Romans 2 · Robertson's Word Pictures
1Wherefore (dio). See 1:24,26 for this relative conjunction, "because of which thing."
Without excuse (anapologetos). See on 1:21.
Whosoever thou art that judgest (pas o krinon). Literally, "every one that judgest," vocative case in apposition with anthrope. 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. Krino does not of itself mean to condemn, but to pick out, separate, approve, determine, pronounce judgment, condemn (if proper).
Another (ton eteron). Literally, "the other man." The notion of two in the word, one criticizing the other.
Thou condemnest thyself (seauton katakrineis). Note kata here with krino, to make plain the adverse judgment.
For (gar). Explanatory reason for the preceding statement. The critic
practises (prasseis, not single acts poieo, but the habit prasso) the same things that he condemns.
2Judgment (krima). Decision rendered whether good or bad.
According to (kata with accusative). As the rule of measure. Cf. Joh 7:24 .
3And doest the same (ka poion auta). "And doest them occasionally."
That thou shalt escape (su ekpheuxe). Emphasis on su, "thou conceited Jew expecting to escape God's krima because thou art a Jew." Cf. Mt 3:8f . Paul justifies the bitter words of the Baptist to the Pharisees and Sadducees. The future middle of the old verb ekpheugo (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.
4Or despiseth thou? (e kataphroneis?). Another alternative, that of scorn of God's kindness (chrestotetos, 2Co 6:6 ) and forbearance (anoches, old word, holding back from anecho, only here in N.T.) and longsuffering (makrothumias, late word for which see 2Co 6:4,6 ). Kataphroneo is old verb to think down on (kata, phroneo) 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 age). The very kindness (to chreston, the kindly quality) of God is trying to lead (conative present age) 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.
5After thy hardness (kata ten skleroteta sou). "According to thy hardness (old word from skleros, hard, stiff, only here in N.T.) will God's judgment be."
And impenitent heart (ka ametanoeton kardian). See metanoian just before. "Thy unreconstructed heart," "with no change in the attitude of thy heart."
Treasurest up for thyself (thesaurizeis seauto). See for thesaurizo on Mt 6:19f.; Lu 12:21; 2Co 12:14 . Dative case seauto (for thyself) with a touch of irony (Vincent).
Wrath (orgen). For such a Jew as already stated for the Gentile ( 1:18). There is a revelation (apokalupseos) 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 kriseos. Paul looks to the judgment day as certain (cf. 2Co 5:10-12 ), the day of the Lord (2Co 1:14 ).
6Who will render (os apodose). 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.
7To them that seek (tois men--zetousin). Dative plural of the articular present active participle of zeteo with men on the one hand.
Eternal life (zoen aionion). Accusative case object of apodose above.
8But unto them that are factious and obey not the truth but obey unrighteousness (tois de ex eritheias ka apeithousin te aletheia peithomenois de adikia). 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 apodose like zoen ainonion above, but are in the nominative as if with esonta (shall be) understood (anger and wrath, both orge and thumos, tribulation and anguish, again a pair thlipsis ka stenochoria on which see 2Co 5:4; 12:10 ).
9Every soul of man (pasan psuchen anthropou). See 13:1 for this use of psuche for the individual.
Of the Jew first and also of the Greek (Ioudaiou te proton ka Hellenos). See on 1:16. First not only in penalty as here, but in privilege also as in 2:11; 1:16 .
11Respect of persons (prosopolempsia). Milligan (Vocabulary) considers this word (in N.T. only here, Col 3:25; Eph 6:9 ) and prosopolemptes (Ac 10:34 ) and prosopolempteo (Jas 2:9 ) the earliest definitely known Christian words, not in LXX or non-Christian writings. See on Ac 10:34 for the formation in imitation of the Hebrew to take note of the face (prosopon, lambano), to judge by the face or appearance.
12Have sinned (emarton). Constative aorist active indicative, "sinned," a timeless aorist.
Without law (anomos). 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 (anomos ka apolounta). Future middle indicative of apollum, 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 nomo). In the sphere of the Mosaic law.
By the law (dia nomou). The Jew has to stand or fall by the Mosaic law.
13Not the hearers--but the doers (ou gar o akroatai--all' o poieta). 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 to theo). By God's side, as God looks at it.
Shall be justified (dikaiothesonta). Future passive indicative of dikaioo, to declare righteous, to set right. "Shall be declared righteous." Like Jas 1:22-25 .
14That have no law (ta me nomon echonta). Better, "that have not the law" (the Mosaic law).
By nature (phuse). Instrumental case of phusis, old word from phuo, 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" (eautois eisin nomos). This is an obvious reply to the Jewish critic.
15In that they (oitines). "The very ones who," qualitative relative.
Written in their hearts (grapton en tais kardiais auton). Verbal adjective of grapho, 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 (sunmarturouses auton tes suneideseos). On conscience (suneidesis) see on 1Co 8:7; 10:25f.; 2Co 1:12 . Genitive absolute here with present active participle sunmarturouses as in 9:1. The word suneidesis 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-(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 allelon ton logismon kategorounton e ka apologoumenon). 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.
16According to my gospel (kata to euangelion mou). What Paul preaches (1Co 15:1 ) and which is the true gospel
17Bearest the name (eponomaze). Present passive indicative in condition of first class of eponomazo, old word, to put a name upon (ep), 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 (epanapaue nomo). 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 (nomo). It is the picture of blind and mechanical reliance on the Mosaic law.
Gloriest in God (kauchasa en theo). Koine vernacular form for kaucha (kauchaesai, kauchasa) of kauchaoma as in verse 23; 1Co 4:7 and katakauchasa 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 (katechoumenos ek tou nomou). Present passive participle of katecheo, a rare verb to instruct, though occurring in the papyri for legal instruction. See on Lu 1:4; 1Co 14:19 . The Jew's "ethical discernment was the fruit of catechetical and synagogical instruction in the Old Testament" (Shedd).
19A guide of the blind (odegon tuphlon). Accusative odegon in predicate with eina to agree with seauton, accusative of general reference with infinitive eina in indirect discourse after pepoithas. Late word (Polybius, Plutarch) from odos, way, and egeoma, to lead, one who leads the way. Tuphlon 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 (phos). "A light for those in darkness" (ton en skote, objective genitive again). But this intention of God about the Jews had resulted in conceited arrogance on their part.
20A corrector of the foolish (paideuten aphronon). Old word (from paideuo) 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). Aphronon is a hard word for Gentiles, but it is the Jewish standpoint that Paul gives. Each termed the other "dogs."
Of babes (nepion). Novitiates or proselytes to Judaism just as in Ga 4:1 . Paul used it of those not of legal age.
The form (ten morphosin). Rare word only in Theophrastus and Paul (here and 2Ti 3:5 ). Pallis regards it as a Stoical term for education. Lightfoot considers the morphosis as "the rough-sketch, the pencilling of the morphe," 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.
21Thou therefore that teachest another (o oun didaskon eteron). 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 (me kleptein). Infinitive with me in indirect command (indirect discourse) after kerusson.
Dost thou steal? (klepteis?). The preaching (kerusson) was fine, but the practice? A home-thrust.
Should not commit adultery (me moicheuein). Infinitive in direct command again after legon. "The Talmud charges the crime of adultery upon the three most illustrious Rabbins" (Vincent).
22That abhorrest (o 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 (eidola, see on Ac 7:41; 1Co 12:2 ). See Mt 24:15 for "abomination."
Dost thou rob temples? (ierosuleis?). Old verb from ierosulos (Ac 19:37 ) and that from ieron, temple, and sulao, 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.
23Through thy transgression of the law (dia tes parabaseos 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 agnoema, ignorance, anomia, violation of law, amartia, missing the mark, ettema, falling short, parabasis, passing over the line, parakoe, disobedience to a voice, paranomia, putting the law aside, paraptoma, falling down, plemmeleia, discord.
24Because of you (di' umas). 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.
25If thou be a doer of the law (ean nomon prasseis). Condition of third class and the present (continued action) subjunctive of prasso, 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.
26Keep (phulasse). 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.
27If it fulfill the law (ton nomon telousa). Present active participle (conditional use of the participle) of teleo, 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 krine.
With the letter and circumcision (dia grammatos ka peritomes). Dia means here accompanied by, with the advantage of.
28Which is one outwardly (o en to phanero). Ioudaios (Jew) has to be repeated (ellipse) with the article, "the in the open Jew" (circumcision, phylacteries, tithes, etc.). Likewise repeat peritome (circumcision).
29Who is one inwardly (o en to krupto). Repeat Ioudaios (Jew) here also, "the in the inward part Jew" (circumcision of the heart peritome kardias and not a mere surgical operation as in Col 2:11 , in the spirit en pneumat, 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 (ou o epainos). The antecedent of the relative ou is Ioudaios (Jew). Probably (Gifford) a reference to the etymology of Judah (praise) as seen in Ga 49:8 .
Romans 3