‏ Romans 1:18-32

 For the wrath of God is revealed ( αποκαλυπτετα γαρ οργη θεου ). Note in Romans Paul's use of  γαρ, 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.  Οργη is from  οργαω, 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 ( ασεβειαν ). Irreligion, want of reverence toward God, old word (cf. 2Ti 2:16).

 Unrighteousness ( αδικιαν ). Lack ( α privative and  δικη ) 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 ( την αληθειαν κατεχοντων ). Truth ( αληθεια, αληθης, from  α privative and  ληθω or  λανθανω, 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 2:6f. for this use of  κατεχω, to hinder.

 Because ( διοτ ). Gives the reason ( δια, οτ like our "for that") for the revelation of God's wrath.

 That which may be known of God ( το γνωστον του θεου ). Verbal adjective from  γινωσκω, 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" ( η γνωσις ) of God. See Php 3:8. Cf. same use of the verbal  χρηστον in Ro 2:4,  αμεταθετον in Heb 6:17.

 Manifest in them ( φανερον εν αυτοις ). In their hearts and consciences.

 God manifested ( ο θεος εφανερωσεν ). First aorist active indicative of  φανεροω. Not mere tautology. See 2:14-16.

 The invisible things of him ( τα αορατα αυτου ). Another verbal adjective ( α privative and  οραω, to see), old word, either unseen or invisible as here and elsewhere in N.T. (Col 1:15f., etc.). The attributes of God's nature defined here as "his everlasting power and divinity" ( η τε αιδιος αυτου δυναμις κα θειοτης ).  Αιδιος is for  αειδιος from  αε (always), old word, in N.T. only here and Jude 1:6, common in Philo ( ζωη αιδιος ), elsewhere  αιωνιος.  Θειοτης is from  θειος (from  θεος ) quality of  θεος and corresponds more to Latin divinitas from divus, divine. In Col 2:9 Paul uses  θεοτης (Latin deitas from deus)

 deity, both old words and nowhere else in the N.T.  Θεοτης is Divine Personality,  θειοτης, Divine Nature and properties (Sanday and Headlam).

 Since the creation of the world ( απο κτισεως κοσμου ). He means by God and unto God as antecedent to and superior to the world (cf. Col 1:15f. about Christ).

 Are clearly seen ( καθορατα ). Present passive indicative of  καθοραω (perfective use of  κατα- ), old word, only here in N.T., with direct reference to  αορατα.

 Being perceived ( νοουμενα ). Present passive participle of  νοεω, to use the  νους (intellect).

 That they may be without excuse ( εις το εινα αυτους αναπολογητους ). More likely, "so that they are without excuse." The use of  εις το and the infinitive (with accusative of general reference) for result like  ωστε is reasonably clear in the N.T. (Moulton, Prolegomena, p. 219; Robertson, Grammar, p. 1003).  Αναπολογητους is another verbal with  αν from  απολογεομα. Old word, in N.T. only here and Ro 2:1 ("inexcusable" here).

 Because that ( διοτ ). As in verse 19.

 Knowing God ( γνοντες τον θεον ). Second aorist active participle of  γινωσκω, 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 ( ουχ ως θεον εδοξασαν ). 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 ( η ασυνετος αυτων καρδια ).  Καρδια 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 7:21f. for list of vices that come "out of the heart."  Ασυνετος is a verbal adjective from  συνιημ, to put together, and  α privative, unintelligent, not able to put together the manifest evidence about God (verse 20). So darkness settled down on their hearts ( εσκοτισθη, first aorist ingressive passive of  σκοτιζω, to darken).

 Professing themselves to be wise ( φασκοντες εινα σοφο ).  Σοφο is predicate nominative with  εινα in indirect discourse agreeing with  φασκοντες (old verb, from  φημ, to say, rare in N.T.) in case and number according to regular Greek idiom (Robertson, Grammar, p. 1038).

 Became vain ( εματαιωθησαν ). Ingressive first aorist passive indicative of  ματαιοω from  ματαιος (empty). Empty reasonings as often today.

 Became fools ( εμωρανθησαν ). Ingressive first aorist passive of  μωραινω, to be a fool, old word from  μωρος, a fool. An oxymoron or sharp saying, true and one that cuts to the bone.

 For the likeness of an image ( εν ομοιωματ εικονος ). 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?

 Wherefore ( διο ). Paul's inexorable logic. See it also in verse 26 with the same verb and in verse 28  κα like "and so."

 God gave them up ( παρεδωκεν αυτους ο θεος ). First aorist active indicative of  παραδιδωμ, old and common verb to hand over (beside,  παρα ) 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" ( υπεριδων ). The withdrawal of God's restraint sent men deeper down. Three times Paul uses  παρεδωκεν 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 ( του ατιμαζεσθα τα σωματα αυτων ). Contemplated result expressed by  του (genitive article) and the passive infinitive  ατιμαζεσθα (from  ατιμος,  α privative and  τιμος, 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.

 Exchanged ( μετηλλαξαν ). First aorist active indicative of  μεταλλασσω, old word for exchanging trade, only here and verse 26 in N.T. What a bargain they made, "the truth of God for ( εν ) the ( τω ) lie." "The price of mythology" (Bengel).

 Worshipped ( εσεβασθησαν ). First aorist passive (used transitively) of  σεβαζομα, old verb, used in late Greek like  σεβομα, to worship.

 Rather than the Creator ( παρα τον κτισαντα ). Placed side by side ( παρα, the Creator and the creature,  κτισις ) they preferred the creature.

 Who is blessed forever. Amen ( ος εστιν ευλογητοσ. Αμην ). One of Paul's doxologies which may come at any moment when he is greatly stirred, as in 9:5.  Ευλογητος is verbal of  ευλογεω.

 Unto vile passions ( εις παθη ατιμιας ). Unto passions of dishonour.  Παθος, old word from  πασχω, 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 ( την παρα φυσιν ). 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.

 Turned ( εξεκαυθησαν ). First aorist passive indicative, causative aorist, of  εκκαιω, old verb, to burn out, to set on fire, to inflame with anger or lust. Here only in N.T.

 Lust ( ορεξε ). Only here in N.T.

 Unseemliness ( ασχημοσυνην ). Old word from  ασχημον (deformed). In N.T. only here and Re 16:15.

 Recompense ( αντιμισθιαν ). See 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 ( ην εδε ). Imperfect active for obligation still on them coming down from the past. This debt will be paid in full ( απολαμβανοντες, 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.

 And even as they refused ( κα καθως ουκ εδοκιμασαν ). "And even as they rejected" after trial just as  δοκιμαζω is used of testing coins. They tested God at first and turned aside from him.

 Knowledge ( επιγνωσε ). Full knowledge ( επ additional,  γνωσις ). They had a dim memory that was a caricature.

 Unto a reprobate mind ( εις αδοκιμον νουν ). Play on  ουκ εδοκιμασαν. 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" ( ποιειν τα μη καθηκοντα ), 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).

 Being called with ( πεπληρωμενους ). Perfect passive participle of the common verb  πληροω, state of completion, "filled to the brim with" four vices in the associative instrumental case ( αδικια, unrighteousness as in verse 18,  πονηρια, active wickedness as in Mr 7:22,  πλεονεξια, covetousness as in 1Th 2:5; Lu 12:15,  κακια, 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  πορνεια, fornication, is not genuine here (absent in Aleph A B C).

 Full of ( μεστους ). Paul changes from participle to adjective. Old adjective, rare in the N.T., like  μεστοω, to fill full (only in Ac 2:13 in N.T.), stuffed full of (with genitive). Five substantives in the genitive ( φθονου, envy, as in Ga 5:21,  φονου, murder, and so a paronomasia or combination with  φθονου, of like sounding words,  εριδος, strife, as in 2Co 12:16,  κακοηθιας, malignity, and here only in N.T. though old word from  κακοηθης and that from  κακος and  ηθος, a tendency to put a bad construction on things, depravity of heart and malicious disposition.

Paul changes the construction again to twelve substantives and adjectives that give vivid touches to this composite photograph of the God abandoned soul.

 Whisperers ( ψιθυριστας ). Old word from  ψιθυριζω, to speak into the ear, to speak secretly, an onomatopoetic word like  ψιθυρισμος (2Co 12:20) and only here in N.T.

 Backbiters ( καταλαλους ). Found nowhere else except in Hermas, compound like  καταλαλεω, to talk back (Jas 4:11), and  καταλαλια, talking back (2Co 12:20), talkers back whether secretly or openly.

 Hateful to God ( θεοστυγεις ). Old word from  θεος and  στυγεω. All the ancient examples take it in the passive sense and so probably here. So  στυγητος (Tit 3:13). Vulgate has deo odibiles.

 Insolent ( υβριστας ). Old word for agent from  υβριζω, to give insult to, here alone in N.T. save 1Ti 1:13.

 Haughty ( υπερηφανους ). From  υπερ and  φαινομα, to appear above others, arrogant in thought and conduct, "stuck up."

 Boastful ( αλαζονας ). From  αλη, wandering. Empty pretenders, swaggerers, braggarts.

 Inventors of evil things ( εφευρετας κακων ). 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 ( γονευσιν απειθεις ). Cf. 1Ti 1:9; 2Ti 3:2. An ancient and a modern trait.

 Without understanding ( ασυνετους ). Same word in verse 21.

 Covenant-breakers ( ασυνθετους ). Another paronomasia or pun.  Α privative and verbal  συνθετος from  συντιθημ, 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 ( αστοργους ). Late word,  α privative and  στοργη, love of kindred. In N.T. only here and 2Ti 3:3.

 Unmerciful ( ανελεημονας ). From  α privative and  ελεημων, merciful. Late word, only here in N.T. Some MSS. add  ασπονδους, 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.

 The ordinance of God ( το δικαιωμα του θεου ). The heathen knows that God condemns such evil practices.

 But also consent with them ( αλλα κα συνευδοκουσιν ). 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.

‏ Romans 2

 Wherefore ( διο ). See 1:24, 26 for this relative conjunction, "because of which thing."

 Without excuse ( αναπολογητος ). See on 1:21.

 Whosoever thou art that judgest ( πας ο κρινων ). Literally, "every one that judgest," vocative case in apposition with  ανθρωπε. 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.  Κρινω does not of itself mean to condemn, but to pick out, separate, approve, determine, pronounce judgment, condemn (if proper).

 Another ( τον ετερον ). Literally, "the other man." The notion of two in the word, one criticizing the other.

 Thou condemnest thyself ( σεαυτον κατακρινεις ). Note  κατα here with  κρινω, to make plain the adverse judgment.

 For ( γαρ ). Explanatory reason for the preceding statement. The critic

 practises ( πρασσεις, not single acts  ποιεω, but the habit  πρασσω ) the same things that he condemns.

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

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

 And doest the same ( κα ποιων αυτα ). "And doest them occasionally."

 That thou shalt escape ( συ εκφευξη ). Emphasis on  συ, "thou conceited Jew expecting to escape God's  κριμα 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  εκφευγω (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.

 Or despiseth thou? ( η καταφρονεισ? ). Another alternative, that of scorn of God's kindness ( χρηστοτητος, 2Co 6:6) and forbearance ( ανοχης, old word, holding back from  ανεχω, only here in N.T.) and longsuffering ( μακροθυμιας, late word for which see 2Co 6:4, 6).  Καταφρονεω is old verb to think down on ( κατα, φρονεω ) as in Mt 6:24; 1Co 11:22. This upstart Jew actually thinks down on God. And then "the riches" ( του πλουτου ) of all that comes from God.

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

 After thy hardness ( κατα την σκληροτητα σου ). "According to thy hardness (old word from  σκληρος, hard, stiff, only here in N.T.) will God's judgment be."

 And impenitent heart ( κα αμετανοητον καρδιαν ). See  μετανοιαν just before. "Thy unreconstructed heart," "with no change in the attitude of thy heart."

 Treasurest up for thyself ( θησαυριζεις σεαυτω ). See for  θησαυριζω on Mt 6:19f.; Lu 12:21; 2Co 12:14. Dative case  σεαυτω (for thyself) with a touch of irony (Vincent).

 Wrath ( οργην ). For such a Jew as already stated for the Gentile (1:18). There is a revelation ( αποκαλυψεως ) of God's wrath for both in the day of wrath and righteous judgment ( δικαιοκρισιας, a late compound word, in LXX, two examples in the Oxyrhynchus papyri, only here in N.T.). See 2Th 1:5 for  δικαιας κρισεως. Paul looks to the judgment day as certain (cf. 2Co 5:10-12), the day of the Lord (2Co 1:14).

 Who will render ( ος αποδωσε ). 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.

 To them that seek ( τοις μεν--ζητουσιν ). Dative plural of the articular present active participle of  ζητεω with  μεν on the one hand.

 Eternal life ( ζωην αιωνιον ). Accusative case object of  αποδωσε above.

 But unto them that are factious and obey not the truth but obey unrighteousness ( τοις δε εξ εριθειας κα απειθουσιν τη αληθεια πειθομενοις δε αδικια ). The other side with  δε and the articular present participles in the dative again, only with  εξ εριθειας, there is no participle  ουσιν. But the construction changes and the substantives that follow are not the object of  αποδωσε like  ζωην αινωνιον above, but are in the nominative as if with  εσοντα (shall be) understood (anger and wrath, both  οργη and  θυμος, tribulation and anguish, again a pair  θλιψις κα στενοχωρια on which see 2Co 5:4; 12:10).

 Every soul of man ( πασαν ψυχην ανθρωπου ). See 13:1 for this use of  ψυχη for the individual.

 Of the Jew first and also of the Greek ( Ιουδαιου τε πρωτον κα Hελληνος ). See on 1:16. First not only in penalty as here, but in privilege also as in 2:11; 1:16.

 Respect of persons ( προσωπολημψια ). Milligan (Vocabulary) considers this word (in N.T. only here, Col 3:25; Eph 6:9) and  προσωπολημπτης (Ac 10:34) and  προσωπολημπτεω (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 ( προσωπον, λαμβανω ), to judge by the face or appearance.

 Have sinned ( ημαρτον ). Constative aorist active indicative, "sinned," a timeless aorist.

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

 Shall also perish without law ( ανομως κα απολουντα ). Future middle indicative of  απολλυμ, to destroy. This is a very important statement. The heathen who sin are lost, because they do not keep the law which they have, not because they do not have the Mosaic law or Christianity.

 Under law ( εν νομω ). In the sphere of the Mosaic law.

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

 Not the hearers--but the doers ( ου γαρ ο ακροαται--αλλ' ο ποιητα ). 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 ( παρα τω θεω ). By God's side, as God looks at it.

 Shall be justified ( δικαιωθησοντα ). Future passive indicative of  δικαιοω, to declare righteous, to set right. "Shall be declared righteous." Like Jas 1:22-25.

 That have no law ( τα μη νομον εχοντα ). Better, "that have not the law" (the Mosaic law).

 By nature ( φυσε ). Instrumental case of  φυσις, old word from  φυω, to beget. The Gentiles are without the Mosaic law, but not without some knowledge of God in conscience and when they do right "they are a law to themselves" ( εαυτοις εισιν νομος ). This is an obvious reply to the Jewish critic.

 In that they ( οιτινες ). "The very ones who," qualitative relative.

 Written in their hearts ( γραπτον εν ταις καρδιαις αυτων ). Verbal adjective of  γραφω, to write. When their conduct corresponds on any point with the Mosaic law they practise the unwritten law in their hearts.

 Their conscience bearing witness therewith ( συνμαρτυρουσης αυτων της συνειδησεως ). On conscience ( συνειδησις ) see on 1Co 8:7; 10:25f.; 2Co 1:12. Genitive absolute here with present active participle  συνμαρτυρουσης as in 9:1. The word  συνειδησις 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 ( μεταξυ αλληλων των λογισμων κατηγορουντων η κα απολογουμενων ). 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.

 According to my gospel ( κατα το ευαγγελιον μου ). What Paul preaches (1Co 15:1) and which is the true gospel

 Bearest the name ( επονομαζη ). Present passive indicative in condition of first class of  επονομαζω, old word, to put a name upon ( επ ), 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 ( επαναπαυη νομω ). 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 ( νομω ). It is the picture of blind and mechanical reliance on the Mosaic law.

 Gloriest in God ( καυχασα εν θεω ). Koine vernacular form for  καυχα ( καυχαεσαι, καυχασα ) of  καυχαομα as in verse 23; 1Co 4:7 and  κατακαυχασα 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 ( δοκιμαζεις τα διαφεροντα ). 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 ( κατηχουμενος εκ του νομου ). Present passive participle of  κατηχεω, 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).

 A guide of the blind ( οδηγον τυφλων ). Accusative  οδηγον in predicate with  εινα to agree with  σεαυτον, accusative of general reference with infinitive  εινα in indirect discourse after  πεποιθας. Late word (Polybius, Plutarch) from  οδος, way, and  ηγεομα, to lead, one who leads the way.  Τυφλων 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 ( φως ). "A light for those in darkness" ( των εν σκοτε, objective genitive again). But this intention of God about the Jews had resulted in conceited arrogance on their part.

 A corrector of the foolish ( παιδευτην αφρονων ). Old word (from  παιδευω ) 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).  Αφρονων is a hard word for Gentiles, but it is the Jewish standpoint that Paul gives. Each termed the other "dogs."

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

 The form ( την μορφωσιν ). Rare word only in Theophrastus and Paul (here and 2Ti 3:5). Pallis regards it as a Stoical term for education. Lightfoot considers the  μορφωσις as "the rough-sketch, the pencilling of the  μορφη," 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.

 Thou therefore that teachest another ( ο ουν διδασκων ετερον ). 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 ( μη κλεπτειν ). Infinitive with  μη in indirect command (indirect discourse) after  κερυσσων.

 Dost thou steal? ( κλεπτεισ? ). The preaching ( κερυσσων ) was fine, but the practice? A home-thrust.

 Should not commit adultery ( μη μοιχευειν ). Infinitive in direct command again after  λεγων. "The Talmud charges the crime of adultery upon the three most illustrious Rabbins" (Vincent).

 That abhorrest ( ο βδελυσσομενος ). 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 ( ειδωλα, see on Ac 7:41; 1Co 12:2). See Mt 24:15 for "abomination."

 Dost thou rob temples? ( ιεροσυλεισ? ). Old verb from  ιεροσυλος (Ac 19:37) and that from  ιερον, temple, and  συλαω, 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.

 Through thy transgression of the law ( δια της παραβασεως του νομου ). Old word for stepping across a line. Trench calls attention to "the mournfully numerous group of words" for the varieties of sin like  αγνοημα, ignorance,  ανομια, violation of law,  αμαρτια, missing the mark,  εττημα, falling short,  παραβασις, passing over the line,  παρακοη, disobedience to a voice,  παρανομια, putting the law aside,  παραπτωμα, falling down,  πλημμελεια, discord.

 Because of you ( δι' υμας ). 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.

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

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

 Keep ( φυλασση ). Present subjunctive with  εαν, condition of third class, mere supposition like that in verse 25, "keep on keeping" perfectly, Paul means.

 For ( εις ). As often in N.T.

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

 Judge thee ( κρινει--σε ). Unusual position of  σε (thee) so far from the verb  κρινε.

 With the letter and circumcision ( δια γραμματος κα περιτομης ).  Δια means here accompanied by, with the advantage of.

 Which is one outwardly ( ο εν τω φανερω ).  Ιουδαιος (Jew) has to be repeated (ellipse) with the article, "the in the open Jew" (circumcision, phylacteries, tithes, etc.). Likewise repeat  περιτομη (circumcision).

 Who is one inwardly ( ο εν τω κρυπτω ). Repeat  Ιουδαιος (Jew) here also, "the in the inward part Jew" (circumcision of the heart  περιτομη καρδιας and not a mere surgical operation as in Col 2:11, in the spirit  εν πνευματ, 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 ( ου ο επαινος ). The antecedent of the relative  ου is  Ιουδαιος (Jew). Probably (Gifford) a reference to the etymology of Judah (praise) as seen in Ga 49:8.

‏ Romans 3

 What advantage then hath the Jew? ( τ ουν το περισσον του Ιουδαιου? ). 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 ( η ωφελια ). The help. Old word, only here in N.T. See Mr 8:36 for  ωφελε, the verb to profit.

 Much every way ( πολυ κατα παντα ).  Πολυ points back to  το περισσον. So it means the overplus of the Jew is much from every angle.

 First of all ( πρωτον μεν ). 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 ( επιστευθησαν ). First aorist passive indicative of  πιστευω, 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 ( τα λογια του θεου ). In the accusative case, therefore, the object of  επιστευθησαν.  Λογιον is probably a diminutive of  λογος, word, though the adjective  λογιος 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.

 For what if? ( τ γαρ ει? ). But Westcott and Hort print it,  Τ γαρ? ε. See Php 1:18 for this exclamatory use of  τ γαρ (for how? How stands the case?).

 Some were without faith ( ηπιστησαν ). First aorist active indicative of  απιστεω, old verb, to disbelieve. This is the common N.T. meaning (Lu 24:11, 41; Ac 28:24; Ro 4:20). Some of them "disbelieved," these "depositaries and guardians of revelation" (Denney). But the word also means to be unfaithful to one's trust and Lightfoot argues for that idea here and in 2Ti 2:13. The Revised Version renders it "faithless" there. Either makes sense here and both ideas are true of some of the Jews, especially concerning the Messianic promises and Jesus.

 The faithfulness of God ( την πιστιν του θεου ). Undoubtedly  πιστις has this sense here and not "faith." God has been faithful (2Ti 2:13) whether the Jews (some of them) were simply disbelievers or untrue to their trust. Paul can use the words in two senses in verse 3, but there is no real objection to taking  ηπιστησαν, απιστιαν, πιστιν, all to refer to faithfulness rather than just faith.

 Let God be found true ( γινεσθω ο θεος αληθης ). "Let God continue to be true" (present middle imperative).

 But every man a liar ( πας δε ανθρωπος ψευστης ). The contrast in  δε really means, "though every man be found a liar." Cf. Ps 116:12.

 As it is written ( καθως γεγραπτα ). Ps 51:6.

 That thou mightest be justified ( οπως αν δικαιωθηις ).  Hοπως rather than the common  ινα for purpose and  αν with the first aorist passive subjunctive of  δικαιοω. Used of God this verb here has to mean "declared righteous," not "made righteous."

 Mightest prevail ( νικησεις ). Future active indicative with  οπως of  νικαω, to win a victory, though B L have  νικησηις (first aorist active subjunctive, the usual construction).

 When thou comest into judgement ( εν τω κρινεσθα σε ). "In the being judged as to thee" (present passive infinitive or, if taken as middle, "in the entering upon trial as to thee"). Common construction in the LXX from the Hebrew infinitive construct.

 What shall we say? ( τ ερουμεν? ). Rhetorical question, common with Paul as he surveys the argument.

 Commendeth ( συνιστησιν ). This common verb  συνιστημ, to send together, occurs in the N.T. in two senses, either to introduce, to commend (2Co 3:1; 4:2) or to prove, to establish (2Co 7:11; Ga 2:18; Ro 5:8). Either makes good sense here.

 Who visiteth the wrath ( ο επιφερων την οργην ). "Who brings on the wrath," "the inflicter of the anger" (Vaughan).

 I speak as a man ( κατα ανθρωπον ). See Ga 3:15 for same phrase. As if to say, "pardon me for this line of argument." Tholuck says that the rabbis often used  κατα ανθρωπον and  τ ερουμεν. Paul had not forgotten his rabbinical training.

 For then how ( επε πως ). There is a suppressed condition between  επε and  πως, an idiom occurring several times in the N.T. (1Co 15:29; Ro 11:6, 22). "Since, if that were true, how."

 Through my lie ( εν τω εμω ψευσματ ). ] Old word from  ψευδομα, to lie, only here in N.T. Paul returns to the imaginary objection in verse 5. The MSS. differ sharply here between  ε δε (but if) and  ε γαρ (for if). Paul "uses the first person from motives of delicacy" (Sanday and Headlam) in this supposable case for argument's sake as in 1Co 4:6. So here he "transfers by a fiction" (Field) to himself the objection.

 And why not ( κα μη ). We have a tangled sentence which can be cleared up in two ways. One is (Lightfoot) to supply  γενητα after  μη and repeat  τ ( κα τ μη γενητα, deliberative subjunctive in a question): And why should it not happen? The other way (Sanday and Headlam) is to take  μη with  ποιησωμεν and make a long parenthesis of all in between. Even so it is confusing because  οτ also (recitative  οτ ) comes just before  ποιησωμεν. The parenthesis is necessary anyhow, for there are two lines of thought, one the excuse brought forward by the unbeliever, the other the accusation that Paul affirms that very excuse that we may do evil that good may come. Note the double indirect assertion (the accusative and the infinitive  ημας λεγειν after  φασιν and then the direct quotation with recitative  οτ after  λεγειν, a direct quotation dependent on the infinitive in indirect quotation.

 Let us do evil that good may come ( ποιησωμεν τα κακα ινα ελθη τα αγαθα ). The volitive aorist subjunctive ( ποιησωμεν ) and the clause of purpose ( ινα and the aorist subjunctive  ελθη ). It sounds almost uncanny to find this maxim of the Jesuits attributed to Paul in the first century by Jews. It was undoubtedly the accusation of Antinomianism because Paul preached justification by faith and not by works.

 What then? ( τ ουν? ). Paul's frequent query, to be taken with verses 1, 2.

 Are we in worse case than they? ( προεχομεθα? ). The American Revisers render it: "Are we in better case than they?" There is still no fresh light on this difficult and common word though it occurs alone in the N.T. In the active it means to have before, to excel. But here it is either middle or passive. Thayer takes it to be middle and to mean to excel to one's advantage and argues that the context demands this. But no example of the middle in this sense has been found. If it is taken as passive, Lightfoot takes it to mean, "Are we excelled" and finds that sense in Plutarch. Vaughan takes it as passive but meaning, "Are we preferred?" This suits the context, but no other example has been found. So the point remains unsettled. The papyri throw no light on it.

 No, in no wise ( ου παντως ). "Not at all." See 1Co 5:10.

 We before laid to the charge ( προηιτιασαμεθα ). First aorist middle indicative of  προαιτιαομα, to make a prior accusation, a word not yet found anywhere else. Paul refers to 1:18-32 for the Greeks and 2:1-29 for the Jews. The infinitive  εινα with the accusative  παντας is in indirect discourse.

 Under sin ( υπο αμαρτιαν ). See Ga 3:22; Ro 7:14.

 As it is written ( καθως γεγραπτα οτ ). Usual formula of quotation as in verse 4 with recitative  οτ added as in verse 8. Paul here uses a catena or chain of quotations to prove his point in verse 9 that Jews are in no better fix than the Greeks for all are under sin. Dr. J. Rendel Harris has shown that the Jews and early Christians had Testimonia (quotations from the Old Testament) strung together for certain purposes as proof-texts. Paul may have used one of them or he may have put these passages together himself. Verses 10-12 come from Ps 14:1-3; first half of 13 as far as  εδολιουσαν from Ps 4:9, the second half from Ps 140:3; verse 14 from Ps 10:7; 15-17 from an abridgment of Isa 59:7f.; verse 18 from Ps 35:1. Paul has given compounded quotations elsewhere (2Co 6:16; Ro 9:25f.,27f; 11:26f.,34f.; 12:19f.). Curiously enough this compounded quotation was imported bodily into the text (LXX) of Ps 14 after verse 4 in Aleph B, etc.

 There is none righteous, no, not one ( ουκ εστιν δικαιος ουδε εις ). "There is not a righteous man, not even one." This sentence is like a motto for all the rest, a summary for what follows.

 That understandeth ( συνιων ). Present active participle of  συνιω, late omega form of  -μ verb  συνιημ, to send together, to grasp, to comprehend. Some MSS. have the article  ο before it as before  εκζητων (seeking out).

 They are together become unprofitable ( αμα ηχρεωθησαν ). First aorist passive indicative of  αχρεοω. Late word in Polybius and Cilician inscription of first century A.D. Some MSS. read  ηχρειωθησαν from  αχρειος, useless ( α privative and  χρειος, useful) as in Lu 17:10; Mt 25:30, but Westcott and Hort print as above from the rarer spelling  αχρεος. Only here in N.T. The Hebrew word means to go bad, become sour like milk (Lightfoot).

 No, not so much as one ( ουκ εστιν εως ενος ). "There is not up to one."

 Throat ( λαρυγξ ). Old word, larynx.

 Open sepulchre ( ταφος ανεωιγμενος ). Perfect passive participle of  ανοιγω, "an opened grave." Their mouth (words) like the odour of a newly opened grave. "Some portions of Greek and Roman literature stink like a newly opened grave" (Shedd).

 They have used deceit ( εδολιουσαν ). Imperfect (not perfect or aorist as the English implies) active of  δολιοω, only in LXX and here in the N.T. from the common adjective  δολιος, deceitful (2Co 11:13). The regular form would be  εδολιουν. The  -οσαν ending for third plural in imperfect and aorist was once thought to be purely Alexandrian because so common in the LXX, but it is common in the Boeotian and Aeolic dialects and occurs in  ειχοσαν in the N.T. (Joh 15:22, 24). "They smoothed their tongues" in the Hebrew.

 Poison ( ιος ). Old word both for rust (Jas 5:3) and poison (Jas 3:8).

 Of asps ( ασπιδων ). Common word for round bowl, shield, then the Egyptian cobra (a deadly serpent). Often in LXX. Only here in the N.T. The poison of the asp lies in a bag under the lips ( χειλη ), often in LXX, only here in N.T. Genitive case after  γεμε (is full).

 To shed ( εκχεα ). First aorist active infinitive of  εκχεω, to pour out, old verb with aorist active  εξεχεα.

 Destruction ( συντριμμα ). Rare word from  συντριβω, to rub together, to crush. In Le 21:19 for fracture and so in papyri. Only here in N.T.

 Misery ( ταλαιπωρια ). Common word from  ταλαιπωρος (Ro 7:24), only here in the N.T.

 The way of peace ( οδον ειρηνης ). Wherever they go they leave a trail of woe and destruction (Denney).

 Before ( απεναντ ). Late double compound ( απο, εν, αντ ) adverbial preposition in LXX and Polybius, papyri and inscriptions. With genitive as here.

 That every mouth may be stopped ( ινα παν στομα φραγη ). Purpose clause with  ινα and second aorist passive subjunctive of  φρασσω, old verb to fence in, to block up. See 2Co 11:10. Stopping mouths is a difficult business. See Tit 1:11 where Paul uses  επιστομιζειν (to stop up the mouth) for the same idea. Paul seems here to be speaking directly to Jews ( τοις εν τω νομω ), the hardest to convince. With the previous proof on that point he covers the whole ground for he made the case against the Gentiles in 1:18-32.

 May be brought under the judgement of God ( υποδικος γενητα τω θεω ). "That all the world (Jew as well as Gentile) may become ( γενητα ) answerable ( υποδικος, old forensic word, here only in N.T.) to God (dative case  τω θεω )." Every one is "liable to God," in God's court.

 Because ( διοτ, again,  δια, οτ ).

 By the works of the law ( εξ εργων νομου ). "Out of works of law." Mosaic law and any law as the source of being set right with God. Paul quotes Ps 43:2 as he did in Ga 2:16 to prove his point.

 The knowledge of sin ( επιγνωσις αμαρτιας ). The effect of law universally is rebellion to it (1Co 15:56). Paul has shown this carefully in Ga 3:19-22. Cf. Heb 10:3. He has now proven the guilt of both Gentile and Jew.

 But now apart from the law ( νυν δε χωρις νομου ). He now ( νυν emphatic logical transition) proceeds carefully in verses 21-31 the

 nature of the God-kind of righteousness which stands manifested ( δικαιοσυνη θεου πεφανερωτα, perfect passive indicative of  φανεροω, to make manifest), the

 necessity of which he has shown in 1:18-3:20. This God kind of righteousness is "apart from law" of any kind and all of grace ( χαριτ ) as he will show in verse 24. But it is not a new discovery on the part of Paul, but "witnessed by the law and the prophets" ( μαρτυρουμενη, present passive participle,  υπο του νομου κα των προφητων ), made plain continuously by God himself.

 Even ( δε ). Not adversative here. It defines here.

 Through faith in Jesus Christ ( δια πιστεως [Ιησου] Χριστου ). Intermediate agency ( δια ) is faith and objective genitive, "in Jesus Christ," not subjective "of Jesus Christ," in spite of Haussleiter's contention for that idea. The objective nature of faith in Christ is shown in Ga 2:16 by the addition  εις Χριστον Ιησουν επιστευσαμεν (we believed in Christ), by  της εις Χριστον πιστεως υμων (of your faith in Christ) in Col 2:5, by  εν πιστε τη εν Χριστω Ιησου (in faith that in Christ Jesus) in 1Ti 3:13, as well as here by the added words "unto all them that believe" ( εις παντας τους πιστευοντας ) in Jesus, Paul means.

 Distinction ( διαστολη ). See on 1Co 14:7 for the difference of sounds in musical instruments. Also in Ro 10:12. The Jew was first in privilege as in penalty (2:9f.), but justification or setting right with God is offered to both on the same terms.

 Sinned ( ηρμαρτον ). Constative second aorist active indicative of  αμαρτανω as in 5:12. This tense gathers up the whole race into one statement (a timeless aorist).

 And fall short ( κα υστερουντα ). Present middle indicative of  υστερεω, to be  υστερος (comparative) too late, continued action, still fall short. It is followed by the ablative case as here, the case of separation.

 Being justified ( δικαιουμενο ). Present passive participle of  δικαιοω, to set right, repeated action in each case, each being set right.

 Freely ( δωρεαν ). As in Ga 2:21.

 By his grace ( τη αυτου χαριτ ). Instrumental case of this wonderful word  χαρις which so richly expresses Paul's idea of salvation as God's free gift.

 Through the redemption ( δια της απολυτρωσεως ). A releasing by ransom ( απο, λυτρωσις from  λυτροω and that from  λυτρον, ransom). God did not set men right out of hand with nothing done about men's sins. We have the words of Jesus that he came to give his life a ransom ( λυτρον ) for many (Mr 10:45; Mt 20:28).  Λυτρον is common in the papyri as the purchase-money in freeing slaves (Deissmann, Light from the Ancient East, pp. 327f.).

 That is in Christ Jesus ( τη εν Χριστω Ιησου ). There can be no mistake about this redemption. It is like Joh 3:16.

 Set forth ( προεθετο ). Second aorist middle indicative. See on 1:13 for this word. Also in Eph 1:9, but nowhere else in N.T. God set before himself (purposed) and did it publicly before ( προ ) the whole world.

 A propitiation ( ιλαστηριον ). The only other N.T. example of this word is in Heb 9:5 where we have the "cherubim overshadowing the mercy seat" ( το ιλαστηριον ). In Hebrews the adjective is used as a substantive or as "the propitiatory place " But that idea does not suit here. Deissmann (Bible Studies, pp. 124-35) has produced examples from inscriptions where it is used as an adjective and as meaning "a votive offering" or "propitiatory gift." Hence he concludes about Ro 3:25: "The crucified Christ is the votive gift of the Divine Love for the salvation of men." God gave his Son as the means of propitiation (1Jo 2:2).  Hιλαστηριον is an adjective ( ιλαστηριος ) from  ιλασκομα, to make propitiation (Heb 2:17) and is kin in meaning to  ιλασμος, propitiation (1Jo 2:2; 4:10). There is no longer room for doubting its meaning in Ro 3:25.

 Through faith, by his blood ( δια πιστεως εν τω αυτου αιματ ). So probably, connecting  εν το αιματ (in his blood) with  προεθετο.

 To show his righteousness ( εις ενδειξιν της δικαιοσυνης αυτου ). See 2Co 8:24. "For showing of his righteousness," the God-kind of righteousness. God could not let sin go as if a mere slip. God demanded the atonement and provided it.

 Because of the passing over ( δια την παρεσιν ). Late word from  παριημ, to let go, to relax. In Dionysius Hal., Xenophon, papyri (Deissmann, Bible Studies, p. 266) for remission of punishment, especially for debt, as distinct from  αφεσις (remission).

 Done aforetime ( προγεγονοτων ). Second perfect active genitive participle of  προγινομα. The sins before the coming of Christ (Ac 14:16; 17:30; Heb 9:15).

 Forbearance ( ανοχη ). Holding back of God as in 2:4. In this sense Christ tasted death for every man (Heb 2:9).

 For the shewing ( προς την ενδειξιν ). Repeats point of  εις ενδειξιν of 25 with  προς instead of  εις.

 At this present season ( εν τω νυν καιρω ). "In the now crisis," in contrast with "done aforetime."

 That he might himself be ( εις το εινα αυτον ). Purpose with  εις to and the infinitive  εινα and the accusative of general reference.

 Just and the justifier of ( δικαιον κα δικαιουντα ). "This is the key phrase which establishes the connexion between the  δικαιοσυνη θεου and the  δικαιοσυνη εκ πιστεως " (Sanday and Headlam). Nowhere has Paul put the problem of God more acutely or profoundly. To pronounce the unrighteous righteous is unjust by itself (Ro 4:5). God's mercy would not allow him to leave man to his fate. God's justice demanded some punishment for sin. The only possible way to save some was the propitiatory offering of Christ and the call for faith on man's part.

 It is excluded ( εξεκλεισθη ). First aorist (effective) passive indicative. "It is completely shut out." Glorying is on man's part.

 Nay; but by a law of faith ( ουχι, αλλα δια νομου πιστεως ). Strong negative, and note "law of faith," by the principle of faith in harmony with God's love and grace.

 We reckon therefore ( λογιζομεθα ουν ). Present middle indicative. Westcott and Hort read  γαρ instead of  ουν. "My fixed opinion" is. The accusative and infinitive construction occurs after  λογιζομεθα here. On this verb  λογιζομα, see 2:3; 4:3f.; 8:18; 14:14. Paul restates verses 21f.

 Of Gentiles also ( κα εθνων ). Jews overlooked it then and some Christians do now.

 If so be that God is one ( ειπερ εις ο θεος ). Correct text rather than  επειπερ. It means "if on the whole." "By a species of rhetorical politeness it is used of that about which there is no doubt" (Thayer. Cf. 1Co 8:5; 15:15; Ro 8:9.

 By faith ( εκ πιστεως ). "Out of faith," springing out of.

 Through faith ( δια της πιστεως ). "By means of the faith" (just mentioned).  Εκ denotes source,  δια intermediate agency or attendant circumstance.

 Nay, we establish the law ( αλλα νομον ιστανομεν ). Present indicative active of late verb  ιστανω from  ιστημ. This Paul hinted at in verse 21. How he will show in chapter 4 how Abraham himself is an example of faith and in his life illustrates the very point just made. Besides, apart from Christ and the help of the Holy Spirit no one can keep God's law. The Mosaic law is only workable by faith in Christ.

‏ Romans 4

 What then shall we say? ( τ ουν ερουμεν? ). Paul is fond of this rhetorical question (4:1; 6:1; 7:7; 8:31; 9:14, 30).

 Forefather ( προπατορα ). Old word, only here in N.T. Accusative case in apposition with  Αβρααμ (accusative of general reference with the infinitive).

 Hath found ( ευρηκενα ). Westcott and Hort put  ευρηκενα in the margin because B omits it, a needless precaution. It is the perfect active infinitive of  ευρισκω in indirect discourse after  ερουμεν. The MSS. differ in the position of  κατα σαρκα.

 The Scripture ( η γραφη ). Ge 15:6.

 Was justified by works ( εξ εργων εδικαιωθη ). Condition of first class, assumed as true for the sake of argument, though untrue in fact. The rabbis had a doctrine of the merits of Abraham who had a superfluity of credits to pass on to the Jews (Lu 3:8).

 But not towards God ( αλλ' ου προς θεον ). Abraham deserved all the respect from men that came to him, but his relation to God was a different matter. He had there no ground of boasting at all.

 It was reckoned unto him for righteousness ( ελογισθη εις δικαιοσυνην ). First aorist passive indicative of  λογιζομα, old and common verb to set down accounts (literally or metaphorically). It was set down on the credit side of the ledger "for" ( εις as often) righteousness. What was set down? His believing God ( επιστευσεν τω θεω ).

 But as of debt ( αλλα κατα οφειλημα ). An illustration of the workman ( εργαζομενω ) who gets his wages due him, "not as of grace" ( ου κατα χαριν ).

 That justifieth the ungodly ( τον δικαιουντα τον ασεβη ). The impious, irreverent man. See 1:25. A forensic figure (Shedd). The man is taken as he is and pardoned. "The whole Pauline gospel could be summed up in this one word-- God who justifies the ungodly" (Denney).

 Pronounceth blessing ( λεγε τον μακαρισμον ). old word from  μακαριζω, to pronounce blessed (Lu 1:48), felicitation, congratulation, in N.T. only here, verse 9; Ac 4:15.

 Blessed ( μακαριο ). See on Mt 5:3.

 Are forgiven ( αφεθησαν ). First aorist passive indicative of  αφιημ, without augment ( αφειθησαν, regular form). Paul quotes Ps 32:1f. and as from David. Paul thus confirms his interpretation of Ge 15:6.

 Iniquities ( ανομια ). Violations of law whereas  αμαρτια (sins) include all kinds.

 Are covered ( επεκαλυφθησαν ). First aorist passive of  επικαλυπτω, old verb, to cover over (upon,  επ ) as a shroud. Only here in N.T.

 To whom ( ω ). But the best MSS. read  ου like the LXX and so Westcott and Hort, "whose sin."

 Will not reckon ( ου μη λογισητα ). Strong negation by double negative and aorist middle subjunctive.

 Is this blessing then pronounced? ( ο μακαρισμος ουν ουτοσ? ). "Is this felicitation then?" There is no verb in the Greek. Paul now proceeds to show that Abraham was said in Ge 15:6 to be set right with God by faith before he was circumcised.

 When he was in circumcision ( εν περιτομη οντ ). Dative masculine singular of the present active participle of  ειμ; "to him being in a state of circumcision or in a state of uncircumcision?" A pertinent point that the average Jew had not noticed.

 The sign of circumcision ( σημειον περιτομης ). It is the genitive of apposition, circumcision being the sign.

 A seal of the righteousness of the faith ( σφραγιδα της δικαιοσυνης της πιστεως ).  Σφραγις is old word for the seal placed on books (Re 5:1), for a signet-ring (Re 7:2), the stamp made by the seal (2Ti 2:19), that by which anything is confirmed (1Co 9:2) as here. The circumcision did not convey the righteousness, but only gave outward confirmation. It came by faith and "the faith which he had while in uncircumcision" ( της εν τη ακροβυστια ), "the in the state of uncircumcision faith." Whatever parallel exists between baptism and circumcision as here stated by Paul argues for faith before baptism and for baptism as the sign and seal of the faith already had before baptism.

 That he might be ( εις το εινα αυτον ). This idiom may be God's purpose (contemplated result) as in  εις το λογισθηνα below, or even actual result (so that he was) as in 1:20.

 Though they be in uncircumcision ( δι' ακροβυστιας ). Simply, "of those who believe while in the condition of uncircumcision."

 The father of circumcision ( πατερα περιτομης ). The accusative with  εις το εινα to be repeated from verse 11. Lightfoot takes it to mean, not "a father of a circumcised progeny," but "a father belonging to circumcision," a less natural interpretation.

 But who also walk ( αλλα κα τοις στοιχουσιν ). The use of  τοις here is hard to explain, for  ου μονον and  αλλα κα both come after the preceding  τοις. All the MSS. have it thus. A primitive error in a copyist is suggested by Hort who would omit the second  τοις. Lightfoot regards it less seriously and would repeat the second  τοις in the English: "To those who are, I do not say of circumcision only, but also to those who walk."

 In the steps ( τοις ιχνεσιν ). Locative case. See on 2Co 12:18.  Στοιχεω is military term, to walk in file as in Ga 5:25; Php 3:16.

 That he should be the heir of the world ( το κληρονομον αυτον εινα κοσμου ). The articular infinitive ( το εινα ) with the accusative of general reference in loose apposition with  η επαγγελια (the promise). But where is that promise? Not just Ge 12:7, but the whole chain of promises about his son, his descendants like the stars in heaven, the Messiah and the blessing to the world through him. In these verses (13-17) Paul employs (Sanday and Headlam) the keywords of his gospel (faith, promise, grace) and arrays them against the current Jewish theology (law, works, merit).

 Be heirs ( κληρονομο ). No predicate in the Greek ( εισιν ). See on Ga 4:1. If legalists are heirs of the Messianic promise to Abraham (condition of first class, assumed as true for argument's sake), the faith is emptied of all meaning ( κεκενωτα, perfect passive indicative of  κενοω ) and the promise to Abraham is made permanently idle ( κατηργητα ).

 Worketh wrath ( οργην κατεργαζετα ). Because of disobedience to it.

 Neither is there transgression ( ουδε παραβασις ). There is no responsibility for the violation of a non-existent law.

 Of faith ( εκ πιστεως ). As the source.

 According to grace ( κατα χαριν ). As the pattern.

 To the end that ( εις το εινα ). Purpose again as in 11.

 Sure ( βεβαιαν ). Stable, fast, firm. Old adjective from  βαινω, to walk.

 Not to that only which is of the law ( ου τω εκ του νομου μονον ). Another instance where  μονον (see verse 12) seems in the wrong place. Normally the order would be,  ου μονον τω εκ του νομου, αλλα κα κτλ.

 A father of many nations ( πατερα πολλων εθνων ). Quotation from Ge 17:5. Only true in the sense of spiritual children as already explained, father of believers in God.

 Before him whom he believed even God ( κατεναντ ου επιστευσεν θεου ). Incorporation of antecedent into the relative clause and attraction of the relative  ω into  ου. See Mr 11:2 for  κατεναντ, "right in front of."

 Calleth the things that are not as though they were ( καλουντος τα μη οντα ως οντα ). "Summons the non-existing as existing." Abraham's body was old and decrepit. God rejuvenated him and Sarah (Heb 11:19).

 In hope believed against hope ( παρ' ελπιδα επ' ελπιδ επιστευσεν ). "Past hope in (upon) hope he trusted." Graphic picture.

 To the end that he might become ( εις το γενεσθα αυτον ). Purpose clause again with  εις to and the infinitive as in verses 11-16.

 Without being weakened in faith ( μη ασθενησας τη πιστε ). "Not becoming weak in faith." Ingressive first aorist active participle with negative  μη.

 Now as good as dead ( ηδη νενεκρωμενον ). Perfect passive participle of  νεκροω, "now already dead." B omits  ηδη. He was, he knew, too old to become father of a child.

 About ( που ). The addition of  που (somewhere, about) "qualifies the exactness of the preceding numeral" (Vaughan). The first promise of a son to Abraham and Sarah came (Ge 15:3f.) before the birth of Ishmael (86 when Ishmael was born). The second promise came when Abraham was 99 years old (Ge 17:1), calling himself 100 (Ge 17:17).

 He wavered not through unbelief ( ου διεκριθη τη απιστια ). First aorist passive indicative of old and common verb  διακρινω, to separate, to distinguish between, to decide between, to desert, to dispute, to be divided in one's own mind. This last sense occurs here as in Mt 21:22; Mr 11:23; Ro 14:23; Jas 1:6. "He was not divided in his mind by unbelief" (instrumental case).

 Waxed strong through faith ( ενεδυναμωθη τη πιστε ). First aorist passive again of  ενδυναμοω, late word to empower, to put power in, in LXX and Paul and Ac 9:22.

 Being fully assured ( πληροφορηθεις ). First aorist passive participle of  πληροφορεω, from  πληροφορος and this from  πληρης and  φερω, to bear or bring full (full measure), to settle fully. Late word, first in LXX but frequent in papyri in sense of finishing off or paying off. See on Lu 1:1; Ro 14:5.

 What he had promised ( ο επηγγελτα ). Perfect middle indicative of  επαγγελλομα, to promise, retained in indirect discourse according to usual Greek idiom.

 He was able ( δυνατος εστιν ). Present active indicative retained in indirect discourse. The verbal adjective  δυνατος with  εστιν is here used in sense of the verb  δυνατα (Lu 14:31; Ac 11:17).

 That ( οτ ). Either recitative or declarative  οτ. It makes sense either way.

 Him that raised up Jesus ( τον εγειραντα Ιησουν ). First aorist active articular participle of  εγειρω, to raise up. The fact of the Resurrection of Jesus is central in Paul's gospel (1Co 15:4ff.).

 For our justification ( δια την δικαιωσιν ημων ). The first clause ( παρεδοθη δια τα παραπτωματα ) is from Isa 53:12. The first  δια with  παραπτωματα is probably retrospective, though it will make sense as prospective (to make atonement for our transgressions). The second  δια is quite clearly prospective with a view to our justification. Paul does not mean to separate the resurrection from the death of Christ in the work of atonement, but simply to show that the resurrection is at one with the death on the Cross in proof of Christ's claims.

‏ Romans 5

 Being therefore justified by faith ( δικαιωθεντες ουν εκ πιστεως ). First aorist passive participle of  δικαιοω, to set right and expressing antecedent action to the verb  εχωμεν. The  ουν refers to the preceding conclusive argument (chapters 1 to 4) that this is done by faith.

 Let us have peace with God ( ειρηνην εχωμεν προς τον θεον ). This is the correct text beyond a doubt, the present active subjunctive, not  εχομεν (present active indicative) of the Textus Receptus which even the American Standard Bible accepts. It is curious how perverse many real scholars have been on this word and phrase here. Godet, for instance. Vincent says that "it is difficult if not impossible to explain it." One has only to observe the force of the tense to see Paul's meaning clearly. The mode is the volitive subjunctive and the present tense expresses linear action and so does not mean "make peace" as the ingressive aorist subjunctive  ειρηνην σχωμεν would mean. A good example of  σχωμεν occurs in Mt 21:38 ( σχωμεν την κληρονομιαν αυτου ) where it means: "Let us get hold of his inheritance." Here  ειρηνην εχωμεν can only mean: "Let us enjoy peace with God" or "Let us retain peace with God." We have in Ac 9:31  ειχεν ειρηνην (imperfect and so linear), the church "enjoyed peace," not "made peace." The preceding justification ( δικαιωθεντες ) "made peace with God." Observe  προς (face to face) with  τον θεον and  δια (intermediate agent) with  του κυριου.

 We have had ( εσχηκαμεν ). Perfect active indicative of  εχω (same verb as  εχωμεν ), still have it.

 Our access ( τεν προσαγωγην ). Old word from  προσαγω, to bring to, to introduce. Hence "introduction," "approach." Elsewhere in N.T. only Eph 2:18; 3:12.

 Wherein we stand ( εν η εστηκαμεν ). Perfect active (intransitive) indicative of  ιστημ. Grace is here present as a field into which we have been introduced and where we stand and we should enjoy all the privileges of this grace about us.

 Let us rejoice ( καυχωμεθα ). "Let us exult." Present middle subjunctive (volitive) because  εχωμεν is accepted as correct. The exhortation is that we keep on enjoying peace with God and keep on exulting in hope of the glory of God.

 But let us also rejoice in our tribulations ( αλλα κα καυχωμεθα εν ταις θλιψεσιν ). Present middle subjunctive of same verb as in verse 2.  Καυχωμα is more than "rejoice," rather "glory," "exult." These three volitive subjunctives ( εχωμεν, καυχωμεθα, twice) hold up the high ideal for the Christian after, and because of, his being set right with God. It is one thing to submit to or endure tribulations without complaint, but it is another to find ground of glorying in the midst of them as Paul exhorts here.

 Knowing ( ειδοτες ). Second perfect participle of  ειδον ( οιδα ), giving the reason for the previous exhortation to glory in tribulations. He gives a linked chain, one linking to the other (tribulation  θλιψις, patience  υπομονη, experience  δοκιμη, hope  ελπις ) running into verse 5. On  δοκιμη, see 2Co 2:9.

 Hath been shed abroad ( εκκεχυτα ). Perfect passive indicative of  εκχεω, to pour out. "Has been poured out" in our hearts.

 For ( ετ γαρ ). So most documents, but B reads  ε γε which Westcott and Hort use in place of  γαρ.

 While we were yet weak ( οντων ημων ασθενων ετ ). Genitive absolute. The second  ετ (yet) here probably gave rise to the confusion of text over  ετ γαρ above.

 In due season ( κατα καιρον ). Christ came into the world at the proper time, the fulness of the time (Ga 4:4; Eph 1:10; Tit 1:3).

 I or the ungodly ( υπερ ασεβων ). In behalf, instead of. See about  υπερ on Ga 3:13 and also verse 7 here.

 Scarcely ( μολις ). Common adverb from  μολος, toil. See on Ac 14:18. As between  δικαιος, righteous, and  αγαθος, good, Lightfoot notes "all the difference in the world" which he shows by quotations from Plato and Christian writers, a difference of sympathy mainly, the  δικαιος man being "absolutely without sympathy" while the  αγαθος man "is beneficent and kind."

 Would even dare ( κα τολμα ). Present active indicative of  τολμαω, to have courage. "Even dares to." Even so in the case of the kindly sympathetic man courage is called for to make the supreme sacrifice.

 Perhaps ( ταχα ). Common adverb (perhaps instrumental case) from  ταχυς (swift). Only here in N.T.

 His own love ( την εαυτου αγαπην ). See Joh 3:16 as the best comment here.

 While we were yet sinners ( ετ αμαρτωλων οντων ). Genitive absolute again. Not because we were Jews or Greeks, rich or poor, righteous or good, but plain sinners. Cf. Lu 18:13, the plea of the publican, " μο τω αμαρτωλω."

 Much more then ( πολλω ουν μαλλον ). Argument from the greater to the less. The great thing is the justification in Christ's blood. The final salvation ( σωθησομεθα, future passive indicative) is less of a mystery.

 We were reconciled to God ( κατηλλαγημεν τω θεω ). Second aorist passive indicative of  καταλλασσω for which great Pauline word see on 2Co 5:18f. The condition is the first class. Paul does not conceive it as his or our task to reconcile God to us. God has attended to that himself (Ro 3:25f.). We become reconciled to God by means of the death of God's Son. "Much more" again we shall be saved "by his life" ( εν τη ζωη αυτου ). "In his life," for he does live, "ever living to intercede for them" (Heb 7:25).

 But also glorying in God ( αλλα κα καυχωμενο εν τω θεω ). Basis of all the exultation above (verses 1-5).

 Through whom we have now received the reconciliation ( δ ου νυν την καταλλαγην ελαβομεν ). Second aorist active indicative of  λαμβανω, looked at as a past realization, "now" ( νυν ) in contrast with the future consummation and a sure pledge and guarantee of it.

 Therefore ( δια τουτο ). "For this reason." What reason? Probably the argument made in verses 1-11, assuming our justification and urging exultant joy in Christ because of the present reconciliation by Christ's death and the certainty of future final salvation by his life.

 As through one man ( ωσπερ δι' ενος ανθρωπου ). Paul begins a comparison between the effects of Adam's sin and the effects of the redemptive work of Christ, but he does not give the second member of the comparison. Instead of that he discusses some problems about sin and death and starts over again in verse 15. The general point is plain that the effects of Adam's sin are transmitted to his descendants, though he does not say how it was done whether by the natural or the federal headship of Adam. It is important to note that Paul does not say that the whole race receives the full benefit of Christ's atoning death, but only those who do. Christ is the head of all believers as Adam is the head of the race. In this sense Adam "is a figure of him that was to come."

 Sin entered into the world ( η αμαρτια εις τον κοσμον εισηλθεν ). Personification of sin and represented as coming from the outside into the world of humanity. Paul does not discuss the origin of evil beyond this fact. There are some today who deny the fact of sin at all and who call it merely "an error of mortal mind" (a notion) while others regard it as merely an animal inheritance devoid of ethical quality.

 And so death passed unto all men ( κα ουτως εις παντας ανθρωπους διηλθεν ). Note use of  διερχομα rather than  εισερχομα, just before, second aorist active indicative in both instances. By "death" in Ge 2:17; 3:19 physical death is meant, but in verses 17, 21 eternal death is Paul's idea and that lurks constantly behind physical death with Paul.

 For that all sinned ( εφ' ω παντες ημαρτον ). Constative (summary) aorist active indicative of  αμαρτανω, gathering up in this one tense the history of the race (committed sin). The transmission from Adam became facts of experience. In the old Greek  εφ' ω usually meant "on condition that," but "because" in N.T. (Robertson, Grammar, p. 963).

 Until the law ( αχρ νομου ). Until the Mosaic law. Sin was there before the Mosaic law, for the Jews were like Gentiles who had the law of reason and conscience (2:12-16), but the coming of the law increased their responsibility and their guilt (2:9).

 Sin is not imputed ( αμαρτια δε ουκ ελλογειτα ). Present passive indicative of late verb  ελλογαω ( -εω ) from  εν and  λογος, to put down in the ledger to one's account, examples in inscription and papyri.

 When there is no law ( μη οντος νομου ). Genitive absolute, no law of any kind, he means. There was law before the Mosaic law. But what about infants and idiots in case of death? Do they have responsibility? Surely not. The sinful nature which they inherit is met by Christ's atoning death and grace. No longer do men speak of "elect infants."

 Even over them that had not sinned after the likeness of Adam's transgression ( κα επ τους μη αμαρτησαντας επ τω ομοιωματ της παραβασεως Αδαμ ). Adam violated an express command of God and Moses gave the law of God clearly. And yet sin and death followed all from Adam on till Moses, showing clearly that the sin of Adam brought terrible consequences upon the race. Death has come upon infants and idiots also as a result of sin, but one understands Paul to mean that they are not held responsible by the law of conscience.

 A figure ( τυπος ). See on Ac 7:43; 1Th 1:7; 2Th 3:9; 1Co 10:6 for this word. Adam is a type of Christ in holding a relation to those affected by the headship in each case, but the parallel is not precise as Paul shows.

 But not as the trespass ( αλλ' ουχ ως ). It is more contrast than parallel: "the trespass" ( το παραπτωμα, the slip, fall to one side) over against the free gift ( το χαρισμα, of grace  χαρις ).

 Much more ( πολλω μαλλον ). Another a fortiori argument. Why so? As a God of love he delights

 much more in showing mercy and pardon than in giving just punishment (Lightfoot). The gift surpasses the sin. It is not necessary to Paul's argument to make "the many" in each case correspond, one relates to Adam, the other to Christ.

 Through one that sinned ( δι' ενος αμαρτησαντος ). "Through one having sinned." That is Adam. Another contrast, difference in source ( εκ ).

 Of one ( εξ ενος ). Supply  παραπτωματος, Adam's one transgression.

 Of many trespasses ( εκ πολλων παραπτωματων ). The gift by Christ grew out of manifold sins by Adam's progeny.

 Justification ( δικαιωμα ). Act of righteousness, result, ordinance (1:32; 2:26; 8:4), righteous deed (5:18), verdict as here (acquittal).

 Much more ( πολλω μαλλον ). Argument a fortiori again. Condition of first class assumed to be true. Note balanced words in the contrast (transgression  παραπτωματ, grace  χαριτος; death  θανατος, life  ζωη; the one or

 Adam  του ενος, the one

 Jesus Christ; reign  βασιλευω in both).

 So then ( αρα ουν ). Conclusion of the argument. Cf. 7:3, 25; 8:12, etc. Paul resumes the parallel between Adam and Christ begun in verse 12 and interrupted by explanation (13f.) and contrast (15-17).

 Through one trespass ( δι' ενος παραπτωματος ). That of Adam.

 Through one act of righteousness ( δι' ενος δικαιωματος ). That of Christ. The first "unto all men" ( εις παντας ανθρωπους ) as in verse 12, the second as in verse 17 "they that receive, etc."

Here again we have "the one" ( του ενος ) with both Adam and Christ, but "disobedience" ( παρακοης, for which see 2Co 10:6) contrasted with "obedience" ( υπακοης ), the same verb  καθιστημ, old verb, to set down, to render, to constitute ( κατεσταθησαν, first aorist passive indicative,  κατασταθησοντα, future passive), and "the many" ( ο πολλο ) in both cases (but with different meaning as with "all men" above).

 Came in beside ( παρεισηλθεν ). Second aorist active indicative of double compound  παρεισερχομα, late verb, in N.T. only here and Ga 2:4 which see. See also  εισηλθεν in verse 12. The Mosaic law came into this state of things, in between Adam and Christ.

 That the trespass might abound ( ινα πλεοναση το παραπτωμα ). It is usual to explain  ινα here as final, as God's ultimate purpose. So Denney who refers to Ga 3:19ff.; Ro 7:7f. But Chrysostom explains  ινα here as  εκβασις (result). This is a proper use of  ινα in the Koine as we have seen. If we take it so here, the meaning is "so that the trespass abounded" (aorist active subjunctive of  πλεονασω, late verb, see on 2Th 1:3; 2Co 8:15). This was the actual effect of the Mosaic law for the Jews, the necessary result of all prohibitions.

 Did abound more exceedingly ( υπερεπερισσευσεν ). First aorist active indicative of  υπερπερισσευω. Late verb, in N.T. only here and 2Co 7:4 which see. A strong word. If  πλεοναζω is comparative ( πλεον )  περισσευω is superlative (Lightfoot) and then  υπερπερισσευω goes the superlative one better. See  υπερπλεοναζω in 1Ti 1:14. The flood of grace surpassed the flood of sin, great as that was (and is).

 That--even so grace might reign ( ινα--ουτος κα η χαρις βασιλευση ). Final  ινα here, the purpose of God and the goal for us through Christ. Lightfoot notes the force of the aorist indicative ( εβασιλευσεν, established its throne) and the aorist subjunctive ( βασιλευση, might establish its throne), the ingressive aorist both times. "This full rhetorical close has almost the value of a doxology" (Denney).