Հռոմէացիներ / Romans - 2 |

Text:
< PreviousՀռոմէացիներ - 2 Romans - 2Next >


jg▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-16: Есть люди, которые хорошо знают, как нужно жить, чтобы угодить Богу. Они любят обличать других, когда те отступают от закона Божия, но сами спокойно его нарушают. Апостол строго оговаривает таких людей, указывая им на то, что одного признания закона Божия еще недостаточно - нужно и исполнять этот закон. На суде Божием, суде нелицеприятном, подвергнется осуждению всякий грешник - будет ли это иудей или же язычник - именно за нарушение закона Божия, поскольку он известен иудею - из откровения Ветхого Завета и язычнику - из свидетельства его совести.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The scope of the first two chapters of this epistle may be gathered from ch. iii. 9, "We have before proved both Jews and Gentiles that they are all under sin." This we have proved upon the Gentiles (ch. i.), now in this chapter he proves it upon the Jews, as appears by ver. 17, "thou art called a Jew." I. He proves in general that Jews and Gentiles stand upon the same level before the justice of God, to ver. 11. II. He shows more particularly what sins the Jews were guilty of, notwithstanding their profession and vain pretensions (ver. 17 to the end).
Adam Clarke: Commentary on the Bible - 1831
The apostle shows that the Jew, who condemns the Gentiles, and considers them utterly unworthy of the blessings of the Gospel, is inexcusable, because he is guilty of the same crimes; and therefore shalt not escape the righteous judgment of God, Rom 2:1-3. It is an awful thing to despise the goodness and long-suffering of God, which lead to repentance, Rom 2:4, Rom 2:5. God, the impartial judge, will render to every man according to his works, Rom 2:6-11. The Jews and the Gentiles will be judged according to their respective advantages and disadvantages, Rom 2:12, Rom 2:13. In some cases, the Gentiles, who had no law, have shown a better disposition than the Jews, Rom 2:14-16. The Jews, by their unfaithfulness, have been a stumbling-block to the Gentiles, Rom 2:17-24. Jewish rites and ceremonies of no advantage, unless productive of change of heart and conduct, Rom 2:25. The Gentiles, who attend to the small light which they have received from God, are in a better state than the unfaithful Jews, with all their superior privileges, Rom 2:26, Rom 2:27. What constitutes a real Jew in the sight of God, Rom 2:28, Rom 2:29.
Dr. Taylor makes the following sensible observations at the commencement of this chapter.
"The representation of the moral state of the heathen world, in the foregoing chapter, is a demonstration of the necessity of the Gospel for the reformation and salvation of man. And how rich is the favor wherewith God has visited the world! To have destroyed a race of apostate rebels, who had abused their understandings and every gift of a bountiful Creator, would have been justice; to have spared them would have been lenity and goodness; but to send his only begotten Son from heaven to redeem us from all iniquity and ungodliness by his own blood; to grant us a free pardon for all our sins; to put us in a state of mercy and salvation; to take us into his kingdom and family; to give us an inheritance among his saints; to bless us with immortality and all spiritual blessings in heavenly places; - this is most wonderful and exuberant favor. Rightly is the doctrine which teaches it called the Gospel, or glad tidings. One would think it could not possibly have met with opposition from any part of mankind. But the Jew opposed it! He abhorred the Gentile, and contradicted the grace that honored and saved him. The apostle pleads and defends our cause. His business is to confound the Jew, and to prove that we have as good a right as he to all the blessings of the Messiah's kingdom. And, by his description of the vicious state of the Gentiles, in the former chapter, he has wisely made his advantage of the prejudices of the Jew; for nothing could please him more than the preceding discourse, in which the Gentiles are reduced to so vile and abject a state. Thus the apostle gives him an opportunity to condemn the Gentiles; but he does this that he may the more effectually humble him in this chapter; in which he proves that the Jews, having in an aggravated manner despised the goodness and broken the law of God, were as obnoxious to his wrath as the Gentiles; and if so, how could they, with any conscience or modesty, arrogate all the Divine mercy to themselves, or pretend that others were unworthy of it, when they had done as much or more to forfeit it! Must they not exclude themselves from being the people of God under the Gospel, by the same reason that they would have the Gentiles excluded! But this was an argument highly ungrateful to the Jew; and it would be very difficult to fix any conviction upon his mind. Therefore the apostle addresses him in a covert way: - Thou art therefore inexcusable, O man, whosoever thou art that judgest; not giving out expressly that he meant the Jew, that the Jew might more calmly attend to his reasoning, while he was not apprehensive that he was the man. This point secured, the apostle, very judiciously and with great force of reasoning, turns his thoughts from his present superior advantages to the awful day of judgment, Rom 2:5, Rom 2:6, when God, in the most impartial equity, will render to all mankind, without exception, according to their works. Thus the apostle grounds his following argument, very methodically and solidly, in God's equal regards to all men, in all nations, who uprightly practice truth and godliness; and his disapproving, and at last condemning, all men, in any nation, however privileged, who live wickedly. This was a blow at the root, and demolished, in the most effectual manner, the Jew's prejudices in favor of his own nation, and the unkind thoughts he had entertained of the Gentiles. For, if a Jew could be convinced that a sober, upright heathen might be blessed with eternal salvation, he must be persuaded that it was no absurd matter that believing Gentiles should now be pardoned, and taken into the visible Church. Thus the apostle advances with great skill, insinuating himself, by degrees, into the Jew's conscience. It is reasoning is well adapted to encourage the Gentile, humbled by the dismal representation in the preceding chapter; for he would here see that he was not utterly abandoned of God, but might, upon good grounds, hope for his mercy and kindness."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Rom 2:1, No excuse for sin; Rom 2:6, No escape from judgment; Rom 2:14, Gentiles cannot; Rom 2:17, nor Jews.
John Gill
INTRODUCTION TO ROMANS 2
This chapter contains, in general, a vindication of the justice and equity of the divine procedure against men, such as are described in the preceding chapter; and a refutation of the several pleas that might be made by the Gentiles, who had not the law, and by the Jews who had it; and concludes with exposing the wickedness of the latter, and with showing who they are that are properly Jews, and circumcised persons, in the account of God. It begins, in Rom 2:1, with an inference deduced from what had been said in the latter part of the foregoing chapter; concluding that such, be they who they will, Jews or Gentiles, are inexcusable, who do the things they condemn others for: but though the judgment of such persons is wrong, the apostle observes, Rom 2:2, that the judgment of God, in the condemnation of them, is right, of which he, and others, were fully assured; and which judgment is commended, by the rule of it, being according to truth; by the objects of it, criminals, who are left without excuse, and by the inevitableness of it, Rom 2:3, being such as cannot possibly be escaped: and though some men might hope to escape it, because not immediately punished, but loaded with the blessings of Providence, and peculiar benefits of divine goodness; yet this was to be ascribed to the forbearance of God for the present; and that if these favours were despised, and they had not a good effect upon them to bring to repentance, but instead thereof were more and more hardened under them, as their guilt would be increased, so wrath would be secretly laying up for them, which will be revealed in the day of judgment, Rom 2:4, at which time justice will be done to every man as his works will be found to be, Rom 2:6, then follows a description of the several sorts of persons that will be judged, and of the different things that will be their portion: as that eternal life will be given to good men, Rom 2:7, and the wrath of God poured down on bad men, whether they be Jews or Gentiles, Rom 2:8. The happiness of good men is repeated again, and explained, and promised to the Jew first, and then to the Gentile, Rom 2:10, and a reason given of this just and equal distribution, taken from the nature of God, who is no respecter of persons, Rom 2:11, an instance of which is produced in both Jews and Gentiles, that sin; the one perishing with, the other without the law, Rom 2:12, since it is not barely having and hearing the law, but acting up to it, which only can justify before God, Rom 2:13, upon which the apostle proceeds to refute the plea that might be made by the Gentiles, in favour of themselves, why they should not be condemned, taken from their not having the written law; for though they had not the law written on tables of stone, as the Jews had, yet they had, as he observes, the law of nature written on their hearts, against which they sinned: this he proves by the effects of it, discernible in many of them by their outward lives and conversations, in conformity to the law; and by the inward testimony of their consciences, approving of good deeds, and reproaching for bad ones, Rom 2:14, which two verses being put into a parenthesis, Rom 2:16, is connected with Rom 2:13, and points at the time when the doers of the law shall be justified, even at the day of judgment: which judgment is described by the author of it, God; by the subject of it, the secrets of men's hearts; by the person employed in the divine procedure, Jesus Christ; and by the evidence and certainty of it, the Gospel preached by the apostle, and then follow a description of the Jews, an account of their profession of religion, and an ironical concession of the several characters they assumed to themselves: they are described by their name, a Jew; by their religion, which lay in trusting in the law of Moses, and in boasting of their interest in God, as the God of Israel, Rom 2:17, by their knowledge of the will of God, and approbation of the excellent things of his law, Rom 2:18, and by the characters they took to themselves, Rom 2:19, from which the apostle takes an occasion to expose the wickedness of some of their principal men, even their teachers, Rom 2:21, by whose wicked lives and conversations God was dishonoured, and his name blasphemed among the Gentiles, Rom 2:23, hence it appears, that their name, profession, and character, would not justify them before God; wherefore the apostle goes on, to remove their plea taken from circumcision, showing that could be of no use to them, but became void through their breach of the law, Rom 2:25, and that, on the other hand, an uncircumcised Gentile, by keeping the law from right principles, and to a right end, appeared to be the true circumcision, Rom 2:26, wherefore the circumcised Jew that broke the law, stood condemned by the uncircumcised Gentile that fulfilled it; so far was circumcision from being any part of his justification, or a plea in favour of it, Rom 2:27. Then the apostle concludes the chapter, by giving a definition of a real Jew, and of true circumcision; which he does first negatively, that it is not anything external that makes him a Jew, or anything in the flesh that is right circumcision; but secondly, positively, that it is an inward work of grace that denominates a man a Jew, in a spiritual sense, or an Israelite indeed; and that it is the circumcision of the heart, which is wrought by the Spirit of God, that is true and genuine: and such a Jew, and such a circumcision, are approved of by God, and commended by him, when the other have only praise of men, Rom 2:28, and therefore, however such persons may be justified before men, they cannot be justified in the sight of God; which is the drift and design of the apostle in the whole.
2:12:1: Վասն որոյ առանց պատասխանի՛ տալոց ես ո՛վ մարդ՝ որ դատի՛սդ. զի որո՛վ դատիս զընկերն, զա՛նձն քո դատապարտես. զի դու զնո՛յն գործես՝ որով դատի՛սն[3298]։ ադ [3298] Բազումք. Պատասխանի տալոյ ես։ Օրինակ մի. Զի որով դատապարտես զընկերն։
1 Ուստի, ո՛վ մարդ, դու, որ դատում ես, չես արդարանալու. այն բանի համար, որ ընկերոջդ ես դատում, դրանով իսկ ինքդ քեզ ես դատապարտում. քանի որ դու նոյնն ես անում, ինչի համար որ դատում ես նրան:
2 Ո՛վ մարդ, ո՛վ որ ըլլաս՝ դուն որ կը դատես՝ արդարանալու չքմեղանք չունիս. քանզի ի՛նչ բանով որ ուրիշը կը դատես, անով քու անձդ կը դատապարտես. վասն զի դո՛ւն ալ որ կը դատես՝ նոյն բաները կ’ընես։
Վասն որոյ առանց պատասխանի տալոց ես, ով մարդ, որ դատիսդ. զի որով դատիս զընկերն` զանձն քո դատապարտես, զի դու զնոյն գործես` որով դատիսն:

2:1: Վասն որոյ առանց պատասխանի՛ տալոց ես ո՛վ մարդ՝ որ դատի՛սդ. զի որո՛վ դատիս զընկերն, զա՛նձն քո դատապարտես. զի դու զնո՛յն գործես՝ որով դատի՛սն[3298]։ ադ
[3298] Բազումք. Պատասխանի տալոյ ես։ Օրինակ մի. Զի որով դատապարտես զընկերն։
1 Ուստի, ո՛վ մարդ, դու, որ դատում ես, չես արդարանալու. այն բանի համար, որ ընկերոջդ ես դատում, դրանով իսկ ինքդ քեզ ես դատապարտում. քանի որ դու նոյնն ես անում, ինչի համար որ դատում ես նրան:
2 Ո՛վ մարդ, ո՛վ որ ըլլաս՝ դուն որ կը դատես՝ արդարանալու չքմեղանք չունիս. քանզի ի՛նչ բանով որ ուրիշը կը դատես, անով քու անձդ կը դատապարտես. վասն զի դո՛ւն ալ որ կը դատես՝ նոյն բաները կ’ընես։
zohrab-1805▾ eastern-1994▾ western am▾
2:11: Итак, неизвинителен ты, всякий человек, судящий [другого], ибо тем же судом, каким судишь другого, осуждаешь себя, потому что, судя [другого], делаешь то же.
2:1  διὸ ἀναπολόγητος εἶ, ὦ ἄνθρωπε πᾶς ὁ κρίνων· ἐν ᾧ γὰρ κρίνεις τὸν ἕτερον, σεαυτὸν κατακρίνεις, τὰ γὰρ αὐτὰ πράσσεις ὁ κρίνων.
2:1. Διὸ (Through-which) ἀναπολόγητος (un-fortheeable-off) εἶ, (thou-be,"ὦ (oh) ἄνθρωπε (Mankind) πᾶς (all) ὁ (the-one) κρίνων: (separating) ἐν (in) ᾧ (unto-which) γὰρ (therefore) κρίνεις (thou-separate) τὸν (to-the-one) ἕτερον, (to-different,"σεαυτὸν (to-thyself) κατακρίνεις, (thou-separate-down,"τὰ (to-the-ones) γὰρ (therefore) αὐτὰ (to-them) πράσσεις (thou-practice,"ὁ (the-one) κρίνων: (separating)
2:1. propter quod inexcusabilis es o homo omnis qui iudicas in quo enim iudicas alterum te ipsum condemnas eadem enim agis qui iudicasWherefore thou art inexcusable, O man, whosoever thou art that judgest. For wherein thou judgest another, thou condemnest thyself. For thou dost the same things which thou judgest.
1. Wherefore thou art without excuse, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest dost practise the same things.
2:1. For this reason, O man, each one of you who judges is inexcusable. For by that which you judge another, you condemn yourself. For you do the same things that you judge.
2:1. Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.
Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things:

1: Итак, неизвинителен ты, всякий человек, судящий [другого], ибо тем же судом, каким судишь другого, осуждаешь себя, потому что, судя [другого], делаешь то же.
2:1  διὸ ἀναπολόγητος εἶ, ὦ ἄνθρωπε πᾶς ὁ κρίνων· ἐν ᾧ γὰρ κρίνεις τὸν ἕτερον, σεαυτὸν κατακρίνεις, τὰ γὰρ αὐτὰ πράσσεις ὁ κρίνων.
2:1. propter quod inexcusabilis es o homo omnis qui iudicas in quo enim iudicas alterum te ipsum condemnas eadem enim agis qui iudicas
Wherefore thou art inexcusable, O man, whosoever thou art that judgest. For wherein thou judgest another, thou condemnest thyself. For thou dost the same things which thou judgest.
2:1. For this reason, O man, each one of you who judges is inexcusable. For by that which you judge another, you condemn yourself. For you do the same things that you judge.
2:1. Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Всякий человек, судящий другого. Древние толкователи в этом "человеке" видели представителей власти, но с этим мнением трудно согласиться ввиду всей последующей речи Апостола, где совсем нет упоминания о начальстве. Большинство новых толкователей полагают, что Апостол здесь обращается к иудею, но с этим толкованием также нельзя согласиться, потому что здесь речь обращена ко всякому человеку, - след., и к язычнику, и к иудею, и потому еще, что только в 17-м стихе прямо делается обращение к иудею. Правильнее полагать, что Апостол здесь имеет в виду и язычников, которые еще не утратили способности понимать, что грешно и что не грешно, и иудеев - вместе. - Делаешь то же. Конечно, это не указывает на вполне точное повторение грехов, но, во всяком случае, определяет характер действий человека осуждающего: в общем, они такого же рода, к какому принадлежат грехи, упомянутые в 29-31: ст. I-ой главы.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Equity of the Divine Government.A. D. 58.
1 Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things. 2 But we are sure that the judgment of God is according to truth against them which commit such things. 3 And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God? 4 Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance? 5 But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God; 6 Who will render to every man according to his deeds: 7 To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life: 8 But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, 9 Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile; 10 But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile: 11 For there is no respect of persons with God. 12 For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law; 13 (For not the hearers of the law are just before God, but the doers of the law shall be justified. 14 For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves: 15 Which show the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another;) 16 In the day when God shall judge the secrets of men by Jesus Christ according to my gospel.

In the former chapter the apostle had represented the state of the Gentile world to be as bad and black as the Jews were ready enough to pronounce it. And now, designing to show that the state of the Jews was very bad too, and their sin in many respects more aggravated, to prepare his way he sets himself in this part of the chapter to show that God would proceed upon equal terms of justice with Jews and Gentiles; and now with such a partial hand as the Jews were apt to think he would use in their favour.

I. He arraigns them for their censoriousness and self-conceit (v. 1): Thou art inexcusable, O man, whosoever thou art that judgest. As he expresses himself in general terms, the admonition may reach those many masters (Jam. iii. 1), of whatever nation or profession they are, that assume to themselves a power to censure, control, and condemn others. But he intends especially the Jews, and to them particularly he applies this general charge (v. 21), Thou who teachest another teachest thou not thyself? The Jews were generally a proud sort of people, that looked with a great deal of scorn and contempt upon the poor Gentiles, as not worthy to be set with the dogs of their flock; while in the mean time they were themselves as bad and immoral--though not idolaters, as the Gentiles, yet sacrilegious, v. 22. Therefore thou art inexcusable. If the Gentiles, who had but the light of nature, were inexcusable (ch. i. 20), much more the Jews, who had the light of the law, the revealed will of God, and so had greater helps than the Gentiles.

II. He asserts the invariable justice of the divine government, v. 2, 3. To drive home the conviction, he here shows what a righteous God that is with whom we have to do, and how just in his proceedings. It is usual with the apostle Paul, in his writings, upon mention of some material point, to make large digressions upon it; as here concerning the justice of God (v. 2), That the judgment of God is according to truth,--according to the eternal rules of justice and equity,--according to the heart, and not according to the outward appearance (1 Sam. xvi. 7),--according to the works, and not with respect to persons, is a doctrine which we are all sure of, for he would not be God if he were not just; but it behoves those especially to consider it who condemn others for those things which they themselves are guilty of, and so, while they practise sin and persist in that practice, think to bribe the divine justice by protesting against sin and exclaiming loudly upon others that are guilty, as if preaching against sin would atone for the guilt of it. But observe how he puts it to the sinner's conscience (v. 3): Thinkest thou this, O man? O man, a rational creature, a dependent creature, made by God, subject under him, and accountable to him. The case is so plain that we may venture to appeal to the sinner's own thoughts: "Canst thou think that thou shalt escape the judgment of God? Can the heart-searching God be imposed upon by formal pretences, the righteous Judge of all so bribed and put off?" The most plausible politic sinners, who acquit themselves before men with the greatest confidence, cannot escape the judgment of God, cannot avoid being judged and condemned.

III. He draws up a charge against them (v. 4, 5) consisting of two branches:--

1. Slighting the goodness of God (v. 4), the riches of his goodness. This is especially applicable to the Jews, who had singular tokens of the divine favour. Means are mercies, and the more light we sin against the more love we sin against. Low and mean thoughts of the divine goodness are at the bottom of a great deal of sin. There is in every wilful sin an interpretative contempt of the goodness of God; it is spurning at his bowels, particularly the goodness of his patience, his forbearance and long-suffering, taking occasion thence to be so much the more bold in sin, Eccl. viii. 11. Not knowing, that is, not considering, not knowing practically and with application, that the goodness of God leadeth thee, the design of it is to lead thee, to repentance. It is not enough for us to know that God's goodness leads to repentance, but we must know that it leads us--thee in particular. See here what method God takes to bring sinners to repentance. He leads them, not drives them like beasts, but leads them like rational creatures, allures them (Hos. ii. 14); and it is goodness that leads, bands of love, Hos. xi. 4. Compare Jer. xxxi. 3. The consideration of the goodness of God, his common goodness to all (the goodness of his providence, of his patience, and of his offers), should be effectual to bring us all to repentance; and the reason why so many continue in impenitency is because they do not know and consider this.

2. Provoking the wrath of God, v. 5. The rise of this provocation is a hard and impenitent heart; and the ruin of sinners is their walking after such a heart, being led by it. To sin is to walk in the way of the heart; and when that is a hard and impenitent heart (contracted hardness by long custom, besides that which is natural), how desperate must the course needs be! The provocation is expressed by treasuring up wrath. Those that go on in a course of sin are treasuring up unto themselves wrath. A treasure denotes abundance. It is a treasure that will be spending to eternity, and yet never exhausted; and yet sinners are still adding to it as to a treasure. Every wilful sin adds to the score, and will inflame the reckoning; it brings a branch to their wrath, as some read that (Ezek. viii. 17), they put the branch to their nose. A treasure denotes secrecy. The treasury or magazine of wrath is the heart of God himself, in which it lies hid, as treasures in some secret place sealed up; see Deut. xxxii. 34; Job xiv. 17. But withal it denotes reservation to some further occasion; as the treasures of the hail are reserved against the day of battle and war, Job xxxviii. 22, 23. These treasures will be broken open like the fountains of the great deep, Gen. vii. 11. They are treasured up against the day of wrath, when they will be dispensed by the wholesale, poured out by full vials. Though the present day be a day of patience and forbearance towards sinners, yet there is a day of wrath coming--wrath, and nothing but wrath. Indeed, every day is to sinners a day of wrath, for God is angry with the wicked every day (Ps. vii. 11), but there is the great day of wrath coming, Rev. vi. 17. And that day of wrath will be the day of the revelation of the righteous judgment of God. The wrath of God is not like our wrath, a heat and passion; no, fury is not in him (Isa. xxvii. 4): but it is a righteous judgment, his will to punish sin, because he hates it as contrary to his nature. This righteous judgment of God is now many times concealed in the prosperity and success of sinners, but shortly it will be manifested before all the world, these seeming disorders set to rights, and the heavens shall declare his righteousness, Ps. l. 6. Therefore judge nothing before the time.

IV. He describes the measures by which God proceeds in his judgment. Having mentioned the righteous judgment of God in v. 5, he here illustrates that judgment, and the righteousness of it, and shows what we may expect from God, and by what rule he will judge the world. The equity of distributive justice is the dispensing of frowns and favours with respect to deserts and without respect to persons: such is the righteous judgment of God.

1. He will render to every man according to his deeds (v. 6), a truth often mentioned in scripture, to prove that the Judge of all the earth does right.

(1.) In dispensing his favours; and this is mentioned twice here, both in v. 7 and v. 10. For he delights to show mercy. Observe,

[1.] The objects of his favour: Those who by patient continuance, &c. By this we may try our interest in the divine favour, and may hence be directed what course to take, that we may obtain it. Those whom the righteous God will reward are, First, Such as fix to themselves the right end, that seek for glory, and honour, and immortality; that is, the glory and honour which are immortal-acceptance with God here and for ever. There is a holy ambition which is at the bottom of all practical religion. This is seeking the kingdom of God, looking in our desires and aims as high as heaven, and resolved to take up with nothing short of it. This seeking implies a loss, sense of that loss, desire to retrieve it, and pursuits and endeavours consonant to those desires. Secondly, Such as, having fixed the right end, adhere to the right way: A patient continuance in well-doing. 1. There must be well-doing, working good, v. 10. It is not enough to know well, and speak well, and profess well, and promise well, but we must do well: do that which is good, not only for the matter of it, but for the manner of it. We must do it well. 2. A continuance in well-doing. Not for a fit and a start, like the morning cloud and the early dew; but we must endure to the end: it is perseverance that wins the crown. 3. A patient continuance. This patience respects not only the length of the work, but the difficulties of it and the oppositions and hardships we may meet with in it. Those that will do well and continue in it must put on a great deal of patience.

[2.] The product of his favour. He will render to such eternal life. Heaven is life, eternal life, and it is the reward of those that patiently continue in well-doing; and it is called (v. 10) glory, honour, and peace. Those that seek for glory and honour (v. 7) shall have them. Those that seek for the vain glory and honour of this world often miss of them, and are disappointed; but those that seek for immortal glory and honour shall have them, and not only glory and honour, but peace. Worldly glory and honour are commonly attended with trouble; but heavenly glory and honour have peace with them, undisturbed everlasting peace.

(2.) In dispensing his frowns (v. 8, 9). Observe, [1.] The objects of his frowns. In general those that do evil, more particularly described to be such as are contentious and do not obey the truth. Contentious against God. Every wilful sin is a quarrel with God, it is striving with our Maker (Isa. xlv. 9), the most desperate contention. The Spirit of God strives with sinners (Gen. vi. 3), and impenitent sinners strive against the Spirit, rebel against the light (Job xxiv. 13), hold fast deceit, strive to retain that sin which the Spirit strives to part them from. Contentious, and do not obey the truth. The truths of religion are not only to be known, but to be obeyed; they are directing, ruling, commanding; truths relating to practice. Disobedience to the truth is interpreted a striving against it. But obey unrighteousness--do what unrighteousness bids them do. Those that refuse to be the servants of truth will soon be the slaves of unrighteousness. [2.] The products or instances of these frowns: Indignation and wrath, tribulation and anguish. These are the wages of sin. Indignation and wrath the causes--tribulation and anguish the necessary and unavoidable effects. And this upon the soul; souls are the vessels of that wrath, the subjects of that tribulation and anguish. Sin qualifies the soul for this wrath. The soul is that in or of man which is alone immediately capable of this indignation, and the impressions or effects of anguish therefrom. Hell is eternal tribulation and anguish, the product of wrath and indignation. This comes of contending with God, of setting briers and thorns before a consuming fire, Isa. xxvii. 4. Those that will not bow to his golden sceptre will certainly be broken by his iron rod. Thus will God render to every man according to his deeds.

2. There is no respect of persons with God, v. 11. As to the spiritual state, there is a respect of persons; but not as to outward relation or condition. Jews and Gentiles stand upon the same level before God. This was Peter's remark upon the first taking down of the partition-wall (Acts x. 34), that God is no respecter of persons; and it is explained in the next words, that in every nation he that fears God, and works righteousness, is accepted of him. God does not save men with respect to their external privileges or their barren knowledge and profession of the truth, but according as their state and disposition really are. In dispensing both his frowns and favours it is both to Jew and Gentile. If to the Jews first, who had greater privileges, and made a greater profession, yet also to the Gentiles, whose want of such privileges will neither excuse them from the punishment of their ill-doing nor bar them out from the reward of their well-doing (see Col. iii. 11); for shall not the Judge of all the earth do right?

V. He proves the equity of his proceedings with all, when he shall actually come to Judge them (v. 12-16), upon this principle, that that which is the rule of man's obedience is the rule of God's judgment. Three degrees of light are revealed to the children of men:--

1. The light of nature. This the Gentiles have, and by this they shall be judged: As many as have sinned without law shall perish without law; that is, the unbelieving Gentiles, who had no other guide but natural conscience, no other motive but common mercies, and had not the law of Moses nor any supernatural revelation, shall not be reckoned with for the transgression of the law they never had, nor come under the aggravation of the Jews' sin against and judgment by the written law; but they shall be judged by, as they sin against, the law of nature, not only as it is in their hearts, corrupted, defaced, and imprisoned in unrighteousness, but as in the uncorrupt original the Judge keeps by him. Further to clear this (v. 14, 15), in a parenthesis, he evinces that the light of nature was to the Gentiles instead of a written law. He had said (v. 12) they had sinned without law, which looks like a contradiction; for where there is no law there is no transgression. But, says he, though they had not the written law (Ps. cxlvii. 20), they had that which was equivalent, not to the ceremonial, but to the moral law. They had the work of the law. He does not mean that work which the law commands, as if they could produce a perfect obedience; but that work which the law does. The work of the law is to direct us what to do, and to examine us what we have done. Now, (1.) They had that which directed them what to do by the light of nature: by the force and tendency of their natural notions and dictates they apprehended a clear and vast difference between good and evil. They did by nature the things contained in the law. They had a sense of justice and equity, honour and purity, love and charity; the light of nature taught obedience to parents, pity to the miserable, conservation of public peace and order, forbade murder, stealing, lying, perjury, &c. Thus they were a law unto themselves. (2.) They had that which examined them as to what they had done: Their conscience also bearing witness. They had that within them which approved and commended what was well done and which reproached them for what was done amiss. Conscience is a witness, and first or last will bear witness, though for a time it may be bribed or brow-beaten. It is instead of a thousand witnesses, testifying of that which is most secret; and their thoughts accusing or excusing, passing a judgment upon the testimony of conscience by applying the law to the fact. Conscience is that candle of the Lord which was not quite put out, no, not in the Gentile world. The heathen have witnessed to the comfort of a good conscience.

--------Hic murus ahoncus esto,
Nil conscire sibi--------

Be this thy brazen bulwark of defence,
Still to preserve thy conscious innocence.--HOR.
and to the terror of a bad one:

--------Quos diri consein facti
Mens habet attonitos, et surdo verbere cædit--

No lash is heard, and yet the guilty heart
Is tortur'd with a self-inflicted smart--JUV. Sat. 13.
Their thoughts the meanwhile, metaxy allelon--among themselves, or one with another. The same light and law of nature that witnesses against sin in them, and witnessed against it in others, accused or excused one another. Vicissim, so some read it, by turns; according as they observed or broke these natural laws and dictates, their consciences did either acquit or condemn them. All this did evince that they had that which was to them instead of a law, which they might have been governed by, and which will condemn them, because they were not so guided and governed by it. So that the guilty Gentiles are left without excuse. God is justified in condemning them. They cannot plead ignorance, and therefore are likely to perish if they have not something else to plead.

2. The light of the law. This the Jews had, and by this they shall be judged (v. 12): As many as have sinned in the law shall be judged by the law. They sinned, not only having the law, but en nomo--in the law, in the midst of so much law, in the face and light of so pure and clear a law, the directions of which were so very full and particular, and the sanctions of it so very cogent and enforcing. These shall be judged by the law; their punishment shall be, as their sin is, so much the greater for their having the law. The Jew first, v. 9. It shall be more tolerable for Tyre and Sidon. Thus Moses did accuse them (John v. 45), and they fell under the many stripes of him that knew his master's will, and did it not, Luke xii. 47. The Jews prided themselves very much in the law; but, to confirm what he had said, the apostle shows (v. 13) that their having, and hearing, and knowing the law, would not justify them, but their doing it. The Jewish doctors bolstered up their followers with an opinion that all that were Jews, how bad soever they lived, should have a place in the world to come. This the apostle here opposes: it was a great privilege that they had the law, but not a saving privilege, unless they lived up to the law they had, which it is certain the Jews did not, and therefore they had need of a righteousness wherein to appear before God. We may apply it to the gospel: it is not hearing, but doing that will save us, John xiii. 17; James i. 22.

3. The light of the gospel: and according to this those that enjoyed the gospel shall be judge (v. 16): According to my gospel; not meant of any fifth gospel written by Paul, as some conceit; or of the gospel written by Luke, as Paul's amanuensis (Euseb. Hist. lib 3, cap. 8), but the gospel in general, called Paul's because he was a preacher of it. As many as are under that dispensation shall be judged according to that dispensation, Mark xvi. 16. Some refer those words, according to my gospel, to what he says of the day of judgment: "There will come a day of judgment, according as I have in my preaching often told you; and that will be the day of the final judgment both of Jews and Gentiles." It is good for us to get acquainted with what is revealed concerning that day. (1.) There is a day set for a general judgment. The day, the great day, his day that is coming, Ps. xxxvii. 13. (2.) The judgment of that day will be put into the hands of Jesus Christ. God shall judge by Jesus Christ, Acts xvii. 31. It will be part of the reward of his humiliation. Nothing speaks more terror to sinners, or more comfort to saints, than this, that Christ shall be the Judge. (3.) The secrets of men shall then be judged. Secret services shall be then rewarded, secret sins shall be then punished, hidden things shall be brought to light. That will be the great discovering day, when that which is now done in corners shall be proclaimed to all the world.
Adam Clarke: Commentary on the Bible - 1831
2:1: That judgest - Ὁ κρινων, the judger; thou assumest the character of a judge, and in that character condemnest others who are less guilty than thyself.
Albert Barnes: Notes on the Bible - 1834
2:1: Therefore - Διὸ Dio. The force of this word here has been the subject of much discussion. The design of this and the following chapter is to show that the Jews were no less guilty that the Gentiles, and that they needed the benefit of the same salvation. This the apostle does by showing that they had greater light than the Gentiles; and yet that they did the same things. Still they were in the habit of accusing and condemning the Gentiles as wicked and abandoned; while they excused themselves on the ground that they possessed the Law and the oracles of God, and were his favorite people. The apostle here affirms that they were inexcusable in their sins, that they must be condemned in the sight of God, on the same ground on which they condemned the Gentiles; to wit, that they had light and yet committed wickedness. If the Gentiles were without excuse Rom 1:20 in their sins, much more would the Jew, who condemned them, be without excuse on the same ground. The word therefore, I suppose, refers not to any particular word in the pRev_ious chapter, or to any particular verse, but to the general considerations which were suggested by a view of the whole case. And its sense might be thus expressed. "Since you Jews condemn the Gentiles for their sins, on the ground that they have the means of knowing their duty, therefore, you who are far more favored than they, are entirely without an excuse for the same things."
Thou art inexcusable - This does not mean that they were inexcusable for judging others; but that they had no excuse for their sins before God; or that they were under condemnation for their crimes, and needed the benefits of another plan of justification. As the Gentiles whom they judged were condemned, and were without excuse Rom 1:20, so were the Jews who condemned them without excuse on the same principle; and in a still greater degree.
O man - This address is general to any man who should do this. But it is plain, from the connection, that he means especially the Jews. The use of this word is an instance of the apostle's skill in argument. If he had openly named the Jews here, it would have been likely to have excited opposition from them. He therefore approaches the subject gradually, affirms it of man in general, and then makes a particular application to the Jews. This he does not do, however, until he has advanced so far in the general principles of his argument that it would be impossible for them to evade his conclusions; and then he does it in the most tender, and kind, as well as convincing manner, Rom 2:17, etc.
Whosoever thou art that judgest - The word "judgest" (κρίνεις krineis) here is used in the sense of condemning. It is not a word of equal strength with what is rendered "condemnest" (κατακρίνεις katakrineis). It implies, however, that they were accustomed to express themselves freely and severely of the character and doom of the Gentiles. And from the New Testament, as well as from their own writings, there can be no doubt that such was the fact; that they regarded the entire Gentile world with abhorrence, considered them as shut out from the favor of God, and applied to them terms expressive of the utmost contempt. Compare Mat 15:27.
For wherein - For in the "same thing." This implies that substantially the same crimes which were committed among the pagan were also committed among the Jews.
Thou judgest another - The meaning of this clearly is, "for the same thing for which you condemn the pagan, you condemn yourselves."
Thou that judgest - You Jews who condemn other nations.
Doest the same things - It is clearly implied here, that they were guilty of offences similar to those practiced by the Gentiles. It would not be a just principle of interpretation to press this declaration as implying that precisely the same offences, and to the same extent, were chargeable on them. Thus, they were not guilty, in the time of the apostle, of idolatry; but of the other crimes enumerated in the first chapter, the Jews might be guilty. The character of the nation, as given in the New Testament, is that they were "an evil and adulterous generation" (Mat 12:39; compare Joh 8:7); that they were a "generation of vipers" Mat 3:7; Mat 12:34; that; they were wicked Mat 12:45; that they were sinful Mar 8:38; that they were proud, haughty, hypocritical, etc.; mat 23. If such was the character of the Jewish nation in general, there is no improbability in supposing that they practiced most of the crimes specified in Rom. 1: On this verse we may remark,
(1) That people are prone to be severe judges of others.
(2) this is often, perhaps commonly, done when the accusers themselves are guilty of the same offences.
It often happens, too, that people are remarkably zealous in opposing those offences which they themselves secretly practice. A remarkable instance of this occurs in Joh 8:1, etc. Thus, David readily condemned the supposed act of injustice mentioned by Nathan; Sa2 12:1-6. Thus, also kings and emperors have enacted severe laws against the very crimes which they have constantly committed themselves. Nero executed the laws of the Roman Empire against the very crimes which he was constantly committing; and it was a common practice for Roman masters to commit offences which they punished with death in their slaves. (See instances in Grotius on this place.)
(3) Remarkable zeal against sin may be no proof of innocence; compare Mat 7:3. The zeal of persecutors, and often of pretended reformers, may be far from proof that they are free from the very offences which they are condemning in others. It may all be the work of the hypocrite to conceal some base design; or of the man who seeks to show his hostility to one kind of sin, in order to be a salvo to his conscience for committing some other.
(4) the heart is deceitful. When we judge others we should make it a rule to examine ourselves on that very point. Such an examination might greatly mitigate the severity of our judgment; or might turn the whole of our indignation against ourselves.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:1: Therefore: Rom 1:18-20
O man: Rom 2:3, Rom 9:20; Co1 7:16; Jam 2:20
whosoever: Rom 2:26, Rom 2:27; Sa2 12:5-7; Psa 50:16-20; Mat 7:1-5, Mat 23:29-31; Luk 6:37, Luk 19:22; Joh 8:7-9; Jam 4:11
for thou that: Rom 2:3, Rom 2:21-23
Geneva 1599
2:1 Therefore (1) thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.
(1) He convicts those who would seem to be exempt from the rest of men (because they reprehend other men's faults), and says that they are least of all to be excused, for if they were searched well and carefully (as God surely does) they themselves would be found guilty in those things which they reprehend and punish in others: so that in condemning others, they pronounce sentence against themselves.
John Gill
2:1 Therefore thou art inexcusable, O man,.... Some think, from the connection of these words with the preceding chapter, that the Gentiles are here meant; and particularly those among them who seemed to be virtuous, and took upon them to be the reprovers of others, and yet did the same things themselves, as Socrates, Cato, Seneca, and others; and therefore must be inexcusable, because they knew better, and would be thought to have been so; wherefore such could never be justified before God by their works, but might be justly condemned by him, nor shall they escape his righteous judgment. Others think the Jews are meant, who despised and condemned the Gentiles, and thought themselves to be righteous persons, and justified in the sight of God; and who, though they were secretly guilty of many abominable iniquities, yet were very severe upon the sins of others, and therefore inexcusable: others think that magistrates are designed, whether among Jews or Gentiles, who reprove and punish sin in others, and therefore must be supposed to know the law, and the nature of sin, and so are inexcusable and self-condemned when they do the same things; wherefore though they may pass with impunity among men, they shall not escape the judgment of God. Rather the words respect every man, of whatsoever nation, office, or place; and may be particularly applied to hypocrites, and seem designed to correct censoriousness, and hasty judging, and to throw confusion on such who value themselves on being the censurers and reprovers of others:
whosoever thou art that judgest; whether a Jew or a Gentile, a public magistrate or a private person:
for wherein thou judgest another; that is, in what case or instance; the Complutensian edition and the Arabic version read, "in" "or with what judgment thou judgest another"; See Gill on Mt 7:2;
thou condemnest thyself; by judging them:
for thou that judgest dost the same things; art guilty of the same thing condemned in others, and therefore must be self-condemned.
John Wesley
2:1 Therefore - The apostle now makes a transition from the gentiles to the Jews, till, at Rom 2:6, he comprises both. Thou art inexcusable - Seeing knowledge without practice only increases guilt. O man - Having before spoken of the gentile in the third person, he addresses the Jew in the second person. But he calls him by a common appellation, as not acknowledging him to be a Jew. See verses Rom 2:17, Rom 2:28. Whosoever thou art that judgest - Censurest, condemnest. For in that thou judgest the other - The heathen. Thou condemnest thyself; for thou doest the same things - In effect; in many instances.
2:22:2: Քանզի գիտեմք՝ եթէ Աստուծո՛յ դատաստանն ճշմարտութեա՛մբ է, ՚ի վերայ այնոցիկ որ զայնպիսի՛սն գործեն[3299]։ [3299] Ոմանք. Զայսպիսիսն գործեն։
2 Քանզի գիտենք, որ Աստծու դատաստանը ճշմարտութեամբ է գործադրւում նրանց նկատմամբ, ովքեր այսպիսի բաներ են գործում:
2 Բայց գիտենք թէ Աստուծոյ դատաստանը ճշմարտութիւնով կ’ըլլայ անոնց վրայ՝ որ այնպիսի բաներ կը գործեն։
Քանզի գիտեմք, եթէ Աստուծոյ դատաստանն ճշմարտութեամբ է ի վերայ այնոցիկ որ զայնպիսիսն գործեն:

2:2: Քանզի գիտեմք՝ եթէ Աստուծո՛յ դատաստանն ճշմարտութեա՛մբ է, ՚ի վերայ այնոցիկ որ զայնպիսի՛սն գործեն[3299]։
[3299] Ոմանք. Զայսպիսիսն գործեն։
2 Քանզի գիտենք, որ Աստծու դատաստանը ճշմարտութեամբ է գործադրւում նրանց նկատմամբ, ովքեր այսպիսի բաներ են գործում:
2 Բայց գիտենք թէ Աստուծոյ դատաստանը ճշմարտութիւնով կ’ըլլայ անոնց վրայ՝ որ այնպիսի բաներ կը գործեն։
zohrab-1805▾ eastern-1994▾ western am▾
2:22: А мы знаем, что поистине есть суд Божий на делающих такие [дела].
2:2  οἴδαμεν δὲ ὅτι τὸ κρίμα τοῦ θεοῦ ἐστιν κατὰ ἀλήθειαν ἐπὶ τοὺς τὰ τοιαῦτα πράσσοντας.
2:2. οἴδαμεν (we-had-come-to-see) δὲ (moreover) ὅτι (to-which-a-one) τὸ (the-one) κρίμα (a-separating-to) τοῦ (of-the-one) θεοῦ (of-a-Deity) ἐστὶν (it-be) κατὰ (down) ἀλήθειαν (to-an-un-secluding-of) ἐπὶ (upon) τοὺς (to-the-ones) τὰ (to-the-ones) τοιαῦτα (to-the-ones-unto-the-ones-these) πράσσοντας . ( to-practicing )
2:2. scimus enim quoniam iudicium Dei est secundum veritatem in eos qui talia aguntFor we know that the judgment of God is, according to truth, against them that do such things.
2. And we know that the judgment of God is according to truth against them that practise such things.
2:2. For we know that the judgment of God is in accord with truth against those who do such things.
2:2. But we are sure that the judgment of God is according to truth against them which commit such things.
But we are sure that the judgment of God is according to truth against them which commit such things:

2: А мы знаем, что поистине есть суд Божий на делающих такие [дела].
2:2  οἴδαμεν δὲ ὅτι τὸ κρίμα τοῦ θεοῦ ἐστιν κατὰ ἀλήθειαν ἐπὶ τοὺς τὰ τοιαῦτα πράσσοντας.
2:2. scimus enim quoniam iudicium Dei est secundum veritatem in eos qui talia agunt
For we know that the judgment of God is, according to truth, against them that do such things.
2:2. For we know that the judgment of God is in accord with truth against those who do such things.
2:2. But we are sure that the judgment of God is according to truth against them which commit such things.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Мы, т. е. Ап. Павел и римские христиане. - Поистине, т. е. сообразно с истинным, действительным положением дела. Грешник, хотя бы и хорошо знающий законы нравственности, осуждается. - Суд Божий (krΐma q.) = приговор суда Божия.
Adam Clarke: Commentary on the Bible - 1831
2:2: We are sure that the judgment of God, etc. - God is impartial, and will punish sin wheresoever he finds it. Transgression in a Jew is not less criminal than iniquity in a Gentile.
Albert Barnes: Notes on the Bible - 1834
2:2: But we are sure - Greek, "We know." That is, it is the common and admitted sentiment of mankind. It is known and believed by people generally that God will punish such crimes. It is implied in this declaration that this was known to the Jews, and it was particularly to the purpose of the apostle so to express himself as to include the Jews. They knew it because it was everywhere taught in the Old Testament, and it was the acknowledged doctrine of the nation. The design of the apostle here, says Calvin, is to take away the subterfuges of the hypocrite, lest he should pride himself if he obtained the praise of human beings, for a far more important trial awaited him at the bar of God. Outwardly he might appear well to people; but God searched the heart, and saw the secret as well as the open deeds of people, and they who practiced secretly what they condemned openly, could not expect to escape the righteous judgment of God. God, without respect of persons would punish wickedness, whether it was open, as among the Gentiles, or whether it was concealed under the guise of great regard for religion, as among the Jews.
The judgment of God - That God condemns it, and will punish it. He regards those who do these things as guilty, and will treat them accordingly.
According to truth - This expression is capable of two meanings. The Hebrews sometimes use it to denote truly or certainly. God will certainly judge and punish such deeds. Another meaning, which is probably the correct one here, is that God will judge those who are guilty of such things, not according to appearance, but in integrity, and with righteousness. He will judge people according to the real nature of their conduct, and not as their conduct may appear to people. The secret, as well as the open sinner therefore; the hypocrite, as well as the abandoned profligate, must expect to be judged according to their true character. This meaning comports with the design of the apostle, which is to show that the Jew, who secretly and hypocritically did the very things which he condemned in the Gentile, could not escape the righteous judgment of God.
Against him - That is, against every man, no matter of what age or nation.
Which commit such things - The crimes enumerated in Rom. 1. The apostle is not to be understood as affirming that each and every individual among the Jews was guilty of the specific crimes charged on the pagan, but that they were as a people inclined to the same things. Even where they might be externally moral, they might be guilty of cherishing evil desires in their hearts, and thus be guilty of the offence, Mat 5:28. When people desire to do evil, and are pRev_ented by the providence of God, it is right to punish them for their evil intentions. The fact that God, pRev_ents them from carrying their evil purposes into execution, does not constitute a difference between their real character and the character of those who are suffered to act out their wicked designs.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:2: judgment: Rom 2:5, Rom 3:4, Rom 3:5, Rom 9:14; Gen 18:25; Job 34:17-19, Job 34:23; Psa 9:4, Psa 9:7, Psa 9:8, Psa 11:5-7, Psa 36:5, Psa 36:6; Psa 96:13, Psa 98:9, Psa 145:17; Isa 45:19, Isa 45:21; Jer 12:1; Eze 18:25, Eze 18:29; Dan 4:37; Zep 3:5; Act 17:31; Th2 1:5-10; Rev 15:3, Rev 15:4, Rev 16:5, Rev 19:2
Geneva 1599
2:2 But we (a) are sure that the judgment of God is according to (b) truth against them which commit such things.
(a) Paul alleges no places of scripture, for he reasons generally against all men: but he brings reasons such that every man is persuaded by them in his mind, so that the devil himself is not able to completely pluck them out.
(b) Considering and judging things correctly, and not by any outward show.
John Gill
2:2 But we are sure that the judgment of God,.... By "the judgment of God", is not meant what is exercised on and towards men in this life, but what will follow after death; which is called judgment to come, is represented as certain, will be universal as to persons and things, and is here called "the judgment of God", in opposition to the judgment of men; and because it will be carried on by God only, who is omniscient and omnipotent, and will be definitive: this is and will be,
according to truth, against them which commit such things; in opposition to all hypocrisy and unrighteousness: and it may design the law and light of nature by which the Gentiles, the law of Moses by which the Jews, and the Gospel of Christ by which all have enjoyed the Gospel revelation, will be judged; or the truth of their own consciences in them all: now we may be sure of this judgment; and of its being according to truth, from reason, from Scripture, and from the being and perfections of God.
John Wesley
2:2 For we know - Without thy teaching That the judgment of God - Not thine, who exceptest thyself from its sentence. Is according to truth - Is just, making no exception, Rom 2:5-6, Rom 2:11; and reaches the heart as well as the life, Rom 2:16.
2:32:3: Իսկ արդ՝ խորհիցի՞ս զայս ո՛վ մարդ, որ դատիս զայնոսիկ որ զայնպիսի՛սն գործեն՝ եւ դու զնո՛յն գործես, եթէ դու ապրելո՞ց իցես ՚ի դատաստանա՛ցն Աստուծոյ[3300]։ [3300] Ոմանք. Իսկ արդ՝ գիտիցես ո՛վ մարդ... զնոյնն գործես... ապրելոց ես ՚ի դատաստանաց անտի Աստուծոյ։
3 Իսկ արդ, ո՛վ մարդ, դու, որ դատում ես նրանց, ովքեր այդպիսի բաներ են գործում, եւ դու էլ նոյնն ես գործում, կարծո՞ւմ ես, թէ ազատուելու ես Աստծու դատաստանից:
3 Արդ՝ ո՛վ մարդ, դուն որ այսպիսի բաներ ընողները կը դատես եւ նոյն բաները կ’ընես, մտքէդ կ’անցընե՞ս թէ դուն Աստուծոյ դատաստանէն ազատ պիտի մնաս.
Իսկ արդ խորհիցի՞ս զայս, ով մարդ, որ դատիս զայնոսիկ որ զայնպիսիսն գործեն, եւ դու զնոյն գործես, եթէ դու ապրելոց իցես ի դատաստանացն Աստուծոյ:

2:3: Իսկ արդ՝ խորհիցի՞ս զայս ո՛վ մարդ, որ դատիս զայնոսիկ որ զայնպիսի՛սն գործեն՝ եւ դու զնո՛յն գործես, եթէ դու ապրելո՞ց իցես ՚ի դատաստանա՛ցն Աստուծոյ[3300]։
[3300] Ոմանք. Իսկ արդ՝ գիտիցես ո՛վ մարդ... զնոյնն գործես... ապրելոց ես ՚ի դատաստանաց անտի Աստուծոյ։
3 Իսկ արդ, ո՛վ մարդ, դու, որ դատում ես նրանց, ովքեր այդպիսի բաներ են գործում, եւ դու էլ նոյնն ես գործում, կարծո՞ւմ ես, թէ ազատուելու ես Աստծու դատաստանից:
3 Արդ՝ ո՛վ մարդ, դուն որ այսպիսի բաներ ընողները կը դատես եւ նոյն բաները կ’ընես, մտքէդ կ’անցընե՞ս թէ դուն Աստուծոյ դատաստանէն ազատ պիտի մնաս.
zohrab-1805▾ eastern-1994▾ western am▾
2:33: Неужели думаешь ты, человек, что избежишь суда Божия, осуждая делающих такие [дела] и (сам) делая то же?
2:3  λογίζῃ δὲ τοῦτο, ὦ ἄνθρωπε ὁ κρίνων τοὺς τὰ τοιαῦτα πράσσοντας καὶ ποιῶν αὐτά, ὅτι σὺ ἐκφεύξῃ τὸ κρίμα τοῦ θεοῦ;
2:3. λογίζῃ ( Thou-forthee-to ) δὲ (moreover) τοῦτο, (to-the-one-this,"ὦ (oh) ἄνθρωπε (Mankind,"ὁ (the-one) κρίνων (separating) τοὺς (to-the-ones) τὰ (to-the-ones) τοιαῦτα (to-the-ones-unto-the-ones-these) πράσσοντας ( to-practicing ) καὶ (and) ποιῶν (doing-unto) αὐτά, (to-them,"ὅτι (to-which-a-one) σὺ (thou) ἐκφεύξῃ ( thou-shall-flee-out ) τὸ (to-the-one) κρίμα (to-a-separating-to) τοῦ (of-the-one) θεοῦ; (of-a-Deity?"
2:3. existimas autem hoc o homo qui iudicas eos qui talia agunt et facis ea quia tu effugies iudicium DeiAnd thinkest thou this, O man, that judgest them who do such things and dost the same, that thou shalt escape the judgment of God?
3. And reckonest thou this, O man, who judgest them that practise such things, and doest the same, that thou shalt escape the judgment of God?
2:3. But, O man, when you judge those who do such things as you yourself also do, do you think that you will escape the judgment of God?
2:3. And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?
And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God:

3: Неужели думаешь ты, человек, что избежишь суда Божия, осуждая делающих такие [дела] и (сам) делая то же?
2:3  λογίζῃ δὲ τοῦτο, ὦ ἄνθρωπε ὁ κρίνων τοὺς τὰ τοιαῦτα πράσσοντας καὶ ποιῶν αὐτά, ὅτι σὺ ἐκφεύξῃ τὸ κρίμα τοῦ θεοῦ;
2:3. existimas autem hoc o homo qui iudicas eos qui talia agunt et facis ea quia tu effugies iudicium Dei
And thinkest thou this, O man, that judgest them who do such things and dost the same, that thou shalt escape the judgment of God?
2:3. But, O man, when you judge those who do such things as you yourself also do, do you think that you will escape the judgment of God?
2:3. And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Здесь Апостол по преимуществу имеет в виду иудеев. Иудеи именно думали, что они могут избегнуть суда Божия (ср. Мф 3:7), и что они, уже по рождению, сыны мессианского царства (Мф 8:12). Иудеи же главным образом и осуждали язычников как грешников (ср. Гал 2:15). Впрочем, и римские, и греческие сатирики, обличавшие пороки современного им общества, сами немало грешили против морали...
Albert Barnes: Notes on the Bible - 1834
2:3: And thinkest thou ... - This is an appeal to their common sense, to their deep and instinctive conviction of what was right. If they condemned those who practiced these things; if, imperfect and obscure as their sense of justice was; if, unholy as they were, they yet condemned those who were guffey of these offences, would not a holy and just God be far more likely to pronounce judgment? And could they escape who had themselves delivered a similar sentence? God is of "purer eyes than to behold evil, and cannot look upon iniquity, Hab 1:13. And if people condemned their fellow-men, how much more would a pure and holy God condemn iniquity. This appeal is evidently directed against the Jew. It was doubtless a pRev_alent sentiment among them, that provided they adhered to the rites of their religion, and observed the ceremonial law, God would not judge them with the same severity as he would the abandoned and idolatrous Gentiles: compare Mat 3:9; Joh 8:33. The apostle shows them that crime is crime, wheRev_er committed: that sin does not lose its essential character by being committed in the midst of religious privileges; and that those who professed to be the people of God have no special license to sin. Antinomians in all ages, like the Jews, have supposed that they, being the friends of God, have a right to do many things which would not be proper in others; that what would be sin in others, they may commit with impunity; and that God will not be strict to mark the offences of his people. Against all this Paul is directly opposed, and the Bible uniformly teaches that the most aggravated sins among people are those committed by the professed people of God; compare Isa 1:11-17; Isa 65:2-5; Rev 3:16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:3: thinkest: Sa2 10:3; Job 35:2; Psa 50:21; Mat 26:53
O man: Rom 2:1; Dan 10:19; Luk 12:14, Luk 22:58, Luk 22:60
that thou shalt: Rom 1:32; Psa 56:7; Pro 11:21, Pro 16:5; Eze 17:15, Eze 17:18; Mat 23:33; Th1 5:3; Heb 2:3, Heb 12:25
John Gill
2:3 And thinkest thou this, O man, that judgest them which do such things, and doest the same,.... Some men may be so vain as to imagine, that though they do the same things which they condemn in others, they
shall escape the judgment of God: but such will find themselves most sadly mistaken; there is no avoiding the general judgment; all men must come to it; there will be no eluding it through craftiness and deceit, through bribery and corruption; there will be no escaping condign punishment, through might in the criminal, or through the judge's ignorance of his crimes, or want of ability and power to punish.
John Wesley
2:3 That thou shalt escape - Rather than the gentile.
2:42:4: Եթէ զմեծութեամբ քաղցրութեան նորա, եւ զներելո՛վն եւ զերկայնմտութեամբն արհամարհիցես. չգիտիցե՞ս զի քաղցրութիւնն Աստուծոյ զքեզ յապախշարութի՛ւն ածէ։
4 Եթէ արհամարհում ես նրա բարութեան առատութիւնը եւ ներողամտութիւնն ու համբերութիւնը, չգիտե՞ս, որ Աստծու բարութիւնը քեզ ապաշխարութեան է տանում:
4 Կամ թէ անոր անչափ քաղցրութիւնը եւ համբերութիւնը ու երկայնամտութիւնը կ’արհամարհե՞ս։ Չե՞ս գիտեր թէ Աստուծոյ քաղցրութիւնը քեզ դէպի ապաշխարութիւն կ’առաջնորդէ։
Եթէ զմեծութեամբ քաղցրութեան նորա եւ զներելովն եւ զերկայնմտութեամբն արհամարհիցես, չգիտիցե՞ս զի քաղցրութիւնն Աստուծոյ զքեզ յապախշարութիւն ածէ:

2:4: Եթէ զմեծութեամբ քաղցրութեան նորա, եւ զներելո՛վն եւ զերկայնմտութեամբն արհամարհիցես. չգիտիցե՞ս զի քաղցրութիւնն Աստուծոյ զքեզ յապախշարութի՛ւն ածէ։
4 Եթէ արհամարհում ես նրա բարութեան առատութիւնը եւ ներողամտութիւնն ու համբերութիւնը, չգիտե՞ս, որ Աստծու բարութիւնը քեզ ապաշխարութեան է տանում:
4 Կամ թէ անոր անչափ քաղցրութիւնը եւ համբերութիւնը ու երկայնամտութիւնը կ’արհամարհե՞ս։ Չե՞ս գիտեր թէ Աստուծոյ քաղցրութիւնը քեզ դէպի ապաշխարութիւն կ’առաջնորդէ։
zohrab-1805▾ eastern-1994▾ western am▾
2:44: Или пренебрегаешь богатство благости, кротости и долготерпения Божия, не разумея, что благость Божия ведет тебя к покаянию?
2:4  ἢ τοῦ πλούτου τῆς χρηστότητος αὐτοῦ καὶ τῆς ἀνοχῆς καὶ τῆς μακροθυμίας καταφρονεῖς, ἀγνοῶν ὅτι τὸ χρηστὸν τοῦ θεοῦ εἰς μετάνοιάν σε ἄγει;
2:4. ἢ (Or) τοῦ (of-the-one) πλούτου (of-a-wealth) τῆς (of-the-one) χρηστότητος (of-an-affordedness) αὐτοῦ (of-it) καὶ (and) τῆς (of-the-one) ἀνοχῆς (of-a-holding-up) καὶ (and) τῆς (of-the-one) μακροθυμίας (of-a-long-passioning-unto) καταφρονεῖς, (thou-center-down-unto,"ἀγνοῶν (un-considering-unto) ὅτι (to-which-a-one) τὸ (the-one) χρηστὸν (afforded) τοῦ (of-the-one) θεοῦ (of-a-Deity) εἰς (into) μετάνοιάν (to-a-considering-with-unto) σε (to-thee) ἄγει; (it-leadeth?"
2:4. an divitias bonitatis eius et patientiae et longanimitatis contemnis ignorans quoniam benignitas Dei ad paenitentiam te adducitOr despisest thou the riches of his goodness and patience and longsuffering? Knowest thou not that the benignity of God leadeth thee to penance?
4. Or despisest thou the riches of his goodness and forbearance and longsuffering, not knowing that the goodness of God leadeth thee to repentance?
2:4. Or do you despise the riches of his goodness and patience and forbearance? Do you not know that the kindness of God is calling you to repentance?
2:4. Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?
Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance:

4: Или пренебрегаешь богатство благости, кротости и долготерпения Божия, не разумея, что благость Божия ведет тебя к покаянию?
2:4  ἢ τοῦ πλούτου τῆς χρηστότητος αὐτοῦ καὶ τῆς ἀνοχῆς καὶ τῆς μακροθυμίας καταφρονεῖς, ἀγνοῶν ὅτι τὸ χρηστὸν τοῦ θεοῦ εἰς μετάνοιάν σε ἄγει;
2:4. an divitias bonitatis eius et patientiae et longanimitatis contemnis ignorans quoniam benignitas Dei ad paenitentiam te adducit
Or despisest thou the riches of his goodness and patience and longsuffering? Knowest thou not that the benignity of God leadeth thee to penance?
2:4. Or do you despise the riches of his goodness and patience and forbearance? Do you not know that the kindness of God is calling you to repentance?
2:4. Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: Здесь, несомненно, Апостол имеет в виду современных ему иудеев. Большинство из них действительно не обращали достаточного внимания на многочисленные и разнообразные проявления благости Божией, по которой Бог часто миловал их и там, где можно бы им было ожидать себе строгого наказания. Кротости - точнее: снисходительности (anoch). Иудеи распяли Христа, и гнев Божий, однако, не тотчас обрушился на их головы. Бог давал им время покаяться в своем грехе.
Adam Clarke: Commentary on the Bible - 1831
2:4: Or despisest thou the riches of his goodness - Wilt thou render of none effect that marked benevolence of God towards thee which has given so many superior advantages, and that forbearance which has tolerated thy many miscarriages, and that long-suffering which, after repeated provocations, still continues to bear with thee?
Not knowing - Αγνοων, not acknowledging that this goodness of God, which has so long manifested itself in forbearance and long-suffering, leadeth thee to repentance - was designed to accomplish this blessed end; which thy want of consideration and acknowledgment has rendered, hitherto, ineffectual. This was a maxim among the Jews themselves; for, in Synopsis Sohar, it is said: - The holy blessed God delays his anger against the wicked, to the end that they may repent and be converted.
Albert Barnes: Notes on the Bible - 1834
2:4: Or despisest - This word properly means to contemn, or to treat with neglect. It does not mean here that they professedly treated God's goodness with neglect or contempt; but that they perverted and abused it; they did not make a proper use of it; they did not regard it as suited to lead them to repentance; but they derived a practical impression, that because God had not come forth in judgment and cut them off, but had continued to follow them with blessings, that therefore he did not regard them as sinners, or they inferred that they were innocent and safe. This argument the Jews were accustomed to use (compare Luk 13:1-5; Joh 9:2); and thus sinners still continue to abuse the goodness and mercy of God.
The riches of his goodness - This is a Hebrew mode of speaking, for "his rich goodness," that is, for his abundant or great goodness. Riches denote superfluity, or what abounds, or which exceeds a man's present desires; and hence, the word in the New Testament is used to denote abundance; or what is very great and valuable; see the note at Rom 9:23; compare Rom 11:12, Rom 11:33; Co2 8:2; Eph 1:7, Eph 1:18; Eph 3:8, Eph 3:16; Col 1:27; Eph 2:4. The word is used here to qualify each of the words which follow it, his rich goodness, and forbearance, and long-suffering.
Goodness - Kindness, benignity.
Forbearance - ἀνοχῆς anochē s. Literally, his holding-in or restraining his indignation; or forbearing to manifest his displeasure against sin.
Long-suffering - This word denotes his slowness to anger; or his suffering them to commit sins long without punishing them. It does not differ essentially from forbearance. This is shown by his not coming forth, at the moment that sin is committed, to punish it. He might do it justly, but he spares people from day to day, and year to year, to give them opportunity to repent, and be saved. The way in which people despise or abuse the goodness of God is to infer that He does not intend to punish sin; that they may do it safely; and instead of turning from it, to go on in committing it more constantly, as if they were safe. "Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil," Ecc 8:11. The same thing was true in the time of Peter; Pe2 3:3-4. And the same thing is true of wicked people in every age; nor is there a more decisive proof of the wickedness of the human heart, than this disposition to abuse the goodness of God, and because he shows kindness and forbearance, to take occasion to plunge deeper into sin, to forget his mercy, and to provoke him to anger.
Not knowing - Not considering. The word used here, ἀγνοῶν agnoō n, means not merely to be ignorant of, but it denotes such a degree of inattention as to result in ignorance. Compare Hos 2:8. In this sense it denotes a voluntary, and therefore a criminal ignorance.
Leadeth thee ... - Or the tendency, the design of the goodness of God is to induce people to repent of their sins, and not to lead them to deeper and more aggravated iniquity. The same sentiment is expressed in Pe2 3:9, "The Lord is long-suffering to us-ward, not willing that any should perish but that all should come to repentance." See also Isa 30:18, "And therefore will the Lord wait, that he may be gracious unto you;" Hos 5:15; Eze 18:23, Eze 18:32.
Repentance - Change of mind, and purpose, and life. The word here evidently means, not merely sorrow, but a forsaking of sin, and turning from it. The tendency of God's goodness and forbearance to lead people to repentance, is manifest in the following ways.
(1) it shows the evil of transgression when it is seen to be committed against so kind and merciful a Being.
(2) it is suited to melt and soften the heart. Judgments often harden the sinner's heart, and make him obstinate. But if while he does evil God is as constantly doing him good; if the patience of God is seen from year to year, while the man is rebellious, it is adapted to melt and subdue the heart.
(3) the great mercy of God in this often appears to people to be overwhelming; and so it would to all, if they saw it as it is. God bears with people from childhood to youth; from youth to manhood; from manhood to old age; often while they violate every law, contemn his mercy, profane his name, and disgrace their species; and still, notwithstanding all this, his anger is turned away, and the sinner lives, and "riots in the beneficence of God." If there is anything that can affect the heart of man, it is this; and when he is brought to see it, and contemplate it, it rushes over the soul and overwhelms it with bitter sorrow.
(4) the mercy and forbearance of God are constant. The manifestations of his goodness come in every form; in the sun, and light, and air; in the rain, the stream, the dew-drop; in food, and raiment, and home; in friends, and liberty, and protection; in health, and peace; and in the gospel of Christ, and the offers of life; and in all these ways God is appealing to his creatures each moment. and setting before them the evils of ingratitude, and beseeching them to turn and live.
And from this passage, we cannot but remark,
(1) That the most effectual preaching is what sets before people most of the goodness of God.
(2) every man is under obligation to forsake his sins, and turn to God. There is no man who has not seen repeated proofs of his mercy and love.
(3) sin is a stubborn and an amazing evil.
Where it can resist all the appeals of God's mercy; where the sinner can make his way down to hell through all the proofs of God's goodness; where he can refuse to hear God speaking to him each day, and each hour, it shows an amazing extent of depravity to resist all this, and still remain a sinner. Yet there are thousands and millions who do it; and who can be won by no exhibition of love or mercy to forsake their sins, and turn to God. Happy is the man who is melted into contrition by the goodness of God, and who sees and mourns over the evil of sinning against so good a Being as is the Creator and Parent of all.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:4: despisest: Rom 6:1, Rom 6:15; Psa 10:11; Ecc 8:11; Jer 7:10; Eze 12:22, Eze 12:23; Mat 24:48, Mat 24:49; Pe2 3:3
riches: Rom 9:23, Rom 10:12, Rom 11:33; Psa 86:5, Psa 104:24; Eph 1:7, Eph 1:18, Eph 2:4, Eph 2:7, Eph 3:8, Eph 3:16; Phi 4:19; Col 1:27, Col 2:2; Ti1 6:17; Tit 3:4-6
forbearance: Rom 3:25, Rom 9:22; Exo 34:6; Num 14:18; Psa 78:38, Psa 86:15; Isa 30:18, Isa 63:7-10; Jon 4:2; Ti1 1:16; Pe1 3:20
goodness: Job 33:27-30; Psa 130:3, Psa 130:4; Isa 30:18; Jer 3:12, Jer 3:13, Jer 3:22, Jer 3:23; Eze 16:63; Hos 3:5; Luk 15:17-19, Luk 19:5-8; Pe2 3:9, Pe2 3:15; Rev 3:20
Geneva 1599
2:4 (2) Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?
(2) A vehement and grievous crying out against those that please themselves because they see more than others do, and yet are in no way better than others are.
John Gill
2:4 Or despisest thou the riches of his goodness,.... The apostle anticipates an objection against what he had said, taken from the prosperity of these persons; who might conclude from thence, that they were not so wicked as he had represented them; and that they should escape the judgment of God, otherwise they would have been punished by God in this life, and not have prospered as they did; which objection is removed by observing, that it was not their innocence, but "the riches of" divine "goodness, and longsuffering and forbearance", which were the causes of their prosperity: by "the riches of God's goodness", are not meant the riches of his special, spiritual, and eternal goodness, which his own people are only partakers of: but the general riches of his temporal and providential goodness, which the men of the world have commonly the greatest share of; they have it in great plenty, which is signified by "riches": and by his "longsuffering and forbearance" are designed, not his forbearance of his chosen ones and his longsuffering to them, which issue in their salvation; but his forbearance of sinners, and longsuffering towards them, in not as yet pouring down his wrath and displeasure on them; all which are "despised" by them; the riches of his goodness, when he is not glorified for his providential mercies, and in them, and when these are abused to the lusts of men. The
forbearance of God is despised, when men on account of it harden themselves in sin; and his
longsuffering, when they deny his concern in Providence, or a future judgment, and promise themselves impunity. Moreover, the apostle obviates the above objection by asserting that God's end in his goodness, forbearance, and longsuffering, was not to testify to their innocence, as they imagined, but to lead them to repentance, of which they were ignorant;
not knowing that the goodness of God leadeth thee to repentance. This is to be understood not of a spiritual and evangelical repentance, which is a free grace gift, and which none but the Spirit of God can lead, or bring persons to; but of a natural and legal repentance, which lies in an external sorrow for sin, and in an outward cessation from it, and reformation of life and manners, which the goodness of God to the Jews should have led them to; who had a large share of the good things of life, a land flowing with milk and honey, and many outward privileges which other nations had not, as the giving of the law, the covenant and promises, the word and ordinances; and repentance here chiefly designs, as it may respect the Gentiles, a change of mind and practice in them relating to idolatry and superstition Now the providential goodness of God has a tendency to lead persons to repentance on this account; but of this end of divine goodness the Gentiles were ignorant; nor was this end answered thereby; which shows the wretched depravity of human nature; see Acts 14:15.
John Wesley
2:4 Or despisest thou - Dost thou go farther still, - from hoping to escape his wrath, to the abuse of his love?. The riches - The abundance. Of his goodness, forbearance, and longsuffering - Seeing thou both hast sinned, dost sin, and wilt sin. All these are afterwards comprised in the single word goodness. Leadeth thee - That is, is designed of God to lead or encourage thee to it.
Robert Jamieson, A. R. Fausset and David Brown
2:4 THE JEW UNDER LIKE CONDEMNATION WITH THE GENTILE. (Rom. 2:1-29)
the goodness of God leadeth thee to repentance--that is, is designed and adapted to do so.
2:52:5: Այլ ըստ խստութեան քում, եւ ըստ անզե՛ղջ սրտի՝ գանձե՛ս անձին քում բարկութիւն՝ յաւուր բարկութեան, եւ յայտնութեան արդա՛ր դատաւորութեանն Աստուծոյ[3301], [3301] Օրինակ մի. Ըստ խստասրտութեան քում։ Ոմանք. Անզեղջ սրտի քո գան՛՛։
5 Եւ քո խստասրտութեամբ ու անզիղջ սրտով քո անձի դէմ բարկութիւն ես դիզում բարկութեան օրուայ եւ Աստծու արդար դատաստանի յայտնութեան օրուայ համար.
5 Բայց դուն քու խստութիւնովդ եւ անզիղջ սրտովդ քու անձիդ վրայ բարկութիւն կը դիզես՝ բարկութեան օրուան համար, երբ Աստուծոյ արդար դատաստանը պիտի յայտնուի։
Այլ ըստ խստութեան քում եւ ըստ անզեղջ սրտի` գանձես անձին քում բարկութիւն յաւուր բարկութեան եւ յայտնութեան արդար դատաւորութեանն Աստուծոյ:

2:5: Այլ ըստ խստութեան քում, եւ ըստ անզե՛ղջ սրտի՝ գանձե՛ս անձին քում բարկութիւն՝ յաւուր բարկութեան, եւ յայտնութեան արդա՛ր դատաւորութեանն Աստուծոյ[3301],
[3301] Օրինակ մի. Ըստ խստասրտութեան քում։ Ոմանք. Անզեղջ սրտի քո գան՛՛։
5 Եւ քո խստասրտութեամբ ու անզիղջ սրտով քո անձի դէմ բարկութիւն ես դիզում բարկութեան օրուայ եւ Աստծու արդար դատաստանի յայտնութեան օրուայ համար.
5 Բայց դուն քու խստութիւնովդ եւ անզիղջ սրտովդ քու անձիդ վրայ բարկութիւն կը դիզես՝ բարկութեան օրուան համար, երբ Աստուծոյ արդար դատաստանը պիտի յայտնուի։
zohrab-1805▾ eastern-1994▾ western am▾
2:55: Но, по упорству твоему и нераскаянному сердцу, ты сам себе собираешь гнев на день гнева и откровения праведного суда от Бога,
2:5  κατὰ δὲ τὴν σκληρότητά σου καὶ ἀμετανόητον καρδίαν θησαυρίζεις σεαυτῶ ὀργὴν ἐν ἡμέρᾳ ὀργῆς καὶ ἀποκαλύψεως δικαιοκρισίας τοῦ θεοῦ,
2:5. κατὰ (Down) δὲ (moreover) τὴν (to-the-one) σκληρότητά (to-a-stiffenedness) σου (of-thee) καὶ (and) ἀμετανόητον (to-un-considered-with) καρδίαν (to-a-heart) θησαυρίζεις (thou-en-place-to) σεαυτῷ (unto-thyself) ὀργὴν (to-a-stressing) ἐν (in) ἡμέρᾳ (unto-a-day) ὀργῆς (of-a-stressing) καὶ (and) ἀποκαλύψεως (of-a-shrouding-off) δικαιοκρισίας (of-a-course-belonged-separating-unto) τοῦ (of-the-one) θεοῦ, (of-a-Deity,"
2:5. secundum duritiam autem tuam et inpaenitens cor thesaurizas tibi iram in die irae et revelationis iusti iudicii DeiBut according to thy hardness and impenitent heart, thou treasurest up to thyself wrath, against the day of wrath and revelation of the just judgment of God:
5. but after thy hardness and impenitent heart treasurest up for thyself wrath in the day of wrath and revelation of the righteous judgment of God;
2:5. But in accord with your hard and impenitent heart, you store up wrath for yourself, unto the day of wrath and of revelation by the just judgment of God.
2:5. But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God;
But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God:

5: Но, по упорству твоему и нераскаянному сердцу, ты сам себе собираешь гнев на день гнева и откровения праведного суда от Бога,
2:5  κατὰ δὲ τὴν σκληρότητά σου καὶ ἀμετανόητον καρδίαν θησαυρίζεις σεαυτῶ ὀργὴν ἐν ἡμέρᾳ ὀργῆς καὶ ἀποκαλύψεως δικαιοκρισίας τοῦ θεοῦ,
2:5. secundum duritiam autem tuam et inpaenitens cor thesaurizas tibi iram in die irae et revelationis iusti iudicii Dei
But according to thy hardness and impenitent heart, thou treasurest up to thyself wrath, against the day of wrath and revelation of the just judgment of God:
2:5. But in accord with your hard and impenitent heart, you store up wrath for yourself, unto the day of wrath and of revelation by the just judgment of God.
2:5. But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: По упорству твоему - ср. Деян 7:51. - Собирать гнев. Презрение к божественным дарам не проходит бесследно. Всякий попираемый человеком, дар Божий увеличивает сокровища гнева Божия, который уже готов разразиться над упорным в своем неверии иудейским народом и разразится, во-первых, при падении Иерусалима (Мф 3:10; Лк 11:50-51), а во-вторых, на страшном суде.

В первом случае суду подвергнется нация иудейская, во втором - отдельные личности из иудейского народа.
Adam Clarke: Commentary on the Bible - 1831
2:5: But after thy hardness - Occasioned by thy long course of iniquity. And impenitent heart-produced by thy hardness, through which thou art callous to the calls and expostulations of conscience. Treasurest up - continuest to increase thy debt to the Divine justice, which will infallibly inflict wrath - punishment in the day of wrath - the judgment day, in which he will render to every man according to his works. The word treasure the Hebrew uses to express any kind of store or collection: - Treasure or plenty of rain. Deu 28:12 : The Lord shall open unto thee his good Treasure, to give the Rain unto thy land. Treasure of punishment. Deu 32:34, Deu 32:35 : Is not this sealed up among my Treasures? To me belongeth Vengeance and Recompense. Treasures of mines, i.e. abundance of minerals. Deu 33:19 : They shall suck of the Abundance of the seas, and of Treasures hid in the sand. So treasures of gold, silver, corn, wine, oil, etc., mean collections or an abundance of such things: the word is used by the Greek writers precisely in the same sense. By wrath we are to understand punishment, as in Rom 1:18; and it is used so by the very best Greek writers. See Kypke.
The treasure of wrath, in this verse, is opposed to the riches of goodness, in the preceding. As surely as thou despisest, or neglectest to improve the Riches of God's Goodness, so surely thou shalt share in the Treasures of his Wrath. The punishment shall be proportioned to the mercy thou hast abused.
Albert Barnes: Notes on the Bible - 1834
2:5: But after thy hardness - The word "after" here κατά kata means in respect to, or you act according to the direct tendency of a hard heart in treasuring up wrath. The word "hardness" is used to denote insensibility of mind. It properly means what is insensible to the touch, or on which no impression is made by contact, as a stone, etc. Hence, it is applied to the mind, to denote a state where no motives make an impression; which is insensible to all the appeals made to it; see Mat 25:24; Mat 19:8; Act 19:9. And here it expresses a state of mind where the goodness and forbearance of God have no effect. The man still remains obdurate, to use a word which has precisely the meaning of the Greek in this place. It is implied in this expression that the direct tendency, or the inevitable result, of that state of mind was to treasure up wrath, etc.
Impenitent heart - A heart which is not affected with sorrow for sin, in view of the mercy and goodness of God. This is an explanation of what he meant by hardness.
Treasurest up - To treasure up, or to lay up treasure, commonly denotes a laying by in a place of security of property that may be of use to us at some future period. In this place it is used, however, in a more general sense, to accumulate, to increase. It still has the idea of hoarding up, carries the thought beautifully and impressively onward to future times. Wrath, like wealth treasured up, is not exhausted at present, and hence, the sinner becomes bolder in sin. But it exists, for future use; it is kept in store (compare Pe2 3:7) against future times; and the man who commits sin is only increasing this by every act of transgression. The same sentiment is taught in a most solemn manner in Deu 32:34-35. It may be remarked here, that most people have an immense treasure of this kind in store, which eternal ages of pain will not exhaust or diminish! Stores of wrath are thus reserved for a guilty world, and in due time it "will come upon man to the uttermost," Th1 2:16.
Unto thyself - For thyself, and not for another; to be exhausted on thee, and not on your fellow-man. This is the case with every sinner, as really and as certainly as though he were the only solitary mortal in existence.
Wrath - Note, Rom 1:18.
Day of wrath - The day when God shall show or execute his wrath against sinners; compare Rev 6:17; Th1 1:10; Joh 3:36; Eph 5:6.
And Revelation - On the day when the righteous judgment of God will be Rev_ealed, or made known. Here we learn:
(1) That the punishment of the wicked will be just. It will not he a judgment of caprice or tyranny, but a righteous judgment, that is, such a judgment as it will be right to render, or as ought to be rendered, and therefore such as God will render, for he will do right; Th2 1:6.
(2) the punishment of the wicked is future. It is not exhausted in this life. It is treasured up for a future day, and that day is a day of wrath. How contrary to this text are the pretences of those who maintain that all punishment is executed in this life.
(3) how foolish as well as wicked is it to lay up such a treasure for the future; to have the only inheritance in the eternal world, an inheritance of wrath and wo!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:5: But after: Rom 11:25 *marg. Exo 8:15, Exo 14:17; Deu 2:30; Jos 11:20; Sa1 6:6; Ch2 30:8, Ch2 36:13; Psa 95:8; Pro 29:1; Isa 48:4; Eze 3:7; Dan 5:20; Zac 7:11, Zac 7:12; Heb 3:13, Heb 3:15, Heb 4:7
treasurest: Rom 9:22; Deu 32:34; Amo 3:10; Jam 5:3
the day: Job 21:30; Pro 11:4; Pe2 2:9, Pe2 3:7; Rev 6:17
Revelation: Rom 2:2, Rom 2:3, Rom 1:18; Ecc 12:14
Geneva 1599
2:5 But after thy hardness and impenitent heart (c) treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God;
(c) While you are giving yourself to pleasures, thinking to increase your goods, you will find God's wrath.
John Gill
2:5 But after thy hardness and impenitent heart,.... The apostle goes on to show, that such persons who promise themselves impunity on the score of prosperity, shall not always go unobserved and unpunished; for there is a day of wrath and righteous judgment hastening on, and will take place after they have filled up the measure of their iniquity. There is a natural "hardness" of the heart in every son and daughter of Adam; and there is an acquired habitual hardness, which is increased by sinning; and a judicial one, which God, for sin, sometimes gives persons up unto. An "impenitent heart" is not only an heart which does not repent, but such an one as cannot repent, being harder than the nether millstone. Now men, by such hardness and impenitence,
treasure up unto themselves wrath: they are the authors of their own destruction; by which is meant the wrath of God, in opposition to the riches of his goodness, despised by them; and is in reserve for wicked men: and is laid up
against, and will be brought forth in
the day of wrath; which the Scriptures call "the evil day", Amos 6:3 Eph 6:13; the day fixed by God, when he will call men to an account for their sins, and stir up all his wrath against them:
and revelation; that is, the day of revelation, when Christ shall be revealed from heaven in flames of fire, the sins of men shall be revealed, and the wrath of God against them:
of the righteous judgment of God; so some copies read; that is, the day of the righteous judgment; so the Arabic version reads, "and of the appearance of God, and of his righteous judgment"; for the judgment will be at the appearance of Christ, who is God, and at his kingdom, Ti2 4:1. The Alexandrian copy reads, "and of the retribution of the righteous judgment of God"; and so the Ethiopic version seems to have read, rendering the words, "if so", or "seeing thy retribution may come upon thee", and "if the judgment of God may befall thee"; for when the judgment of God shall come, as there will be a revelation of men's sins, and of the wrath of God against them, there will be a just retribution according to their works. Or "the revelation of the righteous judgment of God"; that is, when the judgment of God, which is now hid, shall appear; and which is said to be "righteous", because it will be carried on in a righteous manner, and proceed upon, and be executed according to the strictest rules of justice and equity.
John Wesley
2:5 Treasurest up wrath - Although thou thinkest thou art treasuring up all good things. O what a treasure may a man lay up either way, in this short day of life! To thyself - Not to him whom thou judgest. In the day of wrath, and revelation, and righteous judgment of God - Just opposite to "the goodness and forbearance and longsuffering" of God. When God shall be revealed, then shall also be "revealed" the secrets of men's hearts, Rom 2:16. Forbearance and revelation respect God, and are opposed to each other; longsuffering and righteous judgment respect the sinner; goodness and wrath are words of a more general import.
Robert Jamieson, A. R. Fausset and David Brown
2:5 treasurest up unto thyself wrath against--rather "in."
the day of wrath--that is wrath to come on thee in the day of wrath. What an awful idea is here expressed--that the sinner himself is amassing, like hoarded treasure, an ever accumulating stock of divine wrath, to burst upon him in "the day of the revelation of the righteous judgment of God!" And this is said not of the reckless, but of those who boasted of their purity of faith and life.
2:62:6: որ հատուցանէ իւրաքանչիւր ըստ գործս իւրեանց[3302]. [3302] Ոմանք. Ըստ գործոց իւրոց. կամ՝ ըստ գործս իւր։
6 Աստծու, որ հատուցում է իւրաքանչիւրին ըստ իր գործերի.
6 Քանզի ամէն մէկուն իր գործերուն փոխարէնը պիտի հատուցանէ.
որ հատուցանէ իւրաքանչիւր ըստ գործս իւրեանց:

2:6: որ հատուցանէ իւրաքանչիւր ըստ գործս իւրեանց[3302].
[3302] Ոմանք. Ըստ գործոց իւրոց. կամ՝ ըստ գործս իւր։
6 Աստծու, որ հատուցում է իւրաքանչիւրին ըստ իր գործերի.
6 Քանզի ամէն մէկուն իր գործերուն փոխարէնը պիտի հատուցանէ.
zohrab-1805▾ eastern-1994▾ western am▾
2:66: Который воздаст каждому по делам его:
2:6  ὃς ἀποδώσει ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ,
2:6. ὃς (which) ἀποδώσει ( it-shall-give-off ) ἑκάστῳ ( unto-each ) κατὰ ( down ) τὰ ( to-the-ones ) ἔργα ( to-works ) αὐτοῦ : ( of-it )
2:6. qui reddet unicuique secundum opera eiusWho will render to every man according to his works.
6. who will render to every man according to his works:
2:6. For he will render to each one according to his works:
2:6. Who will render to every man according to his deeds:
Who will render to every man according to his deeds:

6: Который воздаст каждому по делам его:
2:6  ὃς ἀποδώσει ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ,
2:6. qui reddet unicuique secundum opera eius
Who will render to every man according to his works.
2:6. For he will render to each one according to his works:
2:6. Who will render to every man according to his deeds:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: Каждому по делам его, т. е. сообразно нравственной ценности действий каждого. О суде Божием по делам говорится и в других местах посланий Ап. Павла (Рим 14:12; 2Кор. 5:10; Гал 6:6), в Евангелии (Ин 5:28, 29) и в других писаниях Нового Завета (напр., Откр 20:13). Как мирится с этим положение Апостола, что оправдание дается по вере? Оправдание, действительно, дается только по вере, когда человек еще не успел совершить добрых дел. Но потом, когда человек уже получил оправдание (в крещении) и вместе с этим усвоил себе новые благодатью силы от Бога, он непременно должен проявить свои силы в добрых делах. Дела являются необходимыми плодами оправдания, совершившегося по вере, и на последнем суде Бог будет судить всех христиан уже по делам их. Так, приточные рабы получают от своего господина таланты даром, то господин считает при этом естественным, чтобы рабы приумножили эти таланты (Мф 25:16, 21). "Всякое дерево, не приносящее доброго плода, срубают и бросают в огонь" - учил Иоанн Креститель (Мф 3:10; ср. 1Кор.3:9. 10; Гал 6:7). "Вера вводит в путь спасения, снабжает силами; самое же спасение совершается делами, соответствующими вере" (еп. Феофан),
Adam Clarke: Commentary on the Bible - 1831
2:6: Who will render - Who, in the day of judgment, will reward and punish every man according as his life and conversation have been.
Albert Barnes: Notes on the Bible - 1834
2:6: Who will render - That is, who will make retribution as a righteous Judge; or who will give to every man as he deserves.
To every man - To each one. This is a general principle, and it is clear that in this respect God would deal with the Jew as he does with the Gentile. This general principle the apostle is establishing, that he may bring it to bear on the Jew, and to show that he cannot escape simply because he is a Jew.
According to his deeds - That is, as he deserves; or God will be just, and will treat every man as he ought to be treated, or according to his character. The word "deeds" (ἔργα erga)is sometimes applied to the external conduct. But it is plain that this is not its meaning here. It denotes everything connected with conduct, including the acts of the mind, the motives, the principles, as well as the mere external act. Our word character more aptly expresses it than any single word. It is not true that God will treat people according to their external conduct: but the whole language of the Bible implies that he will judge people according to the whole of their conduct, including their thoughts, and principles, and motives; that is, as they deserve. The doctrine of this place is abundantly taught elsewhere in the Bible, Pro 24:12; Mat 16:27; Rev 20:12; Jer 32:19. It is to be observed here that the apostle does not say that people will be rewarded for their deeds, (compare Luk 17:10,) but according to κατά kata their deeds. Christians will be saved on account of the merits of the Lord Jesus Christ, Tit 3:5, but still the rewards of heaven will be according to their works; that is, they who have labored most, and been most faithful, shall receive the highest reward, or their fidelity in their Master's service shall be the measure or rule according to which the rewards of heaven shall be distributed, Mat. 25:14-29. Thus, the ground or reason why they are saved shall be the merits of the Lord Jesus. The measure of their happiness shall be according to their character and deeds. On what principle God will distribute his rewards the apostle proceeds immediately to state.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:6: Rom 14:22; Job 34:11; Psa 62:12; Pro 24:2; Isa 3:10, Isa 3:11; Jer 17:10, Jer 32:19; Eze 18:30; Mat 16:27, Mat 25:34-46; Co1 3:8, Co1 4:5; Co2 5:10; Gal 6:7, Gal 6:8; Rev 2:23, Rev 20:12, Rev 22:12
Geneva 1599
2:6 (3) Who will render to every man according to his deeds:
(3) The foundation of the former disputation, that both the Jews and Gentiles together have need of righteousness.
John Gill
2:6 Who will render to every man according to his deeds. God will be the Judge, who is righteous, holy, just, and true; every man in particular will be judged; as the judgment will be general to all, it will be special to everyone, and will proceed according to their works; for God will render to wicked men according to the demerit of their sins, the just recompense of reward, eternal damnation; and to good men eternal life, not according to the merit of their good works, which have none in them, but according to the nature of them; such who believe in Christ, and perform good works from a principle of grace, shall receive the reward of the inheritance, which is a reward of grace, and not of debt. In other words, God will render to evil men according to the true desert of their evil deeds; and of his own free grace will render to good men, whom he has made so by his grace, what is suitable and agreeable to those good works, which, by the assistance of his grace, they have been enabled to perform.
John Wesley
2:6 Prov 24:12
2:72:7: որ համբերութեամբ են ՚ի գործս բարութեան՝ եւ զփառս եւ զպատիւ եւ զանեղծութիւն՝ խնդրեն, զկեանսն յաւիտենից[3303]։ [3303] Ոմանք. Որ համբերութեամբն են։ Ոսկան. ՚Ի գործս բարկութեան, զփառս եւ զպատիւ։
7 յաւիտենական կեանք՝ նրանց, որ բարի գործերի մէջ, իրենց յարատեւ համբերութեամբ, փնտռում են փառք, պատիւ եւ անմահութիւն,
7 Յաւիտենական կեանք անոնց, որոնք բարի գործերու մէջ համբերութեամբ յարատեւելով փառք ու պատիւ եւ անմահութիւն կը խնդրեն.
որ համբերութեամբ են ի գործս բարութեան` եւ զփառս եւ զպատիւ եւ զանեղծութիւն խնդրեն, զկեանսն յաւիտենից:

2:7: որ համբերութեամբ են ՚ի գործս բարութեան՝ եւ զփառս եւ զպատիւ եւ զանեղծութիւն՝ խնդրեն, զկեանսն յաւիտենից[3303]։
[3303] Ոմանք. Որ համբերութեամբն են։ Ոսկան. ՚Ի գործս բարկութեան, զփառս եւ զպատիւ։
7 յաւիտենական կեանք՝ նրանց, որ բարի գործերի մէջ, իրենց յարատեւ համբերութեամբ, փնտռում են փառք, պատիւ եւ անմահութիւն,
7 Յաւիտենական կեանք անոնց, որոնք բարի գործերու մէջ համբերութեամբ յարատեւելով փառք ու պատիւ եւ անմահութիւն կը խնդրեն.
zohrab-1805▾ eastern-1994▾ western am▾
2:77: тем, которые постоянством в добром деле ищут славы, чести и бессмертия, --жизнь вечную;
2:7  τοῖς μὲν καθ᾽ ὑπομονὴν ἔργου ἀγαθοῦ δόξαν καὶ τιμὴν καὶ ἀφθαρσίαν ζητοῦσιν, ζωὴν αἰώνιον·
2:7. τοῖς (unto-the-ones) μὲν (indeed) καθ' (down) ὑπομονὴν (to-a-staying-under) ἔργου (of-a-work) ἀγαθοῦ (of-good) δόξαν (to-a-recognition) καὶ (and) τιμὴν (to-a-valuation) καὶ (and) ἀφθαρσίαν (to-an-un-degrading-unto) ζητοῦσιν ( unto-seeking-unto ) ζωὴν (to-a-lifing) αἰώνιον: (to-aged-belonged)
2:7. his quidem qui secundum patientiam boni operis gloriam et honorem et incorruptionem quaerentibus vitam aeternamTo them indeed who, according to patience in good work, seek glory and honour and incorruption, eternal life:
7. to them that by patience in well-doing seek for glory and honour and incorruption, eternal life:
2:7. To those who, in accord with patient good works, seek glory and honor and incorruption, certainly, he will render eternal life.
2:7. To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life:
To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life:

7: тем, которые постоянством в добром деле ищут славы, чести и бессмертия, --жизнь вечную;
2:7  τοῖς μὲν καθ᾽ ὑπομονὴν ἔργου ἀγαθοῦ δόξαν καὶ τιμὴν καὶ ἀφθαρσίαν ζητοῦσιν, ζωὴν αἰώνιον·
2:7. his quidem qui secundum patientiam boni operis gloriam et honorem et incorruptionem quaerentibus vitam aeternam
To them indeed who, according to patience in good work, seek glory and honour and incorruption, eternal life:
2:7. To those who, in accord with patient good works, seek glory and honor and incorruption, certainly, he will render eternal life.
2:7. To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Апостол говорит здесь не об одних христианах, а о человечестве вообще. Во всех народах, по его убеждению, могут быть люди, стремящиеся постоянно к достижению высших идеалов жизни - высшего прославления, которое уже никогда не кончится - бессмертия - точнее с греч. (afqarsian) = нетления или лучше, нетленной (славы), так как это выражение представляет собою определение к выражению славы и чести. Допустимо ли, однако, с религиозной точки зрения, такое искание прославления? Не возбуждается ли в этом случае у человека славолюбие и честолюбие? Нет, не возбуждается. Раз это искание обращено к вечной славе в Царстве Небесном, то оно возбуждает только добрые расположения. "Чтобы возжелать и взыскать той славы и чести, надо отвергнуть себя и всякого высокого и высящегося по земле и низойти на самую смиренную и униженную долю" (еп. Феофан). - Жизнь вечную, т. е. вечную блаженную жизнь в Царстве Христовом (5:21; 6:22: и сл. ; Гал 6:8). Там и тогда именно и осуществится тот идеал, к которому эти люди стремились в течение всей своей земной жизни.

- Но если апостол здесь обещает Царство Христово всякому ищущему высшего идеала, то не противоречит ли он сам себе - тому своему положению, что без веры во Христа спасение для человека невозможно?

Недоумение это можно устранить только предположением, что Апостол считает неизбежным для такого человека - рано или поздно, обращение ко Христу. Христос Спаситель сказал: "поступающий по правде идет к свету" (Ин 3:21; ср. 7:17). И, действительно, стремление к идеалу, одушевляющее человека, гонит его ко Христу, в Котором этот идеал нашел уже свое осуществление. Стремление к добродетели есть, можно сказать, уже само по себе согласие с учением Евангелия. И если в этой жизни человек, стремящийся к идеалу, не будет иметь возможности присоединиться к церкви, то эта возможность открывается для него за гробом. Такой смысл имеют слова Ап. Петра о проповеди Евангелия мертвым (1Пет 3:19, 20; 4:6).
Adam Clarke: Commentary on the Bible - 1831
2:7: To them, etc. - In this manner will God, in the great day, dispense punishments and rewards:
1. He will give eternal life to them who, in all the trials and difficulties of the present state, have persevered in well doing - seeking for and expecting glory, honor, and immortality.
Albert Barnes: Notes on the Bible - 1834
2:7: To them - Whoever they may be.
Patient continuance - Who by perseverance in well doing, or in a good work. It means that they who so continue, or persevere, in good works as to evince that they are disposed to obey the Law of God. It does not mean those who perform one single act, but those who so live as to show that this is their character to obey God. It is the uniform doctrine of the Bible that none will be saved but those who persevere in a life of holiness, Rev 2:10; Mat 10:22; Heb 10:38-39. No other conduct gives evidence of piety but what continues in the ways of righteousness. Nor has God ever promised eternal life to people unless they so persevere in a life of holiness as to show that this is their character, their settled and firm rule of action. The words well doing here denote such conduct as shall be conformed to the Law of God; not merely external conduct, but that which proceeds from a heart attached to God and his cause.
Seek for - This word properly denotes the act of endeavoring to find any thing that is lost, Mat 18:12; Luk 2:48-49. But it also denotes the act when one earnestly strives, or desires to obtain anything; when he puts forth his efforts to accomplish it. Thus, Mat 6:33, "Seek ye first the kingdom of God," etc. Act 16:10; Co1 10:24; Luk 13:24. In this place it denotes an earnest and intense desire to obtain eternal life. It does not mean simply the desire of a sinner to be happy, or the efforts of those who are not willing to forsake their sins and yield to God, out the intense effort of those who are willing to forsake all their crimes, and submit to God and obey his laws.
Glory and honour and immortality - The three words used here, denote the happiness of the heavenly world. They vary somewhat in their meaning, and are each descriptive of something in heaven, that renders it an object of intense desire. The expressions are cumulative, or they are designed to express the happiness of heaven in the highest possible degree. The word "glory" δόξαν doxan denotes properly praise, celebrity, or anything distinguished for beauty, ornament, majesty, splendor, as of the sun, etc.; and then it is used to denote the highest happiness or felicity, as expressing everything that shall be splendid, rich, and grand. It denotes that there will be an absence of every thing mean, grovelling, obscure. The word "honor" (τιμὴν timē n) implies rather the idea of reward, or just retribution - the honor and reward which shall be conferred in heaven on the friends of God. It stands opposed to contempt, poverty, and want among people. Here they are despised by people; there, they shall be honored by God.
Immortality - That which is not corruptible or subject to decay. It is applied to heaven as a state where there shall be no decay or death, in strong contrast with our present condition, where all things are corruptible, and soon vanish away. These expressions are undoubtedly descriptive of a state of things beyond the grave. They are never applied in the Scriptures to any condition of things on the earth. This consideration proves, therefore, that the expressions in the next verse, indignation, etc. apply to the punishment of the wicked beyond the grave.
Eternal life - That is, God will "render" eternal life to those who seek it in this manner. This is a great principle; and this shows that the apostle means by "their deeds" Rom 2:6, not merely their external conduct, but their inward thoughts, and efforts evinced by their seeking for glory, etc. For the meaning of the expression "eternal life," see the note at Joh 5:24.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:7: patient: Rom 8:24, Rom 8:25; Job 17:9; Psa 27:14, Psa 37:3, Psa 37:34; Lam 3:25, Lam 3:26; Mat 24:12, Mat 24:13; Luk 8:15; Joh 6:66-69; Co1 15:58; Gal 6:9; Ti2 4:7, Ti2 4:8; Heb 6:12, Heb 6:15; Heb 10:35, Heb 10:36; Jam 5:7, Jam 5:8; Rev 2:10, Rev 2:11
glory: Rom 8:18, Rom 9:23; Joh 5:44; Co2 4:16-18; Col 1:27; Pe1 1:7, Pe1 1:8, Pe1 4:13, Pe1 4:14
immortality: Co1 15:53, Co1 15:54; Ti2 1:10
eternal: Rom 6:23; Jo1 2:25
Geneva 1599
2:7 To them who by patient continuance in well doing seek for (d) glory and honour and immortality, eternal life:
(d) Glory which follows good works, which he does not lay out before us as though there were any that could attain to salvation by his own strength, but, he lays this condition of salvation before us, which no man can perform, to bring men to Christ, who alone justifies the believers, as he himself concludes; see (Rom 2:21-22).
John Gill
2:7 To them who by patient continuance in well doing,.... These words are descriptive of one sort of persons, to whom God will render according to their works; and must be understood not of the Gentiles, the best and most moralized among them; for they sought after worldly things, after human wisdom, and popular applause, and not after God, his honour and glory, nor after immortality, which is only brought to light by the Gospel; nor of the pharisaical Jews, who sought for righteousness by the works of the law, and honour and glory from men, and not from God; nor of any unregenerate persons, but only of such who have the true principles of grace implanted in them, whether Jews or Gentiles: now the things which these men seek after are
glory; not the glory of this world, nor any from the men of it; but the glory of God and Christ; to be glorious within and without, by the grace and righteousness of Christ here, and to enjoy eternal glory with him hereafter.
Honour; not that which Adam had in innocence, and did not abide in; but that which is, and abides with Christ, and which all the saints have, and shall have.
Immortality; not the immortality of the soul, which is common to all; but the incorruption of the body, or the glorious resurrection of it to everlasting life at the great day, or the incorruptible crown, and never fading inheritance of the saints in light. The manner in which these things are sought is, "by patient continuance in well doing"; by doing good works, and by doing these good works well, from a principle of faith and love, and with a view to the glory of God; and by patiently enduring reproaches and sufferings for well doing, and by persevering therein: not that these things are to be had, or are expected by the saints to be had for the sake of patience and well doing; yet they may be sought for, and looked unto, as an encouragement to well doing, and continuance therein; and though not "for", yet "in" well doing there is a reward. These words do not express that for the sake of which glory is had; but only describe the persons who seek, and the manner in which they seek for it, to whom God will render
eternal life, which he of his rich grace promised them before the world was, and of his free favour has put into the hands of Christ for them, and which, as a pure gift of grace, he bestows on them through him.
John Wesley
2:7 To them that seek for glory - For pure love does not exclude faith, hope, desire, 1Cor 15:58.
Robert Jamieson, A. R. Fausset and David Brown
2:7 To them who, &c.--The substance of these verses is that the final judgment will turn upon character alone.
by patient continuance in well-doing, &c.--Compare Lk 8:15 : "That on the good ground are they, which in an honest and good heart, having heard the word, keep it, and bring forth fruit with patience"; denoting the enduring and progressive character of the new life.
2:82:8: Իսկ որ ՚ի հակառակութենէ անտի են, եւ ապստա՛մբք ՚ի ճշմարտութենէն, եւ զհե՛տ երթեալ զանիրաւութեան, բարկութիւն եւ սրտմտութիւն[3304]։ [3304] Ոմանք. Անտի իցեն։ Ոսկան. Եւ զհետ երթան անիրաւութեան. բար՛՛։
8 իսկ նրանց, որ հակառակողներ են եւ ճշմարտութեան դէմ ապստամբողներ ու անիրաւութեան յետեւից գնացողներ՝ բարկութիւն եւ զայրոյթ,
8 Բայց անոնց՝ որ հակառակ են եւ ճշմարտութեան անհնազանդ ու անիրաւութեան հնազանդած՝ պիտի ըլլայ բարկութիւն եւ սրտմտութիւն,
Իսկ որ ի հակառակութենէ անտի են եւ ապստամբք ի ճշմարտութենէն եւ զհետ երթեալ զանիրաւութեան` բարկութիւն եւ սրտմտութիւն:

2:8: Իսկ որ ՚ի հակառակութենէ անտի են, եւ ապստա՛մբք ՚ի ճշմարտութենէն, եւ զհե՛տ երթեալ զանիրաւութեան, բարկութիւն եւ սրտմտութիւն[3304]։
[3304] Ոմանք. Անտի իցեն։ Ոսկան. Եւ զհետ երթան անիրաւութեան. բար՛՛։
8 իսկ նրանց, որ հակառակողներ են եւ ճշմարտութեան դէմ ապստամբողներ ու անիրաւութեան յետեւից գնացողներ՝ բարկութիւն եւ զայրոյթ,
8 Բայց անոնց՝ որ հակառակ են եւ ճշմարտութեան անհնազանդ ու անիրաւութեան հնազանդած՝ պիտի ըլլայ բարկութիւն եւ սրտմտութիւն,
zohrab-1805▾ eastern-1994▾ western am▾
2:88: а тем, которые упорствуют и не покоряются истине, но предаются неправде, --ярость и гнев.
2:8  τοῖς δὲ ἐξ ἐριθείας καὶ ἀπειθοῦσι τῇ ἀληθείᾳ πειθομένοις δὲ τῇ ἀδικίᾳ, ὀργὴ καὶ θυμός _
2:8. τοῖς (unto-the-ones) δὲ (moreover) ἐξ (out) ἐριθίας (of-a-contriving-unto) καὶ (and) ἀπειθοῦσι ( unto-un-conducing-unto ) τῇ (unto-the-one) ἀληθείᾳ (unto-an-un-secluding-of," πειθομένοις ( unto-conducing ) δὲ (moreover) τῇ (unto-the-one) ἀδικίᾳ (unto-an-un-coursing-unto,"ὀργὴ (a-stressing) καὶ (and) θυμός, (a-passion,"
2:8. his autem qui ex contentione et qui non adquiescunt veritati credunt autem iniquitati ira et indignatioBut to them that are contentious and who obey not the truth but give credit to iniquity, wrath and indignation.
8. but unto them that are factious, and obey not the truth, but obey unrighteousness, wrath and indignation,
2:8. But to those who are contentious and who do not acquiesce to the truth, but instead trust in iniquity, he will render wrath and indignation.
2:8. But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath,
But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath:

8: а тем, которые упорствуют и не покоряются истине, но предаются неправде, --ярость и гнев.
2:8  τοῖς δὲ ἐξ ἐριθείας καὶ ἀπειθοῦσι τῇ ἀληθείᾳ πειθομένοις δὲ τῇ ἀδικίᾳ, ὀργὴ καὶ θυμός _
2:8. his autem qui ex contentione et qui non adquiescunt veritati credunt autem iniquitati ira et indignatio
But to them that are contentious and who obey not the truth but give credit to iniquity, wrath and indignation.
2:8. But to those who are contentious and who do not acquiesce to the truth, but instead trust in iniquity, he will render wrath and indignation.
2:8. But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: Упорствуют и не покоряются истине - точнее с греч.: "тем, которые действуют из-за партийных и личных интересов (toiV de ex eriqeaV - от eriqoV = наемник, работающий из-за денег) и являются (вследствие этого) непослушными истине". Под истиною нужно разуметь известную людям изначала истину бытия Божия и элементарные понятия о нравственности (ср. 1:18). Но послушание этой истине было, очевидно, результатом развития в людях эгоистических стремлений. - Неправда (adikia) - противоположность истине (ср. 1:18). - Ярость (qumoV) = душевное возмущение; гнев (orgh) обнимает собою и гневный взгляд, и гневный приговор, и наказание.
Adam Clarke: Commentary on the Bible - 1831
2:8: But unto them, etc. -
2. He will manifest his indignation, and inflict wrath - punishment, on all who are contentious - who obstinately dispute against the truth, and obey unrighteousness - who act under the influence of the principle of sin, and not under the influence of the Spirit of God.
Albert Barnes: Notes on the Bible - 1834
2:8: Who are contentious - This expression usually denotes those who are of a quarrelsome or litigious disposition; and generally has reference to controversies among people. But here it evidently denotes a disposition toward God, and is of the same signification as rebellious, or as opposing God. They who contend with the Almighty; who resist his claims, who rebel against his laws, and refuse to submit to his requirements, however made known. The Septuagint use the verb to translate the Hebrew word מרה maarah, in Deu 21:20. One striking characteristic of the sinner is, that he contends with God, that is, that he opposes and resists his claims. This is the case with all sinners; and it was particularly so with the Jews, and hence, the apostle used the expression here to characterize them particularly. His argument he intended to apply to the Jews, and hence he used such an expression as would exactly describe them. This character of being a rebellious people was one which was often charged on the Jewish nation, Deu 9:7, Deu 9:24; Deu 31:27; Isa 1:2; Isa 30:9; Isa 65:2; Jer 5:23; Eze 2:8, Eze 2:5.
Do not obey the truth - Compare Rom 1:18. The truth here denotes the divine will, which is alone the light of truth (Calvin). It means true doctrine in opposition to false opinions; and to refuse to obey it is to regard it as false, and to resist its influence. The truth here means all the correct representations which had been made of God, and his perfections, and law, and claims, whether by the light of nature or by Revelation. The description thus included Gentiles and Jews, but particularly the latter, as they had been more signally favored with the light of truth. It had been an eminent characteristic of the Jews that they had refused to obey the commands of the true God, Jos 5:6; Jdg 2:2; Jdg 6:10; Kg2 18:12; Jer 3:13, Jer 3:25; Jer 42:21; Jer 43:4, Jer 43:7; Jer 9:13.
But obey unrighteousness - The expression means that they yielded themselves to iniquity, and thus became the servants of sin, Rom 6:13, Rom 6:16-17, Rom 6:19. Iniquity thus may be said to reign over people, as they follow the dictates of evil, make no resistance to it, and implicitly obey all its hard requirements.
Indignation and wrath - That is, these shall be rendered to those who are contentious, etc. The difference between indignation and wrath, says Ammonius, is that the former is of short duration, but the latter is a long continued remembrance of evil. The one is temporary, the other denotes continued expressions of hatred of evil. Eustathius says that the word "indignation" denotes the internal emotion, but wrath the external manifestation of indignation. (Tholuck.) Both words refer to the opposition which God will cherish and express against sin in the world of punishment.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:8: contentious: Pro 13:10; Co1 11:16; Ti1 6:3, Ti1 6:4; Tit 3:9
and do not: Rom 1:18, Rom 6:17, Rom 10:16, Rom 15:18; Job 24:13; Isa 50:10; Th2 1:8; Heb 5:9, Heb 11:8; Pe1 3:1, Pe1 4:17
but obey: Joh 3:18-21; Th2 2:10-12; Heb 3:12, Heb 3:13
indignation: Rom 9:22; Psa 90:11; Nah 1:6; Heb 10:27; Rev 14:10, Rev 16:19
Geneva 1599
2:8 But unto them that are contentious, and do not obey the (e) truth, but obey unrighteousness, (f) indignation and wrath,
(e) By "truth" he means the knowledge which we naturally have.
(f) God's indignation against sinners, which will quickly be kindled.
John Gill
2:8 But unto them that are contentious,.... This is a description of the other sort of persons to whom God will render according to their deeds, "who are of the contention"; who contend for victory, and not truth; strive about words to no profit; are quarrelsome, and sow discord among men, and in churches;
and do not obey the truth; neither attend to the light of nature, and to that which may be known of God by it; nor regard and submit to the Gospel revelation and so design both the Gentiles, which knew not God, and Jews, and others, who obey not the Gospel:
but obey unrighteousness; are servants of sin: to these God renders
indignation and wrath; wrathful or fiery indignation, the hottest of his fury.
John Wesley
2:8 But to them that are contentious - Like thee, O Jew, who thus fightest against God. The character of a false Jew is disobedience, stubbornness, impatience. Indignation and wrath, tribulation and anguish - Alluding to Ps 78:49, "He cast upon them," the Egyptians. "the fierceness of his anger, wrath, and indignation, and trouble;" and finely intimating, that the Jews would in the day of vengeance be more severely punished than even the Egyptians were when God made their plagues so wonderful.
Robert Jamieson, A. R. Fausset and David Brown
2:8 But unto them that are contentious, and do not obey the truth, &c.--referring to such keen and determined resistance to the Gospel as he himself had too painfully witnessed on the part of his own countrymen. (See Acts 13:44-46; Acts 17:5, Acts 17:13; Acts 18:6, Acts 18:12; and compare Th1 2:15-16).
indignation and wrath--in the bosom of a sin-avenging God.
2:92:9: Նեղութիւն եւ անձկութիւն ՚ի վերայ ամենայն մարդոյ որ գործէ զչար. նախ՝ Հրէին, եւ ապա՛ հեթանոսի[3305]։ [3305] Ոմանք. Նախ Հրէի եւ ապա հեթանոսին։
9 նեղութիւն եւ անձկութիւն՝ ամէն մարդու, որ չարիք է գործում, նախ՝ հրեայի եւ ապա՝ հեթանոսի,
9 Նեղութիւն եւ տառապանք ամէն անոնց որ չար են,
նեղութիւն եւ անձկութիւն ի վերայ ամենայն մարդոյ որ գործէ զչար, նախ Հրէին եւ ապա հեթանոսի:

2:9: Նեղութիւն եւ անձկութիւն ՚ի վերայ ամենայն մարդոյ որ գործէ զչար. նախ՝ Հրէին, եւ ապա՛ հեթանոսի[3305]։
[3305] Ոմանք. Նախ Հրէի եւ ապա հեթանոսին։
9 նեղութիւն եւ անձկութիւն՝ ամէն մարդու, որ չարիք է գործում, նախ՝ հրեայի եւ ապա՝ հեթանոսի,
9 Նեղութիւն եւ տառապանք ամէն անոնց որ չար են,
zohrab-1805▾ eastern-1994▾ western am▾
2:99: Скорбь и теснота всякой душе человека, делающего злое, во-первых, Иудея, [потом] и Еллина!
2:9  θλῖψις καὶ στενοχωρία ἐπὶ πᾶσαν ψυχὴν ἀνθρώπου τοῦ κατεργαζομένου τὸ κακόν, ἰουδαίου τε πρῶτον καὶ ἕλληνος·
2:9. θλίψις (a-pressing) καὶ (and) στενοχωρία, (a-narrowed-spacing-unto,"ἐπὶ (upon) πᾶσαν (to-all) ψυχὴν (to-a-breathing) ἀνθρώπου (of-a-mankind) τοῦ (of-the-one) κατεργαζομένου ( of-down-working-to ) τὸ (to-the-one) κακόν, (to-disrupted,"Ἰουδαίου (of-Iouda-belonged) τε (also) πρῶτον (to-most-before) καὶ (and) Ἕλληνος: (of-a-Hellian)
2:9. tribulatio et angustia in omnem animam hominis operantis malum Iudaei primum et GraeciTribulation and anguish upon every soul of man that worketh evil: of the Jew first, and also of the Greek.
9. tribulation and anguish, upon every soul of man that worketh evil, of the Jew first, and also of the Greek;
2:9. Tribulation and anguish are upon every soul of man that works evil: the Jew first, and also the Greek.
2:9. Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile;
Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile:

9: Скорбь и теснота всякой душе человека, делающего злое, во-первых, Иудея, [потом] и Еллина!
2:9  θλῖψις καὶ στενοχωρία ἐπὶ πᾶσαν ψυχὴν ἀνθρώπου τοῦ κατεργαζομένου τὸ κακόν, ἰουδαίου τε πρῶτον καὶ ἕλληνος·
2:9. tribulatio et angustia in omnem animam hominis operantis malum Iudaei primum et Graeci
Tribulation and anguish upon every soul of man that worketh evil: of the Jew first, and also of the Greek.
2:9. Tribulation and anguish are upon every soul of man that works evil: the Jew first, and also the Greek.
2:9. Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-10: Здесь повторяется мысль 7: и 8: стихов, для того, чтобы выставить на вид одинаковую ответственность пред судом Божиим как иудеев, так и язычников. - Скорбь (qliyiV) - несчастия, бедствия. - Теснота (stenocwria) - положение совершенно безвыходное (ср. 8:35; 2Кор. 4:8). - Всякой душе человека - каждому отдельному человеку. - Во-первых, иудею. "От всякого, - сказал Христос Спаситель, - кому дано много, много и потребуется" (Лк 12:48). Иудеи, знавшие о том, что угрожает неисполнителям закона Божия и что ожидает его исполнителей (Лев XIX; Втор XXVIII), конечно, подлежат большей ответственности за пренебрежение законом Божиим. - И мир. Так как этот мир ставится в ряду наград вместе с славою и честью, то он не может здесь означать внутреннего спокойствия человека, а нечто внешнее - именно спасение в общем смысле этого слова, как и I гл. 7: ст. (мир от Бога). - Во-первых, иудею. Так как иудею в законе была предначертана чрезвычайно широкая задача (заповедь Твоя безмерно обширна! Пс CXVIII:96), то, естественно, иудей должен был иметь преимущество пред язычником и в отношении награды, как полагается верному исполнителю воли Божией. Здесь, как и выше, Апостол, конечно, говорит об иудеях и еллинах, еще не просвещенных светом Евангелия (И. Златоуст).
Adam Clarke: Commentary on the Bible - 1831
2:9: Tribulation and anguish - Misery of all descriptions, without the possibility of escape, will this righteous Judge inflict upon every impenitent sinner. The Jew first, as possessing greater privileges, and having abused greater mercies; and also on the Gentile, who, though he had not the same advantages, had what God saw was sufficient for his state; and, having sinned against them, shall have punishment proportioned to his demerit.
Albert Barnes: Notes on the Bible - 1834
2:9: Tribulation - This word commonly denotes affliction, or the situation of being pressed down by a burden, as of trials, calamities, etc.; and hence, to be pressed down by punishment or pain inflicted for sins. As applied to future punishment, it denotes the pressure of the calamities that will come upon the soul as the just reward of sin.
And anguish - στενοχωρία stenochō ria. This noun is used in but three other places in the New Testament; Rom 8:35; Co2 6:4; Co2 12:10. The verb is used in Co2 4:8; Co2 6:12. It means literally narrowness of place, lack of room, and then the anxiety and distress of mind which a man experiences who is pressed on every side by afflictions, and trials, and want, or by punishment, and who does not know where he may turn himself to find relief. (Schleusner.) It is thus expressive of the punishment of the wicked. It means that they shall be compressed with the manifestations of God's displeasure, so as to be in deep distress, and so as not to know where to find relief. These words affliction and anguish are often connected; Rom 8:35.
Upon every soul of man - Upon all people. In Hebrew the word "soul" often denotes the man himself. But still, the apostles, by the use of this word here, meant perhaps to signify that the punishment should not be corporeal, but afflicting the soul. It should be a spiritual punishment, a punishment of mind. (Ambrose. See Tholuck.)
Of the Jew first - Having stated the general principle of the divine administration, he comes now to make the application. To the principle there could be no objection. And the apostle now shows that it was applicable to the Jew as well as the Greek, and to the Jew pre-eminently. It was applicable first, or in an eminent degree, to the Jew, because,
(1) He had been especially favored with light and knowledge on all these subjects.
(2) these principles were fully stated in his own Law, and were in strict accordance with all the teaching of the prophets; see the note at Rom 2:6; also Psa 7:11; Psa 9:17; Psa 139:19; Pro 14:32.
Of the Gentile - That is, of all who were not Jews. On what principles God will inflict punishment on them, he states in Rom 2:12-16. It is clear that this refers to the future punishment of the wicked, for,
(1) It stands in contrast with the eternal life of those who seek for glory Rom 2:7. If this description of the effect of sin refers to this life, then the effects spoken of in relation to the righteous refer to this life also. But in no place in the Scriptures is it said that people experience all the blessings of eternal life in this world; and the very supposition is absurd.
(2) it is not true that there is a just and complete retribution to every man, according to his deeds, in this life. Many of the wicked are prospered in life, and "there are no bands in their death, but their strength is firm;" Psa 73:4. Many of the righteous pine in poverty and want and affliction, and die in the flames of persecution. Nothing is more clear than there is not in this life a full and equitable distribution of rewards and punishments; and as the proposition, of the apostle here is, that God will render to every man according to his deeds Rom 2:6, it follows that this must be accomplished in another world.
(3) the Scriptures uniformly affirm, that for the very things specified here, God will consign people to eternal death; Th2 1:8, "In flaming fire, taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ, who shall be punished with everlasting destruction," etc.; Pe1 4:17. We may remark also, that there could be no more alarming description of future suffering than is specified in this passage. It is indignation; it is wrath; it is tribulation; it is anguish which the sinner is to endure foRev_er. Truly people exposed to this awful doom should be alarmed, and should give diligence to escape from the woe which is to come.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:9: Tribulation: Pro 1:27, Pro 1:28; Th2 1:6
soul: Eze 18:4; Mat 16:26
of the Jew: Rom 2:10, Rom 1:16, Rom 3:29, Rom 3:30, Rom 4:9-12, Rom 9:24, Rom 10:12, Rom 15:8, Rom 15:9; Amo 3:2; Mat 11:20-24; Luk 2:30-32, Luk 12:47, Luk 12:48, Luk 24:47; Act 3:26, Act 11:18, Act 13:26, Act 13:46, Act 13:47, Act 18:5, Act 18:6; Act 20:21, Act 26:20, Act 28:17, Act 28:28; Gal 2:15, Gal 2:16, Gal 3:28; Eph 2:11-17; Col 3:11; Pe1 4:17
Gentile: Gr. Greek
John Gill
2:9 Tribulation and anguish,.... These, with the foregoing words, are expressive of the second death, the torments of hell, the worm that never dies, and the fire that is not quenched: which will fall
upon every soul of man that doth evil; whose course of life and conversation is evil; for "the soul that sins shall die", Ezek 18:4, unless satisfaction is made for his sins by the blood of Christ:
of the Jew first, and also of the Gentile; regard being had to what nation they belong.
John Wesley
2:9 Of the Jew first - Here we have the first express mention of the Jews in this chapter. And it is introduced with great propriety. Their having been trained up in the true religion, and having had Christ and his apostles first sent to them, will place them in the foremost rank of the criminals that obey not the truth.
Robert Jamieson, A. R. Fausset and David Brown
2:9 Tribulation and anguish--the effect of these in the sinner himself.
2:102:10: Փա՛ռք եւ պատիւ եւ խաղաղութիւն ամենայնի որ գործէ՛ զբարի. նախ՝ Հրէին, եւ ապա հեթանոսի[3306]։[3306] Ոմանք. Նախ Հրէի եւ ապա հեթանոսին։ Ոմանք. Փառք պատիւ եւ խաղաղութիւն ՚ի վերայ ամենայնի որ գոր՛՛։
10 իսկ փառք, պատիւ եւ խաղաղութիւն՝ իւրաքանչիւրին, որ բարին է գործում, նախ՝ հրեայի եւ ապա՝ հեթանոսի.
10 Առաջ Հրեային ու ետքը՝ Յոյնին, իսկ փառք ու պատիւ եւ խաղաղութիւն այն ամենուն, որ բարի են։ Առաջ՝ Հրեային ու ետքը՝ Յոյնին։
Փառք, պատիւ եւ խաղաղութիւն ամենայնի որ գործէ զբարի. նախ Հրէին եւ ապա հեթանոսի:

2:10: Փա՛ռք եւ պատիւ եւ խաղաղութիւն ամենայնի որ գործէ՛ զբարի. նախ՝ Հրէին, եւ ապա հեթանոսի[3306]։
[3306] Ոմանք. Նախ Հրէի եւ ապա հեթանոսին։ Ոմանք. Փառք պատիւ եւ խաղաղութիւն ՚ի վերայ ամենայնի որ գոր՛՛։
10 իսկ փառք, պատիւ եւ խաղաղութիւն՝ իւրաքանչիւրին, որ բարին է գործում, նախ՝ հրեայի եւ ապա՝ հեթանոսի.
10 Առաջ Հրեային ու ետքը՝ Յոյնին, իսկ փառք ու պատիւ եւ խաղաղութիւն այն ամենուն, որ բարի են։ Առաջ՝ Հրեային ու ետքը՝ Յոյնին։
zohrab-1805▾ eastern-1994▾ western am▾
2:1010: Напротив, слава и честь и мир всякому, делающему доброе, во-- первых, Иудею, [потом] и Еллину!
2:10  δόξα δὲ καὶ τιμὴ καὶ εἰρήνη παντὶ τῶ ἐργαζομένῳ τὸ ἀγαθόν, ἰουδαίῳ τε πρῶτον καὶ ἕλληνι·
2:10. δόξα (a-recognition) δὲ (moreover) καὶ (and) τιμὴ (a-valuation) καὶ (and) εἰρήνη (a-peace) παντὶ (unto-all) τῷ (unto-the-one) ἐργαζομένῳ ( unto-working-to ) τὸ (to-the-one) ἀγαθόν, (to-good,"Ἰουδαίῳ (unto-Iouda-belonged) τε (also) πρῶτον (to-most-before) καὶ (and) Ἕλληνι: (unto-a-Hellian)
2:10. gloria autem et honor et pax omni operanti bonum Iudaeo primum et GraecoBut glory and honour and peace to every one that worketh good: to the Jew first, and also to the Greek.
10. but glory and honour and peace to every man that worketh good, to the Jew first, and also to the Greek:
2:10. But glory and honor and peace are for all who do what is good: the Jew first, and also the Greek.
2:10. But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile:
But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile:

10: Напротив, слава и честь и мир всякому, делающему доброе, во-- первых, Иудею, [потом] и Еллину!
2:10  δόξα δὲ καὶ τιμὴ καὶ εἰρήνη παντὶ τῶ ἐργαζομένῳ τὸ ἀγαθόν, ἰουδαίῳ τε πρῶτον καὶ ἕλληνι·
2:10. gloria autem et honor et pax omni operanti bonum Iudaeo primum et Graeco
But glory and honour and peace to every one that worketh good: to the Jew first, and also to the Greek.
2:10. But glory and honor and peace are for all who do what is good: the Jew first, and also the Greek.
2:10. But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:10: But glory, honor, and peace - While the finally impenitent Jew and Gentile shall experience the fullest effects of the righteous indignation of the supreme Judge, even man that worketh good - that lives in a conscientious obedience to the known will of God, whether he be Jew or Gentile, shall have glory, honor, and peace; i.e. eternal blessedness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:10: glory: Rom 2:7, Rom 9:21, Rom 9:23; Sa1 2:30; Psa 112:6-9; Pro 3:16, Pro 3:17, Pro 4:7-9, Pro 8:18; Luk 9:48; Luk 12:37; Joh 12:26; Pe1 1:7, Pe1 5:4
and peace: Rom 5:1, Rom 8:6, Rom 14:17, Rom 15:13; Num 6:26; Job 22:21; Psa 29:11, Psa 37:37; Isa 26:12; Isa 32:17, Isa 48:18, Isa 48:22, Isa 55:12, Isa 57:19; Jer 33:6; Mat 10:13; Luk 1:79, Luk 22:14; Luk 19:42; Joh 14:27, Joh 16:33; Gal 5:22; Phi 4:7
to every: Psa 15:2; Pro 11:18; Isa 32:17; Act 10:35; Gal 5:6; Jam 2:22, Jam 3:13
Gentile: Gr. Greek
John Gill
2:10 But glory, honour, and peace,.... Which are so many words for the everlasting happiness of the saints; which is a "crown of glory that fadeth not away" 1Pet 5:4); an honour exceeding that of the greatest potentates upon earth, since such that enjoy it will be kings and priests, and sit with Christ on his throne to all eternity; and is a peace that passes all understanding: all which will be rendered
to every man that doth good, to the Jew first, and also to the Gentile; which none without Christ, and his grace, and by the strength of nature, does, or can do; not that good works are causes of salvation, but are testimonies of faith, and fruits of grace, with which salvation is connected, whether they be found in Jews or Gentiles; for neither grace nor salvation are peculiar to any nation, or set of people.
John Wesley
2:10 But glory - Just opposite to "wrath," from the divine approbation. Honour - Opposite to "indignation," by the divine appointment; and peace now and for ever, opposed to tribulation and anguish.
Robert Jamieson, A. R. Fausset and David Brown
2:10 to the Jew first--first in perdition if unfaithful; but if obedient to the truth, first in salvation (Rom 2:10).
2:112:11: Զի ո՛չ է ակնառութիւն առաջի Աստուծոյ։
11 որովհետեւ Աստծու առաջ աչառութիւն չկայ:
11 Վասն զի Աստուծոյ քով աչառութիւն չկայ։
Զի ոչ է ակնառութիւն առաջի Աստուծոյ:

2:11: Զի ո՛չ է ակնառութիւն առաջի Աստուծոյ։
11 որովհետեւ Աստծու առաջ աչառութիւն չկայ:
11 Վասն զի Աստուծոյ քով աչառութիւն չկայ։
zohrab-1805▾ eastern-1994▾ western am▾
2:1111: Ибо нет лицеприятия у Бога.
2:11  οὐ γάρ ἐστιν προσωπολημψία παρὰ τῶ θεῶ.
2:11. οὐ (not) γάρ (therefore) ἐστιν (it-be) προσωπολημψία (a-looking-toward-taking-unto) παρὰ (beside) τῷ (unto-the-one) θεῷ. (unto-a-Deity)
2:11. non est enim personarum acceptio apud DeumFor there is no respect of persons with God.
11. for there is no respect of persons with God.
2:11. For there is no favoritism with God.
2:11. For there is no respect of persons with God.
For there is no respect of persons with God:

11: Ибо нет лицеприятия у Бога.
2:11  οὐ γάρ ἐστιν προσωπολημψία παρὰ τῶ θεῶ.
2:11. non est enim personarum acceptio apud Deum
For there is no respect of persons with God.
2:11. For there is no favoritism with God.
2:11. For there is no respect of persons with God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-12: Ибо нет... Апостол обосновывает свое положение, высказанное в 7-10: ст., тем, что Бог не может иметь каких-либо пристрастий к отдельным народам (ср. Деян 10:34; Сир 32:15). - Те, которые не имея закона. Здесь Апостол раскрывает мысль 11-го стиха. Грешник будет наказан непременно, знал ли он закон Моисеев или не знал - вот основное положение Апостола. Язычники, грешившие в своей жизни, но не нарушавшие им неизвестного закона Моисеева (были другие язычники, знавшие закон - это прозелиты), будут (на последнем суде) обречены на погибель (ср. ст. 5-й), хотя к ним не будут применяться строгие постановления закона Моисеева (вне закона - anomwV): они будут осуждены на основании им доступного понимания воли Божией, т. е. на основании закона естественной нравственности. Напротив, евреи, имевшие закон Моисеев, будут за грехи свои осуждены так, как того требует этот закон Моисеев (по закону осудятся), они будут отвечать на последнем суде по несравненно большему числу пунктов, чем язычники.
Adam Clarke: Commentary on the Bible - 1831
2:11: For there is no respect of persons with God - The righteous Judge will not act according to any principle of partiality; the character and conduct, alone of the persons shall weigh with him. He will take no wicked man to glory, let his nation or advantages be what they may; and he will send no righteous man to perdition, though brought up in the very bosom of Gentilism. And as he will judge in that day according to character and conduct, so his judgment will proceed on the ground of the graces, privileges, and blessings which they had received, improved or abused. And as there is no respect of persons with God in judgment, so there can be none in the previous administration of his saving blessings. He that will be condemned for his unrighteousness, will be condemned on the ground that he had sufficient grace afforded him for the salvation of his soul; and his condemnation will rest on the simple principle, that he abused the grace which was sufficient to save him, by acting in opposition to its dictates and influence. No man, in that great day, shall be brought to heaven through any partiality of the Judge; and no man sent to hell because God did not afford him sufficient grace, or because he had made a decree which rendered even his use of it ineffectual to his salvation. In reference to the great design of God, in the salvation of man, it shall be said, - in time, at the day of judgment, and throughout eternity, - There Is No Respect of Persons with God.
Albert Barnes: Notes on the Bible - 1834
2:11: For - This particle is used here to confirm what is said before, particularly that this punishment should be experienced by the Jew as well as the Gentile. For God would deal with both on the principles of justice.
Respect of persons - The word thus rendered means "partiality," in pronouncing judgment, in favoring one party or individual more than another, not because his cause is more just, but on account of something personal - on account of his wealth, or rank, or function, or influence, or by personal friendship, or by the fear of him. It has special reference to a judge who pronounces judgment between parties at law. The exercise of such partiality was strictly and often forbidden to the Jewish magistrates; Lev 19:15; Deu 1:17; Pro 24:23; Jam 2:1, Jam 2:3, Jam 2:9. In his capacity as a Judge, it is applied often to God. It means that he will not be influenced in awarding the retributions of eternity, in actually pronouncing and executing sentence, by any partiality, or by regard to the wealth, function, rank, or appearance of people. He will judge righteous judgment; he will judge people as they ought to be judged; according to their character and deserts; and not contrary to their character, or by partiality.
The connection here demands that this affirmation should be limited solely to his dealing with people as their judge. And in this sense, and this only, this is affirmed often of God in the Scriptures; Deu 10:17; Ch2 19:7; Eph 6:9; Col 3:25; Gal 6:7-8; Pe1 1:17; Act 10:34. It does not affirm that he must make all his creatures equal in talent, health, wealth, or privilege; it does not imply that, as a sovereign, he may not make a difference in their endowments, their beauty, strength, or graces; it does not imply that he may not bestow his favors where he pleases where all are undeserving, or that he may not make a difference in the characters of people by his providence, and by the agency of his Spirit. All these are actually done, done not out of any respect to their persons, to their rank, function, or wealth, but according to his own sovereign good pleasure; Eph. 1. To deny that this is done, would be to deny the manifest arrangement of things everywhere on the earth. To deny that God had a right to do it, would be,
(1) To maintain that sinners had a claim on his favors;
(2) that he might not do what he willed with his own; or,
(3) To affirm that God was under obligation to make all people with just the same talents and privileges, that is, that all creatures must be, in all respects, just alike.
This passage, therefore, is very improperly brought to disprove the doctrine of decrees, or election, or sovereignty. It has respect to a different thing, to the actual exercise of the office of the Judge of the world; and whatever may be the truth about God's decrees or his electing love, this passage teaches nothing in relation to either. It may be added that this passage contains a most alarming truth for guilty people. It is that God will not be influenced by partiality, but will treat them just as they deserve. He will not be won or awed by their rank or function; by their wealth or endowments; by their numbers, their power, or their robes of royalty and splendor. Every man should tremble at the prospect of falling into the hands of a just God, who will treat him just as he deserves, and should without delay seek a refuge in the Saviour and Advocate provided for the guilty: Jo1 2:1-2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:11: Deu 10:17, Deu 16:19; Ch2 19:7; Job 34:19; Pro 24:23, Pro 24:24; Mat 22:16; Luk 20:21; Act 10:34; Gal 2:6, Gal 6:7, Gal 6:8; Eph 6:9; Col 3:25; Pe1 1:17
Geneva 1599
2:11 For there is no (g) respect of persons with God.
(g) God does not judge men either by their blood or by their country, either to receive them or to cast them away.
John Gill
2:11 For there is no respect of persons with God. It will not come into consideration, at the day of judgment, of what nation men are; or from what parents they are descended; nor of what age and sex persons be; nor in what state and condition they have lived in this world; nor will it be asked to what sect they have belonged, and by what denomination they have been called; or whether they have conformed to such and such externals and rituals in religion; but only whether they are righteous men or sinners; and accordingly as they appear under these characters, judgment will proceed. Some object from hence, though without any reason, to the doctrine of particular election of certain persons to everlasting salvation. This passage respects matters of strict justice, and is a forensic expression relating to courts of judicature, where persons presiding are to have no regard to the faces of men, but do that which is strictly just between man and man; and does not respect matters of grace and free favour, such as giving alms, forgiving debts, &c. A judge, as such, is to regard no man's person, but to proceed in matters before him, according to the rules of law and justice; should he do otherwise, he would be chargeable with being a respecter of persons; but then he may bestow alms on what objects he pleases; and forgive one man who is personally indebted to him, and not another, without any such imputation. This, applied to the case in hand, abundantly clears it; for though God, as a Judge, respects no man's person; yet in matters of grace he distinguishes one person from another, as it is plain he does by the bounties of his Providence. Besides, God is not bound to any person by any laws, but acts as a Sovereign; he is not moved by anything in the creature; as his choice is not confined to persons of any particular nation, family, sex, or condition, so neither does it proceed upon anything, or a foresight of anything in them, or done by them; and as there is no worthiness in them that are chosen, and saved above others, so no injury is done to the rest: add to all this, that those that are saved by virtue of electing grace, are saved in a way of righteousness agreeably to the holy law, and strict justice of God; so that no complaint can be made against the distinguishing methods of grace, upon the foot of strict justice.
John Wesley
2:11 For there is no respect of persons with God - He will reward every one according to his works. But this is well consistent with his distributing advantages and opportunities of improvement, according to his own good pleasure.
2:122:12: Որք միանգամ արտաքո՛յ օրինացն մեղան, արտաքո՛յ օրինացն եւ կորնչին. եւ որք ընդ օրինօ՛քն մեղան, օրինօ՛քն դատեսցին[3307]։ [3307] Ոմանք. Օրինօքն եւ դատեսցին։
12 Բոլոր նրանք, որ մեղանչեցին առանց օրէնք ունենալու, առանց օրէնքի էլ կը կորչեն. իսկ նրանք, որ օրէնք ունենալով մեղանչեցին, օրէնքով էլ կը դատուեն
12 Քանզի անոնք որ առանց օրէնքի մեղք գործեցին, առանց օրէնքի պիտի կորսուին եւ անոնք որ օրէնքի տակ մեղք գործեցին, օրէնքով պիտի դատուին,
Որք միանգամ արտաքոյ օրինացն մեղան` արտաքոյ օրինացն եւ կորնչին. եւ որք ընդ օրինօքն մեղան` օրինօքն եւ դատեսցին:

2:12: Որք միանգամ արտաքո՛յ օրինացն մեղան, արտաքո՛յ օրինացն եւ կորնչին. եւ որք ընդ օրինօ՛քն մեղան, օրինօ՛քն դատեսցին[3307]։
[3307] Ոմանք. Օրինօքն եւ դատեսցին։
12 Բոլոր նրանք, որ մեղանչեցին առանց օրէնք ունենալու, առանց օրէնքի էլ կը կորչեն. իսկ նրանք, որ օրէնք ունենալով մեղանչեցին, օրէնքով էլ կը դատուեն
12 Քանզի անոնք որ առանց օրէնքի մեղք գործեցին, առանց օրէնքի պիտի կորսուին եւ անոնք որ օրէնքի տակ մեղք գործեցին, օրէնքով պիտի դատուին,
zohrab-1805▾ eastern-1994▾ western am▾
2:1212: Те, которые, не [имея] закона, согрешили, вне закона и погибнут; а те, которые под законом согрешили, по закону осудятся
2:12  ὅσοι γὰρ ἀνόμως ἥμαρτον, ἀνόμως καὶ ἀπολοῦνται· καὶ ὅσοι ἐν νόμῳ ἥμαρτον, διὰ νόμου κριθήσονται·
2:12. Ὅσοι ( which-a-which ) γὰρ (therefore) ἀνόμως (unto-un-parceleed) ἥμαρτον, (they-had-un-adjusted-along,"ἀνόμως (unto-un-parceleed) καὶ (and) ἀπολοῦνται : ( they-shall-destruct-off ) καὶ (and) ὅσοι ( which-a-which ) ἐν (in) νόμῳ (unto-a-parcelee) ἥμαρτον, (they-had-un-adjusted-along,"διὰ (through) νόμου (of-a-parcelee) κριθήσονται: (they-shall-be-separated)
2:12. quicumque enim sine lege peccaverunt sine lege et peribunt et quicumque in lege peccaverunt per legem iudicabunturFor whosoever have sinned without the law shall perish without the law: and whosoever have sinned in the law shall be judged by the law.
12. For as many as have sinned without law shall also perish without law: and as many as have sinned under law shall be judged by law;
2:12. For whoever had sinned without the law, will perish without the law. And whoever had sinned in the law, will be judged by the law.
2:12. For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law;
For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law:

12: Те, которые, не [имея] закона, согрешили, вне закона и погибнут; а те, которые под законом согрешили, по закону осудятся
2:12  ὅσοι γὰρ ἀνόμως ἥμαρτον, ἀνόμως καὶ ἀπολοῦνται· καὶ ὅσοι ἐν νόμῳ ἥμαρτον, διὰ νόμου κριθήσονται·
2:12. quicumque enim sine lege peccaverunt sine lege et peribunt et quicumque in lege peccaverunt per legem iudicabuntur
For whosoever have sinned without the law shall perish without the law: and whosoever have sinned in the law shall be judged by the law.
2:12. For whoever had sinned without the law, will perish without the law. And whoever had sinned in the law, will be judged by the law.
2:12. For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:12: For as many as have sinned without law, etc. - They, viz. the Gentiles, who shall be found to have transgressed against the mere light of nature, or rather, that true light that lighteth every man that cometh into the world, Joh 1:9, shall not come under the same rule with those, the Jews, who have in addition to this enjoyed an extraordinary revelation; but they shall be dealt with according to the inferior dispensation, under which they lived: while those, the Jews, who have sinned against the law - the positive Divine revelation granted to them, shall be judged by that law, and punished proportionably to the abuse of such an extraordinary advantage.
Albert Barnes: Notes on the Bible - 1834
2:12: For - This is used to give a reason for what he had just said, or to show on what principles God would treat man, so as not to be a respecter of persons.
As many - Whosoever. This includes all who have done it, and evidently has respect to the Gentile world. It is of the more importance to remark this, because he does not say that it is applicable to a few only, or to great and incorrigible instances of pagan wickedness, but it is a universal, sweeping declaration, obviously including all.
Have sinned - Have been guilty of crimes of any kind toward God or man. Sin is the transgression of a rule of conduct, however made known to mankind.
Without law - ἀνόμως anomō s. This expression evidently means without Rev_ealed or written law, as the apostle immediately says that they had a law of nature, Rom 2:14-15. The word "law," νόμος nomos. is often used to denote the Rev_ealed Law of God, the Scriptures, or Revelation in general; Mat 12:5; Luk 2:23-24; Luk 10:26; Joh 8:5, Joh 8:17.
Shall also perish - ἀπολοῦνται apolountai. The Greek word used here occurs frequently in the New Testament. It means to destroy, to lose, or to corrupt, and is applied to life, Mat 10:39; to a reward of labor, Mat 10:42; to wisdom Co1 1:19; to bottles, Mat 9:17. It is also used to denote future punishment, or the destruction of soul and body in hell, Mat 10:28; Mat 18:14; Joh 3:15, where it is opposed to eternal life, and therefore denotes eternal death; Rom 14:15; Joh 17:12. In this sense the word is evidently used in this verse. The connection demands that the reference should be to a future judgment to be passed on the pagan. It will be remarked here that the apostle does not say they shall be saved without law. He does not give even an intimation respecting their salvation. The strain of the argument, as well as this express declaration, shows that they who had sinned - and in the first chapter he had proved that all the pagan were sinners - would be punished. If any of the pagan are saved, it will be, therefore, an exception to the general rule in regard to them. The apostles evidently believed that the great mass of them would be destroyed. On this ground they evinced such zeal to save them; on this ground the Lord Jesus commanded the gospel to be preached to them; and on this ground Christians are now engaged in the effort to bring them to the knowledge of the Lord Jesus. It may be added here, that all modern investigations have gone to confirm the position that the pagan are as degraded now as they were in the time of Paul.
Without law - That is, they shall not be judged by a law which they have not. They shall not be tried and condemned by the Revelation which the Jews had. They shall be condemned only according to the knowledge and the Law which they actually possess. This is the equitable rule on which God will judge the world. According to this, it is not to be apprehended that they will suffer as much as those who have the Rev_ealed will of God; compare Mat 10:15; Mat 11:24; Luk 10:12.
Have sinned in the law - Have sinned having the Rev_ealed will of God, or endowed with greater light and privileges than the pagan world. The apostle here has undoubted reference to the Jews, who had the Law of God, and who prided themselves much on its possession.
Shall be judged by the law - This is an equitable and just rule; and to this the Jews could make no objection. Yet the admission of this would have led directly to the point to which Paul was conducting his argument, to show that they also were under condemnation, and needed a Saviour. It will be observed here, that the apostle uses a different expression in regard to the Jews from what he does of the Gentiles. He says of the former, that they "shall be judged;" of the latter, that they "shall perish." It is not certainly known why he varied this expression. But if conjecture may be allowed, it may have been for the following reasons.
(1) if he had a affirmed of the Jews that they should perish, it would at once have excited their prejudice, and have armed them against the conclusion to which he was about to come. Yet they could bear the word to be applied to the pagan, for it was in accordance with their own views and their own mode of speaking, and was strictly true.
(2) the word "judged" is apparently more mild, and yet really more severe. It would arouse no prejudice to say that they would be judged by their Law. It was indeed paying a sort of tribute or regard to that on which they prided themselves so much, the possession of the Law of God. Still, it was a word. implying all that he wished to say, and involving the idea that they would be punished and destroyed. If it was admitted that the pagan would perish; and if God was to judge the Jews by an unerring rule, that is, according to their privileges and light; then it would follow that they would also be condemned, and their own minds would come at once to the conclusion. The change of words here may indicate, therefore, a nice tact, or delicate address in argument, urging home to the conscience an offensive truth rather by the deduction of the mind of the opponent himself than by a harsh and severe charge of the writer. In instances of this, the Scriptures abound; and it was this especially that so eminently characterized the arguments of our Saviour.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:12: For: Rom 2:14, Rom 2:15, Rom 1:18-21, Rom 1:32; Eze 16:49, Eze 16:50; Mat 11:22, Mat 11:24; Luk 10:12-15, Luk 12:47, Luk 12:48; Joh 19:11; Act 17:30, Act 17:31
in the law: Rom 2:16, Rom 3:19, Rom 3:20, Rom 4:15, Rom 7:7-11, Rom 8:3; Deu 27:26; Co2 3:7-9; Gal 2:16-19; Gal 3:10, Gal 3:22; Jam 2:10; Rev 20:12-15
Geneva 1599
2:12 (4) For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law;
(4) He applies that general accusation against mankind particularly both to the Gentiles and to the Jews.
John Gill
2:12 For as many as have sinned without law,.... This is an instance of the strict justice of God, and proves him to be no respecter of persons; for the Gentiles, who were "without law", the written law of Moses, not without the law of nature in their breasts, nor without some civil laws and statutes of their own; inasmuch as they "sinned" against the God of nature, and the law and light of nature, they
shall also perish without law: not that their condemnation and perdition will be illegal, or not in due course of law; but it will not proceed upon, or according to the law of Moses, they never had; and much less for not believing in Christ, of whom they never heard; but their perdition will be for their sins committed without the law of Moses, against the law of nature: their not having the written law of Moses will be no plea in their favour, or be a reason why they should not be condemned; their persons will not be regarded as with or without the law, but their sins committed by them, to which facts their consciences will bear witness:
and, so on the other hand,
as many as have sinned in the law; who have been in and under the law of Moses, and have sinned against it, meaning the Jews:
shall be judged by the law; and condemned by it, as they were in this world, and will be hereafter: their having this law will be no bar against their condemnation, but rather an aggravation of it; their hearing of it will be no plea in their favour; nor their doing of it neither, unless they could have done it to perfection; for perfect obedience it requires, as a justifying righteousness, otherwise it curses, condemns, and adjudges to death.
John Wesley
2:12 For as many as have sinned - He speaks as of the time past, for all time will be past at the day of judgment. Without the law - Without having any written law. Shall also perish without the law - Without regard had to any outward law; being condemned by the law written in their hearts. The word also shows the agreement of the manner of sinning, with the manner of suffering. Perish - He could not so properly say, Shall be judged without the law.
Robert Jamieson, A. R. Fausset and David Brown
2:12 For as many as have sinned--not "as many as have sinned at all," but, "as many as are found in sin" at the judgment of the great day (as the whole context shows).
without law--that is, without the advantage of a positive Revelation.
shall also perish without law--exempt from the charge of rejecting or disregarding it.
and as many as have sinned in the law--within the pale of a positive, written Revelation.
shall be judged by the law--tried and condemned by the higher standard of that written Revelation.
2:132:13: Զի ո՛չ եթէ որ լսելիք օրինա՛ցն են՝ արդարացեալ են առաջի Աստուծոյ, այլ առնելի՛ք օրինացն արդարասցին[3308]։ [3308] Ոսկան. Որք լսօղք... այլ առնօղք։
13 (որովհետեւ օրէնքը լսողները չեն, որ արդար են Աստծու առաջ, այլ օրէնքը կատարողնե՛րը պիտի արդարացուեն:
13 Վասն զի ոչ թէ օրէնքը լսողները Աստուծոյ առջեւ արդար են, հապա օրէնքը կատարողները պիտի արդարանան։
զի ոչ եթէ որ լսելիք օրինացն են` արդարացեալ են առաջի Աստուծոյ, այլ առնելիք օրինացն արդարասցին:

2:13: Զի ո՛չ եթէ որ լսելիք օրինա՛ցն են՝ արդարացեալ են առաջի Աստուծոյ, այլ առնելի՛ք օրինացն արդարասցին[3308]։
[3308] Ոսկան. Որք լսօղք... այլ առնօղք։
13 (որովհետեւ օրէնքը լսողները չեն, որ արդար են Աստծու առաջ, այլ օրէնքը կատարողնե՛րը պիտի արդարացուեն:
13 Վասն զի ոչ թէ օրէնքը լսողները Աստուծոյ առջեւ արդար են, հապա օրէնքը կատարողները պիտի արդարանան։
zohrab-1805▾ eastern-1994▾ western am▾
2:1313: (потому что не слушатели закона праведны пред Богом, но исполнители закона оправданы будут,
2:13  οὐ γὰρ οἱ ἀκροαταὶ νόμου δίκαιοι παρὰ [τῶ] θεῶ, ἀλλ᾽ οἱ ποιηταὶ νόμου δικαιωθήσονται.
2:13. οὐ (not) γὰρ (therefore) οἱ (the-ones) ἀκροαταὶ (hearers) νόμου (of-a-parcelee) δίκαιοι ( course-belonged ) παρὰ (beside) [τῷ] "[unto-the-one]"θεῷ, (unto-a-Deity,"ἀλλ' (other) οἱ (the-ones) ποιηταὶ (doers) νόμου (of-a-parcelee) δικαιωθήσονται. (they-shall-be-en-course-belonged)
2:13. non enim auditores legis iusti sunt apud Deum sed factores legis iustificabunturFor not the hearers of the law are just before God: but the doers of the law shall be justified.
13. for not the hearers of a law are just before God, but the doers of a law shall be justified:
2:13. For it is not the hearers of the law who are just before God, but rather it is the doers of the law who shall be justified.
2:13. (For not the hearers of the law [are] just before God, but the doers of the law shall be justified.
For not the hearers of the law [are] just before God, but the doers of the law shall be justified:

13: (потому что не слушатели закона праведны пред Богом, но исполнители закона оправданы будут,
2:13  οὐ γὰρ οἱ ἀκροαταὶ νόμου δίκαιοι παρὰ [τῶ] θεῶ, ἀλλ᾽ οἱ ποιηταὶ νόμου δικαιωθήσονται.
2:13. non enim auditores legis iusti sunt apud Deum sed factores legis iustificabuntur
For not the hearers of the law are just before God: but the doers of the law shall be justified.
2:13. For it is not the hearers of the law who are just before God, but rather it is the doers of the law who shall be justified.
2:13. (For not the hearers of the law [are] just before God, but the doers of the law shall be justified.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: Здесь Апостол подтверждает мысль о необходимости осуждения согрешивших иудеев. Моисей некогда говорил евреям, что закон, им данный, есть величайшее сокровище, обладание которым ставит евреев в особое, исключительное положение среди всех народов земли (Втор IV). Конечно, он говорил это в том предположении, что евреи будут исполнять этот закон; но они, с течением времени, утвердились в той мысли, что закон Моисеев - это спасительный для них палладиум, волшебное средство для избежания всяких общественных бедствий, что, зная закон, они этим самым уже становятся полноправными членами царства Мессии и никакому суду подлежать не будут. Апостол теперь и разбивает их самомнение. Одного знания закона недостаточно для спасения - нужно исполнение требований закона. - Слушатели закона - намек на субботние собрания евреев в синагогах для слушания отделов из Ветхого Завета (ср. Деян 15:21; 2Кор. 3:14). - Пред Богом (para qe) = по суду Божию (ср. 1Кор.3:19; 2: Сол 1:6). - Исполнители закона. Апостол сам ниже говорит, что исполнителей закона в полном смысле слова не может и быть (3:20). Следовательно, и здесь он мог иметь в виду только людей, по мере сил своих старающихся исполнять закон. - Оправданы будут. Точно так же и оправдание, о каком здесь идет речь, не есть признание всецелой праведности человека, не есть свидетельство о том, что некоторые люди могут исполнить весь закон (Моисеев или евангельский). Это означает только, что Бог наградит людей, стремящихся к исполнению закона и, по мере сил, его исполняющих. Заметить нужно, что оправдание здесь уже не имеет такого значения, какое оно имеет в 1-й гл. (и в III-й). Там оно означало усвоение грешником праведности Божией, очищение грешника и снабжение его благодатными силами для новой жизни во Христе; здесь оно имеет смысл оправдательного приговора, какой будет высказан над жившим по закону Божию человеком на последнем суде Божием.
Adam Clarke: Commentary on the Bible - 1831
2:13: For not the hearers of the law, etc. - It does not follow, because one people are favored with a Divine revelation, that therefore they shall be saved; while the others who have not had that revelation, shall finally perish: this is not God's procedure; where he has given a law - a Divine revelation, he requires obedience to that law; and only those who have been doers of that law - who have lived according to the light and privileges granted in that revelation, shall be justified - shall be finally acknowledged to be such as are fit for the kingdom of God.
Albert Barnes: Notes on the Bible - 1834
2:13: For not the hearers ... - The same sentiment is implied in Jam 1:22; Mat 7:21, Mat 7:24; Luk 6:47. The apostle here doubtless designed to meet an objection of the Jews; to wit, that they had the Law, that they manifested great deference for it, that they heard it read with attention, and professed a willingness to yield themselves to it. To meet this, he states a very plain and obvious principle, that this was insufficient to justify them before God, unless they rendered actual obedience.
Are just - Are justified before God, or are personally holy. Or, in other words, simply hearing the Law is not meeting all its requirements, and making people holy. If they expected to be saved by the Law, it required something more than merely to hear it. It demanded perfect obedience.
But the doers of the law - They who comply entirely with its demands; or who yield to it perfect and perpetual obedience. This was the plain and obvious demand, not only of common sense, but of the Jewish Law itself; Deu 4:1; Lev 18:5; compare Rom 10:9.
Shall be justified - This expression is evidently synonymous with that in Lev 18:5, where it is said that "he shall live in them." The meaning is, that it is a maxim or principle of the Law of God, that if a creature will keep it, and obey it entirely, he shall not be condemned, but shall be approved and live foRev_er. This does not affirm that anyone ever has thus lived in this world, but it is an affirmation of a great general principle of law, that if a creature is justified by the Law, the obedience must be entire and perpetual. If such were the case, as there would be no ground of condemnation, man would be saved by the Law. If the Jews, therefore, expected to be saved by their Law, it must be, not by hearing the Law, nor by being called a Jew, but by perfect and unqualified obedience to all its requirements. This passage is designed, doubtless, to meet a very common and pernicious sentiment of the Jewish teachers, that all who became hearers and listeners to the Law would be saved. The inference from the passage is, that no man can be saved by his external privileges, or by an outward respectful deference to the truths and ordinances of religion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:13: For not: Rom 2:25; Deu 4:1, Deu 5:1, Deu 6:3, Deu 30:12-14; Eze 20:11, Eze 33:30-33; Mat 7:21-27; Luk 8:21; Jam 1:22-25; Jo1 2:29, Jo1 3:7
but the: Rom 3:20, Rom 3:23, Rom 10:5; Luk 10:25-29; Gal 3:11, Gal 3:12
justified: Rom 3:30, Rom 4:2-5; Psa 143:2; Luk 18:14; Act 13:39; Gal 2:16, Gal 5:4; Jam 2:21-25
Geneva 1599
2:13 (5) (For not the hearers of the law [are] just before God, but the doers of the law shall be (h) justified.
(5) He prevents an objection which might be made by the Jews whom the law does not excuse, but condemn, because it is not the hearing of the law that justifies, but rather the keeping of it.
(h) Will be pronounced just before God's judgment seat: which is true indeed if any one could be found that had fulfilled the law: but seeing that Abraham was not justified by the law, but by faith, it follows that no man can be justified by works.
John Gill
2:13 For not the hearers of the law are just before God,.... The apostle here shows, that the Jews were justly condemned, notwithstanding their having and hearing of the law; since hearing without doing it, will never denominate persons righteous in the sight of God, however it might recommend them in the sight of men: regard seems to be had either to the first delivery of the law by Moses to the people of Israel, when he read it to them, and they hearkened to it, and promised obedience; or rather to the reading and hearing it every sabbath day; and may include a speculative knowledge of it, without a practical obedience to it; and which therefore must fall greatly short of entitling them to a justifying righteousness; since not these,
but the doers of the law, shall be justified; by whom are meant, not such who merely literally and externally fulfil the law, as they imagine; for the law is spiritual, and regards the inward as well as the outward man, and requires internal holiness, as well as external obedience; and the apostle is speaking of justification before God, who sees the heart, and not before men, who judge according to outward appearance: nor are such designed who are imperfect doers of the law; for the law requires a perfect obedience, and what is not perfect is not properly righteousness; nor does it, nor can it consider an imperfect righteousness as a perfect one; for it accuses of, pronounces guilty, curses, and condemns for every transgression of it. But such only can be intended, who are doers of it spiritually, internally, as well as externally, and that perfectly. Adam, in his state of innocence, was a perfect doer of the law; he sinning, and all his posterity in him, none of them are righteous, but all pass under a sentence of condemnation. The best of men, even believers in Christ, are not without sin in themselves; and when any of the saints are said to be perfect, it must be understood in a comparative sense, or as they are considered in Christ. There never was but one since Adam, and that is Christ, who has fulfilled, or could perfectly fulfil the law; the thing is impossible and impracticable for fallen man: hence these words must be understood either hypothetically, thus, not the hearers of the law, but if there were any perfect doers of it, they would be justified before God; or else of such persons who are considered in Christ, by whom the whole perfect righteousness of the law is fulfilled in them, and who may be reckoned as perfect doers of it in him, their substitute, surety, and representative.
John Wesley
2:13 For not the hearers of the law are, even now, just before God, but the doers of the law shall be justified - Finally acquitted and rewarded a most sure and important truth, which respects the gentiles also, though principally the Jews. St. Paul speaks of the former, Rom 2:14, &c.; of the latter, Rom 2:17, &c. Here is therefore no parenthesis; for Rom 2:16 also depends on Rom 2:15, not on Rom 2:12.
Robert Jamieson, A. R. Fausset and David Brown
2:13 For not the hearers, &c.--As touching the Jews, in whose ears the written law is continually resounding, the condemnation of as many of them as are found sinners at the last involves no difficulty; but even as respects the heathen, who are strangers to the law in its positive and written form--since they show how deeply it is engraven on their moral nature, which witnesses within them for righteousness and against iniquity, accusing or condemning them according as they violate or obey its stern dictates--their condemnation also for all the sin in which they live and die will carry its dreadful echo in their own breasts.
2:142:14: Այլ յորժամ հեթանոսք որ զօրէնսն ո՛չ ունին, բնութեամբ զօրինա՛ցն գործիցեն. նոքա որ զօրէնսն ո՛չ ունին, անձա՛նց իւրեանց իսկ են օրէնք[3309]. [3309] Ոմանք. Զօրէնս ոչ ունին... զօրինացն գործեցին. եւ ոմանք. զօրինացն գործեն։
14 Եւ ուրեմն հեթանոսները, որ օրէնք չունեն, բնականօրէ՛ն են օրէնքի գործերը կատարում. նրանք, օրէնք չունենալով, իրենք իրենց համար իսկ օրէնք են:
14 Քանզի հեթանոսները, որոնք օրէնք չունին, երբ բնականաբար օրէնքին գործերը կը գործեն, օրէնք չունենալով՝ իրենց անձերուն օրէնքը բուն իրենք կ’ըլլան,
Այլ յորժամ հեթանոսք որ զօրէնս ոչ ունին` բնութեամբ զօրինացն գործիցեն, նոքա որ զօրէնս ոչ ունին` անձանց իւրեանց իսկ են օրէնք:

2:14: Այլ յորժամ հեթանոսք որ զօրէնսն ո՛չ ունին, բնութեամբ զօրինա՛ցն գործիցեն. նոքա որ զօրէնսն ո՛չ ունին, անձա՛նց իւրեանց իսկ են օրէնք[3309].
[3309] Ոմանք. Զօրէնս ոչ ունին... զօրինացն գործեցին. եւ ոմանք. զօրինացն գործեն։
14 Եւ ուրեմն հեթանոսները, որ օրէնք չունեն, բնականօրէ՛ն են օրէնքի գործերը կատարում. նրանք, օրէնք չունենալով, իրենք իրենց համար իսկ օրէնք են:
14 Քանզի հեթանոսները, որոնք օրէնք չունին, երբ բնականաբար օրէնքին գործերը կը գործեն, օրէնք չունենալով՝ իրենց անձերուն օրէնքը բուն իրենք կ’ըլլան,
zohrab-1805▾ eastern-1994▾ western am▾
2:1414: ибо когда язычники, не имеющие закона, по природе законное делают, то, не имея закона, они сами себе закон:
2:14  ὅταν γὰρ ἔθνη τὰ μὴ νόμον ἔχοντα φύσει τὰ τοῦ νόμου ποιῶσιν, οὖτοι νόμον μὴ ἔχοντες ἑαυτοῖς εἰσιν νόμος·
2:14. ὅταν (Which-also-ever) γὰρ (therefore) ἔθνη (nations) τὰ (the-ones) μὴ (lest) νόμον (to-a-parcelee) ἔχοντα ( holding ) φύσει (unto-a-spawning) τὰ (to-the-ones) τοῦ (of-the-one) νόμου (of-a-parcelee) ποιῶσιν, (they-might-do-unto,"οὗτοι (the-ones-these) νόμον (to-a-parcelee) μὴ (lest) ἔχοντες ( holding ) ἑαυτοῖς (unto-selves) εἰσὶν (they-be) νόμος: (a-parcelee)
2:14. cum enim gentes quae legem non habent naturaliter quae legis sunt faciunt eiusmodi legem non habentes ipsi sibi sunt lexFor when the Gentiles, who have not the law, do by nature those things that are of the law; these, having not the law, are a law to themselves.
14. for when Gentiles which have no law do by nature the things of the law, these, having no law, are a law unto themselves;
2:14. For when the Gentiles, who do not have the law, do by nature those things which are of the law, such persons, not having the law, are a law unto themselves.
2:14. For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves:
For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves:

14: ибо когда язычники, не имеющие закона, по природе законное делают, то, не имея закона, они сами себе закон:
2:14  ὅταν γὰρ ἔθνη τὰ μὴ νόμον ἔχοντα φύσει τὰ τοῦ νόμου ποιῶσιν, οὖτοι νόμον μὴ ἔχοντες ἑαυτοῖς εἰσιν νόμος·
2:14. cum enim gentes quae legem non habent naturaliter quae legis sunt faciunt eiusmodi legem non habentes ipsi sibi sunt lex
For when the Gentiles, who have not the law, do by nature those things that are of the law; these, having not the law, are a law to themselves.
2:14. For when the Gentiles, who do not have the law, do by nature those things which are of the law, such persons, not having the law, are a law unto themselves.
2:14. For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-15: Здесь Апостол обосновывает мысль, высказанную в 13-м ст. Что, действительно, оправдание на суде Божием будет даровано не слушателям, а исполнителям закона - это несомненно! Если бы могло быть иначе, если бы за одно слушание закона Бог оправдывал иудеев, то Он должен бы, как Справедливый Судия, оправдать и язычников, потому что и те также слушали, что им подсказывал закон совести, но большею частью это не исполняли, как и иудеи не исполняли закона Моисеева. Апостол, впрочем, для посрамления иудеев, берет здесь во внимание те исключительные случаи, когда язычники - понятно, лучшие между ними - следовали голосу этого естественного нравственного закона. - Не имеющие закона - откровенного, Моисеева или, подобно Моисееву, полученного от Бога. - По природе законное делают, т. е. исполняют в существе те отдельные нравственные требования, какие ясно выражены в законе Моисеевом. К этому их побуждает природа (fusiV), т. е. врожденный нравственный инстинкт. - Они сами себе закон, т. е. этот инстинкт для них заступает место Богооткровенного закона, какой имеют иудеи. - Они показывают, т. е. через это исполнение закона нравственного они наглядно показывают разумному наблюдателю. - Что дело закона у них написано в сердцах, т. е. что требуемое законом Богооткровенным, записанное в законе Моисеевом на каменных скрижалях, у них, язычников, начертано в сердце. Сердце в Св. Писании всегда является седалищем чувств, откуда исходят все решения, имеющие влияние на всю жизнь человека (Мф 15:19). - О чем свидетельствует совесть их. Под совестью (suneidhsiV) у Ап. Павла (ср. Рим 9:1; 1Кор.8:7-10, 12; Х:25-29) везде разумеется сознание человеком нравственного характера своих поступков, когда он может сказать себе, худы они или хороши. Понятно, что при этом предполагается существование нормы, по которой совесть дает определение поступкам. Совесть, как точнее перевести с греч., соединяет свое свидетельство (summaroushV) с тем побуждением или толчком, какой исходит из сердца, - толчком к совершению доброго поступка. Т. е. совесть, после сердца, является вторым свидетелем существования у язычников нравственного закона. Она говорит: аминь! на заявление нравственного инстинкта или на слово, идущее из сердца, подобно тому, как присутствовавшие в синагоге говорили: аминь! по прочтении отрывка из закона. - И мысли их, то обвиняющие, то оправдывающие одна другую. Раввины обыкновенно спорили между собою относительно греховности разных поступков человеческих, бывающих в действительности или только возможных. Так и язычники обсуждают достоинство своих поступков или, собственно, мыслей, мотивов, какие лежали в их основе. Мысли язычников при этом борются между собою. Одни нападают, другие - защищают (речь не о суждении человека о других лицах, а о суде совестливого человека над самим собою), мысли эти (logismoi) - суть отдельные обнаружения совести, которая в них судит об отдельных действиях человека и их мотивах, от которых зависит и нравственный характер самых действий. Не только язычники, но и христиане часто обсуждают спустя много времени по совершении поступка не только этот поступок, но и те мысли, какие они имели, когда его совершали, и часто их суждение расходится с прежними их взглядами. Совесть производит нередко суд и сама над собою, уличая себя в неискренности, в партийности при осуждении, имевшем место прежде. Таким образом, видно из слов Апостола, что язычники имеют свой закон (нравственный, внутренний), имеют и определенные взгляды на характер поступков человека, обсуждают эти поступки, как это все делается у иудеев. Но разве достаточно этого? Если они не будут исполнять требований нравственного закона, то, конечно, будут осуждены Богом. С таким положением иудеи, без сомнения, вполне согласны. Почему же, однако, сами они не прилагают сказанного к себе? Ведь и они не исполняют своего, Богооткровенного, закона, - следовательно, и они будут осуждены Богом. Вот что хотел в 14: и 15: ст. сказать Апостол... Заметить нужно, что, изображая здесь язычников с хорошей стороны, Апостол, конечно, имел в виду редкие, исключительные случаи из языческой истории. Можно припомнить здесь, напр., Неоптолема (у Филоктета), который отказывается спасти Грецию ценою обмана, Антигону, которая совершает нарушение строгого царского закона, чтобы исполнить долг любви по отношению к казненным братьям, или Сократа, который, из послушания властям, не хочет бегством спастись от казни. Вероятно, и в своих сношениях с язычниками Апостол встречал примеры языческого благородства.
Adam Clarke: Commentary on the Bible - 1831
2:14: For when the Gentiles, which have not the law, etc. - Nor does it follow that the Gentiles who have not had a Divine revelation, shall either perish, because they had it not; or their unrighteous conduct pass unpunished, because not having this revelation might be considered as an excuse for their sins.
Do by nature the things contained in the law - Do, without this Divine revelation, through that light which God imparts to every man, the things contained in the law - act according to justice, mercy, temperance and truth, the practice of which the revealed law so powerfully enjoins; these are a law unto themselves - they are not accountable to any other law, and are not to be judged by any dispensation different from that under which they live.
Rabbi Tanchum brings in the Supreme Being as saying: When I decreed any thing against the Gentiles, to whom I have not given laws and statutes, and they know what I have decreed; immediately they repent; but the Israelites do not so. Tanchum, fol. 43. 2.
Albert Barnes: Notes on the Bible - 1834
2:14: For when - The apostle, in Rom 2:13, had stated a general principle, that the doers of the Law only can be justified, if justification is attempted by the Law. In this verse and the next, he proceeds to show that the same principle is applicable to the pagan; that though they have not the written Law of God, yet that they have sufficient knowledge of his will to take away every excuse for sin, and consequently that the course of reasoning by which he had come to the conclusion that they were guilty, is well founded. This verse is not to be understood as affirming, as an historical fact, that any of the pagan ever did perfectly obey the Law which they had, any more than the pRev_ious verse affirms it of the Jews, The main point in the argument is, that if people are justified by the Law, their obedience must be entire and perfect; that this is not to be external only, or to consist in hearing or in acknowledging the justice of the Law; and that the Gentiles had an opportunity of illustrating this principle as well as the Jews, since they also had a law among themselves. The word "when" ὅταν hotan does not imply that the thing shall certainly take place, but is one form of introducing a supposition; or of stating the connection of one thing with another, Mat 5:11; Mat 6:2, Mat 6:5-6, Mat 6:16; Mat 10:19. It is, however, true that the main things contained in this verse, and the next, actually occurred, that the Gentiles did many things which the Law of God required.
The Gentiles - All who were not Jews.
Which have not the law - Who have net a Revelation, or the written word of God. In the Greek the article is omitted, "who have not law," that is, any Rev_ealed law.
By nature - By some, this phrase has been supposed to belong to the pRev_ious member of the sentence, "who have not the law by nature." But our translation is the more natural and usual construction. The expression means clearly by the light of conscience and reason, and whatever other helps they may have without Revelation. It denotes simply, in that state which is without the Rev_ealed will of God. In that condition they had many helps of tradition, conscience, reason, and the observation of the dealings of divine Providence, so that to a considerable extent they knew what was right and what was wrong.
Do the things - Should they not merely understand and approve, but actually perform the things required in the Law.
Contained in the law - Literally, the things of the Law, that is, the things which the Law requires. Many of those things might be done by the pagan, as, e. g., respect to parents. truth, justice, honesty, chastity. So far as they did any of those things, so far they showed that they had a law among themselves. And wherein they failed in these things they showed that they were justly condemned. "Are a law unto themselves." This is explained in the following verse. It means that their own reason and conscience constituted, in these things, a law, or prescribed that for them which the Rev_ealed law did to the Jews.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:14: which: Rom 2:12, Rom 3:1, Rom 3:2; Deu 4:7; Psa 147:19, Psa 147:20; Act 14:16, Act 17:30; Eph 2:12
do by: Rom 2:27, Rom 1:19, Rom 1:20; Co1 11:14; Phi 4:8
are a law: Rom 2:12, Rom 1:32
Geneva 1599
2:14 (6) For when the Gentiles, which have (i) not the law, do by (k) nature the things contained in the law, these, having not the law, are a law unto themselves:
(6) He prevents an objection which might be made by the Gentiles, who even though they do not have the law of Moses, yet they have no reason why they may excuse their wickedness, in that they have something written in their hearts instead of a law, as men do who forbid and punish some things as wicked, and command and commend other things as good.
(i) Not that they are without any law, but rather the law of the Jews.
(k) Command honest things, and forbid dishonest.
John Gill
2:14 For when the Gentiles which have not the law,.... The objection of the Gentiles against their condemnation, taken from their being without the law, is here obviated. The apostle owns that they had not the law, that is, the written law of Moses, and yet intimates that they had, and must have a law, against which they sinned, and so deserved punishment, and which they in part obeyed; for these men
do by nature the things contained in the law. The matter and substance of the moral law of Moses agrees with the law and light of nature; and the Gentiles in some measure, and in some sort, did these things by nature; not that men by the mere strength of nature without the grace of God, can fulfil the law, or do anything that is acceptable to God; and indeed, what these men did was merely natural and carnal, and so unacceptable to God. Some understand this of nature assisted by grace, in converted Gentiles, whether before or after the coming of Christ; others expound the phrase, by nature, freely, willingly, in opposition to the servile spirit of the Jews, in their obedience to the law; though it rather seems to design the dictates of natural reason, by which they acted: and so
these having not the law, the written law,
are a law to themselves; which they have by nature and use, and which natural reason dictates to them. So Plato distinguishes the law
"into written and un written (q): the written law is that which was used in commonwealths; and that "which was according to custom or nature", was called unwritten, such as not to go to market naked, nor to be clothed with women's clothes; which things were not forbidden by any law, but these were not done because forbidden by the unwritten law;''
which he calls "unwritten", because not written on tables, or with ink; otherwise it was written in their minds, and which by nature and use they were accustomed to.
(q) Laertii Vit. Philosoph. l. 3. in Vita Platon.
John Wesley
2:14 For when the gentiles - That is, any of them. St. Paul, having refuted the perverse judgment of the Jews concerning the heathens, proceeds to show the just judgment of God against them. He now speaks directly of the heathens, in order to convince the heathens. Yet the concession he makes to these serves more strongly to convince the Jews. Do by nature - That is, without an outward rule; though this also, strictly speaking, is by preventing grace. The things contained in the law - The ten commandments being only the substance of the law of nature. These, not having the written law, are a law unto themselves - That is, what the law is to the Jews, they are, by the grace of God, to themselves; namely, a rule of life.
2:152:15: որք ցուցանեն զգո՛րծս օրինացն գրեա՛լ ՚ի սիրտս իւրեանց. վկայութեամբ մտա՛ց իւրեանց, եւ յանդիմանե՛լ զմիմեանս ՚ի խորհրդո՛ց իւրեանց, կամ թէ պատասխանի՛ իսկ տալ[3310]. [3310] Ոմանք. Յանդիմանեալ զմիմե՛՛։
15 Նրանք ցոյց են տալիս, թէ Աստծու օրէնքի պահանջները գրուած են իրենց սրտերում՝ իրենց խղճի վկայութեամբ եւ իրենց խորհուրդների մէջ միմեանց մեղադրելով կամ արդարացնելով), -
15 Որոնք օրէնքին գործը իրենց սրտին մէջ գրուած կը ցուցնեն իրենց խղճմտանքին վկայութիւնովը եւ իրենց խորհուրդներուն իրար յանդիմանելովը կամ իրարու իրաւունք տալովը,
որք ցուցանեն զգործս օրինացն գրեալ ի սիրտս իւրեանց` վկայութեամբ մտաց իւրեանց, եւ յանդիմանել զմիմեանս ի խորհրդոց իւրեանց, կամ թէ պատասխանի իսկ տալ:

2:15: որք ցուցանեն զգո՛րծս օրինացն գրեա՛լ ՚ի սիրտս իւրեանց. վկայութեամբ մտա՛ց իւրեանց, եւ յանդիմանե՛լ զմիմեանս ՚ի խորհրդո՛ց իւրեանց, կամ թէ պատասխանի՛ իսկ տալ[3310].
[3310] Ոմանք. Յանդիմանեալ զմիմե՛՛։
15 Նրանք ցոյց են տալիս, թէ Աստծու օրէնքի պահանջները գրուած են իրենց սրտերում՝ իրենց խղճի վկայութեամբ եւ իրենց խորհուրդների մէջ միմեանց մեղադրելով կամ արդարացնելով), -
15 Որոնք օրէնքին գործը իրենց սրտին մէջ գրուած կը ցուցնեն իրենց խղճմտանքին վկայութիւնովը եւ իրենց խորհուրդներուն իրար յանդիմանելովը կամ իրարու իրաւունք տալովը,
zohrab-1805▾ eastern-1994▾ western am▾
2:1515: они показывают, что дело закона у них написано в сердцах, о чем свидетельствует совесть их и мысли их, то обвиняющие, то оправдывающие одна другую)
2:15  οἵτινες ἐνδείκνυνται τὸ ἔργον τοῦ νόμου γραπτὸν ἐν ταῖς καρδίαις αὐτῶν, συμμαρτυρούσης αὐτῶν τῆς συνειδήσεως καὶ μεταξὺ ἀλλήλων τῶν λογισμῶν κατηγορούντων ἢ καὶ ἀπολογουμένων,
2:15. οἵτινες (which-ones) ἐνδείκνυνται ( they-en-show-in ) τὸ (to-the-one) ἔργον (to-a-work) τοῦ (of-the-one) νόμου (of-a-parcelee) γραπτὸν (to-scribed) ἐν (in) ταῖς (unto-the-ones) καρδίαις (unto-hearts) αὐτῶν, (of-them,"συνμαρτυρούσης (of-witnessing-together-unto) αὐτῶν (of-them) τῆς (of-the-one) συνειδήσεως (of-a-seeing-together) καὶ (and) μεταξὺ (with-together) ἀλλήλων ( of-one-to-other ) τῶν (of-the-ones) λογισμῶν (of-fortheeings-of) κατηγορούντων ( of-gathering-down-unto ) ἢ (or) καὶ (and) ἀπολογουμένων , ( of-fortheeing-off-unto ,"
2:15. qui ostendunt opus legis scriptum in cordibus suis testimonium reddente illis conscientia ipsorum et inter se invicem cogitationum accusantium aut etiam defendentiumWho shew the work of the law written in their hearts, their conscience bearing witness to them: and their thoughts between themselves accusing or also defending one another,
15. in that they shew the work of the law written in their hearts, their conscience bearing witness therewith, and their thoughts one with another accusing or else excusing ;
2:15. For they reveal the work of the law written in their hearts, while their conscience renders testimony about them, and their thoughts within themselves also accuse or even defend them,
2:15. Which shew the work of the law written in their hearts, their conscience also bearing witness, and [their] thoughts the mean while accusing or else excusing one another;)
Which shew the work of the law written in their hearts, their conscience also bearing witness, and [their] thoughts the mean while accusing or else excusing one another:

15: они показывают, что дело закона у них написано в сердцах, о чем свидетельствует совесть их и мысли их, то обвиняющие, то оправдывающие одна другую)
2:15  οἵτινες ἐνδείκνυνται τὸ ἔργον τοῦ νόμου γραπτὸν ἐν ταῖς καρδίαις αὐτῶν, συμμαρτυρούσης αὐτῶν τῆς συνειδήσεως καὶ μεταξὺ ἀλλήλων τῶν λογισμῶν κατηγορούντων ἢ καὶ ἀπολογουμένων,
2:15. qui ostendunt opus legis scriptum in cordibus suis testimonium reddente illis conscientia ipsorum et inter se invicem cogitationum accusantium aut etiam defendentium
Who shew the work of the law written in their hearts, their conscience bearing witness to them: and their thoughts between themselves accusing or also defending one another,
2:15. For they reveal the work of the law written in their hearts, while their conscience renders testimony about them, and their thoughts within themselves also accuse or even defend them,
2:15. Which shew the work of the law written in their hearts, their conscience also bearing witness, and [their] thoughts the mean while accusing or else excusing one another;)
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:15: Which show the work of the law - In acting according to justice, mercy, temperance, and truth, they show that the great object of the law, which was to bring men from injustice, cruelty, intemperance, and falsity, is accomplished so far in them: their conscience also bearing witness - that faculty of the soul, where that Divine light dwells and works, shows them that they are right; and thus they have a comfortable testimony in their own souls of their own integrity: their thoughts, the mean while, accusing, or else excusing one another; or rather, their reasonings between one another accusing or answering for themselves. As if the apostle had said: - And this point, that they have a law and act according to it, is farther proved from their conduct in civil affairs; and from that correct sense which they have of natural justice in their debates, either in their courts of law, or in their treatises on morality. All these are ample proofs that God has not left them without light; and that, seeing they have such correct notions of right and wrong, they are accountable to God for their conduct in reference to these notions and principles. These seems to be the true meaning of this difficult clause. See below.
Albert Barnes: Notes on the Bible - 1834
2:15: Which show - Who thus evince or show.
The work of the law - The design, purpose, or object which is contemplated by the Rev_ealed Law; that is, to make known to man his duty, and to enforce the obligation to perform it. This does not mean, by any means, that they had all the knowledge which the Law would impart, for then there would have been no need of a Revelation, but that, as far as it went, as far as they had a knowledge of right and wrong, they coincided with the Rev_ealed will of God. In other words, the will of God, whether made known by reason or Revelation, will be the same so far as reason goes. The difference is that Revelation goes further than reason; sheds light on new duties and doctrines; as the information given by the naked eye and the telescope is the same, except, that the telescope carries the sight forward, and Rev_eals new worlds to the sight of man.
Written in their hearts - The Rev_ealed Law of God was written on tables of stone, and then recorded in the books of the Old Testament. This law the Gentiles did not possess, but, to a certain extent, the same requirements were written on their hearts. Though not Rev_ealed to them as to the Jews, yet they had obtained the knowledge of them by the tight of nature. The word "hearts" here denotes the mind itself, as it does also frequently in the Sacred Scriptures; not the heart, as the seat of the affections. It does not mean that they loved or even approved of the Law, but that they had knowledge of it; and that that knowledge was deeply engraved on their minds.
Their conscience - This word properly means the judgment of the mind respecting right and wrong; or the judgment which the mind passes on the morality or immorality of its own actions, when it instantly approves or condemns them. It has usually been termed the moral sense, and is a very important principle in a moral government. Its design is to answer the purposes of an ever attendant witness of a man's conduct; to compel him to pronounce on his own doings, and thus to excite him to virtuous deeds, to give comfort and peace when he does right, to deter from evil actions by making him, whether he will or no, his own executioner: see Joh 8:9; Act 23:1; Act 24:16; Rom 9:1; Ti1 1:5. By nature every man thus approves or condemns his own acts; and there is not a profounder principle of the divine administration, than thus compelling every man to pronounce on the moral character of his own conduct. Conscience may be enlightened or unenlightened; and its use may be greatly perverted by false opinions. Its province is not to communicate any new truth, it is simply to express judgment, and to impart pleasure or inflict pain for a man's own good or evil conduct. The apostle's argument, does not require him to say that conscience Rev_ealed any truth, or any knowledge of duty, to the Gentiles, but that its actual exercise proved that they had a knowledge of the Law of God. Thus, it was a witness simply of that fact.
Bearing witness - To bear witness is to furnish testimony, or proof. And the exercise of the conscience here showed or proved that they had a knowledge of the Law. The expression does not mean that the exercise of their conscience bore witness of anything to them, but that its exercise may be alleged as a proof that they were not without some knowledge of the Law.
And their thoughts - The word "thoughts" (λογισμῶν logismō n) means properly reasonings, or opinions, sentiments, etc. Its meaning here may be expressed by the word "reflections." Their reflections on their own conduct would be attended with pain or pleasure. It differs from conscience, inasmuch as the decisions of conscience are instantaneous, and without any process of reasoning. This supposes subsequent reflection, and it means that such reflections would only deepen and confirm the decisions of conscience.
The mean while - Margin, "Between themselves." The rendering in the margin is more in accordance with the Greek. The expression sometimes means, in the mean time, or at the same time; and sometimes afterward, or subsequently. The Syriac and Latin Vulgate render this mutually. They seem to have understood this as affirming that the pagan among themselves, by their writings, accused or acquitted one another.
Accusing - If the actions were evil.
Excusing - That is, if their actions were good.
One another - The margin renders this expression in connection with the adverb, translated "in the mean while," "between themselves." This view is also taken by many commentators, and this is its probable meaning. If so, it denotes the fact that in their reflections, or their reasonings, or discussions, they accused each other of crime, or acquitted one another; they showed that they had a law; that they acted on the supposition that they had. To show this was the design of the apostle; and there was no further proof of it needed than what he here adduced.
(1) They had a conscience, pronouncing on their own acts; and,
(2) Their reasonings, based on the supposition of some such common and acknowledged standard of accusing or acquitting, supposed the same thing. If, therefore, they condemned or acquitted themselves; if in these reasonings and reflections, they proceeded on the principle that they had some rule of right and wrong, then the proposition of the apostle was made out that it was right for God to judge them, and to destroy them; Rom 2:8-12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:15: written: Rom 1:18, Rom 1:19
their conscience: etc. or, the conscience witnessing with them, Rom 9:1; Joh 8:9; Act 23:1, Act 24:16; Co2 1:12, Co2 5:11; Ti1 4:2; Tit 1:15
the mean while: or, between themselves
accusing: Gen 3:8-11, Gen 20:5, Gen 42:21, Gen 42:22; Kg1 2:44; Job 27:6; Ecc 7:22; Jo1 3:19-21
Geneva 1599
2:15 Which shew the work of the law (l) written in their hearts, their conscience also bearing witness, and [their] thoughts the mean while accusing or else excusing one another;)
(l) This knowledge is a natural knowledge.
John Gill
2:15 Which show the work of the law written in their hearts,.... Though the Gentiles had not the law in form, written on tables, or in a book, yet they had "the work", the matter, the sum and substance of it in their minds; as appears by the practices of many of them, in their external conversation. The moral law, in its purity and perfection, was written on the heart of Adam in his first creation; was sadly obliterated by his sin and fall; upon several accounts, and to answer various purposes, a system of laws was written on tables of stone for the use of the Israelites; and in regeneration the law is reinscribed on the hearts of God's people; and even among the Gentiles, and in their hearts, there are some remains of the old law and light of nature, which as by their outward conduct appears, so by the inward motions of their minds,
their conscience also bearing witness; for, as the Jews say (r) , "the soul of a man witnesses in him"; for, or against him:
and their thoughts the meanwhile accusing or else excusing one another; and this the Heathens themselves acknowledge, when they (s) speak of
"tameion dikasthrion kai krithrion thv suneidhsewv, "the conclave, tribunal and judgment of conscience"; and which they call , "the most righteous judge": whose judgment reason receives, and gives its suffrage to, whether worthy of approbation or reproof; when it reads in the memory as if written on a table the things that are done, and then beholding the law as an exemplar, pronounces itself either worthy of honour or dishonour.''
(r) T. Bab. Chagigah, fol. 16. 1. & Taanith, fol. 11. 1. (s) Hierocles in Carmina Pythagor. p. 81, 206, 209, 213, 214.
John Wesley
2:15 Who show - To themselves, to other men, and, in a sense, to God himself. The work of the law - The substance, though not the letter, of it. Written on their hearts - By the same hand which wrote the commandments on the tables of stone. Their conscience - There is none of all its faculties which the soul has less in its power than this. Bearing witness - In a trial there are the plaintiff, the defendant, and the witnesses. Conscience and sin itself are witnesses against the heathens. Their thoughts sometimes excuse, sometimes condemn, them. Among themselves - Alternately, like plaintiff and defendant. Accusing or even defending them - The very manner of speaking shows that they have far more room to accuse than to defend.
Robert Jamieson, A. R. Fausset and David Brown
2:15 their thoughts the meanwhile accusing or else excusing--that is, perhaps by turns doing both.
2:162:16: յաւուրն յորում դատիցի Աստուած զգաղտնի՛ս մարդկան, ըստ աւետարանիս իմում ՚ի ձեռն Յիսուսի Քրիստոսի[3311]։ [3311] Ոմանք. Յորում դատի Աստուած... աւետարանս իմոյ։
16 այն օրը, երբ Աստուած պիտի դատի մարդկանց գաղտնի գործերը, ըստ իմ աւետարանի, Յիսուս Քրիստոսի միջոցով:
16 Այն օրը երբ Աստուած մարդոց ծածուկ բաները դատէ Յիսուս Քրիստոսին ձեռքով իմ քարոզած աւետարանիս համեմատ։
յաւուրն յորում դատիցի Աստուած զգաղտնիս մարդկան ըստ աւետարանիս իմում ի ձեռն Յիսուսի Քրիստոսի:

2:16: յաւուրն յորում դատիցի Աստուած զգաղտնի՛ս մարդկան, ըստ աւետարանիս իմում ՚ի ձեռն Յիսուսի Քրիստոսի[3311]։
[3311] Ոմանք. Յորում դատի Աստուած... աւետարանս իմոյ։
16 այն օրը, երբ Աստուած պիտի դատի մարդկանց գաղտնի գործերը, ըստ իմ աւետարանի, Յիսուս Քրիստոսի միջոցով:
16 Այն օրը երբ Աստուած մարդոց ծածուկ բաները դատէ Յիսուս Քրիստոսին ձեռքով իմ քարոզած աւետարանիս համեմատ։
zohrab-1805▾ eastern-1994▾ western am▾
2:1616: в день, когда, по благовествованию моему, Бог будет судить тайные [дела] человеков через Иисуса Христа.
2:16  ἐν ἡμέρᾳ ὅτε κρίνει ὁ θεὸς τὰ κρυπτὰ τῶν ἀνθρώπων κατὰ τὸ εὐαγγέλιόν μου διὰ χριστοῦ ἰησοῦ.
2:16. ἐν (in) ᾗ (unto-which) ἡμέρᾳ (unto-a-day) κρίνει (it-separateth,"ὁ (the-one) θεὸς (a-Deity,"τὰ (to-the-ones) κρυπτὰ ( to-concealed ) τῶν (of-the-ones) ἀνθρώπων (of-mankinds) κατὰ (down) τὸ (to-the-one) εὐαγγέλιόν (to-a-goodly-messagelet) μου (of-me) διὰ (through) Χριστοῦ (of-Anointed) Ἰησοῦ. (of-an-Iesous)
2:16. in die cum iudicabit Deus occulta hominum secundum evangelium meum per Iesum ChristumIn the day when God shall judge the secrets of men by Jesus Christ, according to my gospel.
16. in the day when God shall judge the secrets of men, according to my gospel, by Jesus Christ.
2:16. unto the day when God shall judge the hidden things of men, through Jesus Christ, according to my Gospel.
2:16. In the day when God shall judge the secrets of men by Jesus Christ according to my gospel.
In the day when God shall judge the secrets of men by Jesus Christ according to my gospel:

16: в день, когда, по благовествованию моему, Бог будет судить тайные [дела] человеков через Иисуса Христа.
2:16  ἐν ἡμέρᾳ ὅτε κρίνει ὁ θεὸς τὰ κρυπτὰ τῶν ἀνθρώπων κατὰ τὸ εὐαγγέλιόν μου διὰ χριστοῦ ἰησοῦ.
2:16. in die cum iudicabit Deus occulta hominum secundum evangelium meum per Iesum Christum
In the day when God shall judge the secrets of men by Jesus Christ, according to my gospel.
2:16. unto the day when God shall judge the hidden things of men, through Jesus Christ, according to my Gospel.
2:16. In the day when God shall judge the secrets of men by Jesus Christ according to my gospel.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: Этот стих имеет прямую связь с 15-м ст., и скобки, оканчивающие 15-й стих, лучше перенести в заключение 16-го. Апостол хочет сказать, что борьба "мыслей" у язычников особенно будет иметь место в день страшного суда Божия, когда Сам Бог через Иисуса Христа будет судить тайные помышления людей. Язычникам придется тогда немало рассуждать, и защищая себя, и обвиняя, сознаваясь в своих проступках, в том, что они своевременно не слушали голоса своей совести... Но Апостол все же дает понять, что суд будет происходить так, как и подобает ему происходить согласно тому, что проповедовал Апостол (по благовествованию моему) о равенстве пред Судом Божиим всех людей, будут ли они иудеи, или же язычники. При том суд будет производить Иисус Христос, а Иисус Христос, по учению Ап. Павла, есть второй Адам (Рим 5:14; 1Кор.15:45) и, следов., стоит в отношении не только к иудеям, а и к язычникам и, несомненно, будет милостив и к язычникам, так как Бог хочет, чтобы спаслись все люди (1Тим. 2:1-7).
Adam Clarke: Commentary on the Bible - 1831
2:16: In the day when God shall judge - And all this shall be farther exemplified and proved in the day when God shall judge the secrets of men by Jesus Christ; which judgment shall be according to my Gospel - according to what I am now laying down before you, relative to the impartiality of God, and his righteous procedure in judging men, not according to their opinions or prejudices, not according to revelations which they never possessed, but according to the various advantages or disadvantages of their political, religious, or domestic situation in life.
Much stress has been laid on the word, φυσει, by nature, in Rom 2:14, as if the apostle designed to intimate that nature, independently of the influence of Divine grace, possessed such principles as were sufficient to guide a man to glory. But certainly the term cannot be so understood here. I rather think that the sense given to it in Suicer's Thesaurus, vol ii. col. 1475, reipsa, revera, Certainly, Truly, is its sense here: for when the Gentiles, which have not the law, φυσει ποιῃ, Truly, or in effect, Do the things contained in the law, etc. This seems to be its sense in Gal 4:8 : When ye knew not God, ye did service to them which φυσει, Certainly are no gods; i.e. are false gods. Suicer quotes Cyril of Alexandria, (sub Anathematismo iii. in Actis Ephesinis, p. 212), speaking of the union of the two natures in Christ; he calls this union φυσικην, natural; that is, says he, αληθη, true, or real. He adds, that the word should be thus understood in Eph 2:3 : We were by nature, φυσει, children of wrath; and says, φυσει αντι του αληθως· φυσει is here used for αληθως, Truly; We were Truly, Incontestably, the children of wrath, even as others. That is, like the rest of mankind, we have all sinned and come short of the glory of God, and, consequently are exposed to punishment. Some think that this text refers to the natural corruption of man; but, although it is true that man comes into the world corrupt, and that all men, since the fall, are very far gone from original righteousness, yet it is not clear that the text in Eph 2:3, speaks of any other thing than the effects of this degeneracy.
I prefer this sense, in the passage in question, to that which says the light of nature, or natural instinct, is here meant; for I know of no light in nature that is not kindled there by the grace of God. But I have no objection to this sense: "When the Gentiles, which have not the law, do, by the influence of God upon their hearts, the things contained in the law, they are a law unto themselves; that light and influence serving instead of a Divine revelation." That the Gentiles did really do the things contained in the law, in reference to what is termed natural justice, and made the wisest distinctions relative to the great principles of the doctrine of civil Rights and Wrongs, every man conversant with their writings will admit. And in reference to this the word φυσει may be legitimately understood thus - they incontestably did the things contained in the law, etc.
The passage in Rom 2:15, Their thoughts - accusing or excusing one another, certainly does not refer to any expostulations or operations of conscience; for this is referred to in the preceding clause. The words accusing, κατηγορουντων, and excusing, απολογουμενων, answering or defending one another, μεταζυ αλληλων, among themselves, are all forensic or law terms, and refer to the mode of conducting suits of law in courts of justice, where one is plaintiff, who produces his accusation; another is defendant, who rebuts the charge and defends himself; and then the business is argued before the judges. This process shows that they have a law of their own, and that to this law it belongs to adjust differences - to right those who have suffered wrong, and to punish the guilty.
As to the phrase written in their hearts, it is here opposed to the Jewish laws, which were written on tables of stone. The Jews drew the maxims by which their conduct was regulated from a Divine revelation: the Gentiles theirs from what God, in the course of his providence and gracious influence, had shown them to be right, useful, and necessary. And with them this law was well known and affectionately regarded; for this is one meaning of the phrase, written in the heart. It was from this true light, enlightening the Gentiles, that they had so many wise and wholesome laws; laws which had been among them from time immemorial, and of which they did not know the origin. Thus Sophocles, in the noble speech which he puts in the mouth of Antigone: -
Ου γαρ τι νυν γε κὐχθες, αλλ' αει ποτε
Ζη ταυτα, κοὑδεις οιδεν εξ ὁτου φανη
"Not now, nor yesterday, but evermore
These laws have lived: nor know we whence they came."
Antig. ver. 463-4.
These are the laws, νομινα, which the Spirit of God wrote originally on their hearts; and which, in different forms, they had committed to writing.
Albert Barnes: Notes on the Bible - 1834
2:16: In the day - This verse is doubtless to be connected with Rom 2:12, and the intermediate verses are a parenthesis, and it implies that the pagan world, as well as the Jews, will be arraigned at the bar of judgment. At that time God will judge all in righteousness, the Jew by the Law which he had, and the pagan by the Law which he had.
When God shall judge - God is often represented as the Judge of mankind; Deu 32:36; Psa 50:4; Sa1 2:10; Ecc 3:17; Rom 3:6; Heb 13:4. But this does not militate against the fact that he will do it by Jesus Christ. God has appointed his Son to administer judgment; and it will be not by God directly, but by Jesus Christ that it will be administered.
The secrets of men - See Luk 8:17; Ecc 12:14, "For God shall bring every work into judgment, with every secret thing," etc., Mat 10:26; Co1 4:5. The expression denotes the hidden desires, lusts, passions, and motives of people; the thoughts of the heart, as well as the outward actions of the life. It will be a characteristic of the day of judgment, that all these will he brought out, and receive their appropriate reward. The propriety of this is apparent, for,
(1) It is by these that the character is really determined. The motives and principles of a man constitute his character, and to judge him impartially, these must be known.
(2) They are not judged or rewarded in this life. The external conduct only can be seen by people, and of course that only can be rewarded or punished here.
(3) People of pure motives and pure hearts are often here basely aspersed and calumniated. They are persecuted, traduced, and often overwhelmed with ignominy. It is proper that the secret motives of their conduct should be brought out and approved.
On the other hand, people of base motives, people of unprincipled character, and who are corrupt at the heart, are often lauded, flattered, and exalted into public estimation. It is proper that their secret principles should be detected, and that they should take their proper place in the government of God. In regard to this expression, we may further remark,
(1) That the fact that all secret thoughts and purposes will be brought into judgment, invests the judgment with an awful character. Who should not tremble at the idea that the secret plans and desires of his soul, which he has so long and so studiously concealed, should be brought out into noon-day in the judgment? All his artifices of concealment shall be then at an end. He will be able to practice disguise no longer. He will be seen as he is; and he will receive the doom he deserves. There will be one place, at least, where the sinner shall be treated as he ought.
(2) to execute this judgment implies the power of searching the heart; of knowing the thoughts; and of developing and unfolding all the purposes and plans of the soul. Yet this is intrusted to Jesus Christ, and the fact that he will exercise this, shows that he is divine.
Of men - Of all people, whether Jew or Gentile, infidel or Christian. The day of judgment, therefore, may be regarded as a day of universal development of all the plans and purposes that have ever been entertained in this world.
By Jesus Christ - The fact that Jesus Christ is appointed to judge the world is abundantly taught in the Bible, Act 17:31; Ti2 4:1; Pe1 4:5; Joh 5:22, Joh 5:27; Th1 4:16-18; Mat. 25:31-46.
According to my gospel - According to the gospel which I preach. Compare Act 17:31; Ti2 4:8. This does not mean that the gospel which he preached would be the rule by which God would judge all mankind, for he had just said that the pagan world would be judged by a different rule, Rom 2:12. But it means that he was intrusted with the gospel to make it known; and that one of the great and prime articles of that gospel was, that God would judge the world by Jesus Christ. To make this known he was appointed; and it could be called his gospel only as being a part of the important message with which he was intrusted.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:16: God: Rom 2:5, Rom 3:6, Rom 14:10-12; Gen 18:25; Psa 9:7, Psa 9:8, Psa 50:6, Psa 96:13, Psa 98:9; Ecc 3:17, Ecc 11:9; Ecc 12:14; Mat 16:27, Mat 25:31-46; Luk 8:17; Joh 12:48; Co1 4:5; Co2 5:10; Heb 9:27; Pe1 4:5; Pe2 2:9; Rev 20:11-15
by Jesus: Joh 5:22-29; Act 10:42, Act 17:31; Ti2 4:1, Ti2 4:8
according: Rom 16:25; Ti1 1:11; Ti2 2:8
Geneva 1599
2:16 (7) In the day when God shall judge the secrets of men by Jesus Christ according to (m) my gospel.
(7) God defers many judgments, which he will nonetheless execute at their convenient time by Jesus Christ, with a most candid examination, not only of words and deeds, but of thoughts also, be they ever so hidden or secret.
(m) As my doctrine witnesses, which I am appointed to preach.
John Gill
2:16 In the day when God shall judge,.... These words are to be read in connection with Rom 2:13, and express the time when both Jews and Gentiles will be judged, called a "day", both because of the clearness and evidence of the judgment that will be made, and because a certain time is fixed, though not known, which will surely come; also the matter of the judgment, which will be,
the secrets of men: whether good or bad, which are only known to God and themselves, and which may have been done ignorantly by them; "for God shall bring every work into judgment with every secret thing, whether it be good, or whether it be evil", Eccles 12:14, which is so interpreted by the Jews (t),
"when R. Jochanan came to that Scripture, he wept; "for God shall bring every work into judgment with every secret thing";''
upon which the gloss says, yea, for those things which are hidden from him, which he has committed through ignorance, will he bring him into judgment; everything, even the least thing in a literal sense, but not for such silly trifling things they mention in the same place; doubtless the Holy Ghost means the secrets of men's hearts and actions, and the hidden things of darkness which are contrary to the holy law of God. The person by whom this awful judgment will be carried on is,
Jesus Christ; to whom all judgment is committed, who is ordained Judge of quick and dead, and is every way fit for that office, being God as well as man, and so both omniscient and omnipotent: and this the apostle says will be,
according to my Gospel; his meaning is not that the Gospel will be the, rule of judgment, because he speaking of the judgment of the Gentiles, as well as of the Jews, who never heard of the Gospel; but that what he had said concerning a day of judgment, of Christ's being the Judge, and of God's judging by him the secrets of men, were as true and as certain as the Gospel which he preached was; and was "conformable", or agreeable to it, as the Arabic version reads it, and might be learned and proved from it. This he calls, "my Gospel"; not because the author or subject of it; but because it was committed to his trust and was preached by him; and in opposition to, and to distinguish it from the Gospel of the false apostles. Eusebius says (u), that the Apostle Paul had used to call the Gospel according to Luke his Gospel, and that it is said, that whenever he makes mention of his Gospel, he designs that.
(t) T. Bab. Chagigah, fol. 5. 1. (u) Eccles. Hist. l. 3. c. 4. p. 73.
John Wesley
2:16 In the day - That is, who show this in the day. Everything will then be shown to be what it really is. In that day will appear the law written in their hearts as it often does in the present life. When God shall judge the secrets of men - On secret circumstances depends the real quality of actions, frequently unknown to the actors themselves, Rom 2:29. Men generally form their judgments, even of themselves merely from what is apparent. According to my gospel - According to the tenor of that gospel which is committed to my care. Hence it appears that the gospel also is a law.
Robert Jamieson, A. R. Fausset and David Brown
2:16 In the day, &c.--Here the unfinished statement of Rom 2:12 is resumed and closed.
shall judge the secrets of men--here specially referring to the unfathomed depths of hypocrisy in the self-righteous whom the apostle had to deal with. (See Eccles 12:14; 1Cor 4:5).
according to my gospel--to my teaching as a preacher of the Gospel.
2:172:17: Ապա թէ դու Հրեա՛յ անուանեալ ես, եւ յեցեա՛լ ես յօրէնսն, եւ պարծի՛ս յԱստուած[3312], [3312] Ոմանք. Ապա եթէ դու որ հր՛՛։
17 Ահա եւ դու, որ հրեայ ես կոչւում եւ յենուել ես օրէնքին ու պարծենում ես Աստուծով,
17 Դուն Հրեայ կոչուեր ես եւ օրէնքին կռթներ ես ու Աստուծմով կը պարծենաս
Ապա թէ դու Հրեայ անուանեալ ես, եւ յեցեալ ես յօրէնսն, եւ պարծիս յԱստուած:

2:17: Ապա թէ դու Հրեա՛յ անուանեալ ես, եւ յեցեա՛լ ես յօրէնսն, եւ պարծի՛ս յԱստուած[3312],
[3312] Ոմանք. Ապա եթէ դու որ հր՛՛։
17 Ահա եւ դու, որ հրեայ ես կոչւում եւ յենուել ես օրէնքին ու պարծենում ես Աստուծով,
17 Դուն Հրեայ կոչուեր ես եւ օրէնքին կռթներ ես ու Աստուծմով կը պարծենաս
zohrab-1805▾ eastern-1994▾ western am▾
2:1717: Вот, ты называешься Иудеем, и успокаиваешь себя законом, и хвалишься Богом,
2:17  εἰ δὲ σὺ ἰουδαῖος ἐπονομάζῃ καὶ ἐπαναπαύῃ νόμῳ καὶ καυχᾶσαι ἐν θεῶ
2:17. Εἰ (If) δὲ (moreover) σὺ (thou) Ἰουδαῖος (Iouda-belonged) ἐπονομάζῃ (thou-be-upon-named-to) καὶ (and) ἐπαναπαύῃ ( thou-cease-up-upon ) νόμῳ (unto-a-parcelee) καὶ (and) καυχᾶσαι ( thou-boast-unto ) ἐν (in) θεῷ (unto-a-Deity,"
2:17. si autem tu Iudaeus cognominaris et requiescis in lege et gloriaris in DeoBut if thou art called a Jew and restest in the law and makest thy boast of God,
17. But if thou bearest the name of a Jew, and restest upon the law, and gloriest in God,
2:17. But if you are called by name a Jew, and you rest upon the law, and you find glory in God,
2:17. Behold, thou art called a Jew, and restest in the law, and makest thy boast of God,
Behold, thou art called a Jew, and restest in the law, and makest thy boast of God:

17: Вот, ты называешься Иудеем, и успокаиваешь себя законом, и хвалишься Богом,
2:17  εἰ δὲ σὺ ἰουδαῖος ἐπονομάζῃ καὶ ἐπαναπαύῃ νόμῳ καὶ καυχᾶσαι ἐν θεῶ
2:17. si autem tu Iudaeus cognominaris et requiescis in lege et gloriaris in Deo
But if thou art called a Jew and restest in the law and makest thy boast of God,
2:17. But if you are called by name a Jew, and you rest upon the law, and you find glory in God,
2:17. Behold, thou art called a Jew, and restest in the law, and makest thy boast of God,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17-29: Высказавши общее положение, что не обладание законом, а исполнение закона оправдывает человека пред Богом (13-16), Апостол прилагает это положение к иудею. Иудей чрезвычайно гордится тем, что знает закон и может даже научать ему и других. Но какая для него от этого знания польза? Ведь он не заботится об исполнении закона и этим только унижает имя Божие, так как язычники смотрят на иудеев, как на народ Божий. Если иудеи станут ссылаться на то, что они все-таки исполняют закон об обрезании, то эта ссылка не будет для них полезна. Что из того, если они обрезаны? Телесное обрезание не дает само по себе оправдания - важно внутреннее обрезание, обрезание сердца, при котором человек является исполнителем закона Божия.

17: Апостол начинает перечислять теократические преимущества, какие выставляли на вид язычникам иудеи, как свое исключительное достояние. Прежде всего, они носят и почетное имя (иудеи от двух слов: iehudan и jah = слава Иеговы) и любят так называться (ср. Откр 2:9). Затем они успокаивают себя сознанием того, что у них есть закон; по их мнению, это гарантирует их от всякого крушения, даже если они и не будут заботиться об исполнении закона (успокаиваешь - точнее - спокойно почиваешь). На такое заблуждение иудеев указывал еще Сам Христос (Ин 5:45). Наконец, иудеи хвалятся тем, что Бог - исключительно их Бог и защитник (ср. Быт 17:7; Ис 45:25; Иер 31:33), но, как покажет Апостол далее (3:29), сильно ошибаются в этом...
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Pretensions of the Jews; The Depravity of the Jews.A. D. 58.
17 Behold, thou art called a Jew, and restest in the law, and makest thy boast of God, 18 And knowest his will, and approvest the things that are more excellent, being instructed out of the law; 19 And art confident that thou thyself art a guide of the blind, a light of them which are in darkness, 20 An instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law. 21 Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal? 22 Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege? 23 Thou that makest thy boast of the law, through breaking the law dishonourest thou God? 24 For the name of God is blasphemed among the Gentiles through you, as it is written. 25 For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision. 26 Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision? 27 And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision dost transgress the law? 28 For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh: 29 But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God.

In the latter part of the chapter the apostle directs his discourse more closely to the Jews, and shows what sins they were guilty of, notwithstanding their profession and vain pretensions. He had said (v. 13) that not the hearers but the doers of the law are justified; and he here applies that great truth to the Jews. Observe,

I. He allows their profession (v. 17-20) and specifies their particular pretensions and privileges in which they prided themselves, that they might see he did not condemn them out of ignorance of what they had to say for themselves; no, he knew the best of their cause.

1. They were a peculiar people, separated and distinguished from all others by their having the written law and the special presence of God among them. (1.) Thou art called a Jew; not so much in parentage as profession. It was a very honourable title. Salvation was of the Jews; and this they were very proud of, to be a people by themselves; and yet many that were so called were the vilest of men. It is no new thing for the worst practices to be shrouded under the best names, for many of the synagogue of Satan to say they are Jews (Rev. ii. 9), for a generation of vipers to boast they have Abraham to their father, Matt. iii. 7-9. (2.) And restest in the law; that is, they took a pride in this, that they had the law among them, had it in their books, read it in their synagogues. They were mightily puffed up with this privilege, and thought this enough to bring them to heaven, though they did not live, up to the law. To rest in the law, with a rest of complacency and acquiescence, is good; but to rest in it with a rest of pride, and slothfulness, and carnal security, is the ruin of souls. The temple of the Lord, Jer. vii. 4. Bethel their confidence, Jer. xlviii. 13. Haughty because of the holy mountain, Zeph. iii. 11. It is a dangerous thing to rest in external privileges, and not to improve them. (3.) And makest thy boast of God. See how the best things may be perverted and abused. A believing, humble, thankful glorying in God, is the root and summary of all religion, Ps. xxxiv. 2; Isa. xlv. 15; 1 Cor. i. 31. But a proud vainglorious boasting in God, and in the outward profession of his name, is the root and summary of all hypocrisy. Spiritual pride is of all kinds of pride the most dangerous.

2. They were a knowing people (v. 18): and knowest his will, to thelema--the will. God's will is the will, the sovereign, absolute, irresistible will. The world will then, and not till then, be set to rights, when God's will is the only will, and all other wills are melted into it. They did not only know the truth of God, but the will of God, that which he would have them to do. It is possible for a hypocrite to have a great deal of knowledge in the will of God.--And approvest the things that are more excellent--dokimazeis ta diapheronta. Paul prays for it for his friends as a very great attainment, Phil. i. 10. Eis to dokimazein hymas ta diapheronta. Understand it, (1.) Of a good apprehension in the things of God, reading it thus, Thou discernest things that differ, knowest how to distinguish between good and evil, to separate between the precious and the vile (Jer. xv. 19), to make a difference between the unclean and the clean, Lev. xi. 47. Good and bad lie sometimes so near together that it is not easy to distinguish them; but the Jews, having the touchstone of the law ready at hand, were, or at least thought they were, able to distinguish, to cleave the hair in doubtful cases. A man may be a good casuist and yet a bad Christian--accurate in the notion, but loose and careless in the application. Or, we may, with De Dieu, understand controversies by the ta diapheronta. A man may be well skilled in the controversies of religion, and yet a stranger to the power of godliness. (2.) Of a warm affection to the things of God, as we read it, Approvest the things that are excellent. There are excellences in religion which a hypocrite may approve of: there may be a consent of the practical judgment to the law, that it is good, and yet that consent overpowerd by the lusts of the flesh, and of the mind:--


--------Video meliora proboque
Deteriora sequor.

I see the better, but pursue the worse.
and it is common for sinners to make that approbation an excuse which is really a very great aggravation of a sinful course. They got this acquaintance with, and affection to, that which is good, but being instructed out of the law, katechoumenos--being catechised. The word signifies an early instruction in childhood. It is a great privilege and advantage to be well catechised betimes. It was the custom of the Jews to take a great deal of pains in teaching their children when they were young, and all their lessons were out of the law; it were well if Christians were but as industrious to teach their children out of the gospel. Now this is called (v. 20), The form of knowledge, and of the truth in the law, that is, the show and appearance of it. Those whose knowledge rests in an empty notion, and does not make an impression on their hearts, have only the form of it, like a picture well drawn and in good colours, but which wants life. A form of knowledge produces but a form of godliness, 2 Tim. iii. 5. A form of knowledge may deceive men, but cannot impose upon the piercing eye of the heart-searching God. A form may be the vehicle of the power; but he that takes up with that only is like sounding brass and a tinkling cymbal.

3. They were a teaching people, or at least thought themselves so (v. 19, 20): And art confident that thou thyself art a guide of the blind. Apply it, (1.) To the Jews in general. They thought themselves guides to the poor blind Gentiles that sat in darkness, were very proud of this, that whoever would have the knowledge of God must be beholden to them for it. All other nations must come to school to them, to learn what is good, and what the Lord requires; for they had the lively oracles. (2.) To their rabbis, and doctors, and leading men among them, who were especially those that judged others, v. 1. These prided themselves much in the possession they had got of Moses's chair, and the deference which the vulgar paid to their dictates; and the apostle expresses this in several terms, a guide of the blind, a light of those who are in darkness, an instructor of the foolish, a teacher of babes, the better to set forth their proud conceit of themselves, and contempt of others. This was a string they loved to be harping upon, heaping up titles of honour upon themselves. The best work, when it is prided in, is unacceptable to God. It is good to instruct the foolish, and to teach the babes: but considering our own ignorance, and folly, and inability to make these teachings successful without God, there is nothing in it to be proud of.

II. He aggravates their provocations (v. 21-24) from two things:--

1. That they sinned against their knowledge and profession, did that themselves which they taught others to avoid: Thou that teachest another, teachest thou not thyself? Teaching is a piece of that charity which begins at home, though it must not end there. It was the hypocrisy of the Pharisees that they did not do as they taught (Matt. xxiii. 3), but pulled down with their lives what they built up with their preaching; for who will believe those who do not believe themselves? Examples will govern more than rules. The greatest obstructors of the success of the word are those whose bad lives contradict their good doctrine, who in the pulpit preach so well that it is a pity they should ever come out, and out of the pulpit live so ill that it is a pity they should ever come in. He specifies three particular sins that abound among the Jews:-- (1.) Stealing. This is charged upon some that declared God's statutes (Ps. l. 16, 18), When thou sawest a thief, then thou consentedst with him. The Pharisees are charged with devouring widows' houses (Matt. xxiii. 14), and that is the worst of robberies. (2.) Adultery, v. 22. This is likewise charged upon that sinner (Ps. l. 18), Thou hast been partaker with adulterers. Many of the Jewish rabbin are said to have been notorious for this sin. (3.) Sacrilege-robbing in holy things, which were then by special laws dedicated and devoted to God; and this is charged upon those that professed to abhor idols. So the Jews did remarkably, after their captivity in Babylon; that furnace separated them for ever from the dross of their idolatry, but they dealt very treacherously in the worship of God. It was in the latter days of the Old-Testament church that they were charged with robbing God in tithes and offerings (Mal. iii. 8, 9), converting that to their own use, and to the service of their lusts, which was, in a special manner, set apart for God. And this is almost equivalent to idolatry, though this sacrilege was cloaked with the abhorrence of idols. Those will be severely reckoned with another day who, while they condemn sin in others, do the same, or as bad, or worse, themselves.

2. That they dishonoured God by their sin, v. 23, 24. While God and his law were an honour to them, which they boasted of and prided themselves in, they were a dishonour to God and his law, by giving occasion to those that were without to reflect upon their religion, as if that did countenance and allow of such things, which, as it is their sin who draw such inferences (for the faults of professors are not to be laid upon professions), so it is their sin who give occasion for those inferences, and will greatly aggravate their miscarriages. This was the condemnation in David's case, that he had given great occasion to the enemies of the Lord to blaspheme, 2 Sam. xii. 14. And the apostle here refers to the same charge against their forefathers: As it is written, v. 24. He does not mention the place, because he wrote this to those that were instructed in the law (in labouring to convince, it is some advantage to deal with those that have knowledge and are acquainted with the scripture), but he seems to point at Isa. lii. 5; Ezek. xxxvi. 22, 23; and 2 Sam. xii. 14. It is a lamentation that those who were made to be to God for a name and for a praise should be to him a shame and dishonour. The great evil of the sins of professors is the dishonour done to God and religion by their profession. "Blasphemed through you; that is, you give the occasion for it, it is through your folly and carelessness. The reproaches you bring upon yourselves reflect upon your God, and religion is wounded through your sides." A good caution to professors to walk circumspectly. See 1 Tim. vi. 1.

III. He asserts the utter insufficiency of their profession to clear them from the guilt of these provocations (v. 25-29): Circumcision verily profiteth, if thou keep the law; that is, obedient Jews shall not lose the reward of their obedience, but will gain this by their being Jews, that they have a clearer rule of obedience than the Gentiles have. God did not give the law nor appoint circumcision in vain. This must be referred to the state of the Jews before the ceremonial polity was abolished, otherwise circumcision to one that professed faith in Christ was forbidden, Gal. v. 1. But he is here speaking to the Jews, whose Judaism would benefit them, if they would but live up to the rules and laws of it; but if not "thy circumcision is made uncircumcision; that is, thy profession will do thee no good; thou wilt be no more justified than the uncircumcised Gentiles, but more condemned for sinning against greater light." The uncircumcised are in scripture branded as unclean (Isa. lii. 1), as out of the covenant, (Eph. ii. 11, 12) and wicked Jews will be dealt with as such. See Jer. ix. 25, 26. Further to illustrate this,

1. He shows that the uncircumcised Gentiles, if they live up to the light they have, stand upon the same level with the Jews; if they keep the righteousness of the law (v. 26), fulfil the law (v. 27); that is, by submitting sincerely to the conduct of natural light, perform the matter of the law. Some understand it as putting the case of a perfect obedience to the law: "If the Gentiles could perfectly keep the law, they would be justified by it as well as the Jews." But it seems rather to be meant of such an obedience as some of the Gentiles did attain to. The case of Cornelius will clear it. Though he was a Gentile, and uncircumcised, yet, being a devout man, and one that feared God with all his house (Acts x. 2), he was accepted, v. 4. Doubtless, there were many such instances: and they were the uncircumcision, that kept the righteousness of the law; and of such he says, (1.) That they were accepted with God, as if they had been circumcised. Their uncircumcision was counted for circumcision. Circumcision was indeed to the Jews a commanded duty, but it was not to all the world a necessary condition of justification and salvation. (2.) That their obedience was a great aggravation of the disobedience of the Jews, who had the letter of the law, v. 27. Judge thee, that is, help to add to thy condemnation, who by the letter and circumcision dost transgress. Observe, To carnal professors the law is but the letter; they read it as a bare writing, but are not ruled by it as a law. They did transgress, not only notwithstanding the letter and circumcision, but by it, that is, they thereby hardened themselves in sin. External privileges, if they do not do us good, do us hurt. The obedience of those that enjoy less means, and make a less profession, will help to condemn those that enjoy greater means, and make a greater profession, but do not live up to it.

2. He describes the true circumcision, v. 28, 29. (1.) It is not that which is outward in the flesh and in the letter. This is not to drive us off from the observance of external institutions (they are good in their place), but from trusting to them and resting in them as sufficient to bring us to heaven, taking up with a name to live, without being alive indeed. He is not a Jew, that is, shall not be accepted of God as the seed of believing Abraham, nor owned as having answered the intention of the law. To be Abraham's children is to do the works of Abraham, John viii. 39, 40. (2.) It is that which is inward, of the heart, and in the spirit. It is the heart that God looks at, the circumcising of the heart that renders us acceptable to him. See Deut. xxx. 6. This is the circumcision that is not made with hands, Col. ii. 11, 12. Casting away the body of sin. So it is in the spirit, in our spirit as the subject, and wrought by God's Spirit as the author of it. (3.) The praise thereof, though it be not of men, who judge according to outward appearance, yet it is of God, that is, God himself will own and accept and crown this sincerity; for he seeth not as man seeth. Fair pretences and a plausible profession may deceive men: but God cannot be so deceived; he sees through shows to realities. This is alike true of Christianity. He is not a Christian that is one outwardly, nor is that baptism which is outward in the flesh; but he is a Christian that is one inwardly, and baptism is that of the heart, in the spirit, and not in the letter, whose praise is not of men but of God.
Adam Clarke: Commentary on the Bible - 1831
2:17: Behold, thou art called a Jew - What the apostle had said in the preceding verses being sufficient to enforce conviction on the conscience of the Jew, he now throws off the cover, and openly argues with him in the most plain and nervous manner; asserting that his superior knowledge, privileges, and profession, served only to aggravate his condemnation. And that, in fact, he who, under all his greater advantages, transgressed the law of God, stood condemned by the honest Gentile, who, to the best of his knowledge obeyed it. Dr. Taylor.
And restest in the law - Thou trustest in it for thy endless salvation. The word επαναπαυη, implies the strongest confidence of safety and security. Thou reposest thy whole trust and confidence in this law.
And makest thy boast of God - That thou knowest his nature and attributes, which are not known to the Gentiles. The word, καυχασαι, implies the idea of exulting in any thing, as being a proper object of hope and dependence: and, when referred to God, it points out that He is the sure cause of hope, dependence, joy, and happiness; and that it is the highest honor to be called to know his name, and be employed in his service. As if the apostle had said: You rejoice in God as the object of your hope and dependence; you praise and magnify him; you account it your greatest honor that He is your God, and that you worship him.
Albert Barnes: Notes on the Bible - 1834
2:17: Behold - Having thus stated the general principles on which God would judge the world; having shown how they condemned the Gentiles; and having removed all objections to them, he now proceeds to another part of his argument, to show how they applied to the Jews. By the use of the word "behold," he calls their attention to it, as to an important subject; and with great skill and address, he states their privileges, before he shows them how those privileges might enhance their condemnation. He admits all their claims to pre-eminence in privileges, and then with great faithfulness proceeds to show how, if abused, these might deepen their final destruction. It should be observed, however, that the word rendered "behold" is in many manuscripts written in two words, ἔι δὲ ei de, instead of ἴδε ide. If this, as is probable, is the correct reading there, it should be rendered, "if now thou art," etc. Thus, the Syriac, Latin, and Arabic read it.
Thou art called - Thou art named Jew, implying that this name was one of very high honor. This is the first thing mentioned on which the Jew would be likely to pride himself.
A Jew - This was the name by which the Hebrews were at that time generally known; and it is clear that they regarded it as a name of honor, and valued themselves much on it; see Gal 2:15; Rev 2:9. Its origin is not certainly known. They were called the children of Israel until the time of Rehoboam. When the ten tribes were carried into captivity, but two remained, the tribes of Judah and Benjamin. The name Jews was evidently given to denote those of the tribe of Judah. The reasons why the name of Benjamin was lost in that of Judah, were probably,
(1) because the tribe of Benjamin was small, and comparatively without influence or importance.
(2) The Messiah was to be of the tribe of Judah Gen 49:10; and that tribe would therefore possess a consequence proportioned to their expectation of that event.
The name of Jews would therefore be one that would suggest the facts that they were preserved from captivity, that they had received remarkably the protection of God, and that the Messiah was to be sent to that people. Hence, it is not wonderful that they should regard it as a special favor to be a Jew, and particularly when they added to this the idea of all the other favors connected with their being the special people of God. The name "Jew" came thus to denote all the peculiarities and special favors of their religion.
And restest in the law - The word "rest" here is evidently used in the sense of trusting to, or leaning upon. The Jew leaned on, or relied on the Law for acceptance or favor; on the fact that he had the Law, and on his obedience to it. It does not mean that he relied on his own works, though that was true, but that he leaned on the fact that he had the Law, and was thus distinguished above others. The Law here means the entire Mosaic economy; or all the rules and regulations which Moses had given. Perhaps also it includes, as it sometimes does, the whole of the Old Testament.
Makest thy boast in God - Thou dost boast, or glory, that thou hast the knowledge of the true God, while other nations are in darkness. On this account the Jew felt himself far elevated above all other people, and despised them. It was true that they only had the true knowledge of God, and that he had declared himself to be their God, Deu 4:7; Psa 147:19-20; but this was not a ground for boasting, but for gratitude. This passage shows us that it is much more common to boast of privileges than to be thankful for them, and that it is no evidence of piety for a man to boast of his knowledge of God. An humble, ardent thankfulness that we have that knowledge a thankfulness which leads us not to despise others, but to desire that they may have the same privilege - is an evidence of piety.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:17: thou art: Rom 2:28, Rom 2:29, Rom 9:4-7; Psa 135:4; Isa 48:1, Isa 48:2; Mat 3:9, Mat 8:11, Mat 8:12; Joh 8:33; Co2 11:22; Gal 2:15; Eph 2:11; Phi 3:3-7; Rev 2:9, Rev 3:1, Rev 3:9
restest: Rom 2:23, Rom 9:4, Rom 9:32; Jer 7:4-10; Zep 3:11; Luk 10:28; Joh 5:45, Joh 7:19, Joh 9:28, Joh 9:29
makest: Isa 45:25, Isa 48:2; Mic 3:11; Joh 8:41
Geneva 1599
2:17 (8) Behold, thou art called a Jew, and restest in the law, and makest thy boast of God,
(8) He proves by the testimony of David, and the other prophets, that God bestows greatest benefits upon the Jews, in giving them also the law, but that they are the most unthankful and unkind of all men.
John Gill
2:17 Behold, thou art called a Jew,.... From hence to the end of the chapter the Jews are particularly addressed; their several privileges and characters are commemorated, which by an ironical concession are allowed them; several charges are brought against them, even against their principal men; and the plea in favour of them, from their circumcision, is considered; and the apostle's view in the whole, is to show that they could not be justified before God by their obedience to the law of Moses: "behold"; take notice, observe it, this will be granted: "thou art called a Jew"; thou art one by name, by nation, and by religion; but no name, nor outward religion, nor a mere profession, will justify before God:
and restest in the law; which may be understood of their having the law and the knowledge of it, what is to be done and avoided easily, without any fatigue and labour; of their pleasing and applauding themselves with the bare having and hearing of it; of their trust and confidence in it; and of their inactivity and security in it, as persons asleep; and so of their coming short of the knowledge of the Gospel, and of Christ the end of the law for righteousness, their whole confidence being placed in that: so the Targumist in Jer 8:8 paraphrases the words,
"we are wise, "and in the law of the Lord", , do we trust;''
and makest thy boast of God. There is a right boasting of God in opposition to boasting in the creature, when men ascribe all the blessings of nature and grace to the Lord alone, and praise him for all their enjoyments, temporal and spiritual; and when they trust in, and glory, and make their boast of Christ as the Lord their righteousness, in whom alone they are, and can be justified. But the boasting here spoken of, was such that was not right; these men boasted of their bare external knowledge of the one God, when the Gentiles around them were ignorant of him; of their being the covenant people of God, when others were aliens and strangers; and of their having the word and worship of the true God, which other nations were unacquainted with; and, on these external things they depended, which was their fault.
John Wesley
2:17 But if thou art called a Jew - This highest point of Jewish glorying, after a farther description of it interposed, Rom 2:17-20, and refuted, Rom 2:21-24, is itself refuted, Rom 2:25, &c. The description consists of twice five articles; of which the former five, Rom 2:17-18, show what he boasts of in himself; the other five, Rom 2:19-20, what he glories in with respect to others. The first particular of the former five answers to the first of the latter; the second, to the second, and so on. And restest in the law - Dependest on it, though it can only condemn thee. And gloriest in God - As thy God; and that, too, to the exclusion of others.
Robert Jamieson, A. R. Fausset and David Brown
2:17 Behold--"But if" is, beyond doubt, the true reading here. (It differs but in a single letter from the received reading, and the sense is the same).
2:182:18: եւ գիտես զկամս նորա, եւ ընտրե՛ս զլա՛ւն, եւ խրատեա՛լ ես յօրինացն.
18 դու, որ գիտես նրա կամքը եւ ընտրում ես բարին ու կրթուած ես ըստ օրէնքի,
18 Եւ անոր կամքը գիտես ու տարբեր բաները կը զանազանես՝ օրէնքէն խրատուած ըլլալով
եւ գիտես զկամս նորա, եւ ընտրես զլաւն, եւ խրատեալ ես յօրինացն:

2:18: եւ գիտես զկամս նորա, եւ ընտրե՛ս զլա՛ւն, եւ խրատեա՛լ ես յօրինացն.
18 դու, որ գիտես նրա կամքը եւ ընտրում ես բարին ու կրթուած ես ըստ օրէնքի,
18 Եւ անոր կամքը գիտես ու տարբեր բաները կը զանազանես՝ օրէնքէն խրատուած ըլլալով
zohrab-1805▾ eastern-1994▾ western am▾
2:1818: и знаешь волю [Его], и разумеешь лучшее, научаясь из закона,
2:18  καὶ γινώσκεις τὸ θέλημα καὶ δοκιμάζεις τὰ διαφέροντα κατηχούμενος ἐκ τοῦ νόμου,
2:18. καὶ (and) γινώσκεις (thou-acquaint) τὸ (to-the-one) θέλημα (to-a-determining-to) καὶ (and) δοκιμάζεις (thou-assess-to) τὰ (to-the-ones) διαφέροντα ( to-bearing-through ) κατηχούμενος (being-reverberated-down-unto) ἐκ (out) τοῦ (of-the-one) νόμου, (of-a-parcelee,"
2:18. et nosti voluntatem et probas utiliora instructus per legemAnd knowest his will and approvest the more profitable things, being instructed by the law:
18. and knowest his will, and approvest the things that are excellent, being instructed out of the law,
2:18. and you have known his will, and you demonstrate the more useful things, having been instructed by the law:
2:18. And knowest [his] will, and approvest the things that are more excellent, being instructed out of the law;
And knowest [his] will, and approvest the things that are more excellent, being instructed out of the law:

18: и знаешь волю [Его], и разумеешь лучшее, научаясь из закона,
2:18  καὶ γινώσκεις τὸ θέλημα καὶ δοκιμάζεις τὰ διαφέροντα κατηχούμενος ἐκ τοῦ νόμου,
2:18. et nosti voluntatem et probas utiliora instructus per legem
And knowest his will and approvest the more profitable things, being instructed by the law:
2:18. and you have known his will, and you demonstrate the more useful things, having been instructed by the law:
2:18. And knowest [his] will, and approvest the things that are more excellent, being instructed out of the law;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: В предыдущем стихе указаны преимущества иудеев, так сказать, независящие от них. Здесь указывается на особые их способности, какими они превышают язычников. Иудеи знают волю Божию, т. е. чего хочет от человека Бог: это все начертано в законе Моисеевом! Иудеи разумеют лучшее (dokimaziV ta diaferonta), т. е. могут точно определить, как лучше поступить в данных обстоятельствах, так как имеют у себя закон, определяющий, можно сказать, каждый шаг жизни человека (научаясь из закона).
Adam Clarke: Commentary on the Bible - 1831
2:18: Knowest his will - Hast been favored with a revelation of his own will, immediately from himself.
The things that are more excellent - τα δισφεροντα, The things that differ - that revelation which God has given of himself makes the nicest distinctions between right and wrong; between vice and virtue; showing how you should walk so as to please God, and, consequently, acquire the most excellent portion that human spirits can have on this side heaven: for all these blessings ye acknowledge to receive from your law, being instructed, κατηχουμενος, being catechized, from your infancy, in the knowledge of Divine things.
Albert Barnes: Notes on the Bible - 1834
2:18: And knowest his will - The will or commands of God. This knowledge they obtained from the Scriptures; and of course in this they were distinguished from other nations.
And approvest - The word used here is capable of two interpretations. It may mean either to distinguish, or to approve. The word is properly and usually applied to the process of testing or trying metals by fire. Hence, it comes to be used in a general sense to try or to distinguish anything; to ascertain its nature, quality, etc.; Luk 12:56. This is probably its meaning here, referring rather to the intellectual process of discriminating, than to the moral process of approving. It could not, perhaps, be said with propriety, at least the scope of the passage does not properly suppose this, that the Jew approved or loved the things of God: but the scope of the passage is, that the Jew valued himself on his knowledge of what was conformable to the will of God; see the notes at Rom. 14.
The things that are more excellent - The word translated here "more excellent" denotes properly the things that differ from others, and then also the things that excel. It has an ambiguity similar to the word translated "approved." If the interpretation of that word above given is correct, then this word here means those things that differ from others. The reference is to the rites and customs, to the distinctions of meats and days, etc., prescribed by the Law of Moses. The Jew would pride himself on the fact that he had been taught by the Law to make these distinctions, while all the pagan world had been left in ignorance of them. This was one of the advantages on which he valued himself and his religion.
Being instructed ... - That is, in regard to the one God, his will, and the distinguishing rites of his worship.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:18: knowest: Deu 4:8; Neh 9:13, Neh 9:14; Psa 147:19, Psa 147:20; Luk 12:47; Joh 13:17; Co1 8:1, Co1 8:2; Jam 4:17
approvest the things that are more excellent: or, triest the things that differ, Phi 1:10 *marg. Th1 5:21; Heb 5:14
being instructed: Rom 15:4; Psa 19:8, Psa 119:98-100, Psa 119:104, Psa 119:105, Psa 119:130; Pro 6:23; Ti2 3:15-17
Geneva 1599
2:18 And knowest [his] will, and (n) approvest the things that are more excellent, being instructed out of the law;
(n) Can test and discern what things swerve from God's will.
John Gill
2:18 And knowest his will,.... Not the secret will or purpose of God; nor his revealed will in the Gospel, for of this they were ignorant; but his declared will in the law, showing what is to be done, and what is not to be done: to know which in express terms was a privilege, that other people had not; but then the bare knowledge of this will be of no avail: for persons may know their Lord's will, as the Jews did, and not do it, and so be worthy to be beaten with many stripes:
and approvest the things that are more excellent: or "triest the things that differ"; from one another, and from the will and law of God; or as the Syriac, "discernest" "things that are convenient"; agreeable, which are fit and ought to be done: and having tried and discerned them, they approved of them in their judgment as the things more excellent; but then they did not put these excellent things in practice which they approved of; and the knowledge and approbation they had of these things, arose from their
being instructed out of the law, and not the Gospel; for the excellent things of the Gospel, they had no discerning, knowledge and approbation of; see Phil 1:10.
Robert Jamieson, A. R. Fausset and David Brown
2:18 approvest the things that are excellent--"triest the things that differ" (Margin). Both senses are good, and indeed the former is but the result of the latter action. (See on Phil 1:10).
2:192:19: վստա՛հ ես յանձն քո առաջնո՛րդ լինել կուրաց, լո՛յս խաւարելոց,
19 դու, որ վստահ ես քո անձի վրայ՝ առաջնորդ լինելու կոյրերին, լոյս՝ խաւարի մէջ եղողներին,
19 Եւ քու անձիդ վրայ վստահութիւն ունիս՝ թէ կոյրերուն առաջնորդ ես, խաւարածներուն՝ լոյս,
վստահ ես յանձն քո առաջնորդ լինել կուրաց, լոյս խաւարելոց:

2:19: վստա՛հ ես յանձն քո առաջնո՛րդ լինել կուրաց, լո՛յս խաւարելոց,
19 դու, որ վստահ ես քո անձի վրայ՝ առաջնորդ լինելու կոյրերին, լոյս՝ խաւարի մէջ եղողներին,
19 Եւ քու անձիդ վրայ վստահութիւն ունիս՝ թէ կոյրերուն առաջնորդ ես, խաւարածներուն՝ լոյս,
zohrab-1805▾ eastern-1994▾ western am▾
2:1919: и уверен о себе, что ты путеводитель слепых, свет для находящихся во тьме,
2:19  πέποιθάς τε σεαυτὸν ὁδηγὸν εἶναι τυφλῶν, φῶς τῶν ἐν σκότει,
2:19. πέποιθάς (thou-hath-had-come-to-conduce) τε (also) σεαυτὸν (to-thyself) ὁδηγὸν (to-a-way-leader) εἶναι (to-be) τυφλῶν , ( of-blind ,"φῶς (to-a-light) τῶν (of-the-ones) ἐν (in) σκότει, (unto-an-obscurity,"
2:19. confidis te ipsum ducem esse caecorum lumen eorum qui in tenebris suntArt confident that thou thyself art a guide of the blind, a light of them that are in darkness,
19. and art confident that thou thyself art a guide of the blind, a light of them that are in darkness,
2:19. you become confident within yourself that you are a guide to the blind, a light to those who are in darkness,
2:19. And art confident that thou thyself art a guide of the blind, a light of them which are in darkness,
And art confident that thou thyself art a guide of the blind, a light of them which are in darkness:

19: и уверен о себе, что ты путеводитель слепых, свет для находящихся во тьме,
2:19  πέποιθάς τε σεαυτὸν ὁδηγὸν εἶναι τυφλῶν, φῶς τῶν ἐν σκότει,
2:19. confidis te ipsum ducem esse caecorum lumen eorum qui in tenebris sunt
Art confident that thou thyself art a guide of the blind, a light of them that are in darkness,
2:19. you become confident within yourself that you are a guide to the blind, a light to those who are in darkness,
2:19. And art confident that thou thyself art a guide of the blind, a light of them which are in darkness,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19-20: Здесь, наконец, указывается на гордость евреев той ролью, какую они, по их сознанию, призваны были исполнять в истории всего человечества. Это - роль путеводителя, наставника, учителя (намек на стремление иудеев умножать число прозелитов (Мф 23:15)), который на всех язычников смотрит, как на слепых, невежд и младенцев. Апостол, ясно, не согласен с таким высоким мнением иудеев о самих себе (уверен! - это ирония). В самом деле, учить других исполнению закона и самому в то же время не исполнять закон - это две вещи несовместимые. - Имеющий в законе образец видения и истины. В законе Моисеевом иудей, действительно, находил точный очерк (образец - morfwsiV), строго определенную формулу видения или знания, какое нужно иметь о вещах и поступках каждому человеку, и истины, т. е. самого существа добродетели. Знание указывает, таким образом, на субъективное, внутреннее достояние человека, а истина - на объективное, существующее вне человека, что становится уже предметом знания. Т. е. иудеи обладали, имея закон Моисея, не только самою истиною, но также и ее точною формулою, благодаря которой они могли переносить эту истину к другим. Это было уже их действительным преимуществом.
Adam Clarke: Commentary on the Bible - 1831
2:19: And art confident, etc. - In consequence of all these religious advantages, ye believe that ye are able to teach others, and to be guides and lights to the bewildered, darkened Gentiles, who may become proselytes to your religion.
Albert Barnes: Notes on the Bible - 1834
2:19: And art confident - This expression denotes the full assurance of the Jew that he was superior in knowledge to all other people. It is a remarkable fact that the Jews put the fullest confidence in their religion. Though proud, wicked, and hypocritical, yet they were not speculative infidels. It was one of their characteristics, evinced through all their history, that they had the fullest assurance that God was the author of their institutions, and that their religion was his appointment.
A guide of the blind - A guide of the blind is a figurative expression to denote an instructor of the ignorant. The blind here properly refers to the Gentiles, who were thus regarded by the Jews. The meaning is, that they esteemed themselves qualified to instruct the pagan world; Mat 15:14; Mat 23:15.
A light - Another figurative expression to denote a teacher; compare Isa 49:6; Joh 1:4-5, Joh 1:8-9.
In darkness - A common expression to denote the ignorance of the Gentile world; see the note at Mat 4:16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:19: art confident: Pro 26:12; Isa 5:21, Isa 56:10; Mat 6:23, Mat 15:14, Mat 23:16-26; Mar 10:15; Joh 7:46-49, Joh 9:34, Joh 9:40, Joh 9:41; Co1 3:18, Co1 4:10, Co1 8:1, Co1 8:2; Rev 3:17, Rev 3:18
a light: Isa 49:6, Isa 49:9, Isa 49:10; Mat 4:16, Mat 5:14; Luk 1:79; Act 26:18; Phi 2:15
John Gill
2:19 And art confident that thou thyself,.... Being vainly puffed up in, their fleshly minds, they were strongly persuaded that they were very fit persons to be
a guide to the blind: all men are by nature blind, as to the knowledge of divine and spiritual things; the meaner sort of the people among the Jews seem to be intended here; or else the ignorant Gentiles, whom the Jews were very fond of making proselytes to their religion and laws; but miserable guides were they, whether to their own people, or others; blind guides of the blind. Gospel ministers best deserve this title:
a light of them that are in darkness; so Christ, John the Baptist, the disciples of Christ, and all Gospel ministers are; but these men, who arrogated such characters to themselves, were dim lights, and dark lanterns. The apostle seems to have respect to those very high and exalted characters the Jews give of their doctors, as when they call one, , "the lamp of light" (w); another, "the holy lamps" (x); and a third, , "the lamp of Israel" (y); with many others of the same kind; See Gill on Mt 5:14 and See Gill on Jn 5:35.
(w) T. Bab. Cetubot, fol. 17. 1. (x) Zohar passim. (y) T. Bab. Beracot, fol. 28. 2.
John Wesley
2:19 Blind, in darkness, ignorant, babes - These were the titles which the Jews generally gave the gentiles.
2:202:20: խրատի՛չ անզգամաց, վարդապե՛տ տղայոց. ունել զկերպարանս գիտութեան եւ ճշմարտութեան յօրինացն[3313]։ [3313] Ոմանք. Եւ ճշմարտութեան օրինացն։
20 խրատող՝ անմիտներին, ուսուցիչ՝ մանուկներին, քանի որ վստահ ես, թէ ունես օրէնքի մէջ գիտութեան եւ ճշմարտութեան կատարեալ պատկերացումը...
20 Անմիտներուն՝ խրատ տուող, տղայոց՝ վարժապետ, վստահ ես թէ օրէնքով գիտութեան ու ճշմարտութեան կերպարանքը ունիս։
խրատիչ անզգամաց, վարդապետ տղայոց, ունել զկերպարանս գիտութեան եւ ճշմարտութեան յօրինացն:

2:20: խրատի՛չ անզգամաց, վարդապե՛տ տղայոց. ունել զկերպարանս գիտութեան եւ ճշմարտութեան յօրինացն[3313]։
[3313] Ոմանք. Եւ ճշմարտութեան օրինացն։
20 խրատող՝ անմիտներին, ուսուցիչ՝ մանուկներին, քանի որ վստահ ես, թէ ունես օրէնքի մէջ գիտութեան եւ ճշմարտութեան կատարեալ պատկերացումը...
20 Անմիտներուն՝ խրատ տուող, տղայոց՝ վարժապետ, վստահ ես թէ օրէնքով գիտութեան ու ճշմարտութեան կերպարանքը ունիս։
zohrab-1805▾ eastern-1994▾ western am▾
2:2020: наставник невежд, учитель младенцев, имеющий в законе образец ведения и истины:
2:20  παιδευτὴν ἀφρόνων, διδάσκαλον νηπίων, ἔχοντα τὴν μόρφωσιν τῆς γνώσεως καὶ τῆς ἀληθείας ἐν τῶ νόμῳ _
2:20. παιδευτὴν (to-a-childer-of) ἀφρόνων , ( of-un-centered-of ,"διδάσκαλον (to-a-teaching-speaker) νηπίων , ( of-non-word-belonged ,"ἔχοντα (to-holding) τὴν (to-the-one) μόρφωσιν (to-a-forming) τῆς (of-the-one) γνώσεως (of-an-acquainting) καὶ (and) τῆς (of-the-one) ἀληθείας (of-an-un-secluding-of) ἐν (in) τῷ (unto-the-one) νόμῳ,-- (unto-a-parcelee,"
2:20. eruditorem insipientium magistrum infantium habentem formam scientiae et veritatis in legeAn instructor of the foolish, a teacher of infants, having the form of knowledge and of truth in the law.
20. a corrector of the foolish, a teacher of babes, having in the law the form of knowledge and of the truth;
2:20. an instructor to the foolish, a teacher to children, because you have a type of knowledge and truth in the law.
2:20. An instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law.
An instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law:

20: наставник невежд, учитель младенцев, имеющий в законе образец ведения и истины:
2:20  παιδευτὴν ἀφρόνων, διδάσκαλον νηπίων, ἔχοντα τὴν μόρφωσιν τῆς γνώσεως καὶ τῆς ἀληθείας ἐν τῶ νόμῳ _
2:20. eruditorem insipientium magistrum infantium habentem formam scientiae et veritatis in lege
An instructor of the foolish, a teacher of infants, having the form of knowledge and of truth in the law.
2:20. an instructor to the foolish, a teacher to children, because you have a type of knowledge and truth in the law.
2:20. An instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:20: An instructer of the foolish, etc. - Ye believe the Gentiles to be babes and fools when compared with yourselves; that ye alone possess the only true knowledge; that ye are the only favourites of Heaven; and that all nations must look up to you as possessing the only form of knowledge, μορφωσιν της γνωσεως, the grand scheme and draught of all true science, of every thing that is worthy to be learned: the system of eternal truth, derived from the law. If, therefore, ye act not as becomes those who have such eminent advantages, it must be to your endless disgrace and infamy.
Albert Barnes: Notes on the Bible - 1834
2:20: Of the foolish - The word "foolish" is used in the Scriptures in two significations: to denote those who are void of understanding, and to denote the wicked. Here it is clearly used in the former sense, signifying that the Jew esteemed himself qualified to instruct those without knowledge.
Of babes - This is the literal meaning of the original word. The expression is figurative, and denotes those who were as ignorant as children - an expression which they would be likely to apply to all the Gentiles. It is evident that the character bare given by Paul to the Jews is one which they claimed, and of which they were proud. They are often mentioned as arrogating this prerogative to themselves, of being qualified to be guides and teachers of others; Mat 15:14; Mat 23:2, Mat 23:16, Mat 23:24. It will be remembered, also, that the Jews considered themselves to be qualified to teach all the world, and hence evinced great zeal to make proselytes. And it is not improbable (Tholuck) that their Rabbies were accustomed to give the names "foolish" and "babes" to the ignorant proselytes which they had made from the pagan.
Which hast the form of knowledge - The word translated here as "form" properly denotes a delineations or picturing of a thing. It is commonly used to denote also the appearance of any object; what we see, without reference to its internal character; the external figure. It sometimes denotes the external appearance as distinguished from what is internal; or a hypocritical profession of religion without its reality; Ti2 3:5. "Having the form of godliness, but denying its power." It is sometimes used in a good, and sometimes in a bad sense. Here it denotes that in their teaching they retained the semblance, sketch, or outline of the true doctrines of the Old Testament. They had in the Scriptures a correct delineation of the truth. Truth is the representation of things as they are; and the doctrines which the Jews had in the Old Testament were a correct representation or delineation of the objects of knowledge; compare Ti2 1:13.
In the law - In the Scriptures of the Old Testament. In these verses the apostle concedes to the Jews all that they would claim. Having made this concession of their superior knowledge, he is prepared with the more fidelity and force to convict them of their deep and dreadful depravity in sinning against the superior light and privileges which God had conferred on them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:20: a teacher: Mat 11:25; Co1 3:1; Heb 5:13; Pe1 2:2
the form: Rom 6:17; Ti2 1:13, Ti2 3:5; Tit 1:16
Geneva 1599
2:20 An instructor of the foolish, a teacher of babes, which hast the (o) form of knowledge and of the truth in the (p) law.
(o) The way to teach and to form others in the knowledge of the truth.
(p) As though he said that the Jews under a pretence of an outward serving of God, attributed all to themselves, when in reality they did nothing less than observe the Law.
John Gill
2:20 An instructor of the foolish,.... All men in a state of unregeneracy are foolish, and need instruction; here the common people among the Jews, who knew not the law, are meant; it was very usual to call anyone of their doctors and masters "an instructor": it follows,
a teacher of babes; either in age or in understanding; such who taught either of them were called by the Jews , "teachers of babes". Thus they paraphrase the text in Dan 12:3,
"they that be wise, shall shine as the brightness of the firmament. This is the Judge who judges, the judgment of truth truly, and the collectors of alms: and they that turn, many to righteousness, as the stars for ever and ever; these are, , "the teachers of babes" (z).''
Though these are said (a) to be inferior to the wise men, or doctors:
which hast the form of knowledge, and of the truth in the law: they had not a true knowledge of the law; only a draught and scheme, the outward form of the law, and a mere shadow and appearance of the knowledge of the truth of it. From hence the apostle would have it concluded, that though the Jews had the law, and in some sense knew it, yet inasmuch as they did not perform it, they could not be justified by it; and that even their teachers, their greatest masters and doctors, were very deficient, as appears from what follows; and since they could not be instilled by it, who taught others the knowledge of it, the hearers of it could not expect justification from it.
(z) T. Bab. Bava Bathra, fol. 8. 2. & 21. 1, 2. Maimon. Hilchot Talmud Tora, c. 2. sect. 1. (a) Gloss in Sota, fol. 49. 1.
John Wesley
2:20 Having the form of knowledge and truth - That is, the most accurate knowledge of the truth.
Robert Jamieson, A. R. Fausset and David Brown
2:20 hast the form of knowledge and of the truth in the law--not being left, as the heathen are, to vague conjecture on divine things, but favored with definite and precise information from heaven.
2:212:21: Իսկ արդ՝ որ ուսուցանես զընկերն, զանձն քո՝ ո՛չ ուսուցանես. որ քորոզես չգողանալ՝ գողանա՛ս.
21 Իսկ արդ, դու, որ ուսուցանում ես ընկերոջդ, ինքդ քեզ չես ուսուցանում. քարոզում ես՝ չգողանալ, գողանում ես.
21 Իսկ արդ՝ դուն որ ընկերիդ կը սորվեցնես, քու անձիդ չե՞ս սորվեցներ. որ կը քարոզես չգողնալ, բայց դուն կը գողնա՞ս.
Իսկ արդ որ ուսուցանես զընկերն` զանձն քո ո՞չ ուսուցանես. որ քարոզես չգողանալ` գողանա՞ս:

2:21: Իսկ արդ՝ որ ուսուցանես զընկերն, զանձն քո՝ ո՛չ ուսուցանես. որ քորոզես չգողանալ՝ գողանա՛ս.
21 Իսկ արդ, դու, որ ուսուցանում ես ընկերոջդ, ինքդ քեզ չես ուսուցանում. քարոզում ես՝ չգողանալ, գողանում ես.
21 Իսկ արդ՝ դուն որ ընկերիդ կը սորվեցնես, քու անձիդ չե՞ս սորվեցներ. որ կը քարոզես չգողնալ, բայց դուն կը գողնա՞ս.
zohrab-1805▾ eastern-1994▾ western am▾
2:2121: как же ты, уча другого, не учишь себя самого?
2:21  ὁ οὗν διδάσκων ἕτερον σεαυτὸν οὐ διδάσκεις; ὁ κηρύσσων μὴ κλέπτειν κλέπτεις;
2:21. ὁ (the-one) οὖν (accordingly) διδάσκων (teaching) ἕτερον (to-different,"σεαυτὸν (to-thyself) οὐ (not) διδάσκεις; (thou-teach?"ὁ (The-one) κηρύσσων (heralding) μὴ (lest) κλέπτειν (to-steal,"κλέπτεις; (thou-steal?"
2:21. qui ergo alium doces te ipsum non doces qui praedicas non furandum furarisThou therefore, that teachest another, teachest not thyself: thou, that preachest that men should not steal, stealest.
21. thou therefore that teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal?
2:21. As a result, you teach others, but you do not teach yourself. You preach that men should not steal, but you yourself steal.
2:21. Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal?
Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal:

21: как же ты, уча другого, не учишь себя самого?
2:21  ὁ οὗν διδάσκων ἕτερον σεαυτὸν οὐ διδάσκεις; ὁ κηρύσσων μὴ κλέπτειν κλέπτεις;
2:21. qui ergo alium doces te ipsum non doces qui praedicas non furandum furaris
Thou therefore, that teachest another, teachest not thyself: thou, that preachest that men should not steal, stealest.
2:21. As a result, you teach others, but you do not teach yourself. You preach that men should not steal, but you yourself steal.
2:21. Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21-24: Здесь Апостол стыдит иудеев, которые, считая себя способными учить язычников, сами погрязали в разных пороках. Воровство, прелюбодеяние и святотатство - вот их главные преступления, на каких останавливает Апостол свое внимание. И в то же время они везде хвалятся тем, что они народ Божий! Не посрамляют ли они через это самое имя Божие? - Крадешь..., прелюбодействуешь. Апостол выбирает эти два примера преступности иудейской, вероятно, с тою целью, чтобы показать, что и у иудеев были пороки, соответствующие специфически-языческим - жадности и невоздержанию (1:29). - Святотатствуешь (ierosuleiV). Иоанн Златоуст, Феофилакт и мн. другие видят здесь указание на случаи похищения евреями драгоценных предметов из языческих капищ, и такое толкование вполне согласно с предшествующим замечанием Апостола: гнушаясь идолов. Очевидно, что в слове святотатствуешь также речь идет о похищении священных предметов из идольских капищ, что и случалось в действительности (Деян 19:37) [Дейсман говорит, что и теперь на Востоке христиане скупают украденные из мечетей драгоценные ковры для собственных домов...]. - Ради вас... имя Божие хулится у язычников. Язычники, видя порочную жизнь иудеев, конечно, говорили: "ужели таких людей любит Бог? Ужели Бог, любящий таких, есть истинный Бог?" (Феофилакт Болг.).
Adam Clarke: Commentary on the Bible - 1831
2:21: Thou therefore - Dr. Taylor has paraphrased this and the three following verses thus: "What signify your pretensions to knowledge, and the office of teaching others, if you have no regard to your own doctrine? What are you the better for preaching against theft, if you are a thief yourself? Or for declaring adultery unlawful, if you live in the practice of it? Or for representing idolatry abominable, if you are guilty of sacrilege? What honors or singular favors do you deserve, if, while you glory in the law and your religious privileges, you dishonor God, and discredit his religion, by transgressing his law, and living in open contradiction to your profession? And this is more than supposition; notorious instances might be produced of the forementioned crimes, whereby the Jews of the present age have brought a reproach upon religion among the Gentiles; as well as those Jews of former times, of whom the Prophet Ezekiel speaks, Eze 36:23 : And I will sanctify my great name, which was Profaned among the Heathen, which ye have Profaned in the midst of them."
That the Jewish priesthood was exceedingly corrupt in the time of the apostle, and that they were so long before, is fully evident from the sacred writings and from Josephus. The high-priesthood was a matter of commerce, and was bought and sold like other commodities. Of this Josephus gives many instances. The rapine of Eli's sons descended to several generations. Dr. Whitby well observes that of all these things mentioned by the apostle the Jewish doctors were notoriously guilty; and of most of them they were accused by our Lord.
1. They said and did not; and laid heavy burdens upon others, which they would not touch with their own fingers, Mat 23:3, Mat 23:4.
2. They made the house of God a den of thieves, Mat 21:13; Joh 2:16.
3. They were guilty of adultery by unjust divorces, Mat 19:9.
4. Their polygamy was scandalous: even their rabbins, when they came to any place, would exclaim, Who will be my wife for a day?
As to idolatry, they were perfectly saved from it ever since the Babylonish captivity but to this succeeded sacrilege, as is most evident in the profanation of the temple, by their commerce transacted even within its courts; and their teaching the people that even their aged parents might be left to starve, provided the children made a present to the temple of that which should have gone for their support. According to Josephus, Bell. Jud. l. vi. c. 26, They were guilty of theft, treachery, adultery, sacrilege, rapine, and murder. And he adds, that new ways of wickedness were invented by them; and that of all their abominations the temple was the receptacle. In his Antiquities of the Jews, lib. xx. c. 8, he says: The servants of the high priests took away, by violence, the tithes of the priests, so that many of them perished for want of food. Even their own writers acknowledge that there were great irregularities and abominations among the rabbins.
So Bereshith rabba, sect. 55, fol. 54:
"Rabbi Abun proposed a parable concerning a master who taught his disciples not to pervert justice, and yet did it himself; not to show respect of persons, and yet did it himself; not to receive bribes, and yet received them himself; not to take usury, and yet took it himself. The disciple replied: - Rabbi, thou teachest me not to take usury, and yet thou takest it thyself! Can that be lawful to thee which is forbidden to me?"
Albert Barnes: Notes on the Bible - 1834
2:21: Thou therefore ... - He who is a teacher of others may be expected to be learned himself. They ought to be found to be possessed of superior knowledge; and by this question the apostle impliedly reproves them for their ignorance. The form of a question is chosen because it conveys the truth with greater force. He puts the question as if it were undeniable that they were grossly ignorant; compare Mat 23:3, "They say, and do not," etc.
That preachest - This word means to proclaim in any manner, whether in the synagogue, or in any place of public teaching.
Dost thou steal? - It cannot be proved, perhaps, that the Jews were extensively guilty of this crime. It is introduced partly, no doubt, to make the inconsistency of their conduct mere apparent. We expect a man to set an example of what he means by his public instruction.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:21: therefore: Psa 50:16-21; Mat 23:3-12; Luk 4:23, Luk 11:46, Luk 12:47, Luk 19:22; Co1 9:27; Gal 6:13; Tit 2:1-7
dost thou steal: Isa 56:11; Eze 22:12, Eze 22:13, Eze 22:27; Amo 8:4-6; Mic 3:11; Mat 21:13, Mat 23:14
John Gill
2:21 Thou therefore which teachest another, teachest thou not thyself?.... Several charges are here brought against the Jews, even against their teachers; for though they are put by way of question, they are to be considered as so many assertions and matters of fact; thus, though they taught others, they did not teach themselves; they were blind leaders of the blind; they were ignorant of the law, of the spirituality of it; they were desirous to be teachers of the law, understanding neither what they said, nor whereof they affirmed: they were ignorant of the righteousness of God, of whom they boasted; and of the more excellent things of Moses, and the prophets, they pretended to explain; and of the Messiah, of whom their prophecies so much spoke: and besides, what they did understand and teach, they did not practise themselves; than which nothing is more shameful, or more betrays stupidity and ignorance; for as they themselves (b) say,
"he that teaches men, , "that which he himself does not do", is like a blind man who has a lamp in his hand, and enlightens others, but he, himself walks in darkness.''
And such teachers they own were among them.
"Beautiful (say they (c)) are the words which come out of the mouths of them that do, them: Ben Assai was a beautiful preacher, but did not well observe;''
i.e., to do what he said.
Thou that preach at a man should not steal, dost thou steal? some understand this figuratively, of stealing, or taking away the true sense of the law, and putting a false one upon it; of which these men were notoriously guilty: but rather, it is to be understood literally, not only of the inward desires and motions of their minds after this sin, and of their consenting to, and conniving at theft and robbery, but of their doing it themselves; who, under pretence of long prayers, "devoured widows' houses", Mt 23:14, plundered and robbed them of their substance: no wonder that these men preferred Barabbas, a thief and a robber, to Jesus Christ.
(b) Sepher Hamaalot, p. 87. Apud Buxtorf. Heb. Florileg. p. 75. (c) Bereshit Rabba, fol. 30. 3.
John Wesley
2:21 Thou dost not teach thyself - He does not teach himself who does not practise what he teaches. Dost thou steal, commit adultery, commit sacrilege - Sin grievously against thy neighbour, thyself, God. St. Paul had shown the gentiles, first their sins against God, then against themselves, then against their neighbours. He now inverts the order: for sins against God are the most glaring in an heathen, but not in a Jew. Thou that abhorrest idols - Which all the Jews did, from the time of the Babylonish captivity. Thou committest sacrilege - Doest what is worse, robbing Him "who is God over all" of the glory which is due to him. None of these charges were rashly advanced against the Jews of that age; for, as their own historian relates, some even of the priests lived by rapine, and others in gross uncleanness. And as for sacrilegiously robbing God and his altar, it had been complained of ever since Malachi; so that the instances are given with great propriety and judgment.
2:222:22: որ ասես չշնալ՝ շնա՛ս. որ գարշի՛ս ՚ի մեհենեաց՝ զսեղանս կողոպտե՛ս[3314]. [3314] Ոմանք. ՚Ի մեհենաց։ Ուր օրինակ մի. ՚Ի մեհենոյ։
22 ասում ես՝ չշնանալ, շնանում ես. գարշում ես մեհեաններից, տաճարներն ես կողոպտում.
22 Որ կ’ըսես շնութիւն մի՛ ըներ, շնութիւն կ’ընե՞ս. որ կը զզուիս կուռքերէն, սրբապղծութի՞ւն կ’ընես.
որ ասես չշնալ` շնա՞ս. որ գարշիս ի մեհենաց` զսեղա՞նս կողոպտես:

2:22: որ ասես չշնալ՝ շնա՛ս. որ գարշի՛ս ՚ի մեհենեաց՝ զսեղանս կողոպտե՛ս[3314].
[3314] Ոմանք. ՚Ի մեհենաց։ Ուր օրինակ մի. ՚Ի մեհենոյ։
22 ասում ես՝ չշնանալ, շնանում ես. գարշում ես մեհեաններից, տաճարներն ես կողոպտում.
22 Որ կ’ըսես շնութիւն մի՛ ըներ, շնութիւն կ’ընե՞ս. որ կը զզուիս կուռքերէն, սրբապղծութի՞ւն կ’ընես.
zohrab-1805▾ eastern-1994▾ western am▾
2:2222: Проповедуя не красть, крадешь? говоря: 'не прелюбодействуй', прелюбодействуешь? гнушаясь идолов, святотатствуешь?
2:22  ὁ λέγων μὴ μοιχεύειν μοιχεύεις; ὁ βδελυσσόμενος τὰ εἴδωλα ἱεροσυλεῖς;
2:22. ὁ (The-one) λέγων (forthing) μὴ (lest) μοιχεύειν (to-adulter-of,"μοιχεύεις; (thou-adulter-of?"ὁ (The-one) βδελυσσόμενος ( abhorring ) τὰ (to-the-ones) εἴδωλα (to-images,"ἱεροσυλεῖς; (thou-sacred-area-rummage-unto)
2:22. qui dicis non moechandum moecharis qui abominaris idola sacrilegium facisThou, that sayest men should not commit adultery, committest adultery: thou, that abhorrest idols, committest sacrilege:
22. thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou rob temples?
2:22. You speak against adultery, but you commit adultery. You abominate idols, but you commit sacrilege.
2:22. Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege?
Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege:

22: Проповедуя не красть, крадешь? говоря: 'не прелюбодействуй', прелюбодействуешь? гнушаясь идолов, святотатствуешь?
2:22  ὁ λέγων μὴ μοιχεύειν μοιχεύεις; ὁ βδελυσσόμενος τὰ εἴδωλα ἱεροσυλεῖς;
2:22. qui dicis non moechandum moecharis qui abominaris idola sacrilegium facis
Thou, that sayest men should not commit adultery, committest adultery: thou, that abhorrest idols, committest sacrilege:
2:22. You speak against adultery, but you commit adultery. You abominate idols, but you commit sacrilege.
2:22. Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
2:22: Dost thou commit adultery? - There is no doubt that this was a crime very common among the Jews; see the Mat 12:39 note; Joh 8:1-11 notes. The Jewish Talmud accuses some of the most celebrated of their Rabbies, by name, of this vice. (Grotius.) Josephus also gives the same account of the nation.
Thou that abhorrest idols - It was one of the doctrines of their religion to abhor idolatry. This they were everywhere taught in the Old Testament; and this they doubtless inculcated in their teaching. It was impossible that they could recommend idolatry.
Dost thou commit sacrilege? - Sacrilege is the crime of violating or profaning sacred things; or of appropriating to common purposes what has been devoted to the service of religion. In this question, the apostle shows remarkable tact and skill. He could not accuse them of idolatry, for the Jews, after the Babylonish captivity, had never fallen into it. But then, though they had not the form, they might have the spirit of idolatry. That spirit consisted in withholding from the true God what was his due, and bestowing the affections upon something else. This the Jews did by perverting from their proper use the offerings which were designed for his honor; by withholding what he demanded of tithes and offerings; and by devoting to other uses what was devoted to him, and which properly belonged to his service. That this was a common crime among them is apparent from Mal 1:8, Mal 1:12-14; Mal 3:8-9. It is also evident from the New Testament that the temple was in many ways desecrated and profaned in the time of our Saviour; notes, Mat 21:12-13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:22: adultery: Jer 5:7, Jer 7:9, Jer 7:10, Jer 9:2; Eze 22:11; Mat 12:39, Mat 16:4; Jam 4:4
sacrilege: Mal 1:8, Mal 1:14, Mal 3:8; Mar 11:17
John Gill
2:22 Thou that sayest a man should not commit adultery,.... Adultery here is to be taken not figuratively for adulterating the word of God, and mixing it with their own inventions; but literally for the sin of adultery, and that not in heart only, but in act:
dost thou commit adultery? an iniquity which greatly prevailed among the Jews at this time of day; hence Christ calls them "an adulterous generation", Mt 12:39; and that to such a degree, that by the advice of their great Rabbi, R. Jochanan ben Zaccai, they left off the trial of the suspected woman, cases of this nature being so very numerous: and this sin prevailed not only among the common people, but among their principal doctors; as may be learnt from their own writings, and from that conviction of this iniquity which the Scribes and Pharisees were brought under by Christ, when the woman, taken in adultery, was had before him by them, Jn 8:9.
Thou that abhorrest idols, dost thou commit sacrilege? for though at this time they abhorred idolatry, to which their forefathers were so much inclined, and so often fell into, yet they were guilty of sacrilege; by violating the worship of God, and polluting it with their own inventions; by pillaging or withholding, or not offering the sacrifices they ought; and by plundering the temple, and converting the sacred things of it to their own use.
Robert Jamieson, A. R. Fausset and David Brown
2:22 thou that abhorrest idols--as the Jews did ever after their captivity, though bent on them before.
dost thou commit sacrilege?--not, as some excellent interpreters, "dost thou rob idol temples?" but more generally, as we take it, "dost thou profane holy things?" (as in Mt 21:12-13, and in other ways).
2:232:23: որ օրինօ՛քն պարծիս, յանցանե՛լ ըստ օրէնսն զԱստուած անարգես[3315]։ [3315] Ոմանք. Յանցանել ընդ օրէնս։
23 օրէնքով պարծենում ես՝ օրէնքը խախտելով Աստծուն ես անարգում.
23 Որ օրէնքով կը պարծենաս, օրինազանց ըլլալով՝ Աստուած կ’անարգե՞ս։
որ օրինօքն պարծիս` յանցանել ըստ օրէնսն զԱստուա՞ծ անարգես:

2:23: որ օրինօ՛քն պարծիս, յանցանե՛լ ըստ օրէնսն զԱստուած անարգես[3315]։
[3315] Ոմանք. Յանցանել ընդ օրէնս։
23 օրէնքով պարծենում ես՝ օրէնքը խախտելով Աստծուն ես անարգում.
23 Որ օրէնքով կը պարծենաս, օրինազանց ըլլալով՝ Աստուած կ’անարգե՞ս։
zohrab-1805▾ eastern-1994▾ western am▾
2:2323: Хвалишься законом, а преступлением закона бесчестишь Бога?
2:23  ὃς ἐν νόμῳ καυχᾶσαι, διὰ τῆς παραβάσεως τοῦ νόμου τὸν θεὸν ἀτιμάζεις;
2:23. ὃς (Which) ἐν (in) νόμῳ (unto-a-parcelee) καυχᾶσαι , ( thou-boast-unto ,"διὰ (through) τῆς (of-the-one) παραβάσεως (of-a-stepping-beside) τοῦ (of-the-one) νόμου (of-a-parcelee) τὸν (to-the-one) θεὸν (to-a-Deity) ἀτιμάζεις; (thou-un-valuate-to?"
2:23. qui in lege gloriaris per praevaricationem legis Deum inhonorasThou, that makest thy boast of the law, by transgression of the law dishonourest God.
23. thou who gloriest in the law, through thy transgression of the law dishonourest thou God?
2:23. You would glory in the law, but through a betrayal of the law you dishonor God.
2:23. Thou that makest thy boast of the law, through breaking the law dishonourest thou God?
Thou that makest thy boast of the law, through breaking the law dishonourest thou God:

23: Хвалишься законом, а преступлением закона бесчестишь Бога?
2:23  ὃς ἐν νόμῳ καυχᾶσαι, διὰ τῆς παραβάσεως τοῦ νόμου τὸν θεὸν ἀτιμάζεις;
2:23. qui in lege gloriaris per praevaricationem legis Deum inhonoras
Thou, that makest thy boast of the law, by transgression of the law dishonourest God.
2:23. You would glory in the law, but through a betrayal of the law you dishonor God.
2:23. Thou that makest thy boast of the law, through breaking the law dishonourest thou God?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
2:23: Makest thy boast ... - To boast in the Law implied their conviction of its excellence and obligation, as a man does not boast of what he esteems to be of no value.
Dishonourest thou God - By boasting of the Law, they proclaimed their conviction that it was from God. By breaking it, they denied it. And as actions are a true test of man's real opinions, their breaking the Law did it more dishonor than their boasting of it did it honor. This is always the case. It matters little what a man's speculative opinions may be; his practice may do far more to disgrace religion than his profession does to honor it. It is the life and conduct, and not merely the profession of the lips, that does real honor to the true religion. Alas, with what pertinency and force may this question be put to many who call themselves Christians!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:23: that makest: Rom 2:17, Rom 3:2, Rom 9:4; Jer 8:8, Jer 8:9; Mat 19:17-20; Luk 10:26-29, Luk 18:11; Joh 5:45; Joh 9:28, Joh 9:29; Jam 1:22-27, Jam 4:16, Jam 4:17
John Gill
2:23 Thou that makest thy boast of the law,.... Of their having it, which other nations had not; of their knowledge of it, which many of their own people were without, or had but a small share of; and of their keeping of it even to perfection:
through breaking of the law dishonourest thou God? sin sometimes is expressed by a word which signifies a "fall"; sometimes by another, which signifies missing of the mark, or straying from it; sometimes by another, which signifies a "contrariety to the law" of God; and here, by one which signifies a "passing over it", and the bounds which it has set, as the rule of man's obedience; and hereby God, the lawgiver, is dishonoured: for as God is glorified by good works, when rightly performed, he is dishonoured by evil ones; for his authority, as a lawgiver, is trampled upon and despised. Now persons guilty of such iniquities as here mentioned, could not be justified before God, or accepted by him on account of any works of righteousness done by them.
2:242:24: Զի անո՛ւն Աստուծոյ վասն ձե՛ր հայհոյի ՚ի մէջ հեթանոսաց՝ որպէս եւ գրեալ է[3316]։ ազ [3316] Ոմանք. Զի անունն Աստուծոյ... հեթանոսացն։
24 որովհետեւ Աստծու անունը ձեր պատճառով հեթանոսների մէջ հայհոյւում է, ինչպէս որ գրուած էլ է:
24 Վասն զի ձեր պատճառաւ հեթանոսներուն մէջ Աստուծոյ անուան կը հայհոյեն, ինչպէս գրուած է։
Զի անունն Աստուծոյ վասն ձեր հայհոյի ի մէջ հեթանոսաց, որպէս եւ գրեալ է:

2:24: Զի անո՛ւն Աստուծոյ վասն ձե՛ր հայհոյի ՚ի մէջ հեթանոսաց՝ որպէս եւ գրեալ է[3316]։ ազ
[3316] Ոմանք. Զի անունն Աստուծոյ... հեթանոսացն։
24 որովհետեւ Աստծու անունը ձեր պատճառով հեթանոսների մէջ հայհոյւում է, ինչպէս որ գրուած էլ է:
24 Վասն զի ձեր պատճառաւ հեթանոսներուն մէջ Աստուծոյ անուան կը հայհոյեն, ինչպէս գրուած է։
zohrab-1805▾ eastern-1994▾ western am▾
2:2424: Ибо ради вас, как написано, имя Божие хулится у язычников.
2:24  τὸ γὰρ ὄνομα τοῦ θεοῦ δι᾽ ὑμᾶς βλασφημεῖται ἐν τοῖς ἔθνεσιν, καθὼς γέγραπται.
2:24. τὸ ( The-one ) γὰρ (therefore) ὄνομα ( a-name ) τοῦ ( of-the-one ) θεοῦ ( of-a-Deity ) δι' ( through ) ὑμᾶς ( to-ye ) βλασφημεῖται ( it-be-harmfully-declared-unto ) ἐν ( in ) τοῖς ( unto-the-ones ) ἔθνεσιν , ( unto-nations ,"καθὼς (down-as) γέγραπται. (it-had-come-to-be-scribed)
2:24. nomen enim Dei per vos blasphematur inter gentes sicut scriptum est(For the name of God through you is blasphemed among the Gentiles, as it is written.)
24. For the name of God is blasphemed among the Gentiles because of you, even as it is written.
2:24. (For because of you the name of God is being blasphemed among the Gentiles, just as it was written.)
2:24. For the name of God is blasphemed among the Gentiles through you, as it is written.
For the name of God is blasphemed among the Gentiles through you, as it is written:

24: Ибо ради вас, как написано, имя Божие хулится у язычников.
2:24  τὸ γὰρ ὄνομα τοῦ θεοῦ δι᾽ ὑμᾶς βλασφημεῖται ἐν τοῖς ἔθνεσιν, καθὼς γέγραπται.
2:24. nomen enim Dei per vos blasphematur inter gentes sicut scriptum est
(For the name of God through you is blasphemed among the Gentiles, as it is written.)
2:24. (For because of you the name of God is being blasphemed among the Gentiles, just as it was written.)
2:24. For the name of God is blasphemed among the Gentiles through you, as it is written.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:24: For the name of God is blasphemed, etc. - In Debarim rabba, sect. 2, fol. 251, it is said: - "The rulers destroy the influence of their own words among the people; and this is done when a rabbin, sitting and teaching in the academy, says, Do not take usury, and himself takes it; do not commit rapine, and himself commits it; do not steal, and himself steals." That they were exceedingly lax in their morals, the following fact proves: - "Rabbi Ilai said, If a man see that his evil propensities are likely to prevail against him, let him go to some place where he is not known, and let him put on black clothes, and cover his head with a black veil; and then let him do whatsoever he pleases, lest the name of God should be publicly profaned." Moed katon, fol. 17. 1. In Sohar Levit. fol. 31, col. 122, it is said: - "On three accounts the Jews are obliged to remain in captivity -
1. Because they openly reproach the Shechinah -
2. Because they profane themselves before the Shechinah -
3. Because they turn away their faces from the Shechinah."
But it would be endless to collect from their history the proofs of the charges brought here against them by the apostle. See Whitby, Schoettgen, and others.
Albert Barnes: Notes on the Bible - 1834
2:24: The name of God - The name and character of the true God.
Is blasphemed - Note, Mat 9:3. That is, your conduct is such as to lead the pagan world to blaspheme and reproach both your religion and its Author. By your hypocrisy and crimes the pagan world is led to despise a religion which is observed to have no effect in purifying and restraining its professors; and of course the reproach will terminate on the Author of your religion - that is, the true God. A life of purity would tend to honor religion and its Author; a life of impurity does the Rev_erse. There is no doubt that this was actually the effect of the deportment of the Jews. They were scattered everywhere; everywhere they were corrupt and wicked; and everywhere they and their religion were despised.
Among the Gentiles - In the midst of whom many Jews lived.
Through you - By means of you, or as the result of your conduct. It may mean, that you Jews do it, or profane the name of God; but the connection seems rather to require the former sense.
As it is written - To what place the apostle has reference, cannot be certainly determined. There are two passages in the Old Testament; which will bear on the case, and perhaps he had them both in his view; Isa 52:5; Eze 36:22-23. The meaning is not that the passages in the Old Testament, referred to by the phrase, "as it is written," had any particular reference to the conduct of the Jews in the time of Paul, but that this had been the character of the people, and the effect of their conduct as a nation, instances of which had been before observed and recorded by the prophets. The same thing has occurred to a most melancholy extentin regard to professed Christian nations. For purposes of commerce, and science, and war, and traffic, people from nations that are nominally Christian have gone into almost every part of the pagan world. But they have not often been real Christians. They have been intent on gain; and have to a melancholy extent been profane, and unprincipled, and profligate people. Yet the pagan have regarded them as Christians; as fair specimens of the effect of the religion of Christ. They have learned therefore, to abuse the name of Christian, and the Author of the Christian religion, as encouraging and promoting profligacy of life. Hence, one reason, among thousands, of the importance of Christian missions to the pagan. It is well to disabuse the pagan world of their erroneous opinions of the tendency of Christianity. It is well to teach them that we do not regard these people as Christians. As we have sent to them the worst part of our population, it is well to send them holy men, who shall exhibit to them the true nature of Christianity, and raise our character in their eyes as a Christian people. And were there no other result of Christian missions, it would be worth all the expense and toil attending them, to raise the national character in the view of the pagan world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:24: the name: Isa 52:5; Lam 2:15, Lam 2:16; Eze 36:20-23; Mat 18:7; Ti1 5:14, Ti1 6:1; Tit 2:5, Tit 2:8
as it is written: Sa2 12:14
John Gill
2:24 For the name of God is blasphemed,.... The being and perfections of God, such as his holiness, omniscience, and omnipotence, are denied, or evil spoken of; and also the law of God, and the forms of worship instituted by him:
among the Gentiles through you: through their iniquities, who when they observe them, conclude that the God of Israel is not omniscient, or he would know, and take notice of these things; and that he is not holy, or he could not bear them; nor omnipotent, or he would revenge them:
as it is written; the passage or passages referred to are not mentioned, but are perhaps Is 52:5. In the former of these texts the words are, "they that rule over them make them to howl; saith the Lord, and my name continually every day is blasphemed"; which are spoken of the rulers of the people, either of their ecclesiastical or political rulers, or both; and so Aben Ezra interprets them of , "the great men of Israel"; and here by the apostle are applied to their doctors and wise men: and in the latter are these words, "thus saith the Lord God, I do not this for your sakes, O house of Israel, but for my holy name's sake, which ye have profaned among the Heathen"; that is, by their unbecoming walk and conversation, and especially by the disagreeable conduct of their principal men: and the Jews own the same things, and complain of them in much the "same language the apostle here does, saying, "they disgrace the law before the people of the earth, (the common people, or else the Gentiles,) how? a wise man sits and expounds in the congregation, saying, thou shalt not lend upon usury, and he lends upon usury; he says, thou shalt not commit a robbery, and he commits a robbery; he says, , "thou shalt not steal, and he steals": says R. Berechiah, it happened to one man that his cloak was stolen from him, and he went before the judge about it, and he found it spread upon his bed or couch: and, says the same Rabbi, it happened to a certain man that his pot was stolen from him, and he went before the judge about it, and he found it upon his hearth: hence it is said, "as they were increased they sinned against me, therefore will I change their glory into shame", Hos 4:7 (d).
(d) Debarim Rabba, sect. 2. fol. 236. 2.
John Wesley
2:24 Is 52:5
Robert Jamieson, A. R. Fausset and David Brown
2:24 as it is written--(See Is 52:5, Marginal reference).
2:252:25: Թլփատութիւն օգնէ՛ եթէ զօրէնսն պահիցես. ապա թէ յանցաւոր օրինա՛ցն իցես, թլփատութիւն քո անթլփատութի՛ւն եղեւ[3317]։ [3317] Ոմանք. Պահեսցես. ապա եթէ յանցա՛՛։
25 Թլփատութիւնն օգուտ կ’ունենայ, եթէ օրէնքը պահես, իսկ եթէ օրէնքը խախտող ես, քո թլփատութիւնը անթլփատութիւն կը լինի.
25 Արդ՝ թլփատութիւնը շահ կ’ունենայ, եթէ օրէնքը պահես. իսկ եթէ օրէնքին դէմ յանցաւոր ես, քու թլփատութիւնդ անթլփատութիւն կ’ըլլայ։
Թլփատութիւն օգնէ, եթէ զօրէնսն պահիցես. ապա թէ յանցաւոր օրինացն իցես, թլփատութիւն քո անթլփատութիւն եղեւ:

2:25: Թլփատութիւն օգնէ՛ եթէ զօրէնսն պահիցես. ապա թէ յանցաւոր օրինա՛ցն իցես, թլփատութիւն քո անթլփատութի՛ւն եղեւ[3317]։
[3317] Ոմանք. Պահեսցես. ապա եթէ յանցա՛՛։
25 Թլփատութիւնն օգուտ կ’ունենայ, եթէ օրէնքը պահես, իսկ եթէ օրէնքը խախտող ես, քո թլփատութիւնը անթլփատութիւն կը լինի.
25 Արդ՝ թլփատութիւնը շահ կ’ունենայ, եթէ օրէնքը պահես. իսկ եթէ օրէնքին դէմ յանցաւոր ես, քու թլփատութիւնդ անթլփատութիւն կ’ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
2:2525: Обрезание полезно, если исполняешь закон; а если ты преступник закона, то обрезание твое стало необрезанием.
2:25  περιτομὴ μὲν γὰρ ὠφελεῖ ἐὰν νόμον πράσσῃς· ἐὰν δὲ παραβάτης νόμου ᾖς, ἡ περιτομή σου ἀκροβυστία γέγονεν.
2:25. περιτομὴ (A-cutting-about) μὲν (indeed) γὰρ (therefore) ὠφελεῖ (it-benifitteth-unto) ἐὰν (if-ever) νόμον (to-a-parcelee) πράσσῃς: (thou-might-practice) ἐὰν (if-ever) δὲ (moreover) παραβάτης (a-stepper-beside) νόμου (of-a-parcelee) ᾖς, (thou-might-be,"ἡ (the-one) περιτομή (a-cutting-about) σου (of-thee) ἀκροβυστία (an-extremity-stuffing-unto) γέγονεν. (it-hath-had-come-to-become)
2:25. circumcisio quidem prodest si legem observes si autem praevaricator legis sis circumcisio tua praeputium facta estCircumcision profiteth indeed, if thou keep the law: but if thou be a transgressor of the law, thy circumcision is made uncircumcision.
25. For circumcision indeed profiteth, if thou be a doer of the law: but if thou be a transgressor of the law, thy circumcision is become uncircumcision.
2:25. Certainly, circumcision is beneficial, if you observe the law. But if you are a betrayer of the law, your circumcision becomes uncircumcision.
2:25. For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision.
For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision:

25: Обрезание полезно, если исполняешь закон; а если ты преступник закона, то обрезание твое стало необрезанием.
2:25  περιτομὴ μὲν γὰρ ὠφελεῖ ἐὰν νόμον πράσσῃς· ἐὰν δὲ παραβάτης νόμου ᾖς, ἡ περιτομή σου ἀκροβυστία γέγονεν.
2:25. circumcisio quidem prodest si legem observes si autem praevaricator legis sis circumcisio tua praeputium facta est
Circumcision profiteth indeed, if thou keep the law: but if thou be a transgressor of the law, thy circumcision is made uncircumcision.
2:25. Certainly, circumcision is beneficial, if you observe the law. But if you are a betrayer of the law, your circumcision becomes uncircumcision.
2:25. For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25: Так как иудеи могли возразить еще Апостолу, что от суда Божия они гарантированы принятым ими обрезанием, которое, по общему убеждению иудеев, было как бы патентом на вход в царство Мессии, то Апостол считает нужным особенно остановиться на этом пункте. Обрезание, - говорит он, - действительно, полезно, - оно делает человека участником всех обетований, данных Богом избранному народу, но вместе с тем принятие обрезания есть принятие на себя человеком обязанности исполнять закон Божий, угождать Богу (ср. Быт 17:1: и сл.: Лев 18:5; Втор 27:26; Гал 5:3). - Закон. Под законом у Апостола разумеются все предписания Моисеева закона, касающиеся как обрядовой, так и нравственной жизни народа иудейского. Обрезание же было только одним из этих многочисленных предписаний. - Стало необрезанием, т. е., не исполняя закона, ты так же становишься безответным пред судом Божиим, как и грешный язычник - необрезанный.
Adam Clarke: Commentary on the Bible - 1831
2:25: For circumcision verily profiteth - It is a blessing to belong to the Church of God and wear the sign of the covenant, provided the terms of the covenant are complied with.
But if thou be a breaker of the law - If thou do not observe the conditions of the covenant, the outward sign is both without meaning and without effect. This was a maxim of the rabbins themselves; for they allowed that an apostate or ungodly Israelite must go to hell, notwithstanding his circumcision.
Albert Barnes: Notes on the Bible - 1834
2:25: For circumcision - Joh 7:22 note; Act 7:8 note. This was the special rite by which the relation to the covenant of Abraham was recognised; or by which the right to all the privileges of a member of the Jewish commonwealth was acknowledged. The Jews of course affixed a high importance to the rite.
Verily profiteth - Is truly a benefit; or is an advantage. The meaning is, that their being recognised as members of the Jewish commonwealth, and introduced to the privileges of the Jew, was an advantage; see Rom 3:1-2. The apostle was not disposed to deny that they possessed this advantage, but he tells them why it was a benefit, and how it might fail of conferring any favor.
If thou keep the law - The mere sign can be of no value, The mere fact of being a Jew is not what God requires. It may be a favor to have his Law, but the mere possession of the Law cannot entitle to the favor of God. So it is a privilege to be born in a Christian land; to have had pious parents; to be amidst the ordinances of religion; to be trained in Sundayschools; and to be devoted to God in baptism: for all these are favorable circumstances for salvation. But none of them entitle to the favor of God; and unless they are improved as they should be, they may be only the means of increasing our condemnation; Co2 2:16.
Thy circumcision is made uncircumcision - Thy circumcision, or thy being called a Jew, is of no value. It will not distinguish you from those who are not circumcised. You will be treated as a pagan. No external advantages, no name, or rite, or ceremony will save you. God requires the obedience of the heart and of the life. Where there is a disposition to render that, there is an advantage in possessing the external means of grace. Where that is missing, no rite or profession can save. This applies with as much force to those who have been baptized in infancy, and to those who have made a profession of religion in a Christian church, as to the Jew.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:25: circumcision: Rom 2:28, Rom 2:29, Rom 3:1, Rom 3:2, Rom 4:11, Rom 4:12; Deu 30:6; Jer 4:4; Gal 5:3-6, Gal 6:15; Eph 2:11, Eph 2:12
but if: Rom 2:23; Jer 9:25, Jer 9:26; Act 7:51
Geneva 1599
2:25 (9) For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision.
(9) He precisely prevents their objection, who set a holiness in circumcision, and the outward observation of the law: so that he shows that the outward circumcision, if it is separated from the inward, does not justify, and also condemns those who are indeed circumcised, of whom it is required that they fulfil that which circumcision signifies, that is to say, cleanness of the heart and the whole life according to the commandment of the law, so that if there is a man uncircumcised according to the flesh, who is circumcised in heart, he is far better and to be more regarded than any Jew that is circumcised according to the flesh only.
John Gill
2:25 For circumcision verily profiteth,.... The plea from circumcision in favour of the Jews, and their acceptance with God, and justification before him, is here, and in the following verses, considered. The apostle allows that circumcision was profitable; which must be understood whilst it was in force, before the abrogation of it, for since, it is not profitable but pernicious; and then it was only profitable, in case the law was kept:
if thou keepest the law; that is, perfectly; for circumcision obliged persons to keep the whole law. Now the circumcised Jews did not keep it in such sense; wherefore circumcision was of no use to them, but, on the contrary, was an handwriting against them.
But if thou be a breaker of the law, thy circumcision is made uncircumcision; that is, it is not accounted circumcision; it is of no avail; such a man was all one as an uncircumcised Gentile, and appeared to be uncircumcised in a spiritual sense: the apostle perhaps alludes to a practice among some of the Jews, to bring on and draw over the foreskin, after they had been circumcised; See Gill on 1Cor 7:18.
John Wesley
2:25 Circumcision indeed profiteth - He does not say, justifies. How far it profited is shown in the third and fourth chapters. Thy circumcision is become uncircumcision - is so already in effect. Thou wilt have no more benefit by it than if thou hadst never received it. The very same observation holds with regard to baptism.
Robert Jamieson, A. R. Fausset and David Brown
2:25 For circumcision--that is, One's being within the covenant of which circumcision was the outward sign and seal.
verily profiteth, if thou keep the law--if the inward reality correspond to the outward sign.
but if, &c.--that is, "Otherwise, thou art no better than the uncircumcised heathen."
2:262:26: Իսկ եթէ անթլփատութիւնն զիրաւո՛ւնս օրինացն պահիցէ. ոչ ապաքէն անթլփատութիւն նորա ՚ի թլփատութի՛ւն համարեսցի[3318]. [3318] Ոմանք. Անթլփատութիւնն նորա... համարիցի։
26 ուրեմն եթէ անթլփատ մարդը օրէնքի իրաւունքները պահի, նրա անթլփատութիւնը արդեօք թլփատութիւն չի՞ համարուի:
26 Ուստի եթէ անթլփատութիւնը օրէնքին իրաւունքները պահէ, չէ՞ որ անոր անթլփատութիւնը թլփատութիւն պիտի սեպուի.
Իսկ եթէ անթլփատութիւնն զիրաւունս օրինացն պահիցէ, ո՞չ ապաքէն անթլփատութիւն նորա ի թլփատութիւն համարեսցի:

2:26: Իսկ եթէ անթլփատութիւնն զիրաւո՛ւնս օրինացն պահիցէ. ոչ ապաքէն անթլփատութիւն նորա ՚ի թլփատութի՛ւն համարեսցի[3318].
[3318] Ոմանք. Անթլփատութիւնն նորա... համարիցի։
26 ուրեմն եթէ անթլփատ մարդը օրէնքի իրաւունքները պահի, նրա անթլփատութիւնը արդեօք թլփատութիւն չի՞ համարուի:
26 Ուստի եթէ անթլփատութիւնը օրէնքին իրաւունքները պահէ, չէ՞ որ անոր անթլփատութիւնը թլփատութիւն պիտի սեպուի.
zohrab-1805▾ eastern-1994▾ western am▾
2:2626: Итак, если необрезанный соблюдает постановления закона, то его необрезание не вменится ли ему в обрезание?
2:26  ἐὰν οὗν ἡ ἀκροβυστία τὰ δικαιώματα τοῦ νόμου φυλάσσῃ, οὐχ ἡ ἀκροβυστία αὐτοῦ εἰς περιτομὴν λογισθήσεται;
2:26. ἐὰν (If-ever) οὖν (accordingly) ἡ (the-one) ἀκροβυστία (an-extremity-stuffing-unto) τὰ (to-the-ones) δικαιώματα (to-en-course-belongings-to) τοῦ (of-the-one) νόμου (of-a-parcelee) φυλάσσῃ, (it-might-guard,"οὐχ (not) ἡ (the-one) ἀκροβυστία (an-extremity-stuffing-unto) αὐτοῦ (of-it) εἰς (into) περιτομὴν (to-a-cutting-about) λογισθήσεται; (it-shall-be-fortheed-to?"
2:26. si igitur praeputium iustitias legis custodiat nonne praeputium illius in circumcisionem reputabiturIf then, the uncircumcised keep the justices of the law, shall not this uncircumcision be counted for circumcision?
26. If therefore the uncircumcision keep the ordinances of the law, shall not his uncircumcision be reckoned for circumcision?
2:26. And so, if the uncircumcised keep the justices of the law, shall not this lack of circumcision be counted as circumcision?
2:26. Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision?
Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision:

26: Итак, если необрезанный соблюдает постановления закона, то его необрезание не вменится ли ему в обрезание?
2:26  ἐὰν οὗν ἡ ἀκροβυστία τὰ δικαιώματα τοῦ νόμου φυλάσσῃ, οὐχ ἡ ἀκροβυστία αὐτοῦ εἰς περιτομὴν λογισθήσεται;
2:26. si igitur praeputium iustitias legis custodiat nonne praeputium illius in circumcisionem reputabitur
If then, the uncircumcised keep the justices of the law, shall not this uncircumcision be counted for circumcision?
2:26. And so, if the uncircumcised keep the justices of the law, shall not this lack of circumcision be counted as circumcision?
2:26. Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26: Здесь Апостол берет обратный случай, чтобы показать нелепость расчета иудеев на одно обрезание. Если язычник станет исполнять закон, не приняв обрезания, то не зачтется ли ему это на суде Божием как бы принятие обрезания? Апостол, очевидно, имеет здесь в виду те случаи, о каких он говорил в 14-ом ст. Могли быть где-нибудь в далекой стране язычники, совсем не имевшие понятия о Моисеевом законе, но, по влечению сердца, исполнявшие в существе то же, что требовалось этим законом - дела милости и заповедь о чистоте. Такие люди не могли остаться без награды от Бога (ср. ст. 10), хотя они и не имели на себе обрезания.
Adam Clarke: Commentary on the Bible - 1831
2:26: Therefore if the uncircumcision, etc. - If the Gentile be found to act according to the spirit and design of the law, his acting thus uprightly, according to the light which God has afforded him, will be reckoned to him as if he were circumcised and walked agreeably to the law.
Albert Barnes: Notes on the Bible - 1834
2:26: Therefore, if the uncircumcision - If those who are not circumcised, that is, the pagan.
Keep the righteousness of the law - Keep what the Law of Moses commands. It could not be supposed that a pagan would understand the requirements of the ceremonial law; but reference is had here to the moral law. The apostle does not expressly affirm that this was ever done; but he supposes the case, to show the true nature and value of the rites of the Jews.
Shall not his uncircumcision - Or, shall the fact that he is uncircumcised stand in the way of the acceptance of his services? Or, shall he not as certainly and as readily be accepted by God as if he were a Jew? Or in other words, the apostle teaches the doctrine that acceptance with God does not depend on a man's external privileges, but on the state of the heart and life.
Be counted for circumcision - Shall he not be treated as if he were circumcised? Shall his being uncircumcised be any barrier in the way of his acceptance with God? The word rendered "be counted," is what is commonly rendered "to reckon, to impute"; and its use here shows that the Scripture use of the word is not to transfer, or to charge with what is not deserved, or not true. It means simply that a man shall be treated as if it were so; that this lack of circumcision shall be no bar to acceptance. There is nothing set over to his account; nothing transferred; nothing reckoned different from what it is. God judges things as they are; and as the man, though uncircumcised, who keeps the Law, ought to be treated as if he had been circumcised, so he who believes in Christ agreeably to the divine promise, and trusts to his merits alone for salvation, ought to be treated as if he were himself righteous, God judges the thing as it is, and treats people as it is proper to treat them, as being pardoned and accepted through his Son.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:26: Isa 56:6, Isa 56:7; Mat 8:11, Mat 8:12, Mat 15:28; Act 10:2-4, Act 10:34, Act 10:35, Act 11:3-18; Co1 7:18, Co1 7:19; Phi 3:3; Col 2:11
Geneva 1599
2:26 Therefore if the (q) uncircumcision keep the righteousness of the law, shall not his (r) uncircumcision be counted for circumcision?
(q) This is the figure of speech metonymy, and means "uncircumcised".
(r) The state and condition of the uncircumcised.
John Gill
2:26 Therefore if the uncircumcision keep,.... These words are spoken hypothetically; if any such persons could be found among the Gentiles who keep the whole law of God; and can only be absolutely understood of such, who from a principle of grace act in obedience to the law; as in the hands of Christ, and who look to Christ as the fulfilling end of it, for righteousness; in whom they keep
the righteousness of the law perfectly:
shall not his uncircumcision be counted for circumcision? by this question it is suggested, that an uncircumcised Gentile, who keeps the law as in the hands of Christ, and under the influences of his Spirit and grace, and keeps it in Christ, is reckoned a circumcised person in a spiritual sense, and must be preferable to a circumcised Jew that breaks it.
John Wesley
2:26 If the uncircumcision - That is, a person uncircumcised. Keep the law - Walk agreeably to it. Shall not his uncircumcision be counted for circumcision - In the sight of God?
Robert Jamieson, A. R. Fausset and David Brown
2:26 Therefore if the uncircumcision keep the . . . law, &c.--Two mistaken interpretations, we think, are given of these words: First, that the case here supposed is an impossible one, and put merely for illustration [HALDANE, CHALMERS, HODGE]; second that it is the case of the heathen who may and do please God when they act, as has been and is done, up to the light of nature [GROTIUS, OLSHAUSEN, &c.]. The first interpretation is, in our judgment, unnatural; the second, opposed to the apostle's own teaching. But the case here put is, we think, such as that of Cornelius (Acts 10:1-48), who, though outside the external pale of God's covenant, yet having come to the knowledge of the truths contained in it, do manifest the grace of the covenant without the seal of it, and exemplify the character and walk of Abraham's children, though not called by the name of Abraham. Thus, this is but another way of announcing that God was about to show the insufficiency of the mere badge of the Abrahamic covenant, by calling from among the Gentiles a seed of Abraham that had never received the seal of circumcision (see on Gal 5:6); and this interpretation is confirmed by all that follows.
2:272:27: եւ դատիցի որ ՚ի բնէ՛ անթլփատութիւնն է, զօրէնսն կատարելով, զքե՛զ որ գրովն եւ թլփատութեամբն յանցաւոր օրինա՛ցն իցես[3319]։ [3319] Ոմանք. Եւ դատեսցի որ։
27 Եւ ի բնէ անթլփատ մարդը, օրէնքը կատարելով, պիտի դատի քե՛զ, որ, գրաւոր օրէնքն ունենալով եւ թլփատուած լինելով հանդերձ, մեղանչել ես օրէնքի դէմ.
27 Եւ ի բնէ եղած անթլփատութիւնը օրէնքը կատարելով՝ պիտի դատապարտէ քեզ, որ գրով ու թլփատութիւնով օրէնքին դէմ յանցաւոր ես։
եւ դատիցի որ ի բնէ անթլփատութիւնն է, զօրէնսն կատարելով, զքեզ որ գրովն եւ թլփատութեամբն յանցաւոր օրինացն իցես:

2:27: եւ դատիցի որ ՚ի բնէ՛ անթլփատութիւնն է, զօրէնսն կատարելով, զքե՛զ որ գրովն եւ թլփատութեամբն յանցաւոր օրինա՛ցն իցես[3319]։
[3319] Ոմանք. Եւ դատեսցի որ։
27 Եւ ի բնէ անթլփատ մարդը, օրէնքը կատարելով, պիտի դատի քե՛զ, որ, գրաւոր օրէնքն ունենալով եւ թլփատուած լինելով հանդերձ, մեղանչել ես օրէնքի դէմ.
27 Եւ ի բնէ եղած անթլփատութիւնը օրէնքը կատարելով՝ պիտի դատապարտէ քեզ, որ գրով ու թլփատութիւնով օրէնքին դէմ յանցաւոր ես։
zohrab-1805▾ eastern-1994▾ western am▾
2:2727: И необрезанный по природе, исполняющий закон, не осудит ли тебя, преступника закона при Писании и обрезании?
2:27  καὶ κρινεῖ ἡ ἐκ φύσεως ἀκροβυστία τὸν νόμον τελοῦσα σὲ τὸν διὰ γράμματος καὶ περιτομῆς παραβάτην νόμου.
2:27. καὶ (And) κρινεῖ (it-shall-separate,"ἡ (the-one) ἐκ (out) φύσεως (of-a-spawning) ἀκροβυστία (an-extremity-stuffing-unto,"τὸν (to-the-one) νόμον (to-a-parcelee) τελοῦσα (finishing-unto) σὲ (to-THEE) τὸν (to-the-one) διὰ (through) γράμματος (of-a-letter) καὶ (and) περιτομῆς (of-a-cutting-about) παραβάτην (to-a-stepper-beside) νόμου. (of-a-parcelee)
2:27. et iudicabit quod ex natura est praeputium legem consummans te qui per litteram et circumcisionem praevaricator legis esAnd shall not that which by nature is uncircumcision, if it fulfil the law, judge thee, who by the letter and circumcision art a transgressor of the law?
27. and shall not the uncircumcision which is by nature, if it fulfill the law, judge thee, who with the letter and circumcision art a transgressor of the law?
2:27. And that which is by nature uncircumcised, if it fulfills the law, should it not judge you, who by the letter and by circumcision are a betrayer of the law?
2:27. And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision dost transgress the law?
And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision dost transgress the law:

27: И необрезанный по природе, исполняющий закон, не осудит ли тебя, преступника закона при Писании и обрезании?
2:27  καὶ κρινεῖ ἡ ἐκ φύσεως ἀκροβυστία τὸν νόμον τελοῦσα σὲ τὸν διὰ γράμματος καὶ περιτομῆς παραβάτην νόμου.
2:27. et iudicabit quod ex natura est praeputium legem consummans te qui per litteram et circumcisionem praevaricator legis es
And shall not that which by nature is uncircumcision, if it fulfil the law, judge thee, who by the letter and circumcision art a transgressor of the law?
2:27. And that which is by nature uncircumcised, if it fulfills the law, should it not judge you, who by the letter and by circumcision are a betrayer of the law?
2:27. And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision dost transgress the law?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27: Такой необрезанный по природе, т. е. в силу своего языческого происхождения, без всякой вины со своей стороны, - осудит на последнем суде иудея, не исполняющего закон, осудит, конечно, не словами, а самым своим явлением, своим примером. - При Писании и обрезании. Под Писанием (gramma) Апостол разумеет букву закона. Иудей имел постоянно пред глазами закон, ясно начертанный буквами. Это уже не то, что внутренний, достаточно неопределенный голос нравственного инстинкта, каким должен был руководиться в своей нравственной жизни язычник! (ст. 14: и 15). Имел иудей еще и обрезание, которое постоянно напоминало ему об обязанности исполнять закон. И при всем этом иудеи оказывались постоянно преступниками по отношению к закону!
Adam Clarke: Commentary on the Bible - 1831
2:27: And shall not uncircumcision, which is by nature - And shall not the Gentile, who is εκ φυσεως, according to the custom of his country - who is, by birth, not obliged to be circumcised.
If it fulfill the law - If such a person act according to the spirit and design of the law; judge κρινει condemn thee, who, whilst thou dost enjoy the letter, the written law, and bearest in thy body the proof of the circumcision which it requires, dost transgress that law?
Albert Barnes: Notes on the Bible - 1834
2:27: Which is by nature - Which is the natural state of man; his condition before he is admitted to any of the unique rites of the Jewish religion.
If it fulfil the law - If they who are uncircumcised keep the Law.
Judge thee - Condemn thee as guilty. As we say, the conduct of such a man condemns us. He acts so much more consistently and uprightly than we do, that we see our guilt. For a similar mode of expression, see Mat 12:41-42.
Who by the letter ... - The translation here is certainly not happily expressed. It is difficult to ascertain its meaning. The evident meaning of the original is, "Shall not a pagan man who has none of your external privileges, if he keeps the law, condemn you who are Jews; who, although you have the letter and circumcision, are nevertheless transgressors of the law? '
The letter - The word "letter" properly means the mark or character from which syllables and words are formed. It is also used in the sense of writing of any kind Luk 16:6-7; Act 28:21; Gal 6:11, particularly the writings of Moses, denoting, by way of eminence, the letter, or the writing; Rom 7:6; Ti2 3:15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:27: if it fulfil: Rom 8:4, Rom 13:10; Mat 3:15, Mat 5:17-20; Act 13:22; Gal 5:14
judge: Eze 16:48-52; Mat 12:41, Mat 12:42; Heb 11:3
by the: Rom 2:20, Rom 2:29, Rom 7:6-8; Co2 3:6
Geneva 1599
2:27 And shall not (s) uncircumcision which is by nature, if it fulfil the law, judge thee, who by the (t) letter and circumcision dost transgress the law?
(s) He who is uncircumcised by nature and race.
(t) Paul often contrasts the letter against the Spirit: but in this place, the circumcision which is according to the letter is the cutting off of the foreskin, but the circumcision of the Spirit is the circumcision of the heart, that is to say, the spiritual result of the ceremony is true holiness and righteousness, by which the people of God are known from profane and heathen men.
John Gill
2:27 And shall not uncircumcision which is by nature,.... That is, the Gentiles, who are by nature uncircumcised; for as circumcision was by the command of God, and performed by the art of men, uncircumcision is by nature, and what men naturally have. Now
if it, such persons,
fulfil the law in Christ, they will
judge thee, the circumcision: and condemn, as Noah condemned the old world, Heb 11:7, and the men of Nineveh and the queen of the south will condemn the men of that generation, in which Christ lived, Mt 12:41.
Who by the letter and circumcision transgress the law; that is, either by the law, which is "the letter", and "by circumcision", or "by circumcision which is in the letter", Rom 2:29, sin being increased by the prohibitions of the moral law, and the rituals of the ceremonial law, and the more so by a dependence upon an obedience to either of them, or both, for justification.
John Wesley
2:27 Yea, the uncircumcision that is by nature - Those who are, literally speaking, uncircumcised. Fulfilling the law - As to the substance of it. Shall judge thee - Shall condemn thee in that day. Who by the letter and circumcision - Who having the bare, literal, external circumcision, transgressest the law.
2:282:28: Զի ո՛չ եթէ որ յայտնի Հրեա՛յն է, եւ ո՛չ որ յայտնի մարմնո՛վ թլփատութիւնն[3320]. [3320] Ոմանք. Հրէայն իցէ։
28 որովհետեւ բուն հրեան նա չէ, որ արտաքուստ է երեւում, եւ ոչ էլ բուն թլփատութիւնը՝ արտաքուստ եղածը՝ մարմնականը:
28 Վասն զի Հրեայ չէ ան որ դուրսէն է եւ թլփատութիւն չէ այն որ դուրսէն՝ մարմնով է.
Զի ոչ եթէ որ յայտնի Հրեայն է, եւ ոչ որ յայտնի մարմնով թլփատութիւնն:

2:28: Զի ո՛չ եթէ որ յայտնի Հրեա՛յն է, եւ ո՛չ որ յայտնի մարմնո՛վ թլփատութիւնն[3320].
[3320] Ոմանք. Հրէայն իցէ։
28 որովհետեւ բուն հրեան նա չէ, որ արտաքուստ է երեւում, եւ ոչ էլ բուն թլփատութիւնը՝ արտաքուստ եղածը՝ մարմնականը:
28 Վասն զի Հրեայ չէ ան որ դուրսէն է եւ թլփատութիւն չէ այն որ դուրսէն՝ մարմնով է.
zohrab-1805▾ eastern-1994▾ western am▾
2:2828: Ибо не тот Иудей, кто [таков] по наружности, и не то обрезание, которое наружно, на плоти;
2:28  οὐ γὰρ ὁ ἐν τῶ φανερῶ ἰουδαῖός ἐστιν, οὐδὲ ἡ ἐν τῶ φανερῶ ἐν σαρκὶ περιτομή·
2:28. οὐ (Not) γὰρ (therefore) ὁ (the-one) ἐν (in) τῷ (unto-the-one) φανερῷ (unto-en-manifested) Ἰουδαῖός (Iouda-belonged) ἐστιν, (it-be,"οὐδὲ (not-moreover) ἡ (the-one) ἐν (in) τῷ (unto-the-one) φανερῷ (unto-en-manifested) ἐν (in) σαρκὶ (unto-a-flesh) περιτομή: (a-cutting-about)
2:28. non enim qui in manifesto Iudaeus est neque quae in manifesto in carne circumcisioFor it is not he is a Jew, who is so outwardly: nor is that circumcision which is outwardly in the flesh.
28. For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh:
2:28. For a Jew is not he who seems so outwardly. Neither is circumcision that which seems so outwardly, in the flesh.
2:28. For he is not a Jew, which is one outwardly; neither [is that] circumcision, which is outward in the flesh:
For he is not a Jew, which is one outwardly; neither [is that] circumcision, which is outward in the flesh:

28: Ибо не тот Иудей, кто [таков] по наружности, и не то обрезание, которое наружно, на плоти;
2:28  οὐ γὰρ ὁ ἐν τῶ φανερῶ ἰουδαῖός ἐστιν, οὐδὲ ἡ ἐν τῶ φανερῶ ἐν σαρκὶ περιτομή·
2:28. non enim qui in manifesto Iudaeus est neque quae in manifesto in carne circumcisio
For it is not he is a Jew, who is so outwardly: nor is that circumcision which is outwardly in the flesh.
2:28. For a Jew is not he who seems so outwardly. Neither is circumcision that which seems so outwardly, in the flesh.
2:28. For he is not a Jew, which is one outwardly; neither [is that] circumcision, which is outward in the flesh:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28-29: Можно быть иудеем по наружности, т. е. иметь обрезание или, что то же, можно носить на теле (плоти) знак союза с Богом - обрезание и в то же время не быть истинным иудеем и не состоять в действительном особенном общении с Богом. Подобная мысль высказана и в Евангелии (см. Мф 8:11, 12). Наоборот, настоящим иудеем, т. е. человеком, имеющим особые права в истории домостроительства спасения людей, может быть назван только тот, кто в душе (внутренно) таков, кто по своему нравственному существу выдается среди других людей. Обрезание настоящее также есть обрезание сердца, т. е. удаление из сердца, из внутреннего существа человека всего нечистого, греховного. - По духу. Правильнее: Духом (Святым). Если же здесь разуметь дух человеческий, то его прибавление было бы совершенно лишним при выражении: в сердце. - Не по букве. Одного исполнения буквы или внешнего постановления об обрезании недостаточно, потому что в нем ничего не сказано о необходимости внутреннего изменения принимающего обрезание человека, и оно такого изменения не может само произвести. Только Дух Святой изменяет внутреннюю жизнь человека! - Ему, т. е. и настоящему обрезанию, и настоящему иудею. - Похвала. Это слово имеет отношение к значению имени иудей (хвала Божия). Похвала, конечно, будет изречена такому человеку и такому обрезанию на последнем суде (ср. 1: Kop 4:5).
Adam Clarke: Commentary on the Bible - 1831
2:28: For he is not a Jew - A genuine member of the Church of God, who has only an outward profession.
Neither is that circumcision - Circumcision is a rite which represents a spiritual thing, viz. the change and purification of the heart, as may be seen, Jer 4:4, Jer 4:6, Jer 4:10; Jer 9:26; Eze 44:7, Eze 44:9.
Albert Barnes: Notes on the Bible - 1834
2:28: For he is not a Jew ... - He who is merely descended from Abraham, and is circumcised, and externally conforms to the Law only, does not possess the true character, and manifest the true spirit, contemplated by the separation of the Jewish people. Their separation required much more.
Neither is that circumcision ... - Neither does it meet the full design of the rite of circumcision, that it is externally performed. It contemplated much more; see Rom 2:29.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:28: For he: Rom 9:6-8; Psa 73:1; Isa 1:9-15, Isa 48:1, Isa 48:2; Hos 1:6-9; Mat 3:9; Joh 1:47; Joh 8:37-39; Gal 6:15; Rev 2:9
neither: Jer 9:26; Rom 4:10-12; Pe1 3:21
Geneva 1599
2:28 For he is not a Jew, which is one (u) outwardly; neither [is that] circumcision, which is outward in the flesh:
(u) By the outward ceremony only.
John Gill
2:28 For he is not a Jew which is one outwardly,.... The apostle removes the plea in favour of the Jews, taken from their name and privilege, by distinguishing between a Jew and a Jew, and between circumcision and circumcision: "he is not a Jew which is one outwardly"; by mere name, nature, nation, religion, and profession:
neither is that circumcision which is outward in the flesh; which takes away the flesh of the foreskin, but not the carnality of the heart; leaves a mark upon the flesh, but no impression on the mind. This is nothing, is not the true, solid, substantial, spiritual circumcision, which only avails in the sight of God.
John Wesley
2:28 For he is not a Jew - In the most important sense, that is, one of God's beloved people. Who is one in outward show only; neither is that the true, acceptable circumcision, which is apparent in the flesh.
Robert Jamieson, A. R. Fausset and David Brown
2:28 he is not a Jew which is one outwardly, &c.--In other words, the name of "Jew" and the rite of "circumcision" were designed but as outward symbols of a separation from the irreligious and ungodly world unto holy devotedness in heart and life to the God of salvation. Where this is realized, the signs are full of significance; but where it is not, they are worse than useless.
Note, (1) It is a sad mark of depravity when all that is designed and fitted to melt only hardens the heart (Rom 2:4, and compare 2Pet 3:9; Eccles 8:11). (2) Amidst all the inequalities of religious opportunity measured out to men, and the mysterious bearing of this upon their character and destiny for eternity, the same great principles of judgment, in a form suited to their respective discipline, will be applied to all, and perfect equity will be seen to reign throughout every stage of the divine administration (Rom 2:11-16). (3) "The law written on the heart" (Rom 2:14-15) --or the Ethics of Natural Theology--may be said to be the one deep foundation on which all revealed religion reposes; and see on Rom 1:19-20, where we have what we may call its other foundation--the Physics and Metaphysics of Natural Theology. The testimony of these two passages is to the theologian invaluable, while in the breast of every teachable Christian it wakens such deep echoes as are inexpressibly solemn and precious. (4) High religious professions are a fearful aggravation of the inconsistencies of such as make them (Rom 2:17-24). See 2Kings 12:14. (5) As no external privileges, or badge of discipleship, will shield the unholy from the wrath of God, so neither will the want of them shut out from the kingdom of heaven such as have experienced without them that change of heart which the seals of God's covenant were designed to mark. In the sight of the great Searcher of hearts, the Judge of quick and dead, the renovation of the character in heart and life is all in all. In view of this, have not all baptized, sacramented disciples of the Lord Jesus, who "profess that they know God, but in works deny Him," need to tremble--who, under the guise of friends, are "the enemies of the cross of Christ?"
2:292:29: այլ որ ՚ի ծածուկ Հրեա՛յն է, եւ թլփատութիւն սրտի՛. հոգւո՛վ՝ եւ ո՛չ գրով. որոյ գովութիւնն, ո՛չ ՚ի մարդկանէ է, այլ յԱստուծոյ[3321]։[3321] Օրինակ մի. Որով գովութիւն, ոչ։
29 Այլ հրեան նա է, որ ներքուստ է, եւ թլփատութիւնը սրտի թլփատութիւնն է՝ ըստ հոգու եւ ոչ թէ ըստ գրի, եւ որի գովքը մարդկանցից չէ, այլ՝ Աստծուց:
29 Հապա ա՛ն Հրեայ է որ ներսէն է եւ իսկական թլփատութիւնը՝ սրտին թլփատութիւնն է հոգիով ու ո՛չ թէ գրով, որուն գովեստը ո՛չ թէ մարդոցմէ է, հապա՝ Աստուծմէ։
այլ որ ի ծածուկ Հրեայն է, եւ թլփատութիւն սրտի, հոգւով եւ ոչ գրով. որոյ գովութիւնն ոչ ի մարդկանէ է, այլ յԱստուծոյ:

2:29: այլ որ ՚ի ծածուկ Հրեա՛յն է, եւ թլփատութիւն սրտի՛. հոգւո՛վ՝ եւ ո՛չ գրով. որոյ գովութիւնն, ո՛չ ՚ի մարդկանէ է, այլ յԱստուծոյ[3321]։
[3321] Օրինակ մի. Որով գովութիւն, ոչ։
29 Այլ հրեան նա է, որ ներքուստ է, եւ թլփատութիւնը սրտի թլփատութիւնն է՝ ըստ հոգու եւ ոչ թէ ըստ գրի, եւ որի գովքը մարդկանցից չէ, այլ՝ Աստծուց:
29 Հապա ա՛ն Հրեայ է որ ներսէն է եւ իսկական թլփատութիւնը՝ սրտին թլփատութիւնն է հոգիով ու ո՛չ թէ գրով, որուն գովեստը ո՛չ թէ մարդոցմէ է, հապա՝ Աստուծմէ։
zohrab-1805▾ eastern-1994▾ western am▾
2:2929: но [тот] Иудей, кто внутренно [таков], и [то] обрезание, [которое] в сердце, по духу, [а] не по букве: ему и похвала не от людей, но от Бога.
2:29  ἀλλ᾽ ὁ ἐν τῶ κρυπτῶ ἰουδαῖος, καὶ περιτομὴ καρδίας ἐν πνεύματι οὐ γράμματι, οὖ ὁ ἔπαινος οὐκ ἐξ ἀνθρώπων ἀλλ᾽ ἐκ τοῦ θεοῦ.
2:29. ἀλλ' (other) ὁ (the-one) ἐν (in) τῷ (unto-the-one) κρυπτῷ (unto-concealed) Ἰουδαῖος, (Iouda-belonged,"καὶ (and) περιτομὴ (a-cutting-about) καρδίας (of-a-heart) ἐν (in) πνεύματι (unto-a-currenting-to) οὐ (not) γράμματι, (unto-a-letter,"οὗ (of-which) ὁ (the-one) ἔπαινος (a-laudation-upon) οὐκ (not) ἐξ (out) ἀνθρώπων (of-mankinds,"ἀλλ' (other) ἐκ (out) τοῦ (of-the-one) θεοῦ. (of-a-Deity)
2:29. sed qui in abscondito Iudaeus et circumcisio cordis in spiritu non littera cuius laus non ex hominibus sed ex Deo estBut he is a Jew that is one inwardly and the circumcision is that of the heart, in the spirit not in the letter: whose praise is not of men, but of God.
29. but he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, not in the letter; whose praise is not of men, but of God.
2:29. But a Jew is he who is so inwardly. And circumcision of the heart is in the spirit, not in the letter. For its praise is not of men, but of God.
2:29. But he [is] a Jew, which is one inwardly; and circumcision [is that] of the heart, in the spirit, [and] not in the letter; whose praise [is] not of men, but of God.
But he [is] a Jew, which is one inwardly; and circumcision [is that] of the heart, in the spirit, [and] not in the letter; whose praise [is] not of men, but of God:

29: но [тот] Иудей, кто внутренно [таков], и [то] обрезание, [которое] в сердце, по духу, [а] не по букве: ему и похвала не от людей, но от Бога.
2:29  ἀλλ᾽ ὁ ἐν τῶ κρυπτῶ ἰουδαῖος, καὶ περιτομὴ καρδίας ἐν πνεύματι οὐ γράμματι, οὖ ὁ ἔπαινος οὐκ ἐξ ἀνθρώπων ἀλλ᾽ ἐκ τοῦ θεοῦ.
2:29. sed qui in abscondito Iudaeus et circumcisio cordis in spiritu non littera cuius laus non ex hominibus sed ex Deo est
But he is a Jew that is one inwardly and the circumcision is that of the heart, in the spirit not in the letter: whose praise is not of men, but of God.
2:29. But a Jew is he who is so inwardly. And circumcision of the heart is in the spirit, not in the letter. For its praise is not of men, but of God.
2:29. But he [is] a Jew, which is one inwardly; and circumcision [is that] of the heart, in the spirit, [and] not in the letter; whose praise [is] not of men, but of God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:29: But he is a Jew - A true member of the Church of God.
Which is one inwardly - Who has his heart purified, according to what God has uniformly prescribed by his prophets; see above: for circumcision is of the heart, in the spirit, εν πνευματι by the Spirit of God, who is the author of all spiritual affections and holy purposes: or, every thing here is to be understood spiritually, and not literally; for without holiness none can please God, and without holiness none can see him.
Whose praise is not of men - It has, with great probability, been conjectured that the apostle may here refer to the signification of the name Jew, or Judah, יהודה Yehudah, Praise, from ידה Yadah, he Praised. Such a one is a true Israelite, who walks in a conformity to the spirit of his religion: his countrymen may praise him because he is a steady professor of the Jewish faith; but God praises him, because he has entered into the spirit and design of the covenant made with Abraham, and has got the end of his faith, the salvation of his soul. Sentiments like these, on the same subject, may be found in the ancient Jewish writers. Rabbi Lipman gives the opinion of their most ancient and pure writers in these words: - "A certain Christian mocked us, saying, 'Women, who cannot be circumcised, cannot be reckoned among Jews.' Such persons are ignorant that faith does not consist in circumcision, but in the heart. He who has not genuine faith is not a partaker of the Jewish circumcision; but he who has genuine faith is a Jew, although not circumcised." Nizzachon, Num. 21, p. 19. It is a curious maxim of the Talmudists, That the Jews sit in the inmost recesses of the heart. Nidda, fol. 20, 2. This is exactly the sentiment of St. Paul: Circumcision is of the heart, in the spirit. In short, common sense, as well as their law and their prophets, taught every considerate man among them that God could be pleased with their rites and external performances no farther than they led to holiness of heart and righteousness of life.
1. What the apostle says, in the preceding chapter, concerning the Gentiles doing by nature the things contained in the law, if properly considered, would lead certain persons from forming erroneous judgments concerning the Divine dispensations. We are not to suppose that God is not to be found where his written word does not appear; nor that the salvation of the nations yet unblessed with the light of the Gospel is impossible. God has never confined himself to any one particular way of communicating his salvation, any more than he has confined his saving grace to one people. His word is an indescribable blessing; but that word becomes effectual to salvation when accompanied by the power of the Holy Spirit. It was that Spirit which gave the word originally; and that same Spirit can speak without this word. It is through his influence alone that the Gentiles do the things contained in his own law; and it is not to be wondered at that the work is the same, both in the law and in the heart, when it has proceeded from the same Spirit.
2. God therefore will judge all nations according to the use and abuse they have made of this word, whether it was written in the heart, or written on tables of stone.
3. As he is no respecter of persons, all nations are equally dear to him; and he has granted and will grant to them such discoveries of himself as have been and will be sufficient for their salvation.
4. His Word is an infinite blessing; and he has given it to one people that they may be the means of conveying it to another. Europe, and especially Christian Europe, has got the Bible; and God requires Europe to send the Bible throughout the earth. If this be not done, through their neglect, the Gentile nations will not be destroyed by a merciful God; yet the Europeans will have a most solemn and awful account to render to their Judge, that they have hidden the heavenly light under their own bushel. Britain is shaking herself from the dust, and, by means of the British and Foreign Bible Society, is sending the holy Scriptures to every kingdom, and nation, and people, and tongue. The Gentiles are now learning from the written law more fully and savingly what the Spirit of God had before written on their hearts; and it seems as if the kingdom of God were now about to come with all-conquering power.
Albert Barnes: Notes on the Bible - 1834
2:29: But he is a Jew - He comes up to the design of the Jewish institution; he manifests truly what it is to be a Jew.
Which is one inwardly - Who is "in heart" a Jew. Who has the true spirit, and fulfils the design of their being separated as a special people. This passage proves that the design of separating them was not merely to perform certain external rites, or to conform to external observances, but to be a people holy in heart and in life. It cannot be denied that this design was not generally understood in the time of the apostles; but it was abundantly declared in the Old Testament: Deu 6:5; Deu 10:12-13, Deu 10:20; Deu 30:14; Isa 1:11-20; Mic 6:8; Psa 51:16-17; 50:7-23.
And circumcision is that of the heart - That is, that circumcision which is acceptable to God. and which meets the design of the institution, is what is attended with holiness of heart; with the cutting off of sins; and with a pure life. The design of circumcision was to be a sign of separation from the pagan world, and of consecration to the holy God. And this design implied the renunciation and forsaking of all sins; or the cutting off of everything that was offensive to God. This was a work especially of the heart. This design was often stated and enforced in the writings of the Old Testament; Deu 10:16, "Circumcise, therefore, the foreskin of your heart, and be no more stiff-necked;" Jer 4:4; Deu 30:6.
In the spirit - This is an expression explaining further what he had just said. It does not mean by the Holy Spirit, but that the work was to take place in the soul, and not in the body only. It was to be an internal, spiritual work, and not merely an external service.
And not in the letter - That is, not only according to the literal, external command,
Whose praise ... - Whose object is not to secure the praise of human beings. One of the main characteristics of the Jews in the time of Christ was, a desire to secure honor among men, as being exactly scrupulous in the performance of all the duties of their religion. They prided themselves on their descent from Abraham, and on their regular conformity to the precepts of the Law of Moses; Mat 3:9; Mat 6:2, Mat 6:5; Luk 18:10-12; Mat 23:23.
But of God - "Man looketh on the outward appearance, but the Lord looketh on the heart;" Sa1 16:7. The praise of God can be bestowed only on those who conform really, and not externally only, to his requirements.
The remarks which are made here respecting the Jews, are also strictly applicable to professing Christians, and we may learn,
1. That the external rites of religion are of much less importance than the state of the heart.
2. That the only value of those rites is to promote holiness of heart and life.
3. That the mere fact that we are born of pious ancestors will not save us.
4. That the fact that we were dedicated to God in baptism will not save us.
5. That a mere profession of religion, however orthodox may be our creed, will not save us.
6. That the estimate which people may put on our piety is not the proper measure of our true character and standing.
7. It is an inexpressible privilege to be in possession of the Word of God, and to know our duty. It may, if improved, conduce to our elevation in holiness and happiness here, and to our eternal felicity hereafter.
8. It is also a fearful thing to neglect the privileges which we enjoy. We shall be judged according to the light which we have; and it will be an awful event to go to eternity from a Christian land unprepared.
9. Whatever may be the destiny of the pagan, it is our duty to make preparation to meet God. The most wicked of the pagan may meet a far milder doom than many who are externally moral, or who profess religion in Christian lands. Instead, therefore, of speculating on what may be their destiny, it is the duty of every individual to be at peace himself with God, and to flee from the wrath to come.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:29: which: Sa1 16:7; Ch1 29:17; Psa 45:13; Jer 4:14; Mat 23:25-28; Luk 11:39; Luk 17:21; Joh 4:23; Pe1 3:4
circumcision: Deu 10:16, Deu 30:6; Jer 4:4; Col 2:11, Col 2:12
spirit: Rom 2:27, Rom 7:6, Rom 14:17; Joh 3:5-8; Co2 3:6; Phi 3:3
whose: Joh 5:44, Joh 12:43; Co1 4:5; Co2 10:18; Th1 2:4; Pe1 3:4
Geneva 1599
2:29 But he [is] a Jew, which is one inwardly; and circumcision [is that] of the heart, in the (x) spirit, [and] not in the letter; whose praise [is] not of men, but of God.
(x) Whose power is inward, and in the heart.
John Gill
2:29 But he is a Jew which is one inwardly,.... Who has an internal work of grace upon his soul: who has not only an outward name, but an inward nature; not the law of God in the hand, but in the heart; not an external righteousness only, but internal holiness; and who is not a mere outward court worshipper, but a worshipper of God in Spirit and in truth. The Jews have a (e) saying themselves,
"that whosoever denies idolatry, , "is called a Jew":''
so that, according to them, this is a name that is not confined to themselves, but belongs to all such who truly fear and worship God; and they say, in the same place, that Pharaoh's daughter was called "a Jewess", because she denied idolatry, and went down to wash herself from the idols of her father's house. And elsewhere (f),
"that faith does not depend upon circumcision, but upon the heart: he that believes not as he should, circumcision does not make him a Jew; and he that believes as he ought, he indeed is a Jew, though he is not circumcised.''
And circumcision is that of the heart; which God requires, and he himself promises to give, Deut 10:16, upon which last passage, a very noted Jew (g) has this observation, , "this is the circumcision of the heart"; the very phrase the apostle here uses: circumcision of the flesh was typical of this, which lies in a godly sorrow for sin, in a putting off the body of the sins of the flesh, and in renouncing a man's own righteousness in the business of justification. The ancient Jews had some notion of this typical use of circumcision. So Philo the Jew says (h), that circumcision taught , "the cutting off of all pleasures and affections": and elsewhere he says (i): it is a symbol of two things particularly; the one is the cutting off of pleasures, as before; and the other is the removal of arrogancy, that grievous disease of the soul: and in another place (k) he calls purity, or chastity, , "the circumcision of circumcision". Now this our apostle says is
in the spirit; meaning either the spirit or soul of man, which is the seat and subject of it; or the Spirit of God, who is the author of it: the Ethiopic version reads it, "by the Holy Ghost":
and not in the letter; or "by the letter" of the law; but the Holy Ghost produces this spiritual work instrumentally, by the preaching of the Gospel. To which the apostle adds,
whose praise is not of men, but of God; referring not to circumcision immediately spoken of before, but to the Jew who is one inwardly: and alludes to the name Judah, from whence the Jews are called, which comes from the word which signifies to "praise"; and intimates here, that such persons must not expect praise from men, who are only taken, with outward things, but from God, who searches and knows the heart.
(e) T. Bab. Megilia, fol. 13. 1. (f) Nizzachon ad Gen. xvii. Apud Maji Theolog. Jud. p. 252. (g) R. David Kimchi in Jer. iv. 4. (h) De Migrat. Abraham, p. 402. (i) De Circumcisione, p. 811. (k) De Somniis, p. 1111.
John Wesley
2:29 But he is a Jew - That is, one of God's people. Who is one inwardly - In the secret recesses of his soul. And the acceptable circumcision is that of the heart - Referring to Deut 30:6; the putting away all inward impurity. This is seated in the spirit, the inmost soul, renewed by the Spirit of God. And not in the letter - Not in the external ceremony. Whose praise is not from men, but from God - The only searcher of the heart.