{"collection":"Bible & Christianity","html_url":"https://unchartedknowledge.5gfusion.net/browse/bib/cmt/vws/rom002.htm","path":"bib/cmt/vws/rom002.htm","source_url":"https://sacred-texts.com/bib/cmt/vws/rom002.htm","text":"Vincent's Word Studies, by Marvin R. Vincent, [1886]\nO man\nGeneral, but still with a general and slightly reproachful reference to the Jew.\nJudgest (\u03ba\u03c1\u03af\u03bd\u03c9\u03bd)\nWith the sense of condemning.\nThe judgment (\u03c4\u1f78 \u03ba\u03c1\u1fd6\u03bc\u03b1)\nNot the act, but the contents of the judgment.\nReckonest (\u03bb\u03bf\u03b3\u03af\u03b6\u1fc3)\nSee on Pe1 5:12. Intimating a process of reasoning.\nThou shalt escape\nThou emphatic, opposed to Jewish self-conceit.\nDespisest thou (\u03ba\u03b1\u03c4\u03b1\u03c6\u03c1\u03bf\u03bd\u03b5\u1fd6\u03c2)\nThe indicative mood unites a declaration with the question: \"Do you despise? Aye, you do.\"\nRiches (\u03c0\u03bb\u03bf\u03cd\u03c4\u03bf\u03c5)\nA favorite word with Paul to describe the quality of the divine attributes and gifts. See Co2 8:9; Eph 1:7, Eph 1:18; Eph 2:4, Eph 2:7; Eph 3:8, Eph 3:16; Phi 4:19; Col 1:27.\nGoodness (\u03c7\u03c1\u03b7\u03c3\u03c4\u03cc\u03c4\u03b7\u03c4\u03bf\u03c2)\nSee on easy, Mat 11:30.\nForbearance and long-suffering (\u1f00\u03bd\u03bf\u03c7\u1fc6\u03c2 \u03ba\u03b1\u1f76 \u03bc\u03b1\u03ba\u03c1\u03bf\u03b8\u03c5\u03bc\u03af\u03b1\u03c2)\n\u1f09\u03bd\u03bf\u03c7\u03ae forbearance, strictly a holding back. In classical Greek mostly of a truce of arms. It implies something temporary which may pass away under new conditions. Hence used in connection with the passing by of sins before Christ (Rom 3:25). \"It is that forbearance or suspense of wrath, that truce with the sinner, which by no means implies that the wrath will not be executed at the last; nay, involves that it certainly will, unless he be found under new conditions of repentance and obedience\" (Trench). For \u03bc\u03b1\u03ba\u03c1\u03bf\u03b8\u03c5\u03bc\u03af\u03b1 long-suffering, see on Jam 5:7. This reliance on God's tolerance to suspend the rule of His administration in your case is contempt (despisest). Compare Gal 6:7.\nNot knowing (\u1f00\u03b3\u03bd\u03bf\u1ff6\u03bd)\nIn that thou dost not know. This very ignorance is contempt.\nLeadeth (\u1f04\u03b3\u03b5\u03b9)\nThe continuous present: is leading all the while thou art despising.\nRepentance (\u03bc\u03b5\u03c4\u03ac\u03bd\u03bf\u03b9\u03b1\u03bd)\nSee on Mat 3:2; see on Mat 21:29.\nTreasurest up (\u03b8\u03b7\u03c3\u03b1\u03c5\u03c1\u03af\u03b6\u03b5\u03b9\u03c2)\nAccumulatest. Glancing back to riches.\nFor thyself\nPossibly a tinge of irony.\nWrath against the day of wrath (\u1f40\u03c1\u03b3\u1f74\u03bd \u1f10\u03bd \u1f21\u03bc\u03ad\u03c1\u1fb3 \u1f40\u03c1\u03b3\u1fc6\u03c2)\nA very striking image - treasuring up wrath for one's self. Rev., better, in the day, etc. The sinner stores it away. Its forthcoming is withheld by the forbearance of God. It will break out in the day when God's righteous judgment shall be revealed.\nEternal life\nSupply He will render.\nContentious (\u1f10\u03be \u1f10\u03c1\u03b9\u03b8\u03b5\u03af\u03b1\u03c2)\nRev., better, factious. Lit., of faction. See on Jam 3:14. Intriguers; partisan agitators.\nIndignation and wrath (\u1f40\u03c1\u03b3\u1f74 \u03ba\u03b1\u1f76 \u03b8\u03c5\u03bc\u03cc\u03c2)\nSee on be patient, Jam 5:7.\nTribulation and anguish (\u03b8\u03bb\u1fd6\u03c8\u03b9\u03c2 \u03ba\u03b1\u1f76 \u03c3\u03c4\u03b5\u03bd\u03bf\u03c7\u03c9\u03c1\u03af\u03b1)\nFor tribulation, see on Mat 13:21. \u03a3\u03c4\u03b5\u03bd\u03bf\u03c7\u03c9\u03c1\u03af\u03b1 anguish, which occurs only in Paul (Rom 8:35; Co2 6:4; Co2 12:10), literally means narrowness of place. The dominant idea is constraint. In Deu 28:53, Deu 28:57, it describes the confinement of a siege. Trench remarks: \"The fitness of this image is attested by the frequency with which, on the other hand, a state of joy is expressed in the Psalms and elsewhere, as a bringing into a large room,\" Psa 118:5; Sa2 22:20. Aquinas says: loetitia est latitia, joy is breadth.\nRespect of persons (\u03c0\u03c1\u03bf\u03c3\u03c9\u03c0\u03bf\u03bb\u03b7\u03bc\u03c8\u03af\u03b1)\nOnly once outside of Paul's writings, Jam 2:1, on which see note.\nWithout law (\u1f00\u03bd\u03cc\u03bc\u03c9\u03c2)\nBoth law in the abstract and the Mosaic law. The principle laid down is general, though apparently viewed with special reference to the law of Moses.\nIn the law (\u1f10\u03bd \u03bd\u03cc\u03bc\u1ff3)\nRev., under law, i.e., within the sphere of. No decision as to the reference to the law of Moses or otherwise can be based on the presence or absence of the article. \u039d\u03cc\u03bc\u03bf\u03c2 law, is used both with and without the article for the Mosaic law. Cremer correctly says that \"the article is usually wanting when the stress is laid, not upon the historical impress and outward form of the law, but upon the conception itself;\" or, as Bishop Lightfoot, \"law considered as a principle, exemplified no doubt chiefly and signally in the Mosaic law, but very much wider than this in its application.\"\nShall be judged (\u03ba\u03c1\u03b9\u03b8\u03ae\u03c3\u03bf\u03bd\u03c4\u03b1\u03b9)\nThe antithesis shall perish suggests a condemnatory judgment. There is no doubt that the simple \u03ba\u03c1\u03af\u03bd\u03c9 is used in the New Testament in the sense of condemning. See Joh 3:18; Th2 2:12; Heb 13:4. The change from perish to judge is suggested by by the law. \"The Jews alone will be, strictly speaking, subjected to a detailed inquiry such as arises from applying the particular articles of a code\" (Godet). Both classes of men shall be condemned; in both the result will be perishing, but the judgment by the law is confined to those who have the law.\nHearers (\u1f00\u03ba\u03c1\u03bf\u03b1\u03c4\u03b1\u1f76)\nLike the Jews, who heard it regularly in the synagogues. Only here in Paul. Three times in James. It brings out, better than the participle \u03bf\u1f31 \u1f00\u03ba\u03bf\u03cd\u03bf\u03bd\u03c4\u03b5\u03c2 those that hear, the characteristic feature; those whose business is hearing.\nWhen (\u1f45\u03c4\u03b1\u03bd)\nLit., whenever, supposing a case which may occur at any time.\nThe Gentiles\nRev., properly, Gentiles. There is no article. Not the Gentiles collectively, but Gentiles among whom the supposed case occurs.\nWhich have not the law (\u03c4\u1f70 \u03bc\u1f74 \u03bd\u03cc\u03bc\u03bf\u03bd \u1f14\u03c7\u03bf\u03bd\u03c4\u03b1)\nThe \u03bc\u1f74 not negatives the possession of the law. Rev., which have no law.\nHaving not the law (\u03bd\u03cc\u03bc\u03bf\u03bd \u03bc\u1f74 \u1f14\u03c7\u03bf\u03bd\u03c4\u03b5\u03c2)\nHere \u03bc\u1f74 not negatives the possession of the law. Rev., having no law. It is difficult to indicate the proper emphasis in the English text, since the use of italics is limited to words not in the original.\nWhich shew (\u03bf\u1f35\u03c4\u03b9\u03bd\u03b5\u03c2 \u1f10\u03bd\u03b4\u03b5\u03af\u03ba\u03bd\u03c5\u03bd\u03c4\u03b1\u03b9)\nRev., better, in that they shew, the double relative specifying the class to which they belong, and therefore the reason for what precedes. Shew, properly, in themselves (\u1f10\u03bd).\nThe work of the law\nThe conduct corresponding to the law.\nTheir conscience also bearing witness (\u03c3\u03c5\u03bc\u03bc\u03b1\u03c1\u03c4\u03c5\u03c1\u03bf\u03cd\u03c3\u03b7\u03c2 \u03b1\u1f50\u03c4\u1ff6\u03bd \u03c4\u1fc6\u03c2 \u03c3\u03c5\u03bd\u03b5\u03b9\u03b4\u03ae\u03c3\u03b5\u03c9\u03c2)\nFor conscience, see on Pe1 3:16. The force of \u03bf\u03cd\u03bd with the verb is therewith; i.e., with the prescript of the law, respecting the agreement or disagreement of the act with it. So Rev.\nThe meanwhile (\u03bc\u03b5\u03c4\u03b1\u03be\u1f7a)\nRev. renders with one another. Their thoughts one with another. The phrase \u03bc\u03b5\u03c4\u03b1\u03be\u1f7a \u1f00\u03bb\u03bb\u03ae\u03bb\u03c9\u03bd is variously explained. Some alternately, now acquitting and now condemning. Others, among themselves, as in internal debate. So Alford, \"thought against thought in inner strife.\" Others again, accusations or vindications carried on between Gentiles and Gentiles. As the other parts of the description refer to the individual soul in itself and not to relations with others, the explanation expressed in Rev. - the mutual relations and interchanges of the individual thoughts - seems preferable.\nMy gospel\nAs distinguished from false teaching Paul's assurance of the truth of the Gospel is shown in his confident assertion that it will form the standard of judgment in the great day.\nBehold (\u1f34\u03b4\u03b5)\nBut the correct reading is \u03b5\u1f30 \u03b4\u1f72 but if.\nThou art called (\u1f10\u03c0\u03bf\u03bd\u03bf\u03bc\u03ac\u03b6\u1fc3)\nRev., much better, bearest the name of, bringing out the value which attached to the name Jew, the theocratic title of honor. See on Hebrews, Act 6:1.\nRestest in (\u1f10\u03c0\u03b1\u03bd\u03b1\u03c0\u03b1\u03cd\u1fc3)\nRev., better, upon, giving the force of \u1f10\u03c0\u03af in the verb. The radical conception of the verb \u1f00\u03bd\u03b1\u03c0\u03b1\u03cd\u03c9 is relief. See Mat 11:28. Thou restest with a blind trust in God as thy Father and protector exclusively.\nThe things that are more excellent (\u03c4\u1f70 \u03b4\u03b9\u03b1\u03c6\u03ad\u03c1\u03bf\u03bd\u03c4\u03b1)\nThis may be the meaning, and it is adopted by Rev. with the proper omission of more. But it may also mean the things which differ; in which case we shall render provest instead of approvest. The sense will then be: thou dost test with nice discrimination questions of casuistry. Compare Phi 1:10. The latter interpretation seems preferable, being borne out by the succeeding being instructed.\nBeing instructed (\u03ba\u03b1\u03c4\u03b7\u03c7\u03bf\u03cd\u03bc\u03b5\u03bd\u03bf\u03c2)\nSystematically through catechetical and synagoguic instruction. See on Luk 1:4. This formal instruction is the basis of the critical discrimination.\nInstructor (\u03c0\u03b1\u03b9\u03b4\u03b5\u03c5\u03c4\u1f74\u03bd)\nRev., corrector. Better, because emphasizing the element of discipline or training. See on chastise, Luk 23:16.\nOf babes (\u03bd\u03b7\u03c0\u03af\u03c9\u03bd)\nThe term used by the Jews to designate proselytes or novices. Paul uses it of one not come of legal age, Gal 4:1.\nThe form - in the law (\u03bc\u03cc\u03c1\u03c6\u03c9\u03c3\u03b9\u03bd)\nNot mere appearance, but the scheme, the correct embodiment of the lineaments of truth and knowledge in the law.\nThou that preachest (\u1f41 \u03ba\u03b7\u03c1\u03cd\u03c3\u03c3\u03c9\u03bd)\nSee on Mat 4:17. Stealing is so gross a vice that one may openly denounce it.\nSayest (\u03bb\u03ad\u03b3\u03c9\u03bd)\nThe denunciation is not so pronounced. The Talmud charges the crime of adultery upon the three most illustrious Rabbins.\nAbhorrest (\u03b2\u03b4\u03b5\u03bb\u03c5\u03c3\u03c3\u03cc\u03bc\u03b5\u03bd\u03bf\u03c2)\nThe verb means originally to turn away from a thing on account of the stench. See on abomination, Mat 24:15.\nCommit sacrilege (\u1f31\u03b5\u03c1\u03bf\u03c3\u03c5\u03bb\u03b5\u1fd6\u03c2)\nRev. renders according to the etymology, \u1f31\u03b5\u03c1\u03cc\u03bd temple, \u03c3\u03c5\u03bb\u03ac\u03c9 to despoil; hence rob temples. Some explain, the pillage of idol temples; others, robbing the Jewish temple by embezzlement, withholding the temple tribute, etc. The robbery of temples as practiced by the Jews is inferred from Act 19:37. Compare Josephus, Antiq., 4:8, 10, where he lays down the law not to plunder Gentile temples, nor to seize treasure stored up there in honor of any God.\nTransgression (\u03c0\u03b1\u03c1\u03b1\u03b2\u03ac\u03c3\u03b5\u03c9\u03c2)\nTrench remarks upon \"the mournfully numerous group of words\" which express the different aspects of sin. It is \u1f01\u03bc\u03b1\u03c1\u03c4\u03b9\u03b1 the missing of a mark; \u03c0\u03b1\u03c1\u03ac\u03b2\u03b1\u03c3\u03b9\u03c2 the overpassing of a line; \u03c0\u03b1\u03c1\u03b1\u03ba\u03bf\u03ae the disobedience to a voice; \u03c0\u03b1\u03c1\u03ac\u03c0\u03c4\u03c9\u03bc\u03b1 a falling when one should have stood; \u1f00\u03b3\u03bd\u03cc\u03b7\u03bc\u03b1 ignorance of what one should know; \u1f25\u03c4\u03c4\u03b7\u03bc\u03b1 a diminishing of what should be rendered in full measure; \u1f00\u03bd\u03bf\u03bc\u03af\u03b1 or \u03c0\u03b1\u03c1\u03b1\u03bd\u03bf\u03bc\u03af\u03b1 non-observance of law; \u03c0\u03bb\u03b7\u03bc\u03bc\u03ad\u03bb\u03b5\u03b9\u03b1 discord.\nThe primary sense of the preposition \u03c0\u03b1\u03c1\u03ac is beside or by, with reference to a line or extended surface. Hence it indicates that which is not on its true line but beside it, either in the way of falling short or of going beyond. Thus, in the sense of going beyond, Rom 12:3, to think more highly than he ought (\u03c0\u03b1\u03c1' \u1f43 \u03b4\u03b5\u1fd6), where the sense of beyond is fixed by \u1f51\u03c0\u03b5\u03c1\u03c6\u03c1\u03bf\u03bd\u03b5\u1fd6\u03bd to think beyond or over.\" So Luk 13:2. In the sense of falling short, Thucydides, 3, 49: \"Mitylene came near such peril\" (\u03c0\u03b1\u03c1\u1f70 \u03c4\u03bf\u03c3\u03bf\u1fe6\u03c4\u03bf \u03ba\u03b9\u03bd\u03b4\u03cd\u03bd\u03bf\u03c5), as if parallel to the danger but not touching it. Hence \u03c0\u03b1\u03c1\u03b1\u03b2\u03ac\u03c3\u03b9\u03c2 differs from the Homeric \u1f51\u03c0\u03b5\u03c1\u03b2\u03b1\u03c3\u03af\u03b1 transgression, in that the latter carries only the idea of going beyond or over. A mark or line as a standard is thus implied. Transgression implies something to transgress. With the law came in the possibility off transgressing the law. \"Where there is no law there is no transgression\" (Rom 4:15). Hence Adam's sin is called a transgression (Rom 5:14), because it was the violation of a definite command. Paul habitually uses the word and its kindred \u03c0\u03b1\u03c1\u03b1\u03b2\u03ac\u03c4\u03b7\u03c2 transgressor, of the transgression of a commandment distinctly given (Gal 3:19; Ti1 2:14, Rom 2:25, Rom 2:27). Hence it is peculiarly appropriate here of one who boasts in the law. It thus differs from \u1f01\u03bc\u03b1\u03c1\u03c4\u03af\u03b1 sin (see on sins, Mat 1:21), in that one may sin without being under express law. See Romans 5. Sin (\u1f01\u03bc\u03b1\u03c1\u03c4\u03af\u03b1) was in the world until the law; i.e. during the period prior to the law. Death reigned from Adam to Moses over those who had not sinned (\u1f01\u03bc\u03b1\u03c1\u03c4\u03ae\u03c3\u03b1\u03bd\u03c4\u03b1\u03c2) after the similitude of Adam's transgression (\u03c0\u03b1\u03c1\u03b1\u03b2\u03ac\u03c3\u03b5\u03c9\u03c2). The sin is implicit, the transgression explicit.\nBreaker of the law (\u03c0\u03b1\u03c1\u03b1\u03b2\u03ac\u03c4\u03b7\u03c2)\nRev., transgressor. See on Jam 2:11.\nThy circumcision is made uncircumcision\n\"But if any citizen be found guilty of any great or unmentionable wrong, either in relation to the gods, or his parents, or the state, let the judge deem him to be incurable, remembering what an education and training he has had from youth upward, and yet has not abstained from the greatest of crimes\" (Plato, \"Laws,\" 854).\nPraise\nPossibly in allusion to the etymological meaning of Jew, the praised one. Compare Gen 49:8. The word here means the holy satisfaction of God as opposed to Jewish vain-glory.","title":"Vincent's Word Studies: Romans: Romans Chapter 2","type":"page"}