King James Version
Romans 2
29 verses with commentary
God's Righteous Judgment
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.
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KJV Study Commentary
<strong>Therefore thou art inexcusable, O man, whosoever thou art that judgest</strong>—Paul's <em>διό</em> (dio, "therefore") pivots from condemning pagan idolatry (1:18-32) to confronting the Jewish moralist who nodded in agreement but practices the same sins. The Greek <em>ἀναπολόγητος</em> (anapologētos, "without excuse/defense") echoes 1:20's indictment of Gentiles, now applied to the self-ri...
Read full commentary →Ellicott’s Commentary for English Readers
(1) **Therefore.**—The description just given of the state of one section of the human race contains implicitly the condemnation of the other; for it is equally applicable to both.
**Wherein thou judgest another.**—By the very act of sitting in judgment upon your fellow-man, you pass sentence upon yourself. You declare those acts to be criminal of which you are yourself guilty.
The words in the Gr...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**16-18. But rise, &c.--**Here the apostle appears to condense into one statement various sayings of his Lord to him in visions at different times, in order to present at one view the grandeur of the commission with which his Master had clothed him [Alford].
**a minister ... both of these things which thou hast seen--**putting him on a footing with those "eye-witnesses and ministers of the w...
Read full commentary →Matthew Henry’s Concise Commentary
Chapter 2
Chapter Outline
The Jews could not be justified by the law of Moses, any more than the Gentiles by the law of nature.(1-16)
The sins of the Jews confuted all their vain confidence in their outward privileges.(17-29)
**Verses 1-16**
The Jews thought themselves a holy people, entitled to their privileges by right, while they were unthankful, rebellious, and unrighteous. B...
Read full commentary →But we are sure that the judgment of God is according to truth against them which commit such things.
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KJV Study Commentary
<strong>But we are sure that the judgment of God is according to truth</strong>—the Greek <em>οἴδαμεν</em> (oidamen, "we know") indicates settled conviction, not speculation. <em>Κατὰ ἀλήθειαν</em> (kata alētheian, "according to truth") contrasts divine judgment with human hypocrisy: God's verdict aligns with reality, not reputation, ancestry, or religious credentials. His <em>κρίμα</em> (krima, "...
Read full commentary →Ellicott’s Commentary for English Readers
(2) **We are sure.**—St. Paul assumes that this will be acknowledged as a general principle by his readers, whether Jew or Gentile, as well as by himself. There is still a strong under-current of allusion to the way in which the Jew was apt to fall back upon his privileges. “Do not think that they will save you from standing before precisely the same tribunal as the Gentiles.” The Jews, it seems, ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**19-21. Whereupon, O King Agrippa, I was not disobedient unto the heavenly vision--**This musical and elevated strain, which carries the reader along with it, and doubtless did the hearers, bespeaks the lofty region of thought and feeling to which the apostle had risen while rehearsing his Master's communications to him from heaven.
Matthew Henry’s Concise Commentary
Chapter 2
Chapter Outline
The Jews could not be justified by the law of Moses, any more than the Gentiles by the law of nature.(1-16)
The sins of the Jews confuted all their vain confidence in their outward privileges.(17-29)
**Verses 1-16**
The Jews thought themselves a holy people, entitled to their privileges by right, while they were unthankful, rebellious, and unrighteous. B...
Read full commentary →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?
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KJV Study Commentary
<strong>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?</strong> The Greek <em>λογίζῃ</em> (logizē, "reckon/calculate") carries ironic force—do you really 'reckon' or reason this way? Paul personalizes the rhetorical question with <em>ὦ ἄνθρωπε</em> (ō anthrōpe, "O man"), echoing prophetic confrontation (Micah 6...
Read full commentary →Ellicott’s Commentary for English Readers
(3) **That thou shalt escape.**—Emphatic. “Are *you*—because you are a Jew—to be the only exception to this rule*?*”
Jamieson-Fausset-Brown Bible Commentary
**19-21. Whereupon, O King Agrippa, I was not disobedient unto the heavenly vision--**This musical and elevated strain, which carries the reader along with it, and doubtless did the hearers, bespeaks the lofty region of thought and feeling to which the apostle had risen while rehearsing his Master's communications to him from heaven.
Matthew Henry’s Concise Commentary
Chapter 2
Chapter Outline
The Jews could not be justified by the law of Moses, any more than the Gentiles by the law of nature.(1-16)
The sins of the Jews confuted all their vain confidence in their outward privileges.(17-29)
**Verses 1-16**
The Jews thought themselves a holy people, entitled to their privileges by right, while they were unthankful, rebellious, and unrighteous. B...
Read full commentary →Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?
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KJV Study Commentary
<strong>Or despisest thou the riches of his goodness and forbearance and longsuffering</strong>—three terms for divine patience: <em>χρηστότης</em> (chrēstotēs, "kindness/goodness"), <em>ἀνοχή</em> (anochē, "forbearance/tolerance"), and <em>μακροθυμία</em> (makrothymia, "longsuffering/patience"). <em>Πλοῦτος</em> (ploutos, "riches/abundance") emphasizes the lavish extent of God's mercy—not grudgin...
Read full commentary →Ellicott’s Commentary for English Readers
(4, 5) Another alternative is put forward, which has less to do with the distinction of Jew and Gentile, and in which the Apostle keeps more closely to the general form that his argument has assumed: “Or do you think to take refuge in the goodness, the benevolence and long-suffering of God?” True it is that He is *good,* and “willeth not the death of a sinner,” but His goodness is not absolute and...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**19-21. Whereupon, O King Agrippa, I was not disobedient unto the heavenly vision--**This musical and elevated strain, which carries the reader along with it, and doubtless did the hearers, bespeaks the lofty region of thought and feeling to which the apostle had risen while rehearsing his Master's communications to him from heaven.
Matthew Henry’s Concise Commentary
Chapter 2
Chapter Outline
The Jews could not be justified by the law of Moses, any more than the Gentiles by the law of nature.(1-16)
The sins of the Jews confuted all their vain confidence in their outward privileges.(17-29)
**Verses 1-16**
The Jews thought themselves a holy people, entitled to their privileges by right, while they were unthankful, rebellious, and unrighteous. B...
Read full commentary →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;
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KJV Study Commentary
<strong>But after thy hardness and impenitent heart</strong>—<em>κατὰ δὲ τὴν σκληρότητά σου</em> (kata de tēn sklērotēta sou), literally "according to your hardness." <em>Σκληρότης</em> (sklērotēs) means "hardness/stubbornness," the same root describing Pharaoh's hardened heart (Exodus 4-14 LXX). <em>Ἀμετανόητος καρδία</em> (ametanoētos kardia, "unrepentant heart") combines alpha-privative with "r...
Read full commentary →Ellicott’s Commentary for English Readers
(5) The one condition upon which the goodness of God will come into operation, you directly contravene. Instead of being penitent, you are impenitent, and therefore the load of wrath which you have been accumulating against yourself remains unremoved. It is only waiting for the day of judgment to discharge itself upon you.
**Treasurest.**—The treasuring up of wrath is opposed to that heavenly trea...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**22-23. having obtained help--**"succor."
**from God--**"that [which cometh] from God."
**I continue--**"stand," "hold my ground."
**unto this day, witnessing, &c.--**that is, This life of mine, so marvellously preserved, in spite of all the plots against it, is upheld for the Gospel's sake; therefore I "witnessed," &c.
Matthew Henry’s Concise Commentary
Chapter 2
Chapter Outline
The Jews could not be justified by the law of Moses, any more than the Gentiles by the law of nature.(1-16)
The sins of the Jews confuted all their vain confidence in their outward privileges.(17-29)
**Verses 1-16**
The Jews thought themselves a holy people, entitled to their privileges by right, while they were unthankful, rebellious, and unrighteous. B...
Read full commentary →Who will render to every man according to his deeds:
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KJV Study Commentary
<strong>Who will render to every man according to his deeds</strong>—Paul quotes Psalm 62:12 and Proverbs 24:12, affirming the universal principle that God judges <em>κατὰ τὰ ἔργα</em> (kata ta erga, "according to the works"). The future <em>ἀποδώσει</em> (apodōsei, "will render/repay") points to eschatological judgment. This seems paradoxical in a letter championing justification by faith (3:28, ...
Read full commentary →Ellicott’s Commentary for English Readers
(6) **According to his deeds.**—The Apostle here lays down with unmistakable definiteness and precision the doctrine that *works,* what a man has *done,* the moral tenor of his life, will be the standard by which he will be judged at the last day. There can be no question that this is the consistent doctrine of Scripture. (Comp. Matthew 16:27; Matthew 25:31 *et seq.;* 2Corinthians 5:10; Galatians ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**22-23. having obtained help--**"succor."
**from God--**"that [which cometh] from God."
**I continue--**"stand," "hold my ground."
**unto this day, witnessing, &c.--**that is, This life of mine, so marvellously preserved, in spite of all the plots against it, is upheld for the Gospel's sake; therefore I "witnessed," &c.
Matthew Henry’s Concise Commentary
Chapter 2
Chapter Outline
The Jews could not be justified by the law of Moses, any more than the Gentiles by the law of nature.(1-16)
The sins of the Jews confuted all their vain confidence in their outward privileges.(17-29)
**Verses 1-16**
The Jews thought themselves a holy people, entitled to their privileges by right, while they were unthankful, rebellious, and unrighteous. B...
Read full commentary →To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life:
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KJV Study Commentary
<strong>To them who by patient continuance in well doing</strong>—the Greek <em>καθ᾽ ὑπομονὴν ἔργου ἀγαθοῦ</em> (kath' hypomonēn ergou agathou) literally means "according to endurance/perseverance in good work." <em>Ὑπομονή</em> (hypomonē) is not passive waiting but active, steadfast persistence despite opposition. <strong>Seek for glory and honour and immortality</strong>—the verb <em>ζητοῦσιν</e...
Read full commentary →Ellicott’s Commentary for English Readers
(7) **To** **them who.**—Before the words “eternal life,” at the end of the verse, we must supply “He will render.” The phrase “glory, and honour, and immortality” is practically equivalent to “eternal life.” “Those who honestly seek for this life shall find it.” The stress is upon the words “by patient continuance in well doing,” From the point of view of rhetoric, no doubt exception might be tak...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**24. Festus said with a loud voice--**surprised and bewildered.
**Paul, thou art beside thyself, much learning doth make thee mad--**"is turning thy head." The union of flowing Greek, deep acquaintance with the sacred writings of his nation, reference to a resurrection and other doctrines to a Roman utterly unintelligible, and, above all, lofty religious earnestness, so strange to the cultivate...
Read full commentary →Matthew Henry’s Concise Commentary
Chapter 2
Chapter Outline
The Jews could not be justified by the law of Moses, any more than the Gentiles by the law of nature.(1-16)
The sins of the Jews confuted all their vain confidence in their outward privileges.(17-29)
**Verses 1-16**
The Jews thought themselves a holy people, entitled to their privileges by right, while they were unthankful, rebellious, and unrighteous. B...
Read full commentary →But unto them that are contentious , and do not obey the truth, but obey unrighteousness, indignation and wrath,
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KJV Study Commentary
<strong>But unto them that are contentious, and do not obey the truth, but obey unrighteousness</strong>—<em>ἐριθεία</em> (eritheia, "contentiousness/selfish ambition") describes factious self-will, resisting God's authority. The contrast <em>ἀπειθοῦσι τῇ ἀληθείᾳ</em> (apeithusi tē alētheia, "disobey the truth") versus <em>πειθομένοις δὲ τῇ ἀδικίᾳ</em> (peithomenois de tē adikia, "obeying unrighte...
Read full commentary →Ellicott’s Commentary for English Readers
(8) **But unto them** **. . .**—The scholar will observe that in the original Greek the construction is changed. At the end of Romans 2:7 is an accusative “(he will render) eternal life;” here we have the nominative, “(there shall be) tribulation and anguish.”
**That are contentious.**—An error in the Authorised version through a wrong derivation of the word. Strictly, *To those who act in the spi...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**25-26. I am not mad, most noble Festus, but, &c.--**Can anything surpass this reply, for readiness, self-possession, calm dignity? Every word of it refuted the rude charge, though Festus, probably, did not intend to hurt the prisoner's feelings.
Matthew Henry’s Concise Commentary
Chapter 2
Chapter Outline
The Jews could not be justified by the law of Moses, any more than the Gentiles by the law of nature.(1-16)
The sins of the Jews confuted all their vain confidence in their outward privileges.(17-29)
**Verses 1-16**
The Jews thought themselves a holy people, entitled to their privileges by right, while they were unthankful, rebellious, and unrighteous. B...
Read full commentary →Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile; Gentile: Gr. Greek
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KJV Study Commentary
<strong>Tribulation and anguish, upon every soul of man that doeth evil</strong>—<em>θλῖψις</em> (thlipsis, "tribulation/pressure") and <em>στενοχωρία</em> (stenochōria, "anguish/distress") are visceral terms for suffering. <em>Ψυχή</em> (psychē, "soul") emphasizes the personal, conscious experience of judgment—not annihilation but conscious torment. The present participle <em>κατεργαζομένου τὸ κα...
Read full commentary →Ellicott’s Commentary for English Readers
(9) **Upon every soul of man.**—The phrase is not quite the same as “upon every man,” but more special in character, indicating the part in which the punishment will be felt.
Jamieson-Fausset-Brown Bible Commentary
**25-26. I am not mad, most noble Festus, but, &c.--**Can anything surpass this reply, for readiness, self-possession, calm dignity? Every word of it refuted the rude charge, though Festus, probably, did not intend to hurt the prisoner's feelings.
Matthew Henry’s Concise Commentary
Chapter 2
Chapter Outline
The Jews could not be justified by the law of Moses, any more than the Gentiles by the law of nature.(1-16)
The sins of the Jews confuted all their vain confidence in their outward privileges.(17-29)
**Verses 1-16**
The Jews thought themselves a holy people, entitled to their privileges by right, while they were unthankful, rebellious, and unrighteous. B...
Read full commentary →But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile: Gentile: Gr. Greek
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KJV Study Commentary
<strong>But glory, honour, and peace, to every man that worketh good</strong>—the identical phrase <em>δόξα δὲ καὶ τιμὴ καὶ εἰρήνη</em> (doxa de kai timē kai eirēnē) from verse 7, now adding <em>εἰρήνη</em> (eirēnē, "peace/shalom"). This term encompasses wholeness, reconciliation with God, restoration of creation's shalom. The present participle <em>ἐργαζομένῳ τὸ ἀγαθόν</em> (ergazomenō to agathon...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**27-29. believest thou the prophets? I know that thou believest--**The courage and confidence here shown proceeded from a vivid persuasion of Agrippa's knowledge of the facts and faith in the predictions which they verified; and the king's reply is the highest testimony to the correctness of these presumptions and the immense power of such bold yet courteous appeals to conscience.
Matthew Henry’s Concise Commentary
Chapter 2
Chapter Outline
The Jews could not be justified by the law of Moses, any more than the Gentiles by the law of nature.(1-16)
The sins of the Jews confuted all their vain confidence in their outward privileges.(17-29)
**Verses 1-16**
The Jews thought themselves a holy people, entitled to their privileges by right, while they were unthankful, rebellious, and unrighteous. B...
Read full commentary →For there is no respect of persons with God.
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KJV Study Commentary
<strong>For there is no respect of persons with God</strong>—<em>οὐ γάρ ἐστιν προσωποληψία παρὰ τῷ θεῷ</em> (ou gar estin prosōpolēpsia para tō theō). <em>Προσωποληψία</em> (prosōpolēpsia, "partiality/favoritism") literally means "receiving face"—judging by external appearance rather than reality. This word appears only in Christian literature, possibly coined to express God's radical impartiality...
Read full commentary →Ellicott’s Commentary for English Readers
(11) **Respect of persons.**—Regard for the external circumstances of a man as opposed to his internal condition; here, especially, “regard for the circumstances of birth and race.” (Comp. Acts 10:34; Galatians 2:6; Ephesians 6:9; Colossians 3:25; James 2:1; James 2:9.) It is interesting to observe the phrase appearing in such different quarters. The great result of the Christian revelation was to...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**27-29. believest thou the prophets? I know that thou believest--**The courage and confidence here shown proceeded from a vivid persuasion of Agrippa's knowledge of the facts and faith in the predictions which they verified; and the king's reply is the highest testimony to the correctness of these presumptions and the immense power of such bold yet courteous appeals to conscience.
Matthew Henry’s Concise Commentary
Chapter 2
Chapter Outline
The Jews could not be justified by the law of Moses, any more than the Gentiles by the law of nature.(1-16)
The sins of the Jews confuted all their vain confidence in their outward privileges.(17-29)
**Verses 1-16**
The Jews thought themselves a holy people, entitled to their privileges by right, while they were unthankful, rebellious, and unrighteous. B...
Read full commentary →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;
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KJV Study Commentary
<strong>For as many as have sinned without law shall also perish without law</strong>—<em>ὅσοι γὰρ ἀνόμως ἥμαρτον</em> (hosoi gar anomōs hēmarton), literally "as many as sinned lawlessly." <em>Ἀνόμως</em> (anomōs) refers to Gentiles without Torah's written revelation. The future <em>ἀπολοῦνται</em> (apolountai, "will perish") indicates final destruction. Paul's point: ignorance of Mosaic Law doesn...
Read full commentary →Ellicott’s Commentary for English Readers
(12) Jew and Gentile alike will be judged, each by the method proper to his case; the Jew by the written Law against which he has sinned, the Gentile by the unwritten law of conscience against which he too has sinned. The mere hearing of the Law will bring no exemption to the Jew; and, on the other hand, the Gentile, who, at the dictates of conscience, acts as if he were subject to law, shall have...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**27-29. believest thou the prophets? I know that thou believest--**The courage and confidence here shown proceeded from a vivid persuasion of Agrippa's knowledge of the facts and faith in the predictions which they verified; and the king's reply is the highest testimony to the correctness of these presumptions and the immense power of such bold yet courteous appeals to conscience.
Matthew Henry’s Concise Commentary
Chapter 2
Chapter Outline
The Jews could not be justified by the law of Moses, any more than the Gentiles by the law of nature.(1-16)
The sins of the Jews confuted all their vain confidence in their outward privileges.(17-29)
**Verses 1-16**
The Jews thought themselves a holy people, entitled to their privileges by right, while they were unthankful, rebellious, and unrighteous. B...
Read full commentary →(For not the hearers of the law are just before God, but the doers of the law shall be justified.
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KJV Study Commentary
<strong>For not the hearers of the law are just before God, but the doers of the law shall be justified</strong>—<em>οὐ γὰρ οἱ ἀκροαταὶ νόμου δίκαιοι παρὰ θεῷ</em> (ou gar hoi akroatai nomou dikaioi para theō), "not the hearers of law are righteous before God." <em>Ἀκροατής</em> (akroatēs, "hearer") describes one who listens but doesn't obey. <em>Δίκαιος</em> (dikaios, "righteous/just") refers to ...
Read full commentary →Ellicott’s Commentary for English Readers
(13) **For not the hearers of the law.**—The parenthesis should not be placed here (as usually in the Authorised version), but at the beginning of the next verse. The present verse is explanatory of that which precedes. “Judged, I say, by the Law; for they must not suppose that the mere fact of their being under the Law will exempt them from this judgment. The only exemption will be that which is ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**30-32. when he had thus spoken, the king rose--**not over-easy, we may be sure.
Matthew Henry’s Concise Commentary
Chapter 2
Chapter Outline
The Jews could not be justified by the law of Moses, any more than the Gentiles by the law of nature.(1-16)
The sins of the Jews confuted all their vain confidence in their outward privileges.(17-29)
**Verses 1-16**
The Jews thought themselves a holy people, entitled to their privileges by right, while they were unthankful, rebellious, and unrighteous. B...
Read full commentary →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:
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KJV Study Commentary
<strong>For when the Gentiles, which have not the law, do by nature the things contained in the law</strong>—<em>ὅταν γὰρ ἔθνη τὰ μὴ νόμον ἔχοντα φύσει τὰ τοῦ νόμου ποιῶσιν</em> (hotan gar ethnē ta mē nomon echonta physei ta tou nomou poiōsin). <em>Φύσει</em> (physei, "by nature") could modify "do" (Gentiles naturally do law's requirements) or "have not" (Gentiles who naturally lack the law). Most...
Read full commentary →Ellicott’s Commentary for English Readers
(14) A sort of parenthesis begins here. Romans 2:16 refers back to the main subject of the paragraph, and not to the particular point on which the Apostle digresses in Romans 2:14-15, the virtual operation of law among the Gentiles as well as Jews.
**By nature.**—Spontaneously; of their own motion; not acting under the coercion of any external rule, but simply by the promptings of their own consci...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**30-32. when he had thus spoken, the king rose--**not over-easy, we may be sure.
Matthew Henry’s Concise Commentary
Chapter 2
Chapter Outline
The Jews could not be justified by the law of Moses, any more than the Gentiles by the law of nature.(1-16)
The sins of the Jews confuted all their vain confidence in their outward privileges.(17-29)
**Verses 1-16**
The Jews thought themselves a holy people, entitled to their privileges by right, while they were unthankful, rebellious, and unrighteous. B...
Read full commentary →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 ;) their conscience: or, the conscience witnessing with them the mean: or, between themselves
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KJV Study Commentary
<strong>Which shew the work of the law written in their hearts</strong>—<em>οἵτινες ἐνδείκνυνται τὸ ἔργον τοῦ νόμου γραπτὸν ἐν ταῖς καρδίαις αὐτῶν</em> (hoitines endeiknyntai to ergon tou nomou grapton en tais kardiais autōn). <em>Ἐνδείκνυμι</em> (endeiknymi, "demonstrate/show forth") means Gentile behavior evidences internal moral knowledge. <em>Γραπτόν</em> (grapton, "written") parallels Jeremia...
Read full commentary →Ellicott’s Commentary for English Readers
(15) **Which.**—Rather, *Inasmuch as they.*
**The work of the law.**—The practical effect or realisation of the law—written in their hearts as the original Law was written upon the tables of stone, (Comp. Jeremiah 31:33; 2Corinthians 3:3.)
**Also bearing witness.**—Or, *witnessing with them,* as margin. There is a double witness; their actions speak for them externally, and conscience speaks for t...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**30-32. when he had thus spoken, the king rose--**not over-easy, we may be sure.
Matthew Henry’s Concise Commentary
Chapter 2
Chapter Outline
The Jews could not be justified by the law of Moses, any more than the Gentiles by the law of nature.(1-16)
The sins of the Jews confuted all their vain confidence in their outward privileges.(17-29)
**Verses 1-16**
The Jews thought themselves a holy people, entitled to their privileges by right, while they were unthankful, rebellious, and unrighteous. B...
Read full commentary →In the day when God shall judge the secrets of men by Jesus Christ according to my gospel.
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KJV Study Commentary
<strong>In the day when God shall judge the secrets of men by Jesus Christ according to my gospel</strong>—<em>ἐν ἡμέρᾳ ὅτε κρίνει ὁ θεὸς τὰ κρυπτὰ τῶν ἀνθρώπων διὰ Ἰησοῦ Χριστοῦ κατὰ τὸ εὐαγγέλιόν μου</em> (en hēmera hote krinei ho theos ta krypta tōn anthrōpōn dia Iēsou Christou kata to euangelion mou). <em>Τὰ κρυπτά</em> (ta krypta, "the hidden things/secrets") indicates God's judgment penetrat...
Read full commentary →Ellicott’s Commentary for English Readers
(16) This verse takes up the main thread of the subject. “God will judge Jew and Gentile alike at the last day.” It cannot refer (as some would make it) to what immediately precedes, because there the Apostle is referring to the daily process that goes on whenever doubtful actions are submitted to the law of conscience, here he is speaking expressly of the final judgment held by God and not by man...
Read full commentary →Matthew Henry’s Concise Commentary
Chapter 2
Chapter Outline
The Jews could not be justified by the law of Moses, any more than the Gentiles by the law of nature.(1-16)
The sins of the Jews confuted all their vain confidence in their outward privileges.(17-29)
**Verses 1-16**
The Jews thought themselves a holy people, entitled to their privileges by right, while they were unthankful, rebellious, and unrighteous. B...
Read full commentary →The Jews and the Law
Behold, thou art called a Jew, and restest in the law, and makest thy boast of God,
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KJV Study Commentary
<strong>Behold, thou art called a Jew</strong>—<em>Ἴδε σὺ Ἰουδαῖος ἐπονομάζῃ</em> (ide sy Ioudaios eponomazē). <em>Ἐπονομάζω</em> (eponomazō, "are named/called") emphasizes identity claim—bearing the honored title "Jew" (Judean, praised one, from Judah). Paul now shifts from general argument (1:18-2:16) to direct address, confronting Jewish presumption head-on. The vocative <em>Ἴδε</em> (ide, "beh...
Read full commentary →Ellicott’s Commentary for English Readers
(17) **Behold.**—An interesting case of a corrupt reading which has found its way into the Authorised version. For “behold,” a decisive consensus of the best MSS. has “but if.” The corruption was very obvious and easy. Adopting “but if,” the answering clause of the sentence is to be found in the question, “Teachest thou not thyself?” Romans 2:21. The connecting particle “therefore” at the beginnin...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
CHAPTER 27 Ac 27:1-44. The Voyage to Italy--The Shipwreck and Safe Landing at Malta.
**1. we should sail, &c.--**The "we" here reintroduces the historian as one of the company. Not that he had left the apostle from the time when he last included himself (Ac 21:18), but the apostle was parted from him by his arrest and imprisonment, until now, when they met in the ship.
**delivered Paul and ...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 17-24**
The apostle directs his discourse to the Jews, and shows of what sins they were guilty, notwithstanding their profession and vain pretensions. A believing, humble, thankful glorying in God, is the root and sum of all religion. But proud, vain-glorious boasting in God, and in the outward profession of his name, is the root and sum of all hypocrisy. Spiritual pride is the most d...
Read full commentary →And knowest his will, and approvest the things that are more excellent, being instructed out of the law; approvest: or, triest the things that differ
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KJV Study Commentary
<strong>And knowest his will, and approvest the things that are more excellent, being instructed out of the law</strong>—<em>γινώσκεις τὸ θέλημα καὶ δοκιμάζεις τὰ διαφέροντα κατηχούμενος ἐκ τοῦ νόμου</em> (ginōskeis to thelēma kai dokimazeis ta diapheronta katēchoumenos ek tou nomou). <em>Γινώσκω</em> (ginōskō, "know") indicates intimate knowledge of God's will through Torah. <em>Δοκιμάζω</em> (do...
Read full commentary →Ellicott’s Commentary for English Readers
(18) **His will.**—Literally, *the will*—*i.e.,* “the supreme will.”
**Approvest the things that are more excellent.**—Probably rightly given in the Authorised version, though the marginal rendering also is possible, “triest the things that differ”—*i.e., *“art able to discriminate between good and evil.”
**Being instructed.**—With reference to the constant reading of the Law in the synagogue.
Jamieson-Fausset-Brown Bible Commentary
**2. a ship of--**belonging to.
**Adramyttium--**a port on the northeast coast of the Ægean Sea. Doubtless the centurion expected to find another ship, bound for Italy, at some of the ports of Asia Minor, without having to go with this ship all the way to Adramyttium; and in this he was not disappointed. See on Ac 27:6.
**meaning to sail by the coasts--**"places."
**of Asia--**a coasting ves...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 17-24**
The apostle directs his discourse to the Jews, and shows of what sins they were guilty, notwithstanding their profession and vain pretensions. A believing, humble, thankful glorying in God, is the root and sum of all religion. But proud, vain-glorious boasting in God, and in the outward profession of his name, is the root and sum of all hypocrisy. Spiritual pride is the most d...
Read full commentary →And art confident that thou thyself art a guide of the blind, a light of them which are in darkness,
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KJV Study Commentary
<strong>And art confident that thou thyself art a guide of the blind, a light of them which are in darkness</strong>—<em>πέποιθάς τε σεαυτὸν ὁδηγὸν εἶναι τυφλῶν, φῶς τῶν ἐν σκότει</em> (pepoithas te seauton hodēgon einai typhlōn, phōs tōn en skotei). <em>Πέποιθα</em> (pepoitha, "confident/persuaded") indicates settled conviction. <em>Ὁδηγός</em> (hodēgos, "guide") describes one leading another on ...
Read full commentary →Ellicott’s Commentary for English Readers
(19) **A guide of the blind.**—Comp. Matthew 15:14, “They be blind leaders of the blind. And if the blind lead the blind,” *et seq.*
Jamieson-Fausset-Brown Bible Commentary
**3. next day we touched at Sidon--**To reach this ancient and celebrated Mediterranean port, about seventy miles north from Cæsarea, in one day, they must have had a fair wind.
**Julius courteously--**(See on Ac 27:1).
**gave him liberty to go to his friends--**no doubt disciples, gained, it would seem, by degrees, all along the Phoenician coast since the first preaching there (see on Ac 11:1...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 17-24**
The apostle directs his discourse to the Jews, and shows of what sins they were guilty, notwithstanding their profession and vain pretensions. A believing, humble, thankful glorying in God, is the root and sum of all religion. But proud, vain-glorious boasting in God, and in the outward profession of his name, is the root and sum of all hypocrisy. Spiritual pride is the most d...
Read full commentary →An instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law.
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KJV Study Commentary
<strong>An instructor of the foolish, a teacher of babes</strong>—<em>παιδευτὴν ἀφρόνων, διδάσκαλον νηπίων</em> (paideutēn aphronōn, didaskalon nēpiōn). <em>Παιδευτής</em> (paideutēs, "instructor/disciplinarian") from <em>paideia</em> (education/discipline). <em>Ἄφρων</em> (aphrōn, "foolish/senseless") describes Gentiles as morally undeveloped. <em>Διδάσκαλος</em> (didaskalos, "teacher") addresses...
Read full commentary →Ellicott’s Commentary for English Readers
(20) **The form of knowledge and of the truth.**—As we might say, “the presentation of knowledge and of truth.” Here not form as opposed to substance, but as implying substance—“presentation,” or “embodiment.”
Jamieson-Fausset-Brown Bible Commentary
**4. when we had launched--**"set sail."
**from thence, we sailed under Cyprus, because the winds were contrary--**The wind blowing from the westward, probably with a touch of the north, which was adverse, they sailed under the lee of Cyprus, keeping it on their left, and steering between it and the mainland of Phoenicia.
Matthew Henry’s Concise Commentary
**Verses 17-24**
The apostle directs his discourse to the Jews, and shows of what sins they were guilty, notwithstanding their profession and vain pretensions. A believing, humble, thankful glorying in God, is the root and sum of all religion. But proud, vain-glorious boasting in God, and in the outward profession of his name, is the root and sum of all hypocrisy. Spiritual pride is the most d...
Read full commentary →Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal?
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KJV Study Commentary
<strong>Thou therefore which teachest another, teachest thou not thyself?</strong>—<em>ὁ οὖν διδάσκων ἕτερον σεαυτὸν οὐ διδάσκεις</em> (ho oun didaskōn heteron seauton ou didaskeis). The particle <em>οὖν</em> (oun, "therefore") pivots from privilege (vv. 17-20) to hypocrisy. Paul fires five rhetorical questions (vv. 21-23) like arrows, each exposing contradiction between profession and practice. T...
Read full commentary →Ellicott’s Commentary for English Readers
(21) **Therefore.**—See above on Romans 2:17.
Jamieson-Fausset-Brown Bible Commentary
**5. when we had sailed over the Sea of Cilicia and Pamphylia--**coasts with which Paul had been long familiar, the one, perhaps, from boyhood, the other from the time of his first missionary tour.
**we came to Myra, a city of Lycia--**a port a little east of Patara (see on Ac 21:1).
Matthew Henry’s Concise Commentary
**Verses 17-24**
The apostle directs his discourse to the Jews, and shows of what sins they were guilty, notwithstanding their profession and vain pretensions. A believing, humble, thankful glorying in God, is the root and sum of all religion. But proud, vain-glorious boasting in God, and in the outward profession of his name, is the root and sum of all hypocrisy. Spiritual pride is the most d...
Read full commentary →Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege?
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KJV Study Commentary
<strong>Thou that sayest a man should not commit adultery, dost thou commit adultery?</strong>—<em>ὁ λέγων μὴ μοιχεύειν μοιχεύεις</em> (ho legōn mē moicheuein moicheueis). The seventh commandment, violated by those who proclaim it. <em>Μοιχεύω</em> (moicheuō, "commit adultery") could be literal sexual infidelity or the spiritual adultery Israel committed through idolatry (Jeremiah 3:8-9, Ezekiel 1...
Read full commentary →Ellicott’s Commentary for English Readers
(22) **Commit sacrilege.**—Properly, *rob temples—i.e.*, idol temples, with a pointed antithesis to that abhorrence of idols on which the Jew prided himself. This is certainly the last offence of which we should have expected the Jews of this date to be guilty, knowing the scrupulousness with which they shunned all contact with idolatry. They may, however, have thought the idol temples fair plunde...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**6. there ... found a ship of Alexandria, sailing into Italy, and he put us therein--**(See on Ac 27:2). As Egypt was the granary of Italy, and this vessel was laden with wheat (Ac 27:35), we need not wonder it was large enough to carry two hundred seventy-six souls, passengers and crew together (Ac 27:37). Besides, the Egyptian merchantmen, among the largest in the Mediterranean, were equal to t...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 17-24**
The apostle directs his discourse to the Jews, and shows of what sins they were guilty, notwithstanding their profession and vain pretensions. A believing, humble, thankful glorying in God, is the root and sum of all religion. But proud, vain-glorious boasting in God, and in the outward profession of his name, is the root and sum of all hypocrisy. Spiritual pride is the most d...
Read full commentary →Thou that makest thy boast of the law, through breaking the law dishonourest thou God?
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KJV Study Commentary
<strong>Thou that makest thy boast of the law, through breaking the law dishonourest thou God?</strong>—<em>ὃς ἐν νόμῳ καυχᾶσαι, διὰ τῆς παραβάσεως τοῦ νόμου τὸν θεὸν ἀτιμάζεις</em> (hos en nomō kauchasai, dia tēs parabaseōs tou nomou ton theon atimazeis). <em>Καυχάομαι</em> (kauchomai, "boast") recalls verse 17—Jews legitimately celebrated possessing God's law. But <em>παράβασις</em> (parabasis, ...
Read full commentary →Ellicott’s Commentary for English Readers
(23) **Dishonourest thou God?**—This verse has been regarded, not as a question, but as a summary answer to the previous questions, “You, who make all this boast in the Law, by breaking the Law, dishonour God.” There is a certain force in this view, but the structure of the clause is so similar to those that have gone before that it seems best, perhaps, upon the whole, to take it in the ordinary w...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**7. sailed slowly many days--**owing to contrary winds.
**and scarce--**"with difficulty."
**were come over against Cnidus--**a town on the promontory of the peninsula of that name, having the island of Coos (see on Ac 21:1) to the west of it. But for the contrary wind they might have made the distance from Myra (one hundred thirty miles) in one day. They would naturally have put in at Cnidus...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 17-24**
The apostle directs his discourse to the Jews, and shows of what sins they were guilty, notwithstanding their profession and vain pretensions. A believing, humble, thankful glorying in God, is the root and sum of all religion. But proud, vain-glorious boasting in God, and in the outward profession of his name, is the root and sum of all hypocrisy. Spiritual pride is the most d...
Read full commentary →For the name of God is blasphemed among the Gentiles through you, as it is written.
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KJV Study Commentary
<strong>For the name of God is blasphemed among the Gentiles through you, as it is written</strong>—<em>τὸ γὰρ ὄνομα τοῦ θεοῦ δι᾽ ὑμᾶς βλασφημεῖται ἐν τοῖς ἔθνεσιν, καθὼς γέγραπται</em> (to gar onoma tou theou di' hymas blasphēmeitai en tois ethnesin, kathōs gegraptai). Paul quotes Isaiah 52:5 and Ezekiel 36:20-23, where Israel's exile caused Gentiles to mock God's inability to protect His people....
Read full commentary →Ellicott’s Commentary for English Readers
(24) **Through you.**—*Because of you.*
**As it is written.**—From the LXX. version of Isaiah 52:5. The sense of the original is that the name of God is dishonoured by the enslavement and oppression of His people. A nearer parallel in sense, though more remote in words, may be found in 2Samuel 12:14; Ezekiel 36:22-23. The Apostle is not careful as to the particular context from which he draws. He ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**8. And hardly passing it--**"with difficulty coasting along it," from the same cause as before, the westerly current and head winds.
**came to ... the Fair Havens--**an anchorage near the center of the south coast, and a little east of Cape Matala, the southern most point of the island.
**nigh whereunto was the city Lasea--**identified by the Reverend George Brown [Smith, Voyages and Shipwre...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 17-24**
The apostle directs his discourse to the Jews, and shows of what sins they were guilty, notwithstanding their profession and vain pretensions. A believing, humble, thankful glorying in God, is the root and sum of all religion. But proud, vain-glorious boasting in God, and in the outward profession of his name, is the root and sum of all hypocrisy. Spiritual pride is the most d...
Read full commentary →For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision.
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KJV Study Commentary
<strong>For circumcision verily profiteth, if thou keep the law</strong>—<em>περιτομὴ μὲν γὰρ ὠφελεῖ ἐὰν νόμον πράσσῃς</em> (peritomē men gar ōphelei ean nomon prassēs). <em>Περιτομή</em> (peritomē, "circumcision") was the covenant sign given to Abraham (Genesis 17:9-14), identifying Jews as God's people. <em>Ὠφελέω</em> (ōpheleō, "profit/benefit") acknowledges legitimate value—circumcision <em>do...
Read full commentary →Ellicott’s Commentary for English Readers
(25-29) This section forms a connecting-link with the opening of the next chapter. “The characteristic mark and badge of the Jew has two sides, the one outward and formal, the other inward and real. Its essence consists in the latter, and without this inward circumcision the outward profits nothing. It is not necessary to be born a Jew to possess it.” Precisely the same language might be applied t...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**9-10. when much time was spent--**since leaving Cæsarea. But for unforeseen delays they might have reached the Italian coast before the stormy season.
**and when sailing--**the navigation of the open sea.
**was now dangerous, because the fast was now ... past--**that of the day of atonement, answering to the end of September and beginning of October, about which time the navigation is pronou...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 25-29**
No forms, ordinances, or notions can profit, without regenerating grace, which will always lead to seeking an interest in the righteousness of God by faith. For he is no more a Christian now, than he was really a Jew of old, who is only one outwardly: neither is that baptism, which is outward in the flesh: but he is the real Christian, who is inwardly a true believer, with an ...
Read full commentary →Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision?
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KJV Study Commentary
<strong>Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision?</strong>—<em>ἐὰν οὖν ἡ ἀκροβυστία τὰ δικαιώματα τοῦ νόμου φυλάσσῃ, οὐχ ἡ ἀκροβυστία αὐτοῦ εἰς περιτομὴν λογισθήσεται</em> (ean oun hē akrobystia ta dikaiōmata tou nomou phylassē, ouch hē akrobystia autou eis peritomēn logisthēsetai). <em>Τὰ δικαιώματα</em> (ta dikaiō...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**9-10. when much time was spent--**since leaving Cæsarea. But for unforeseen delays they might have reached the Italian coast before the stormy season.
**and when sailing--**the navigation of the open sea.
**was now dangerous, because the fast was now ... past--**that of the day of atonement, answering to the end of September and beginning of October, about which time the navigation is pronou...
Read full commentary →Matthew Henry’s Concise Commentary
**Verses 25-29**
No forms, ordinances, or notions can profit, without regenerating grace, which will always lead to seeking an interest in the righteousness of God by faith. For he is no more a Christian now, than he was really a Jew of old, who is only one outwardly: neither is that baptism, which is outward in the flesh: but he is the real Christian, who is inwardly a true believer, with an ...
Read full commentary →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?
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KJV Study Commentary
<strong>And shall not uncircumcision which is by nature, if it fulfil the law, judge thee</strong>—<em>καὶ κρινεῖ ἡ ἐκ φύσεως ἀκροβυστία τὸν νόμον τελοῦσα σέ</em> (kai krinei hē ek physeōs akrobystia ton nomon telousa se). <em>Ἐκ φύσεως</em> (ek physeōs, "by nature") describes Gentiles naturally born uncircumcised, contrasting with Jews circumcised on eighth day. <em>Τελέω</em> (teleō, "fulfill/co...
Read full commentary →Ellicott’s Commentary for English Readers
(27) **Judge thee.**—Comp. Matthew 12:41-42, “The men of Nineveh shall rise in judgment with this generation, and shall condemn it,” *et seq.* The idea is that of “putting to shame by contrast.”
**By the letter.**—The preposition here marks the condition or circumstance under which the action is done, and might be paraphrased, “with all the advantages of the written Law and of circumcision.”
Here,...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**11. Nevertheless the centurion believed the master and owner ... more than ... Paul--**He would naturally think them best able to judge, and there was much to say for their opinion, as the bay at Fair Havens, being open to nearly one-half of the compass, could not be a good winter harbor.
Matthew Henry’s Concise Commentary
**Verses 25-29**
No forms, ordinances, or notions can profit, without regenerating grace, which will always lead to seeking an interest in the righteousness of God by faith. For he is no more a Christian now, than he was really a Jew of old, who is only one outwardly: neither is that baptism, which is outward in the flesh: but he is the real Christian, who is inwardly a true believer, with an ...
Read full commentary →For he is not a Jew, which is one outwardly ; neither is that circumcision, which is outward in the flesh:
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KJV Study Commentary
<strong>For he is not a Jew, which is one outwardly</strong>—<em>οὐ γὰρ ὁ ἐν τῷ φανερῷ Ἰουδαῖός ἐστιν</em> (ou gar ho en tō phanerō Ioudaios estin). <em>Φανερός</em> (phaneros, "visible/manifest/outward") refers to external appearance—ethnic descent, physical circumcision, ritual observance. Paul here redefines Jewishness itself, stripping it from mere ethnicity to spiritual reality. True <em>Ioud...
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**12. Phenice--**"Phenix," now called Lutro.
**which lieth toward the southwest and northwest--**If this means that it was open to the west, it would certainly not be good anchorage! It is thought therefore to mean that a wind from that quarter would lead into it, or that it lay in an easterly direction from such a wind [Smith]. Ac 27:13 seems to confirm this.
Matthew Henry’s Concise Commentary
**Verses 25-29**
No forms, ordinances, or notions can profit, without regenerating grace, which will always lead to seeking an interest in the righteousness of God by faith. For he is no more a Christian now, than he was really a Jew of old, who is only one outwardly: neither is that baptism, which is outward in the flesh: but he is the real Christian, who is inwardly a true believer, with an ...
Read full commentary →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.
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KJV Study Commentary
<strong>But he is a Jew, which is one inwardly</strong>—<em>ἀλλ᾽ ὁ ἐν τῷ κρυπτῷ Ἰουδαῖος</em> (all' ho en tō kryptō Ioudaios). <em>Κρυπτός</em> (kryptos, "hidden/secret/inward") contrasts verse 28's <em>phaneros</em> (outward). True Jewishness exists in the unseen realm of heart and spirit, visible only to God (1 Samuel 16:7, Jeremiah 17:10). This Jew is <em>Ioudaios</em> indeed—one whom God prais...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**13. when the south wind blew softly, supposing they had attained their purpose--**With such a wind they had every prospect of reaching their destination in a few hours.
Matthew Henry’s Concise Commentary
**Verses 25-29**
No forms, ordinances, or notions can profit, without regenerating grace, which will always lead to seeking an interest in the righteousness of God by faith. For he is no more a Christian now, than he was really a Jew of old, who is only one outwardly: neither is that baptism, which is outward in the flesh: but he is the real Christian, who is inwardly a true believer, with an ...
Read full commentary →