurrection of the dead (\ex anastases nekrn\, the general resurrection implied by that of Christ) that definitely marked Jesus off as God's Son because of his claims about himself as God's Son and his prophecy that he would rise on the third day. This event (cf. strkjv@1Corinthians:15|) gave God's seal "with power" (\en dunamei\), "in power," declared so in power (2Corinthians:13:4|). The Resurrection of Christ is the miracle of miracles. "The resurrection only declared him to be what he truly was" (Denney). {According to the spirit of holiness} (\kata pneuma hagisuns\). Not the Holy Spirit, but a description of Christ ethically as \kata sarka\ describes him physically (Denney). \Hagisun\ is rare (1Thessalonians:3:13; strkjv@2Corinthians:7:1| in N.T.), three times in LXX, each time as the attribute of God. "The \pneuma hagisuns\, though not the Divine nature, is that in which the Divinity or Divine Personality Resided " (Sanday and Headlam). {Jesus Christ our Lord} (\Isou Christou tou kuriou hmn\). These words gather up the total personality of Jesus (his deity and his humanity).

rwp@Romans:1:5 @{Unto obedience of faith} (\eis hupakon pistes\). Subjective genitive as in strkjv@16:26|, the obedience which springs from faith (the act of assent or surrender).

rwp@Romans:1:6 @{Called to be Jesus Christ's} (\kltoi Isou Christou\). Predicate genitive after \kltoi\ (verbal adjective from \kale\, to call), though it is possible to consider it the ablative case, "called of (or from) Jesus Christ."

rwp@Romans:1:7 @{In Rome} (\en Rmi\). One late uncial (G of tenth century) and a cursive omit these words here and one or two other late MSS. omit \en Rmi\ in verse 15|. This possibly proves the Epistle was circulated as a circular to a limited extent, but the evidence is late and slight and by no means shows that this was the case in the first century. It is not comparable with the absence of \en Ephesi\ in strkjv@Ephesians:1:1| from Aleph and B (the two oldest and best MSS.). {Beloved of God} (\agaptois theou\). Ablative case of \theou\ after the verbal adjective like \didaktoi theou\ (taught of God) in strkjv@John:6:45| (Robertson, _Grammar_, p. 516). {From God our Father and the Lord Jesus Christ} (\apo theou patros hmn kai kuriou Isou Christou\). "St. Paul, if not formally enunciating a doctrine of the Divinity of Christ, held a view which cannot really be distinguished from it" (Sanday and Headlam). Paul's theology is clearly seen in the terms used in verses 1-7|.

rwp@Romans:1:8 @{First} (\prton men\). Adverb in the accusative case, but no \epeita de\ (in the next place) as in strkjv@Hebrews:7:2| or \epeita\ as in strkjv@James:3:17| follows. The rush of thoughts crowds out the balanced phraseology as in strkjv@Romans:3:2; strkjv@1Corinthians:11:18|. {Through} (\dia\). As the mediator or medium of thanksgiving as in strkjv@7:25|. {For} (\peri\). Concerning, about. {That} (\hoti\). Or because. Either declarative or causal \hoti\ makes sense here. {Your faith} (\h pistis humn\). "Your Christianity" (Sanday and Headlam). {Is proclaimed} (\kataggelletai\). Present passive indicative of \kataggell\, to announce (\aggell\) up and down (\kata\). See also \anaggell\, to bring back news (John:5:15|), \apaggell\, to announce from one as the source (Matthew:2:8|), \prokataggell\, to announce far and wide beforehand (Acts:3:18|). {Throughout all the world} (\en holi ti kosmi\). Natural hyperbole as in strkjv@Colossians:1:6; strkjv@Acts:17:6|. But widely known because the church was in the central city of the empire.

rwp@Romans:1:9 @{I serve} (\latreu\). Old verb from \latron\, hire, and \latris\, hireling, so to serve for hire, then to serve in general gods or men, whether sacred services (Hebrews:9:9; strkjv@10:2|) or spiritual service as here. Cf. strkjv@Romans:12:1; strkjv@Phillipians:3:3|. {Unceasingly} (\adialeipts\). Late adverb for which see strkjv@1Thessalonians:1:2f.; strkjv@2:13; strkjv@5:17|, only other N.T. examples. {Always} (\pantote\). One might think that Paul prayed for no others, but he uses both adverbs in strkjv@1Thessalonians:1:2|. He seems to have had prayer lists. He never omitted the Romans.

rwp@Romans:1:10 @{If by any means now at length} (\ei ps d pote\). A condition of the first class in the form of an indirect question (aim) or elliptical condition like strkjv@Acts:27:12| (Robertson, _Grammar_, p. 1024). Note the four particles together to express Paul's feelings of emotion that now at length somehow it may really come true. {I may be prospered} (\euodthsomai\). First future passive indicative of \euodo\ for which verb see on ¯1Corinthians:16:2|. {By the will of God} (\en ti thelmati tou theou\). Paul's way lay "in" God's will.

rwp@Romans:1:11 @{Impart} (\metad\). Second aorist active subjunctive of \metadidmi\, to share with one. See on ¯Luke:3:11; strkjv@1Thessalonians:2:8|. {To the end ye may be established} (\eis to strichthnai humas\). Final clause (common in Paul) with \eis to\ and the first aorist passive infinitive of \striz\ for which verb see on ¯Luke:22:32; strkjv@1Thessalonians:3:3,13|.

rwp@Romans:1:12 @{That is} (\touto de estin\). "An explanatory correction" (Denney). The \de\ should not be ignored. Instead of saying that he had a spiritual gift for them, he wishes to add that they also have one for him. {That I with you may be comforted} (\sunparaklthnai en humin\). "My being comforted in you (\en humin\) together (\sun-\) with you," a mutual blessing to each party (you and me).

rwp@Romans:1:13 @{Oftentimes I purposed} (\pollakis proethemn\). Second aorist middle of \protithmi\, old verb to place, to propose to oneself, in N.T. only here, strkjv@3:25; strkjv@Ephesians:1:9|. See strkjv@Acts:19:21| for this purpose. {And was hindered} (\kai ekluthn\). "But was hindered," adversative use of \kai\. {That I might have some fruit} (\hina tina karpon sch\). Second aorist (ingressive), active of \ech\, to have, and here means "might get (ingressive aorist) some fruit."

rwp@Romans:1:14 @On {debtor} (\opheilets\) see strkjv@Galatians:5:3|. {Both to Greeks and to Barbarians} (\Hellsin te kai barbarois\). The whole human race from the Greek point of view, Jews coming under \barbarois\. On this word see strkjv@Acts:18:2,4; strkjv@1Corinthians:4:11; strkjv@Colossians:3:11| (only N.T. instances). The Greeks called all others barbarians and the Jews termed all others Gentiles. Did Paul consider the Romans as Greeks? They had absorbed the Greek language and culture.

rwp@Romans:1:15 @{Songs:as much as in me is I am ready} (\hout to kat' eme prothumon\). Literally, "Thus the according to me affair is ready" (\prothumos\, old adjective, \pro, thumos\). It is an awkward idiom like to \ex humn\ in strkjv@12:18|. The plural \ta kat' eme\ we find in strkjv@Phillipians:1:12; strkjv@Colossians:4:7; strkjv@Ephesians:6:21|.

rwp@Romans:1:16 @{It is the power of God} (\dunamis theou estin\). This Paul knew by much experience. He had seen the dynamite of God at work. {To the Jew first, and also to the Greek} (\Ioudaii te prton kai Hellni\). Jesus had taught this (John:4:22; strkjv@10:16; strkjv@Luke:24:47; strkjv@Acts:1:8|). The Jew is first in privilege and in penalty (Romans:2:9f.|). It is not certain that \prton\ is genuine, but it is in strkjv@2:9f|.

rwp@Romans:1:17 @{For therein} (\gar en auti\). In the gospel (verse 16|) of which Paul is not ashamed. {A righteousness of God} (\dikaiosun theou\). Subjective genitive, "a God kind of righteousness," one that each must have and can obtain in no other way save "from faith unto faith" (\ek pistes eis pistin\), faith the starting point and faith the goal (Lightfoot). {Is revealed} (\apokaluptetai\). It is a revelation from God, this God kind of righteousness, that man unaided could never have conceived or still less attained. In these words we have Paul's statement in his own way of the theme of the Epistle, the content of the gospel as Paul understands it. Every word is important: \strian\ (salvation), \euaggelion\ (gospel), \apokaluptetai\ (is revealed), \dikaiosun theou\ (righteousness of God), \pistis\ (faith) and \pisteuonti\ (believing). He grounds his position on strkjv@Habbakkuk:2:4| (quoted also in strkjv@Galatians:3:11|). By "righteousness" we shall see that Paul means both "justification" and "sanctification." It is important to get a clear idea of Paul's use of \dikaiosun\ here for it controls the thought throughout the Epistle. Jesus set up a higher standard of righteousness (\dikaiosun\) in the Sermon on the Mount than the Scribes and Pharisees taught and practised (Matthew:5:20|) and proves it in various items. Here Paul claims that in the gospel, taught by Jesus and by himself there is revealed a God kind of righteousness with two ideas in it (the righteousness that God has and that he bestows). It is an old word for quality from \dikaios\, a righteous man, and that from \dik\, right or justice (called a goddess in strkjv@Acts:28:4|), and that allied with \deiknumi\, to show, to point out. Other allied words are \dikaio\, to declare or make \dikaios\ (Romans:3:24,26|), \dikaima\, that which is deemed \dikaios\ (sentence or ordinance as in strkjv@1:32; strkjv@2:26; strkjv@8:4|), \dikaisis\, the act of declaring \dikaios\ (only twice in N.T., strkjv@4:25; strkjv@5:18|). \Dikaiosun\ and \dikaio\ are easy to render into English, though we use justice in distinction from righteousness and sanctification for the result that comes after justification (the setting one right with God). Paul is consistent and usually clear in his use of these great words.

rwp@Romans:1:18 @{For the wrath of God is revealed} (\apokaluptetai gar org theou\). Note in Romans Paul's use of \gar\, now argumentative, now explanatory, now both as here. There is a parallel and antecedent revelation (see verse 17|) of God's wrath corresponding to the revelation of God's righteousness, this an unwritten revelation, but plainly made known. \Org\ is from \orga\, to teem, to swell. It is the temper of God towards sin, not rage, but the wrath of reason and law (Shedd). The revelation of God's righteousness in the gospel was necessary because of the failure of men to attain it without it, for God's wrath justly rested upon all both Gentiles (1:18-32|) and Jews (2:1-3:20|). {Ungodliness} (\asebeian\). Irreligion, want of reverence toward God, old word (cf. strkjv@2Timothy:2:16|). {Unrighteousness} (\adikian\). Lack (\a\ privative and \dik\) of right conduct toward men, injustice (Romans:9:14; strkjv@Luke:18:6|). This follows naturally from irreverence. The basis of ethical conduct rests on the nature of God and our attitude toward him, otherwise the law of the jungle (cf. Nietzsche, "might makes right"). {Hold down the truth} (\tn altheian katechontn\). Truth (\altheia, alths\, from \a\ privative and \lth\ or \lanthan\, to conceal) is out in the open, but wicked men, so to speak, put it in a box and sit on the lid and "hold it down in unrighteousness." Their evil deeds conceal the open truth of God from men. Cf. strkjv@2Thessalonians:2:6f.| for this use of \katech\, to hinder.

rwp@Romans:1:19 @{Because} (\dioti\). Gives the reason (\dia, hoti\ like our "for that") for the revelation of God's wrath. {That which may be known of God} (\to gnston tou theou\). Verbal adjective from \ginsk\, either "the known" as elsewhere in N.T. (Acts:1:19; strkjv@15:18|, etc.) or "the knowable" as usual in ancient Greek, that is "the knowledge" (\h gnsis\) of God. See strkjv@Phillipians:3:8|. Cf. same use of the verbal \chrston\ in strkjv@Romans:2:4|, \ametatheton\ in strkjv@Hebrews:6:17|. {Manifest in them} (\phaneron en autois\). In their hearts and consciences. {God manifested} (\ho theos ephanersen\). First aorist active indicative of \phanero\. Not mere tautology. See strkjv@2:14-16|.

rwp@Romans:1:20 @{The invisible things of him} (\ta aorata autou\). Another verbal adjective (\a\ privative and \hora\, to see), old word, either unseen or invisible as here and elsewhere in N.T. (Colossians:1:15f.|, etc.). The attributes of God's nature defined here as "his everlasting power and divinity" (\h te aidios autou dunamis kai theiots\). \Aidios\ is for \aeidios\ from \aei\ (always), old word, in N.T. only here and strkjv@Jude:1:6|, common in Philo (\z aidios\), elsewhere \ainios\. \Theiots\ is from \theios\ (from \theos\) quality of \theos\ and corresponds more to Latin _divinitas_ from _divus_, divine. In strkjv@Colossians:2:9| Paul uses \theots\ (Latin _deitas_ from _deus_) {deity}, both old words and nowhere else in the N.T. \Theots\ is Divine Personality, \theiots\, Divine Nature and properties (Sanday and Headlam). {Since the creation of the world} (\apo ktises kosmou\). He means by God and unto God as antecedent to and superior to the world (cf. strkjv@Colossians:1:15f|. about Christ). {Are clearly seen} (\kathoratai\). Present passive indicative of \kathora\ (perfective use of \kata-\), old word, only here in N.T., with direct reference to \aorata\. {Being perceived} (\nooumena\). Present passive participle of \noe\, to use the \nous\ (intellect). {That they may be without excuse} (\eis to einai autous anapologtous\). More likely, "so that they are without excuse." The use of \eis to\ and the infinitive (with accusative of general reference) for result like \hste\ is reasonably clear in the N.T. (Moulton, _Prolegomena_, p. 219; Robertson, _Grammar_, p. 1003). \Anapologtous\ is another verbal with \an\ from \apologeomai\. Old word, in N.T. only here and strkjv@Romans:2:1| ("inexcusable" here).

rwp@Romans:1:21 @{Because that} (\dioti\). As in verse 19|. {Knowing God} (\gnontes ton theon\). Second aorist active participle of \ginsk\, to know by personal experience. Definite statement that originally men had some knowledge of God. No people, however degraded, have yet been found without some yearning after a god, a seeking to find the true God and get back to him as Paul said in Athens (Acts:17:27|). {Glorified not as God} (\ouch hs theon edoxasan\). They knew more than they did. This is the reason for the condemnation of the heathen (2:12-16|), the failure to do what they know. {Their senseless heart} (\h asunetos autn kardia\). \Kardia\ is the most comprehensive term for all our faculties whether feeling (Romans:9:2|), will (1Corinthians:4:5|), intellect (Romans:10:6|). It may be the home of the Holy Spirit (Romans:5:5|) or of evil desires (1:24|). See strkjv@Mark:7:21f.| for list of vices that come "out of the heart." \Asunetos\ is a verbal adjective from \sunimi\, to put together, and \a\ privative, unintelligent, not able to put together the manifest evidence about God (verse 20|). Songs:darkness settled down on their hearts (\eskotisth\, first aorist ingressive passive of \skotiz\, to darken).

rwp@Romans:1:22 @{Professing themselves to be wise} (\phaskontes einai sophoi\). \Sophoi\ is predicate nominative with \einai\ in indirect discourse agreeing with \phaskontes\ (old verb, from \phmi\, to say, rare in N.T.) in case and number according to regular Greek idiom (Robertson, _Grammar_, p. 1038). {Became vain} (\emataithsan\). Ingressive first aorist passive indicative of \mataio\ from \mataios\ (empty). Empty reasonings as often today. {Became fools} (\emranthsan\). Ingressive first aorist passive of \mrain\, to be a fool, old word from \mros\, a fool. An oxymoron or sharp saying, true and one that cuts to the bone. {For the likeness of an image} (\en homoimati eikonos\). Both words, "a likeness which consists in an image or copy" (Lightfoot). See strkjv@Phillipians:2:7| for "likeness of men" and strkjv@Colossians:1:15| for "image of God." Paul shows indignant contempt for these grotesque efforts to present pictures of a deity that had been lost (Denney). Why is it that heathen images of gods in the form of men and beasts are so horrible to look upon?

rwp@Romans:1:24 @{Wherefore} (\dio\). Paul's inexorable logic. See it also in verse 26| with the same verb and in verse 28| \kai\ like "and so." {God gave them up} (\paredken autous ho theos\). First aorist active indicative of \paradidmi\, old and common verb to hand over (beside, \para\) to one's power as in strkjv@Matthew:4:12|. These people had already wilfully deserted God who merely left them to their own self-determination and self-destruction, part of the price of man's moral freedom. Paul refers to this stage and state of man in strkjv@Acts:17:30| by "overlooked" (\huperidn\). The withdrawal of God's restraint sent men deeper down. Three times Paul uses \paredken\ here (verses 24,26,28|), not three stages in the giving over, but a repetition of the same withdrawal. The words sound to us like clods on the coffin as God leaves men to work their own wicked will. {That their bodies should be dishonoured} (\tou atimazesthai ta smata autn\). Contemplated result expressed by \tou\ (genitive article) and the passive infinitive \atimazesthai\ (from \atimos\, \a\ privative and \timos\, dishonoured) with the accusative of general reference. Christians had a new sense of dignity for the body (1Thessalonians:4:4; strkjv@1Corinthians:6:13|). Heathenism left its stamp on the bodies of men and women.

rwp@Romans:1:25 @{Exchanged} (\metllaxan\). First aorist active indicative of \metallass\, old word for exchanging trade, only here and verse 26| in N.T. What a bargain they made, "the truth of God for (\en\) the (\ti\) lie." "The price of mythology" (Bengel). {Worshipped} (\esebasthsan\). First aorist passive (used transitively) of \sebazomai\, old verb, used in late Greek like \sebomai\, to worship. {Rather than the Creator} (\para ton ktisanta\). Placed side by side (\para\, the Creator and the creature, \ktisis\) they preferred the creature. {Who is blessed forever. Amen} (\hos estin eulogtos. Amn\). One of Paul's doxologies which may come at any moment when he is greatly stirred, as in strkjv@9:5|. \Eulogtos\ is verbal of \euloge\.

rwp@Romans:1:26 @{Unto vile passions} (\eis path atimias\). Unto passions of dishonour. \Pathos\, old word from \pasch\, to experience, originally meant any feeling whether good or bad, but in N.T. always in bad sense as here, strkjv@1Thessalonians:4:5; strkjv@Colossians:3:5| (only N.T. examples). {That which is against nature} (\tn para phusin\). The degradation of sex is what Paul here notes as one of the results of heathenism (the loss of God in the life of man). They passed by the Creator.

rwp@Romans:1:27 @{Turned} (\exekauthsan\). First aorist passive indicative, causative aorist, of \ekkai\, old verb, to burn out, to set on fire, to inflame with anger or lust. Here only in N.T. {Lust} (\orexei\). Only here in N.T. {Unseemliness} (\aschmosunn\). Old word from \aschmon\ (deformed). In N.T. only here and strkjv@Revelation:16:15|. {Recompense} (\antimisthian\). See on ¯2Corinthians:6:13| for only other N.T. instance of this late Pauline word, there in good sense, here in bad. {Which was due} (\hn edei\). Imperfect active for obligation still on them coming down from the past. This debt will be paid in full (\apolambanontes\, pay back as in strkjv@Luke:6:34|, and due as in strkjv@Luke:23:41|). Nature will attend to that in their own bodies and souls.

rwp@Romans:1:28 @{And even as they refused} (\kai kaths ouk edokimasan\). "And even as they rejected" after trial just as \dokimaz\ is used of testing coins. They tested God at first and turned aside from him. {Knowledge} (\epignsei\). Full knowledge (\epi\ additional, \gnsis\). They had a dim memory that was a caricature. {Unto a reprobate mind} (\eis adokimon noun\). Play on \ouk edokimasan\. They rejected God and God rejected their mental attitude and gave them over (verses 24,26,28|). See this adjective already in strkjv@1Corinthians:9:27; strkjv@2Corinthians:13:5-7|. Like an old abandoned building, the home of bats and snakes, left "to do those things which are not fitting" (\poiein ta m kathkonta\), like the night clubs of modern cities, the dives and dens of the underworld, without God and in the darkness of unrestrained animal impulses. This was a technical term with Stoics (II Macc. strkjv@6:4).

rwp@Romans:1:29 @{Being called with} (\peplrmenous\). Perfect passive participle of the common verb \plro\, state of completion, "filled to the brim with" four vices in the associative instrumental case (\adikii\, unrighteousness as in verse 18|, \ponrii\, active wickedness as in strkjv@Mark:7:22|, \pleonexii\, covetousness as in strkjv@1Thessalonians:2:5; strkjv@Luke:12:15|, \kakii\, maliciousness or inward viciousness of disposition as in strkjv@1Corinthians:5:8|). Note asyndeton, no connective in the lists in verses 29-31|. Dramatic effect. The order of these words varies in the MSS. and \porneii\, fornication, is not genuine here (absent in Aleph A B C). {Full of} (\mestous\). Paul changes from participle to adjective. Old adjective, rare in the N.T., like \mesto\, to fill full (only in strkjv@Acts:2:13| in N.T.), stuffed full of (with genitive). Five substantives in the genitive (\phthonou\, envy, as in strkjv@Galatians:5:21|, \phonou\, murder, and so a paronomasia or combination with \phthonou\, of like sounding words, \eridos\, strife, as in strkjv@2Corinthians:12:16|, \kakothias\, malignity, and here only in N.T. though old word from \kakoths\ and that from \kakos\ and \thos\, a tendency to put a bad construction on things, depravity of heart and malicious disposition.

rwp@Romans:1:30 @Paul changes the construction again to twelve substantives and adjectives that give vivid touches to this composite photograph of the God abandoned soul. {Whisperers} (\psithuristas\). Old word from \psithuriz\, to speak into the ear, to speak secretly, an onomatopoetic word like \psithurismos\ (2Corinthians:12:20|) and only here in N.T. {Backbiters} (\katalalous\). Found nowhere else except in Hermas, compound like \katalale\, to talk back (James:4:11|), and \katalalia\, talking back (2Corinthians:12:20|), talkers back whether secretly or openly. {Hateful to God} (\theostugeis\). Old word from \theos\ and \stuge\. All the ancient examples take it in the passive sense and so probably here. Songs:\stugtos\ (Titus:3:13|). Vulgate has _deo odibiles_. {Insolent} (\hubristas\). Old word for agent from \hubriz\, to give insult to, here alone in N.T. save strkjv@1Timothy:1:13|. {Haughty} (\huperphanous\). From \huper\ and \phainomai\, to appear above others, arrogant in thought and conduct, "stuck up." {Boastful} (\alazonas\). From \al\, wandering. Empty pretenders, swaggerers, braggarts. {Inventors of evil things} (\epheuretas kakn\). Inventors of new forms of vice as Nero was. Tacitus (_Ann_. IV. ii) describes Sejanus as _facinorum omnium repertor_ and Virgil (_Aen_. ii. 163) _scelerum inventor_. {Disobedient to parents} (\goneusin apeitheis\). Cf. strkjv@1Timothy:1:9; strkjv@2Timothy:3:2|. An ancient and a modern trait.

rwp@Romans:1:31 @{Without understanding} (\asunetous\). Same word in verse 21|. {Covenant-breakers} (\asunthetous\). Another paronomasia or pun. \A\ privative and verbal \sunthetos\ from \suntithmi\, to put together. Old word, common in LXX (Jeremiah:3:7|), men "false to their engagements" (Sanday and Headlam), who treat covenants as "a scrap of paper." {Without natural affection} (\astorgous\). Late word, \a\ privative and \storg\, love of kindred. In N.T. only here and strkjv@2Timothy:3:3|. {Unmerciful} (\anelemonas\). From \a\ privative and \elemn\, merciful. Late word, only here in N.T. Some MSS. add \aspondous\, implacable, from strkjv@2Timothy:3:3|. It is a terrible picture of the effects of sin on the lives of men and women. The late Dr. R. H. Graves of Canton, China, said that a Chinaman who got hold of this chapter declared that Paul could not have written it, but only a modern missionary who had been to China. It is drawn to the life because Paul knew Pagan Graeco-Roman civilization.

rwp@Romans:1:32 @{The ordinance of God} (\to dikaima tou theou\). The heathen knows that God condemns such evil practices. {But also consent with them} (\alla kai suneudokousin\). Late verb for hearty approval as in strkjv@Luke:11:48; strkjv@Acts:8:1; strkjv@1Corinthians:7:12|. It is a tragedy of American city government that so many of the officials are proven to be hand in glove with the underworld of law-breakers.

rwp@Romans:2:1 @{Wherefore} (\dio\). See strkjv@1:24,26| for this relative conjunction, "because of which thing." {Without excuse} (\anapologtos\). See on ¯1:21|. {Whosoever thou art that judgest} (\pas ho krinn\). Literally, "every one that judgest," vocative case in apposition with \anthrpe\. 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 (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. \Krin\ does not of itself mean to condemn, but to pick out, separate, approve, determine, pronounce judgment, condemn (if proper). {Another} (\ton heteron\). Literally, "the other man." The notion of two in the word, one criticizing the other. {Thou condemnest thyself} (\seauton katakrineis\). Note \kata\ here with \krin\, to make plain the adverse judgment. {For} (\gar\). Explanatory reason for the preceding statement. The critic {practises} (\prasseis\, not single acts \poie\, but the habit \prass\) the same things that he condemns.

rwp@Romans:2:2 @{Judgment} (\krima\). Decision rendered whether good or bad. {According to} (\kata\ with accusative). As the rule of measure. Cf. strkjv@John:7:24|.

rwp@Romans:2:3 @{And doest the same} (\kai poin auta\). "And doest them occasionally." {That thou shalt escape} (\su ekpheuxi\). Emphasis on \su\, "thou conceited Jew expecting to escape God's \krima\ because thou art a Jew." Cf. strkjv@Matthew:3:8f|. Paul justifies the bitter words of the Baptist to the Pharisees and Sadducees. The future middle of the old verb \ekpheug\ (cf. strkjv@1Thessalonians:5:3|). The Jew posed as immune to the ordinary laws of ethics because a Jew. Alas, some Christians affect the same immunity.

rwp@Romans:2:4 @{Or despiseth thou?} (\ kataphroneis?\). Another alternative, that of scorn of God's kindness (\chrstottos\, strkjv@2Corinthians:6:6|) and forbearance (\anochs\, old word, holding back from \anech\, only here in N.T.) and longsuffering (\makrothumias\, late word for which see strkjv@2Corinthians:6:4,6|). \Kataphrone\ is old verb to think down on (\kata, phrone\) as in strkjv@Matthew:6:24; strkjv@1Corinthians:11:22|. This upstart Jew actually thinks down on God. And then "the riches" (\tou ploutou\) of all that comes from God. {Leadeth thee to repentance} (\eis metanoian se agei\). The very kindness (\to chrston\, the kindly quality) of God is trying to lead (conative present \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.

rwp@Romans:2:5 @{After thy hardness} (\kata tn sklrotta sou\). "According to thy hardness (old word from \sklros\, hard, stiff, only here in N.T.) will God's judgment be." {And impenitent heart} (\kai ametanoton kardian\). See \metanoian\ just before. "Thy unreconstructed heart," "with no change in the attitude of thy heart." {Treasurest up for thyself} (\thsaurizeis seauti\). See for \thsauriz\ on strkjv@Matthew:6:19f.; strkjv@Luke:12:21; strkjv@2Corinthians:12:14|. Dative case \seauti\ (for thyself) with a touch of irony (Vincent). {Wrath} (\orgn\). For such a Jew as already stated for the Gentile (1:18|). There is a revelation (\apokalupses\) of God's wrath for both in the day of wrath and righteous judgment (\dikaiokrisias\, a late compound word, in LXX, two examples in the Oxyrhynchus papyri, only here in N.T.). See strkjv@2Thessalonians:1:5| for \dikaias krises\. Paul looks to the judgment day as certain (cf. strkjv@2Corinthians:5:10-12|), the day of the Lord (2Corinthians:1:14|).

rwp@Romans:2:6 @{Who will render} (\hos apodsei\). Paul quotes strkjv@Proverbs:24:12| as in strkjv@2Timothy:4:14|. See also strkjv@Matthew:16:27; strkjv@Revelation:22:12|. The rendering will be in accord with the facts.

rwp@Romans:2:7 @{To them that seek} (\tois men--ztousin\). Dative plural of the articular present active participle of \zte\ with \men\ on the one hand. {Eternal life} (\zn ainion\). Accusative case object of \apodsei\ above.

rwp@Romans:2:8 @{But unto them that are factious and obey not the truth but obey unrighteousness} (\tois de ex eritheias kai apeithousin ti altheii peithomenois de adikii\). The other side with \de\ and the articular present participles in the dative again, only with \ex eritheias\, there is no participle \ousin\. But the construction changes and the substantives that follow are not the object of \apodsei\ like \zn ainnion\ above, but are in the nominative as if with \esontai\ (shall be) understood (anger and wrath, both \org\ and \thumos\, tribulation and anguish, again a pair \thlipsis kai stenochria\ on which see strkjv@2Corinthians:5:4; strkjv@12:10|).

rwp@Romans:2:9 @{Every soul of man} (\pasan psuchn anthrpou\). See strkjv@13:1| for this use of \psuch\ for the individual. {Of the Jew first and also of the Greek} (\Ioudaiou te prton kai Hellnos\). See on ¯1:16|. First not only in penalty as here, but in privilege also as in strkjv@2:11; strkjv@1:16|.

rwp@Romans:2:11 @{Respect of persons} (\prospolmpsia\). Milligan (_Vocabulary_) considers this word (in N.T. only here, strkjv@Colossians:3:25; strkjv@Ephesians:6:9|) and \prospolmpts\ (Acts:10:34|) and \prospolmpte\ (James:2:9|) the earliest definitely known Christian words, not in LXX or non-Christian writings. See on ¯Acts:10:34| for the formation in imitation of the Hebrew to take note of the face (\prospon, lamban\), to judge by the face or appearance.

rwp@Romans:2:12 @{Have sinned} (\hmarton\). Constative aorist active indicative, "sinned," a timeless aorist. {Without law} (\anoms\). 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} (\anoms kai apolountai\). Future middle indicative of \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} (\en nomi\). In the sphere of the Mosaic law. {By the law} (\dia nomou\). The Jew has to stand or fall by the Mosaic law.

rwp@Romans:2:13 @{Not the hearers--but the doers} (\ou gar hoi akroatai--all' hoi poitai\). 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} (\para ti thei\). By God's side, as God looks at it. {Shall be justified} (\dikaithsontai\). Future passive indicative of \dikaio\, to declare righteous, to set right. "Shall be declared righteous." Like strkjv@James:1:22-25|.

rwp@Romans:2:14 @{That have no law} (\ta m nomon echonta\). Better, "that have not the law" (the Mosaic law). {By nature} (\phusei\). Instrumental case of \phusis\, old word from \phu\, 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" (\heautois eisin nomos\). This is an obvious reply to the Jewish critic.

rwp@Romans:2:15 @{In that they} (\hoitines\). "The very ones who," qualitative relative. {Written in their hearts} (\grapton en tais kardiais autn\). Verbal adjective of \graph\, 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} (\sunmarturouss autn ts suneidses\). On conscience (\suneidsis\) see on ¯1Corinthians:8:7; strkjv@10:25f.; strkjv@2Corinthians:1:12|. Genitive absolute here with present active participle \sunmarturouss\ as in strkjv@9:1|. The word \suneidsis\ means co-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 strkjv@17:10. All men have this faculty of passing judgment on their actions. It can be over-scrupulous (1Corinthians:10:25|) or "seared" by abuse (1Timothy:4:12|). It acts according to the light it has. {Their thoughts one with another accusing or also excusing them} (\metaxu allln tn logismn katgorountn kai apologoumenn\). 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.

rwp@Romans:2:16 @{According to my gospel} (\kata to euaggelion mou\). What Paul preaches (1Corinthians:15:1|) and which is the true gospel

rwp@Romans:2:17 @{Bearest the name} (\eponomazi\). Present passive indicative in condition of first class of \eponomaz\, old word, to put a name upon (\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} (\epanapaui nomi\). Late and rare double compound, in LXX and once in the Didache. In N.T. only here and strkjv@Luke:10:6| which see. It means to lean upon, to refresh oneself back upon anything, here with locative case (\nomi\). It is the picture of blind and mechanical reliance on the Mosaic law. {Gloriest in God} (\kauchsai en thei\). _Koin_ vernacular form for \kauchi\ (\kauchaesai, kauchsai\) of \kauchaomai\ as in verse 23; strkjv@1Corinthians:4:7| and \katakauchsai\ in strkjv@Romans:11:18|. The Jew gloried in God as a national asset and private prerogative (2Corinthians:10:15; strkjv@Galatians:6:13|). {Approvest the things that are excellent} (\dokimazeis ta diapheronta\). Originally, "Thou testest the things that differ," and then as a result comes the approval for the excellent things. As in strkjv@Phillipians:1:10| it is difficult to tell which stage of the process Paul has in mind. {Instructed out of the law} (\katchoumenos ek tou nomou\). Present passive participle of \katche\, a rare verb to instruct, though occurring in the papyri for legal instruction. See on ¯Luke:1:4; strkjv@1Corinthians:14:19|. The Jew's "ethical discernment was the fruit of catechetical and synagogical instruction in the Old Testament" (Shedd).

rwp@Romans:2:19 @{A guide of the blind} (\hodgon tuphln\). Accusative \hodgon\ in predicate with \einai\ to agree with \seauton\, accusative of general reference with infinitive \einai\ in indirect discourse after \pepoithas\. Late word (Polybius, Plutarch) from \hodos\, way, and \hgeomai\, to lead, one who leads the way. \Tuphln\ 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} (\phs\). "A light for those in darkness" (\tn en skotei\, objective genitive again). But this intention of God about the Jews had resulted in conceited arrogance on their part.

rwp@Romans:2:20 @{A corrector of the foolish} (\paideutn aphronn\). Old word (from \paideu\) for instructor, in Plato, and probably so here, though corrector or chastiser in strkjv@Hebrews:12:9| (the only N.T. instances). See strkjv@Luke:23:16|. Late inscriptions give it as instructor (Preisigke). \Aphronn\ is a hard word for Gentiles, but it is the Jewish standpoint that Paul gives. Each termed the other "dogs." {Of babes} (\npin\). Novitiates or proselytes to Judaism just as in strkjv@Galatians:4:1|. Paul used it of those not of legal age. {The form} (\tn morphsin\). Rare word only in Theophrastus and Paul (here and strkjv@2Timothy:3:5|). Pallis regards it as a Stoical term for education. Lightfoot considers the \morphsis\ as "the rough-sketch, the pencilling of the \morph\," the outline or framework, and in strkjv@2Timothy: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.

rwp@Romans:2:21 @{Thou therefore that teachest another} (\ho oun didaskn heteron\). Paul suddenly breaks off (anacoluthon) the long sentence that began in verse 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} (\m kleptein\). Infinitive with \m\ in indirect command (indirect discourse) after \kerussn\. {Dost thou steal?} (\klepteis?\). The preaching (\kerussn\) was fine, but the practice? A home-thrust. {Should not commit adultery} (\m moicheuein\). Infinitive in direct command again after \legn\. "The Talmud charges the crime of adultery upon the three most illustrious Rabbins" (Vincent).

rwp@Romans:2:22 @{That abhorrest} (\ho bdelussomenos\). Old word to make foul, to stink, to have abhorrence for. In LXX, in N.T. only here and strkjv@Revelation:21:8|. The very word used by Jesus to express their horror of idols (\eidla\, see on ¯Acts:7:41; strkjv@1Corinthians:12:2|). See strkjv@Matthew:24:15| for "abomination." {Dost thou rob temples?} (\hierosuleis?\). Old verb from \hierosulos\ (Acts:19:37|) and that from \hieron\, temple, and \sula\, 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.

rwp@Romans:2:23 @{Through thy transgression of the law} (\dia ts parabases 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 \agnoma\, ignorance, \anomia\, violation of law, \hamartia\, missing the mark, \hettma\, falling short, \parabasis\, passing over the line, \parako\, disobedience to a voice, \paranomia\, putting the law aside, \paraptma\, falling down, \plmmeleia\, discord.

rwp@Romans:2:24 @{Because of you} (\di' humas\). Free quotation from the LXX of strkjv@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.

rwp@Romans:2:25 @{If thou be a doer of the law} (\ean nomon prasseis\). Condition of third class and the present (continued action) subjunctive of \prass\, a verb meaning to do as a habit. {Is become uncircumcision} (\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.

rwp@Romans:2:26 @{Keep} (\phulassi\). Present subjunctive with \ean\, condition of third class, mere supposition like that in verse 25|, "keep on keeping" perfectly, Paul means. {For} (\eis\). As often in N.T.

rwp@Romans:2:27 @{If it fulfill the law} (\ton nomon telousa\). Present active participle (conditional use of the participle) of \tele\, to finish, continually fulfilling to the end (as would be necessary). {Judge thee} (\krinei--se\). Unusual position of \se\ (thee) so far from the verb \krinei\. {With the letter and circumcision} (\dia grammatos kai peritoms\). \Dia\ means here accompanied by, with the advantage of.

rwp@Romans:2:28 @{Which is one outwardly} (\ho en ti phaneri\). \Ioudaios\ (Jew) has to be repeated (ellipse) with the article, "the in the open Jew" (circumcision, phylacteries, tithes, etc.). Likewise repeat \peritom\ (circumcision).

rwp@Romans:2:29 @{Who is one inwardly} (\ho en ti krupti\). Repeat \Ioudaios\ (Jew) here also, "the in the inward part Jew" (circumcision of the heart \peritom kardias\ and not a mere surgical operation as in strkjv@Colossians:2:11|, in the spirit \en pneumati\, with which compare strkjv@2Corinthians:3:3,6|). 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} (\hou ho epainos\). The antecedent of the relative \hou\ is \Ioudaios\ (Jew). Probably (Gifford) a reference to the etymology of Judah (praise) as seen in strkjv@Galatians:49:8|.

rwp@Romans:3:1 @{What advantage then hath the Jew?} (\ti oun to perisson tou Ioudaiou?\). Literally, "What then is the overplus of the Jew?" What does the Jew have over and above the Gentile? It is a pertinent question after the stinging indictment of the Jew in chapter 2. {The profit} (\h phelia\). The help. Old word, only here in N.T. See strkjv@Mark:8:36| for \phelei\, the verb to profit.