04800
 On \\debtor\\ (\\opheilets\\) see
 # Ga 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
 # Ac 18:2,4; 1Co 4:11; Col 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.

04801
 \\So 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
 # 12:18
 The plural \\ta kat' eme\\ we find in
 # Php 1:12; Col 4:7; Eph 6:21

04802
 \\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
 # Joh 4:22; 10:16; Lu 24:47; Ac 1:8
 The Jew is first in privilege and in penalty
 # Ro 2:9
 It is not certain that \\prton\\ is genuine, but it is in
 # 2:9

04803
 \\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
 # Hab 2:4
 (quoted also in
 # Ga 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
 # Mt 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
 # Ac 28:4
 and that allied with \\deiknumi\\, to show, to point out. Other
 allied words are \\dikaio\\, to declare or make \\dikaios\\
 # Ro 3:24,26
 \\dikaima\\, that which is deemed \\dikaios\\ (sentence or ordinance as
 in
 # 1:32; 2:26; 8:4
 \\dikaisis\\, the act of declaring \\dikaios\\ (only twice in N.T.,
 # 4:25; 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.

04804
 \\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.
 # 2Ti 2:16
 \\Unrighteousness\\ (\\adikian\\). Lack (\\a\\ privative and \\dik\\) of
 right conduct toward men, injustice
 # Ro 9:14; Lu 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.
 # 2Th 2:6
 for this use of \\katech\\, to hinder.

04805
 \\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.
 # Ac 1:19; 15:18
 etc.) or "the knowable" as usual in ancient Greek, that is "the
 knowledge" (\\h gnsis\\) of God. See
 # Php 3:8
 Cf. same use of the verbal \\chrston\\ in
 # Ro 2:4
 \\ametatheton\\ in
 # Heb 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
 # 2:14-16

04806
 \\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.
 # Col 1:15
 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
 # 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
 # Col 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.
 # Col 1:15
 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
 # Ro 2:1
 ("inexcusable" here).

04807
 \\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
 # Ac 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
 # Ro 9:2
 will
 # 1Co 4:5
 intellect
 # Ro 10:6
 It may be the home of the Holy Spirit
 # Ro 5:5
 or of evil desires
 # 1:24
 See
 # Mr 7:21
 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
 So darkness settled down on their hearts (\\eskotisth\\, first
 aorist ingressive passive of \\skotiz\\, to darken).

04808
 \\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
 # Php 2:7
 for "likeness of men" and
 # Col 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?

04809
04810
 \\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
 # Mt 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
 # Ac 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
 # 1Th 4:4; 1Co 6:13
 Heathenism left its stamp on the bodies of men and women.

04811
 \\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
 # 9:5
 \\Eulogtos\\ is verbal of \\euloge\\.

04812
 \\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,
 # 1Th 4:5; Col 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.

04813
 \\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
 # Re 16:15
 \\Recompense\\ (\\antimisthian\\).
 See note on "2Co 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
 # Lu 6:34
 and due as in
 # Lu 23:41
 Nature will attend to that in their own bodies and souls.

04814
 \\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
 # 1Co 9:27; 2Co 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. 6:4).

04815
 \\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
 # Mr 7:22
 \\pleonexii\\, covetousness as in
 # 1Th 2:5; Lu 12:15
 \\kakii\\, maliciousness or inward viciousness of disposition as in
 # 1Co 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
 # Ac 2:13
 in N.T.), stuffed full of (with genitive). Five substantives in
 the genitive (\\phthonou\\, envy, as in
 # Ga 5:21
 \\phonou\\, murder, and so a paronomasia or combination with
 \\phthonou\\, of like sounding words, \\eridos\\, strife, as in
 # 2Co 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.

04816
 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\\
 # 2Co 12:20
 and only here in N.T. \\Backbiters\\ (\\katalalous\\). Found nowhere else
 except in Hermas, compound like \\katalale\\, to talk back
 # Jas 4:11
 and \\katalalia\\, talking back
 # 2Co 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. So
 \\stugtos\\
 # Tit 3:13
 Vulgate has _deo odibiles_. \\Insolent\\ (\\hubristas\\). Old word for
 agent from \\hubriz\\, to give insult to, here alone in N.T. save
 # 1Ti 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.
 # 1Ti 1:9; 2Ti 3:2
 An ancient and a modern trait.

04817
 \\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
 # Jer 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
 # 2Ti 3:3
 \\Unmerciful\\ (\\anelemonas\\). From \\a\\ privative and \\elemn\\,
 merciful. Late word, only here in N.T. Some MSS. add \\aspondous\\,
 implacable, from
 # 2Ti 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.

04818
 \\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
 # Lu 11:48; Ac 8:1; 1Co 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.

04819
 \\Wherefore\\ (\\dio\\). See
 # 1:24,26
 for this relative conjunction, "because of which thing." \\Without\\
 \\excuse\\ (\\anapologtos\\).
 See note on "Ro 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.

04820
 \\Judgment\\ (\\krima\\). Decision rendered whether good or bad.
 \\According to\\ (\\kata\\ with accusative). As the rule of measure. Cf.
 # Joh 7:24

04821
 \\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.
 # Mt 3:8
 Paul justifies the bitter words of the Baptist to the Pharisees
 and Sadducees. The future middle of the old verb \\ekpheug\\ (cf.
 # 1Th 5:3
 The Jew posed as immune to the ordinary laws of ethics because a
 Jew. Alas, some Christians affect the same immunity.

04822
 \\Or despiseth thou?\\ (\\ kataphroneis?\\). Another alternative, that
 of scorn of God's kindness (\\chrstottos\\,
 # 2Co 6:6
 and forbearance (\\anochs\\, old word, holding back from \\anech\\,
 only here in N.T.) and longsuffering (\\makrothumias\\, late word for
 which see
 # 2Co 6:4,6
 \\Kataphrone\\ is old verb to think down on (\\kata, phrone\\) as in
 # Mt 6:24; 1Co 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.

04823
 \\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
 # Mt 6:19; Lu 12:21; 2Co 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
 # 2Th 1:5
 for \\dikaias krises\\. Paul looks to the judgment day as certain
 (cf.
 # 2Co 5:10-12
 the day of the Lord
 # 2Co 1:14

04824
 \\Who will render\\ (\\hos apodsei\\). Paul quotes
 # Pr 24:12
 as in
 # 2Ti 4:14
 See also
 # Mt 16:27; Re 22:12
 The rendering will be in accord with the facts.

04825
 \\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.

04826
 \\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
 # 2Co 5:4; 12:10

04827
 \\Every soul of man\\ (\\pasan psuchn anthrpou\\). See
 # 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 note on "Ro 1:16"
 First not only in penalty as here, but in privilege also as in
 # 2:11; 1:16

04828
04829
 \\Respect of persons\\ (\\prospolmpsia\\). Milligan (_Vocabulary_)
 considers this word (in N.T. only here,
 # Col 3:25; Eph 6:9
 and \\prospolmpts\\
 # Ac 10:34
 and \\prospolmpte\\
 # Jas 2:9
 the earliest definitely known Christian words, not in LXX or
 non-Christian writings.
 See note on "Ac 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.

04830
 \\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.

04831
 \\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
 # Jas 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
 # Jas 1:22-25

04832
 \\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.

04833
 \\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 note on "1Co 8:7"
 See note on "1Co 10:25"
 ... and verses following
 See note on "2Co 1:12"
 Genitive absolute here with present active participle
 \\sunmarturouss\\ as in
 # 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 17:10.
 All men have this faculty of passing judgment on their actions.
 It can be over-scrupulous
 # 1Co 10:25
 or "seared" by abuse
 # 1Ti 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
 # Ga 2:21
 Jesus alone lived a sinless life. For one to be saved without
 Christ he must also live a sinless life.

04834
 \\According to my gospel\\ (\\kata to euaggelion mou\\). What Paul
 preaches
 # 1Co 15:1
 and which is the true gospel

04835
 \\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
 # Lu 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; 1Co 4:7
 and \\katakauchsai\\ in
 # Ro 11:18
 The Jew gloried in God as a national asset and private
 prerogative
 # 2Co 10:15; Ga 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
 # Php 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 note on "Lu 1:4"
 See note on "1Co 14:19"
 The Jew's "ethical discernment was the fruit of catechetical and
 synagogical instruction in the Old Testament" (Shedd).

04836
04837
 \\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
 # Joh 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.

04838
 \\A corrector of the foolish\\ (\\paideutn aphronn\\). Old word (from
 \\paideu\\) for instructor, in Plato, and probably so here, though
 corrector or chastiser in
 # Heb 12:9
 (the only N.T. instances). See
 # Lu 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
 # Ga 4:1
 Paul used it of those not of legal age. \\The form\\ (\\tn morphsin\\).
 Rare word only in Theophrastus and Paul (here and
 # 2Ti 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
 # 2Ti 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.

04839
 \\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).

04840
 \\That abhorrest\\ (\\ho bdelussomenos\\). Old word to make foul, to
 stink, to have abhorrence for. In LXX, in N.T. only here and
 # Re 21:8
 The very word used by Jesus to express their horror of idols
 (\\eidla\\,
 See note on "Ac 7:41"
 See note on "1Co 12:2"
 ). See
 # Mt 24:15
 for "abomination." \\Dost thou rob temples?\\ (\\hierosuleis?\\). Old
 verb from \\hierosulos\\
 # Ac 19:37
 and that from \\hieron\\, temple, and \\sula\\, to rob. The town clerk
 # Ac 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.

04841
 \\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.

04842
 \\Because of you\\ (\\di' humas\\). Free quotation from the LXX of
 # Isa 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.

04843
 \\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.

04844
 \\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.

04845
 \\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.

04846
 \\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).

04847
 \\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
 # Col 2:11
 in the spirit \\en pneumati\\, with which compare
 # 2Co 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
 # Ga 49:8

04848
 \\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
 # Mr 8:36
 for \\phelei\\, the verb to profit.

04849
 \\Much every way\\ (\\polu kata panta\\). \\Polu\\ points back to \\to\\
 \\perisson\\. So it means the overplus of the Jew is much from every
 angle. \\First of all\\ (\\prton men\\). As in
 # 1:8; 1Co 11:18
 Paul does not add to his "first." He singles out one privilege of
 the many possessed by the Jew. \\They were intrusted with\\
 (\\episteuthsan\\). First aorist passive indicative of \\pisteu\\, to
 intrust, with accusative of the thing and dative of the person in
 the active. In the passive as here the accusative of the thing is
 retained as in
 # 1Th 2:4
 \\The oracles of God\\ (\\ta logia tou theou\\). In the accusative case,
 therefore, the object of \\episteuthsan\\. \\Logion\\ is probably a
 diminutive of \\logos\\, word, though the adjective \\logios\\ also
 occurs
 # Ac 18:24
 The word was early used for "oracles" from Delphi and is common
 in the LXX for the oracles of the Lord. But from Philo on it was
 used of any sacred writing including narrative. It occurs four
 times in the N.T.
 # Ac 7:38
 which see;
 # Ro 3:2; Heb 5:12; 1Pe 4:11
 It is possible that here and in
 # Ac 7:38
 the idea may include all the Old Testament, though the commands
 and promises of God may be all.
