Bible Commentaries

Wherefore (διο). See Romans 1:24; Romans 1:26 for this relative conjunction, "because of which thing." Without excuse (αναπολογητος). See on Romans 1:21. Whosoever thou art that judgest (πας ο κρινων). Literally, "every one that judgest," vocative case in apposition with ανθρωπε. Paul begins his discussion of the failure of the Jew to attain to the God-kind of righteousness (Romans 2:1-3) with a general statement applicable to all as he did (Romans 1:18) in the discussion of the failure of the Gentiles (Lightfoot). The Gentile is readily condemned by the Jew when he sins and equally so is the Jew condemned by the Gentile in like case. Κρινω does not of itself mean to condemn, but to pick out, separate, approve, determine, pronounce judgment, condemn (if proper). Another (τον ετερον). Literally, "the other man." The notion of two in the word, one criticizing the other. Thou condemnest thyself (σεαυτον κατακρινεις). Note κατα here with κρινω, to make plain the adverse judgment. For (γαρ). Explanatory reason for the preceding statement. The critic practises (πρασσεις, not single acts ποιεω, but the habit πρασσω) the same things that he condemns.

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Judgment (κριμα). Decision rendered whether good or bad. According to (κατα with accusative). As the rule of measure. Cf. John 7:24.

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And doest the same (κα ποιων αυτα). "And doest them occasionally." That thou shalt escape (συ εκφευξη). Emphasis on συ, "thou conceited Jew expecting to escape God's κριμα because thou art a Jew." Cf. Matthew 3:8. Paul justifies the bitter words of the Baptist to the Pharisees and Sadducees. The future middle of the old verb εκφευγω (cf. 1 Thessalonians 5:3). The Jew posed as immune to the ordinary laws of ethics because a Jew. Alas, some Christians affect the same immunity.

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Or despiseth thou? (η καταφρονεισ?). Another alternative, that of scorn of God's kindness (χρηστοτητος, 2 Corinthians 6:6) and forbearance (ανοχης, old word, holding back from ανεχω, only here in N.T.) and longsuffering (μακροθυμιας, late word for which see 2 Corinthians 6:4; 2 Corinthians 6:6). Καταφρονεω is old verb to think down on (κατα, φρονεω) as in Matthew 6:24; 1 Corinthians 11:22. This upstart Jew actually thinks down on God. And then "the riches" (του πλουτου) of all that comes from God. Leadeth thee to repentance (εις μετανοιαν σε αγε). The very kindness (το χρηστον, the kindly quality) of God is trying to lead (conative present αγε) thee to a right-about face, a change of mind and attitude (μετανοιαν) instead of a complacent self-satisfaction and pride of race and privilege.

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After thy hardness (κατα την σκληροτητα σου). "According to thy hardness (old word from σκληρος, hard, stiff, only here in N.T.) will God's judgment be." And impenitent heart (κα αμετανοητον καρδιαν). See μετανοιαν just before. "Thy unreconstructed heart," "with no change in the attitude of thy heart." Treasurest up for thyself (θησαυριζεις σεαυτω). See for θησαυριζω on Matthew 6:19; Luke 12:21; 2 Corinthians 12:14. Dative case σεαυτω (for thyself) with a touch of irony (Vincent). Wrath (οργην). For such a Jew as already stated for the Gentile (Romans 1:18). There is a revelation (αποκαλυψεως) of God's wrath for both in the day of wrath and righteous judgment (δικαιοκρισιας, a late compound word, in LXX, two examples in the Oxyrhynchus papyri, only here in N.T.). See 2 Thessalonians 1:5 for δικαιας κρισεως. Paul looks to the judgment day as certain (cf. 2 Corinthians 5:10-12), the day of the Lord (2 Corinthians 1:14).

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Who will render (ος αποδωσε). Paul quotes Proverbs 24:12 as in 2 Timothy 4:14. See also Matthew 16:27; Revelation 22:12. The rendering will be in accord with the facts.

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To them that seek (τοις μεν--ζητουσιν). Dative plural of the articular present active participle of ζητεω with μεν on the one hand. Eternal life (ζωην αιωνιον). Accusative case object of αποδωσε above.

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

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