KJV: For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness;
YLT: for revealed is the wrath of God from heaven upon all impiety and unrighteousness of men, holding down the truth in unrighteousness.
Darby: For there is revealed wrath of God from heaven upon all impiety, and unrighteousness of men holding the truth in unrighteousness.
ASV: For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hinder the truth in unrighteousness;
| Ἀποκαλύπτεται | Is revealed |
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Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular Root: ἀποκαλύπτω Sense: to uncover, lay open what has been veiled or covered up. |
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| ὀργὴ | [the] wrath |
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Parse: Noun, Nominative Feminine Singular Root: ὀργή Sense: anger, the natural disposition, temper, character. |
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| Θεοῦ | of God |
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Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| οὐρανοῦ | heaven |
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Parse: Noun, Genitive Masculine Singular Root: οὐρανός Sense: the vaulted expanse of the sky with all things visible in it. |
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| ἐπὶ | upon |
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Parse: Preposition Root: ἐπί Sense: upon, on, at, by, before. |
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| ἀσέβειαν | ungodliness |
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Parse: Noun, Accusative Feminine Singular Root: ἀσέβεια Sense: want of reverence towards God, impiety, ungodliness. |
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| ἀδικίαν | unrighteousness |
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Parse: Noun, Accusative Feminine Singular Root: ἀδικία Sense: injustice, of a judge. |
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| ἀνθρώπων | of men |
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Parse: Noun, Genitive Masculine Plural Root: ἄνθρωπος Sense: a human being, whether male or female. |
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| τῶν | - |
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Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| ἀλήθειαν | truth |
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Parse: Noun, Accusative Feminine Singular Root: ἀλήθεια Sense: objectively. |
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| ἀδικίᾳ | unrighteousness |
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Parse: Noun, Dative Feminine Singular Root: ἀδικία Sense: injustice, of a judge. |
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| κατεχόντων | suppressing |
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Parse: Verb, Present Participle Active, Genitive Masculine Plural Root: κατέχω Sense: to hold back, detain, retain. |
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Greek Commentary for Romans 1:18
Note in Romans Paul‘s use of γαρ gar now argumentative, now explanatory, now both as here. There is a parallel and antecedent revelation (see Romans 1:17) of God‘s wrath corresponding to the revelation of God‘s righteousness, this an unwritten revelation, but plainly made known. Οργη Orgē is from οργαω orgaō to teem, to swell. It is the temper of God towards sin, not rage, but the wrath of reason and law (Shedd). The revelation of God‘s righteousness in the gospel was necessary because of the failure of men to attain it without it, for God‘s wrath justly rested upon all both Gentiles (Romans 1:18-32) and Jews (2:1-3:20). [source]
Irreligion, want of reverence toward God, old word (cf. 2 Timothy 2:16). Unrighteousness (αδικιαν adikian). Lack (α a privative and δικη dikē) of right conduct toward men, injustice (Romans 9:14; Luke 18:6). This follows naturally from irreverence. The basis of ethical conduct rests on the nature of God and our attitude toward him, otherwise the law of the jungle (cf. Nietzsche, “might makes right”). Hold down the truth Truth (αλητεια αλητης alētheiaα alēthēs from λητω a privative and λαντανω lēthō or κατεχω lanthanō to conceal) is out in the open, but wicked men, so to speak, put it in a box and sit on the lid and “hold it down in unrighteousness.” Their evil deeds conceal the open truth of God from men. Cf. 2 Thessalonians 2:6. for this use of katechō to hinder. [source]
Lack This follows naturally from irreverence. The basis of ethical conduct rests on the nature of God and our attitude toward him, otherwise the law of the jungle (cf. Nietzsche, “might makes right”). [source]
Truth (αλητεια αλητης alētheiaα alēthēs from λητω a privative and λαντανω lēthō or κατεχω lanthanō to conceal) is out in the open, but wicked men, so to speak, put it in a box and sit on the lid and “hold it down in unrighteousness.” Their evil deeds conceal the open truth of God from men. Cf. 2 Thessalonians 2:6. for this use of katechō to hinder. [source]
All men require this mode of justification, for all men are sinners, and therefore exposed to God's wrath. [source]
Not punishment, but the personal emotion. See on John 3:36. [source]
Irreligiousness and immorality. See on godliness, 2 Peter 1:3; also 2 Peter 2:13. [source]
Not possess: compare Romans 1:21. Rev., correctly, hold down; i.e., hinder or repress. Compare 2 Thessalonians 2:6, 2 Thessalonians 2:7; Luke 4:42. [source]
Divine truth generally, as apparent in all God's self-revelations. [source]
Reverse Greek Commentary Search for Romans 1:18
Better, They tried to hinder him. The conative imperfect active of κατεχω katechō an old and common verb. It means either to hold fast (Luke 8:15), to take, get possession of (Luke 14:9) or to hold back, to retain, to restrain (Philemon 1:13; Romans 1:18; Romans 7:6; 2 Thessalonians 2:6; Luke 4:42). In this passage it is followed by the ablative case. [source]
Imperfect active indicative. The multitudes kept at it until “they came unto him” They accomplished their purpose, εως αυτου heōs autou right up to him.Would have stayed him (κατειχον αυτον kateichon auton). Better, They tried to hinder him. The conative imperfect active of κατεχω katechō an old and common verb. It means either to hold fast (Luke 8:15), to take, get possession of (Luke 14:9) or to hold back, to retain, to restrain (Philemon 1:13; Romans 1:18; Romans 7:6; 2 Thessalonians 2:6; Luke 4:42). In this passage it is followed by the ablative case.That he should not go from them Literally, “from going away from them.” The use of μη mē (not) after κατειχον kateichon is the neat Greek idiom of the redundant negative after a verb of hindering like the French ne (Robertson, Grammar, p. 1171). [source]
Both ὀργὴ and θυμός are used in the New Testament for wrath or anger, and without any commonly observed distinction. Ὁργη denotes a deeper and more permanent sentiment; a settled habit of mind; while θυμός is a more turbulent, but temporary agitation. Both words are used in the phrase wrath of God, which commonly denotes a distinct manifestation of God's judgment (Romans 1:18; Romans 3:5; Romans 9:22; Romans 12:19). Ὁργὴ (not θυμός ) also appears in the phrase the wrath to come (Matthew 3:7; Luke 3:7; 1 Thessalonians 2:16, etc.). Compare wrath of the Lamb (Revelation 6:16). [source]
No “and” in the Greek, just the present middle participle, “gospelizing you.” They are not gods, but evangelists. Here we have Paul‘s message to a pagan audience without the Jewish environment and he makes the same line of argument seen in Acts 17:21-32; Romans 1:18-23. At Antioch in Pisidia we saw Paul‘s line of approach to Jews and proselytes (Acts 13:16-41). [source]
Infinitive (present active) of purpose again. Seek him, not turn away from him as the nations had done (Romans 1:18-32). [source]
Old adjective from ομοιος homoios (like) and πασχω paschō to experience. In the N.T. only here and James 5:17. It means “of like nature” more exactly and affected by like sensations, not “gods” at all. Their conduct was more serious than the obeisance of Cornelius to Peter (Acts 10:25.). υμιν Humin is associative instrumental case. And bring you good tidings (ευαγγελιζομενοι euaggelizomenoi). No “and” in the Greek, just the present middle participle, “gospelizing you.” They are not gods, but evangelists. Here we have Paul‘s message to a pagan audience without the Jewish environment and he makes the same line of argument seen in Acts 17:21-32; Romans 1:18-23. At Antioch in Pisidia we saw Paul‘s line of approach to Jews and proselytes (Acts 13:16-41). That ye should turn from these vain things He boldly calls the worship of Jupiter and Mercury and all idols “vain” or empty things, pointing to the statues and the temple. Unto the living God (επι τεον ζωντα epi theon zōnta). They must go the whole way. Our God is a live God, not a dead statue. Paul is fond of this phrase (2 Corinthians 6:16; Romans 9:26). Who made The one God is alive and is the Creator of the Universe just as Paul will argue in Athens (Acts 17:24). Paul here quotes Psalm 146:6 and has Genesis 1:1 in mind. See also 1 Thessalonians 1:9 where a new allegiance is also claimed as here. [source]
Imperfect passive of παροχυνω paroxunō old verb to sharpen, to stimulate, to irritate (from παρα οχυς paraπαροχυσμος oxus), from τεωρουντος paroxusmos (Acts 15:39), common in old Greek, but in N.T. only here and 1 Corinthians 13:5. It was a continual challenge to Paul‘s spirit when he beheld The city full of idols (ουσαν kateidōlon ousan tēn polin). Note the participle κατειδωλον ousan not preserved in the English (either the city being full of idols or that the city was full of idols, sort of indirect discourse). Paul, like any stranger was looking at the sights as he walked around. This adjective κατα kateidōlon (perfective use of ειδωλον kata and καταμπελοσ καταδενδρον eidōlon is found nowhere else, but it is formed after the analogy of ολη βομοσ ολη τυμα τεοις και ανατημα katampeloskatadendron), full of idols. Xenophon (de Republ. Ath.) calls the city holē bomosholē thuma theois kai anathēma (all altar, all sacrifice and offering to the gods). These statues were beautiful, but Paul was not deceived by the mere art for art‘s sake. The idolatry and sensualism of it all glared at him (Romans 1:18-32). Renan ridicules Paul‘s ignorance in taking these statues for idols, but Paul knew paganism better than Renan. The superstition of this centre of Greek culture was depressing to Paul. One has only to recall how superstitious cults today flourish in the atmosphere of Boston and Los Angeles to understand conditions in Athens. Pausanias says that Athens had more images than all the rest of Greece put together. Pliny states that in the time of Nero Athens had over 30,000 public statues besides countless private ones in the homes. Petronius sneers that it was easier to find a god than a man in Athens. Every gateway or porch had its protecting god. They lined the street from the Piraeus and caught the eye at every place of prominence on wall or in the agora. [source]
Note the participle κατειδωλον ousan not preserved in the English (either the city being full of idols or that the city was full of idols, sort of indirect discourse). Paul, like any stranger was looking at the sights as he walked around. This adjective κατα kateidōlon (perfective use of ειδωλον kata and καταμπελοσ καταδενδρον eidōlon is found nowhere else, but it is formed after the analogy of ολη βομοσ ολη τυμα τεοις και ανατημα katampeloskatadendron), full of idols. Xenophon (de Republ. Ath.) calls the city holē bomosholē thuma theois kai anathēma (all altar, all sacrifice and offering to the gods). These statues were beautiful, but Paul was not deceived by the mere art for art‘s sake. The idolatry and sensualism of it all glared at him (Romans 1:18-32). Renan ridicules Paul‘s ignorance in taking these statues for idols, but Paul knew paganism better than Renan. The superstition of this centre of Greek culture was depressing to Paul. One has only to recall how superstitious cults today flourish in the atmosphere of Boston and Los Angeles to understand conditions in Athens. Pausanias says that Athens had more images than all the rest of Greece put together. Pliny states that in the time of Nero Athens had over 30,000 public statues besides countless private ones in the homes. Petronius sneers that it was easier to find a god than a man in Athens. Every gateway or porch had its protecting god. They lined the street from the Piraeus and caught the eye at every place of prominence on wall or in the agora. [source]
Lit., held down. See on Romans 1:18. [source]
Rev., in the forbearance. Construe with the passing by. The word ἀνοχή forbearancefrom ἀνέχω tohold up, occurs in the New Testament only here and Romans 2:4. It is not found in the Septuagint proper, and is not frequent in classical Greek, where it is used of a holding back or stopping of hostilities; a truce; in later Greek, a permission. The passage has given much trouble to expositors, largely, I think, through their insisting on the sense of forbearance with reference to sins - the toleration or refraining from punishment of sins done aforetime. But it is a fair construction of the term to apply it, in its primary sense of holding back, to the divine method of dealing with sin. It cannot be said that God passed over the sins of the world before Christ without penalty, for that is plainly contradicted by Romans 1:18-32; but He did pass them over in the sense that He did not apply, but held back the redeeming agency of God manifest in the flesh until the “fullness of time.” The sacrifices were a homage rendered to God's righteousness, but they did not touch sin with the power and depth which attached to Christ's sacrifice. No demonstration of God's righteousness and consequent hatred of sin, could be given equal to that of the life and death of Jesus. Hence Paul, as I take it, says: God set forth Christ as the world's mercy-seat, for the showing forth of His righteousness, because previously He had given no such manifestation of His righteousness, but had held it back, passing over, with the temporary institution of sacrifices, the sin at the roots of which He finally struck in the sacrifice of Christ. -DIVIDER- -DIVIDER- [source]
This word is most important, since it is the key to the conception of Christ's atoning work. In the New Testament it occurs only here and Hebrews 9:5; and must be studied in connection with the following kindred words: ἱλάσκομαι which occurs in the New Testament only Luke 18:13, God be merciful, and Hebrews 2:17, to make reconciliation. Ἱλασμός twice, 1 John 2:2; 1 John 4:10; in both cases rendered propitiation. The compound ἐξιλάσκομαι , which is not found in the New Testament, but is frequent in the Septuagint and is rendered purge, cleanse, reconcile, make atonement. Septuagint usage. These words mostly represent the Hebrew verb kaphar to cover or conceal, and its derivatives. With only seven exceptions, out of about sixty or seventy passages in the Old Testament, where the Hebrew is translated by atone or atonement, the Septuagint employs some part or derivative of ἱλάσκομαι or ἐξιλάσκομαι or Ἱλασμός or ἐξιλασμός is the usual Septuagint translation for kippurim covering for sin, A.V., atonement. Thus sin-offerings of atonement; day of atonement; ram of the atonement. See Exodus 29:36; Exodus 30:10; Leviticus 23:27; Numbers 5:8, etc. They are also used for chattath sin-offering, Ezekiel 44:27; Ezekiel 45:19; and for selichah forgiveness. Psalm 129:4; Daniel 9:9. -DIVIDER- -DIVIDER- These words are always used absolutely, without anything to mark the offense or the person propitiated. -DIVIDER- -DIVIDER- Ἱλάσκομαι , which is comparatively rare, occurs as a translation of kipher to cover sin, Psalm 65:3; Psalm 78:38; Psalm 79:9; A.V., purge away, forgive, pardon. Of salach to bear away as a burden, 2 Kings 5:18; Psalm 25:11: A.V., forgive, pardon. It is used with the accusative (direct objective) case, marking the sin, or with the dative (indirect objective), as be conciliated to our sins. -DIVIDER- -DIVIDER- Ἑξιλάσκομαι mostly represents kipher to cover, and is more common than the simple verb. Thus, purge the altar, Ezekiel 43:26; cleanse the sanctuary, Ezekiel 45:20; reconcile the house, Daniel 9:24. It is found with the accusative case of that which is cleansed; with the preposition περί concerningas “for your sin,” Exodus 32:30; with the preposition ὑπέρ onbehalf of A.V., for, Ezekiel 45:17; absolutely, to make an atonement, Leviticus 16:17; with the preposition ἀπό fromas “cleansed from the blood,” Numbers 35:33. There are but two instances of the accusative of the person propitiated: appease him, Genesis 32:20; pray before (propitiate) the Lord, Zechariah 7:2. -DIVIDER- -DIVIDER- Ἱλαστηριον , A.V., propitiation, is almost always used in the Old Testament of the mercy-seat or golden cover of the ark, and this is its meaning in Hebrews 9:5, the only other passage of the New Testament in which it is found. In Ezekiel 43:14, Ezekiel 43:17, Ezekiel 43:20, it means a ledge round a large altar, and is rendered settle in A.V.; Rev., ledge, in margin. -DIVIDER- -DIVIDER- This term has been unduly pressed into the sense of explanatory sacrifice. In the case of the kindred verbs, the dominant Old-Testament sense is not propitiation in the sense of something offered to placate or appease anger; but atonement or reconciliation, through the covering, and so getting rid of the sin which stands between God and man. The thrust of the idea is upon the sin or uncleanness, not upon the offended party. Hence the frequent interchange with ἀγιάζω tosanctify, and καθαρίζω tocleanse. See Ezekiel 43:26, where ἐξιλάσονται shallpurge, and καθαριοῦσιν shallpurify, are used coordinately. See also Exodus 30:10, of the altar of incense: “Aaron shall make an atonement ( ἐξιλάσεται ) upon the horns of it - with the blood of the sin-offering of atonement ” ( καθαρισμοῦ purification). Compare Leviticus 16:20. The Hebrew terms are also used coordinately. -DIVIDER- -DIVIDER- Our translators frequently render the verb kaphar by reconcile, Leviticus 6:30; Leviticus 16:20; Ezekiel 45:20. In Leviticus 8:15, Moses put blood upon the horns of the altar and cleansed ( ἐκαθάρισε ) the altar, and sanctified ( ἡγίασεν ) it, to make reconciliation ( τοῦ ἐξιλάσασθαι ) upon it. Compare Ezekiel 45:15, Ezekiel 45:17; Daniel 9:24. -DIVIDER- -DIVIDER- The verb and its derivatives occur where the ordinary idea of expiation is excluded. As applied to an altar or to the walls of a house (Leviticus 14:48-53), this idea could have no force, because these inanimate things, though ceremonially unclean, could have no sin to be expiated. Moses, when he went up to make atonement for the idolatry at Sinai, offered no sacrifice, but only intercession. See also the case of Korah, Numbers 16:46; the cleansing of leprosy and of mothers after childbirth, Leviticus href="/desk/?q=le+12:7&sr=1">Leviticus 12:7; Leviticus 15:30; the reformation of Josiah, Ezra href="/desk/?q=ezr+10:1-15&sr=1">Ezra 10:1-15; the offering of the Israelite army after the defeat of Midian. They brought bracelets, rings, etc., to make an atonement ( ἐξιλάσασθαι ) before the Lord; not expiatory, but a memorial, Numbers 31:50-54. The Passover was in no sense expiatory; but Paul says, “Christ our Passover was sacrificed for us; therefore purge out ( ἐκκαθάρατε ) the old leaven. Let us keep the feast with sincerity and truth;” 1 Corinthians 5:7, 1 Corinthians 5:8. -DIVIDER- -DIVIDER- In the Old Testament the idea of sacrifice as in itself a propitiation continually recedes before that of the personal character lying back of sacrifice, and which alone gives virtue to it. See 1 Samuel 15:22; Psalm 40:6-10; Psalm 50:8-14, Psalm 50:23; Psalm 51:16, Psalm 51:17; Isaiah 1:11-18; Jeremiah 7:21-23; Amos 5:21-24; Micah 6:6-8. This idea does not recede in the Old Testament to be reemphasized in the New. On the contrary, the New Testament emphasizes the recession, and lays the stress upon the cleansing and life-giving effect of the sacrifice of Christ. See John 1:29; Colossians 1:20-22; Hebrews 9:14; Hebrews 10:19-21; 1 Peter 2:24; 1 John 1:7; 1 John 4:10-13. -DIVIDER- -DIVIDER- The true meaning of the offering of Christ concentrates, therefore, not upon divine justice, but upon human character; not upon the remission of penalty for a consideration, but upon the deliverance from penalty through moral transformation; not upon satisfying divine justice, but upon bringing estranged man into harmony with God. As Canon Westcott remarks: “The scripture conception of ἱλάσκεσθαι is not that of appeasing one who is angry with a personal feeling against the offender, but of altering the character of that which, from without, occasions a necessary alienation, and interposes an inevitable obstacle to fellowship” (Commentary on St. John's Epistles, p. 85). -DIVIDER- -DIVIDER- In the light of this conception we are brought back to that rendering of ἱλαστήριον which prevails in the Septuagint, and which it has in the only other New-Testament passage where it occurs (Hebrews 9:5) - mercy-seat; a rendering, maintained by a large number of the earlier expositors, and by some of the ablest of the moderns. That it is the sole instance of its occurrence in this sense is a fact which has its parallel in the terms Passover, Door, Rock, Amen, Day-spring, and others, applied to Christ. To say that the metaphor is awkward counts for nothing in the light of other metaphors of Paul. To say that the concealment of the ark is inconsistent with set forth is to adduce the strongest argument in favor of this rendering. The contrast with set forth falls in perfectly with the general conception. That mercy-seat which was veiled, and which the Jew could approach only once a fear, and then through the medium of the High-Priest, is now brought out where all can draw nigh and experience its reconciling power (Hebrews 10:19, Hebrews 10:22; compare Hebrews 9:8). “The word became flesh and dwelt among us. We beheld His glory. We saw and handled” (John 1:14; 1 John 1:1-3). The mercy-seat was the meetingplace of God and man (Exodus 25:17-22; Leviticus 16:2; Numbers 7:89); the place of mediation and manifestation. Through Christ, the antitype of the mercy-seat, the Mediator, man has access to the Father (Ephesians 2:18). As the golden surface covered the tables of the law, so Christ stands over the law, vindicating it as holy and just and good, and therewith vindicating the divine claim to obedience and holiness. As the blood was annually sprinkled on the golden cover by the High-Priest, so Christ is set forth “in His blood,” not shed to appease God's wrath, to satisfy God's justice, nor to compensate for man's disobedience, but as the highest expression of divine love for man, taking common part with humanity even unto death, that it might reconcile it through faith and self-surrender to God.Through faithConnect with propitiation (mercy-seat). The sacrifice of Christ becomes effective through the faith which appropriates it. Reconciliation implies two parties. “No propitiation reaches the mark that does not on its way, reconcile or bring into faith, the subject for whom it is made. There is no God-welcome prepared which does not open the guilty heart to welcome God” (Bushnell).In His bloodConstrue with set forth, and render as Rev., by His blood; i.e., in that He caused Him to shed His blood.To declare His righteousness ( εἱς ἔνδειξιν τῆς δικαιοσύνης αὐτοῦ )Lit., for a shewing, etc. Rev., to shew. For practical proof or demonstration. Not, as so often explained, to shew God's righteous indignation against sin by wreaking its penalty on the innocent Christ. The shewing of the cross is primarily the shewing of God's love and yearning to be at one with man (John 3:14-17). The righteousness of God here is not His “judicial” or “punitive” righteousness, but His righteous character, revealing its antagonism to sin in its effort to save man from his sin, and put forward as a ground of mercy, not as an obstacle to mercy.For the remission of sins that are past ( διὰ τὴν πάρεσιν τῶν προγεγονότων ἁμαρτημάτων )Rev., correctly, because of the passing over of the sins done aforetime. Passing over, praetermission, differs from remission ( ἄφεσις ). In remission guilt and punishment are sent away; in praetermission they are wholly or partially undealt with. Compare Acts 14:16; Acts 17:30. Ἁμάρτημα sinis the separate and particular deed of disobedience, while ἁμαρτία includes sin in the abstract - sin regarded as sinfulness. Sins done aforetime are the collective sins of the world before Christ.Through the forbearance of God ( ἐν τῇ ἀνοχῇ τοῦ Θεοῦ )Rev., in the forbearance. Construe with the passing by. The word ἀνοχή forbearancefrom ἀνέχω tohold up, occurs in the New Testament only here and Romans 2:4. It is not found in the Septuagint proper, and is not frequent in classical Greek, where it is used of a holding back or stopping of hostilities; a truce; in later Greek, a permission. The passage has given much trouble to expositors, largely, I think, through their insisting on the sense of forbearance with reference to sins - the toleration or refraining from punishment of sins done aforetime. But it is a fair construction of the term to apply it, in its primary sense of holding back, to the divine method of dealing with sin. It cannot be said that God passed over the sins of the world before Christ without penalty, for that is plainly contradicted by Romans 1:18-32; but He did pass them over in the sense that He did not apply, but held back the redeeming agency of God manifest in the flesh until the “fullness of time.” The sacrifices were a homage rendered to God's righteousness, but they did not touch sin with the power and depth which attached to Christ's sacrifice. No demonstration of God's righteousness and consequent hatred of sin, could be given equal to that of the life and death of Jesus. Hence Paul, as I take it, says: God set forth Christ as the world's mercy-seat, for the showing forth of His righteousness, because previously He had given no such manifestation of His righteousness, but had held it back, passing over, with the temporary institution of sacrifices, the sin at the roots of which He finally struck in the sacrifice of Christ. -DIVIDER- -DIVIDER- [source]
Note in Romans Paul‘s use of γαρ gar now argumentative, now explanatory, now both as here. There is a parallel and antecedent revelation (see Romans 1:17) of God‘s wrath corresponding to the revelation of God‘s righteousness, this an unwritten revelation, but plainly made known. Οργη Orgē is from οργαω orgaō to teem, to swell. It is the temper of God towards sin, not rage, but the wrath of reason and law (Shedd). The revelation of God‘s righteousness in the gospel was necessary because of the failure of men to attain it without it, for God‘s wrath justly rested upon all both Gentiles (Romans 1:18-32) and Jews (2:1-3:20). [source]
Ye Gentiles (Romans 1:18-32). [source]
Literally, “every one that judgest,” vocative case in apposition with αντρωπε anthrōpe Paul begins his discussion of the failure of the Jew to attain to the God-kind of righteousness (2:1-3:20) with a general statement applicable to all as he did (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 Krinō does not of itself mean to condemn, but to pick out, separate, approve, determine, pronounce judgment, condemn (if proper). [source]
See note on Romans 1:21. Whosoever thou art that judgest (πας ο κρινων pas ho krinōn). Literally, “every one that judgest,” vocative case in apposition with αντρωπε anthrōpe Paul begins his discussion of the failure of the Jew to attain to the God-kind of righteousness (2:1-3:20) with a general statement applicable to all as he did (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 Krinō does not of itself mean to condemn, but to pick out, separate, approve, determine, pronounce judgment, condemn (if proper). Another Literally, “the other man.” The notion of two in the word, one criticizing the other. Thou condemnest thyself (σεαυτον κατακρινεις seauton katakrineis). Note κατα kata here with κρινω krinō to make plain the adverse judgment. For Explanatory reason for the preceding statement. The critic practises (πρασσεις prasseis not single acts ποιεω poieō but the habit πρασσω prassō) the same things that he condemns. [source]
See μετανοιαν metanoian just before. “Thy unreconstructed heart,” “with no change in the attitude of thy heart.” Treasurest up for thyself (τησαυριζεις σεαυτωι thēsaurizeis seautōi). See for τησαυριζω thēsaurizō on Matthew 6:19.; Luke 12:21; 2 Corinthians 12:14. Dative case σεαυτωι seautōi (for thyself) with a touch of irony (Vincent). Wrath For such a Jew as already stated for the Gentile (Romans 1:18). There is a revelation See note on 2 Thessalonians 1:5 for δικαιας κρισεως dikaias kriseōs Paul looks to the judgment day as certain (cf. 2 Corinthians 5:10-12), the day of the Lord (2 Corinthians 1:14). [source]
For such a Jew as already stated for the Gentile (Romans 1:18). There is a revelation See note on 2 Thessalonians 1:5 for δικαιας κρισεως dikaias kriseōs Paul looks to the judgment day as certain (cf. 2 Corinthians 5:10-12), the day of the Lord (2 Corinthians 1:14). [source]
The American Revisers render it: “Are we in better case than they?” There is still no fresh light on this difficult and common word though it occurs alone in the N.T. In the active it means to have before, to excel. But here it is either middle or passive. Thayer takes it to be middle and to mean to excel to one‘s advantage and argues that the context demands this. But no example of the middle in this sense has been found. If it is taken as passive, Lightfoot takes it to mean, “Are we excelled” and finds that sense in Plutarch. Vaughan takes it as passive but meaning, “Are we preferred?” This suits the context, but no other example has been found. So the point remains unsettled. The papyri throw no light on it. No, in no wise (ου παντως ou pantōs). “Not at all.” See note on 1 Corinthians 5:10. We before laid to the charge First aorist middle indicative of προαιτιαομαι proaitiaomai to make a prior accusation, a word not yet found anywhere else. Paul refers to Romans 1:18-32 for the Greeks and 2:1-29 for the Jews. The infinitive ειναι einai with the accusative παντας pantas is in indirect discourse. Under sin (υπο αμαρτιαν hupo hamartian). See note on Galatians 3:22; Romans 7:14. [source]
First aorist middle indicative of προαιτιαομαι proaitiaomai to make a prior accusation, a word not yet found anywhere else. Paul refers to Romans 1:18-32 for the Greeks and 2:1-29 for the Jews. The infinitive ειναι einai with the accusative παντας pantas is in indirect discourse. Under sin (υπο αμαρτιαν hupo hamartian). See note on Galatians 3:22; Romans 7:14. [source]
Purpose clause with ινα hina and second aorist passive subjunctive of πρασσω phrassō old verb to fence in, to block up. See note on 2 Corinthians 11:10. Stopping mouths is a difficult business. See note on Titus 1:11 where Paul uses επιστομιζειν epistomizein (to stop up the mouth) for the same idea. Paul seems here to be speaking directly to Jews (τοις εν τωι νομωι tois en tōi nomōi), the hardest to convince. With the previous proof on that point he covers the whole ground for he made the case against the Gentiles in Romans 1:18-32. [source]
Imperfect passive of κατεχω katechō picture of our former state (same verb in Romans 1:18). In newness of spirit (εν καινοτητι πνευματος en kainotēti pneumatos). The death to the letter of the law (the old husband) has set us free to the new life in Christ. So Paul has shown again the obligation on us to live for Christ. [source]
Vicious disposition and evil deed. With the unleavened bread of sincerity and truth (εν αζυμοις ειλικρινιας και αλητειας en azumois eilikrinias kai alētheias). No word for “bread.” The plural of αζυμοις azumois may suggest “elements” or “loaves.” Ειλικρινια Eilikrinia (sincerity) does not occur in the ancient Greek and is rare in the later Greek. In the papyri it means probity in one example. The etymology is uncertain. Boisacq inclines to the notion of ειλη heilē or ελη helē sunlight, and κρινω krinō to judge by the light of the sun, holding up to the light. Αλητεια Alētheia (truth) is a common word from αλητης alēthēs (true) and this from α a privative and λητω lēthō (λατειν λαντανω latheinlanthanō to conceal or hide) and so unconcealed, not hidden. The Greek idea of truth is out in the open. Note Romans 1:18 where Paul pictures those who are holding down the truth in unrighteousness. [source]
No word for “bread.” The plural of αζυμοις azumois may suggest “elements” or “loaves.” Ειλικρινια Eilikrinia (sincerity) does not occur in the ancient Greek and is rare in the later Greek. In the papyri it means probity in one example. The etymology is uncertain. Boisacq inclines to the notion of ειλη heilē or ελη helē sunlight, and κρινω krinō to judge by the light of the sun, holding up to the light. Αλητεια Alētheia (truth) is a common word from αλητης alēthēs (true) and this from α a privative and λητω lēthō (λατειν λαντανω latheinlanthanō to conceal or hide) and so unconcealed, not hidden. The Greek idea of truth is out in the open. Note Romans 1:18 where Paul pictures those who are holding down the truth in unrighteousness. [source]
He means in the long run. We can hinder and hold down the truth by evil deeds (Romans 1:18), but in the end the truth wins. [source]
See on Ephesians 2:2. Children ( τέκνα ) emphasizes the connection by birth; see on John 1:12. Wrath ( ὀργῆς ) is God's holy hatred of sin; His essential, necessary antagonism to everything evil, Romans 1:18. By nature ( φύσει ) accords with children, implying what; is innate. That man is born with a sinful nature, and that God and sin are essentially antagonistic, are conceded on all hands: but that unconscious human beings come into the world under the blaze of God's indignation, hardly consists with Christ's assertion that to little children belongs the kingdom of heaven. It is true that there is a birth-principle of evil, which, if suffered to develop, will bring upon itself the wrath of God. Whether Paul means more than this I do not know. [source]
No hope of any kind. In Galatians 4:8 ουκ ouk (strong negative) occurs with ειδοτες τεον eidotes theon but here μη mē gives a more subjective picture (1 Thessalonians 4:5). Without God (ατεοι atheoi). Old Greek word, not in lxx, only here in N.T. Atheists in the original sense of being without God and also in the sense of hostility to God from failure to worship him. See Paul‘s words in Romans 1:18-32. “In the world” (εν τωι κοσμωι en tōi kosmōi) goes with both phrases. It is a terrible picture that Paul gives, but a true one. [source]
Old Greek word, not in lxx, only here in N.T. Atheists in the original sense of being without God and also in the sense of hostility to God from failure to worship him. See Paul‘s words in Romans 1:18-32. “In the world” (εν τωι κοσμωι en tōi kosmōi) goes with both phrases. It is a terrible picture that Paul gives, but a true one. [source]
Perfect passive participle of απαλλοτριοω apallotrioō for which see note on Colossians 1:21. Here followed by ablative case πολιτειας politeias old word from πολιτευω politeuō to be a citizen (Philemon 1:27) from πολιτης politēs and that from πολις polis (city). Only twice in N.T., here as commonwealth (the spiritual Israel or Kingdom of God) and Acts 22:28 as citizenship. Strangers from the covenants of the promise (χενοι των διατηκων της επαγγελιας xenoi tōn diathēkōn tēs epaggelias). For χενος xenos (Latin hospes), as stranger see Matthew 25:35, Matthew 25:38, and Matthew 25:43.; as guest-friend see note on Romans 16:23. Here it is followed by the ablative case διατηκων diathēkōn Having no hope No hope of any kind. In Galatians 4:8 ουκ ouk (strong negative) occurs with ειδοτες τεον eidotes theon but here μη mē gives a more subjective picture (1 Thessalonians 4:5). Without God (ατεοι atheoi). Old Greek word, not in lxx, only here in N.T. Atheists in the original sense of being without God and also in the sense of hostility to God from failure to worship him. See Paul‘s words in Romans 1:18-32. “In the world” (εν τωι κοσμωι en tōi kosmōi) goes with both phrases. It is a terrible picture that Paul gives, but a true one. [source]
Compare Romans 1:18. The present tense denotes the certainty of the future event, as Matthew 17:11; John 4:21. The best texts omit upon the children of disobedience. [source]
Better restraineth. The verb means to hold fast, as Luke 8:15: to hold back, as Luke 4:42. See on Romans 1:18. He refers to some power which hinders the revelation of the man of sin or Antichrist. [source]
The opposite of εὐσέβεια godlinessfor which see on 1 Timothy 2:2. In Pastorals, Titus 2:12. In Paul, Romans 1:18; Romans 11:26, cit. [source]
See note on 1 Timothy 6:20. Will proceed (προκοπσουσιν prokopsousin). Future active of προκοπτω prokoptō “will cut forward.” See note on Galatians 1:14; Romans 13:12. Further in ungodliness “To more of ungodliness.” See note on Romans 1:18; 1 Timothy 2:2. [source]
“To more of ungodliness.” See note on Romans 1:18; 1 Timothy 2:2. [source]
As in 1 Corinthians 7:12.; 1 Timothy 5:8. The principle or proverb just quoted appears also in 1 Corinthians 6:12; 1 Corinthians 10:23; Romans 14:20. For the defilement of mind (νους nous) and conscience (συνειδησις suneidēsis) in both Gentile and Jew by sin, see Romans 1:18-2:29. [source]
See note on Romans 1:18. Worldly lusts (τας κοσμικας επιτυμιας tas kosmikas epithumias). Aristotle and Plutarch use κοσμικος kosmikos (from κοσμος kosmos) about the universe as in Hebrews 9:1 about the earthly. Here it has alone in N.T. the sense of evil “in this present age” as with κοσμος kosmos in 1 John 2:16. The three adverbs set off the opposite (soberly σωπρονως sōphronōs righteously δικαιως dikaiōs godly ευσεβως eusebōs). [source]
Old adjective from σωτηρ sōtēr (Saviour), here alone in N.T. except το σωτηριον to sōtērion (salvation, “the saving act”) in Luke 2:30; Luke 3:6; Ephesians 6:17. Instructing (παιδευουσα paideuousa). See note on 1 Timothy 1:20. Ungodliness See note on Romans 1:18. Worldly lusts (τας κοσμικας επιτυμιας tas kosmikas epithumias). Aristotle and Plutarch use κοσμικος kosmikos (from κοσμος kosmos) about the universe as in Hebrews 9:1 about the earthly. Here it has alone in N.T. the sense of evil “in this present age” as with κοσμος kosmos in 1 John 2:16. The three adverbs set off the opposite (soberly σωπρονως sōphronōs righteously δικαιως dikaiōs godly ευσεβως eusebōs). [source]
The verb is used in N.T. as here, 1 Thessalonians 5:21; Philemon 1:13; of restraining or preventing, Luke 4:42; of holding back or holding down with an evil purpose, Romans 1:18; 2 Thessalonians 2:7; of holding one's course toward, bearing down for, Acts 27:40. [source]
Late word, from εριτος erithos (hireling, from εριτευω eritheuō to spin wool), a pushing forward for personal ends, partisanship, as in Philemon 1:16.In your heart (εν τηι καρδιαι υμων en tēi kardiāi humōn). The real fountain (πηγη pēgē James 3:11).Glory not Present middle imperative of κατακαυχαομαι katakauchaomai for which see note on James 2:13. Wisdom is essential for the teacher. Boasting arrogance disproves the possession of wisdom.Lie not against the truth (πσευδεστε κατα της αλητειας pseudesthe kata tēs alētheias). Present middle imperative of πσευδομαι pseudomai old verb, to play false, with μη mē carried over. Lying against the truth is futile. By your conduct do not belie the truth which you teach; a solemn and needed lesson. Cf. Romans 1:18., Romans 2:18, Romans 2:20. [source]
Present middle imperative of κατακαυχαομαι katakauchaomai for which see note on James 2:13. Wisdom is essential for the teacher. Boasting arrogance disproves the possession of wisdom.Lie not against the truth (πσευδεστε κατα της αλητειας pseudesthe kata tēs alētheias). Present middle imperative of πσευδομαι pseudomai old verb, to play false, with μη mē carried over. Lying against the truth is futile. By your conduct do not belie the truth which you teach; a solemn and needed lesson. Cf. Romans 1:18., Romans 2:18, Romans 2:20. [source]
Present middle imperative of πσευδομαι pseudomai old verb, to play false, with μη mē carried over. Lying against the truth is futile. By your conduct do not belie the truth which you teach; a solemn and needed lesson. Cf. Romans 1:18., Romans 2:18, Romans 2:20. [source]
First aorist (effective) active infinitive like ποιησαι poiēsai before it.Ungodly (ασεβεις asebeis). See Judges 1:4 and end of this verse.Of ungodliness Old word as in Romans 1:18, plural in Judges 1:18 as in Romans 11:26.Which (ων hōn). Genitive by attraction from α ha (cognate accusative with ησεβησαν ēsebēsan old verb, to act impiously, here alone in N.T. save some MSS. in 2 Peter 2:6) to agree with the antecedent εργων ergōn (deeds).Hard things Harsh, rough things as in John 6:60.Which (ων hōn). Genitive by attraction from α ha (object of ελαλησαν elalēsan first aorist active indicative of λαλεω laleō) to the case of the antecedent σκληρων sklērōn Four times in this verse as a sort of refrain ασεβεις asebeis (twice), ασεβειασ ησεβησαν asebeiasēsebēsan f0). [source]
Old word as in Romans 1:18, plural in Judges 1:18 as in Romans 11:26.Which (ων hōn). Genitive by attraction from α ha (cognate accusative with ησεβησαν ēsebēsan old verb, to act impiously, here alone in N.T. save some MSS. in 2 Peter 2:6) to agree with the antecedent εργων ergōn (deeds).Hard things Harsh, rough things as in John 6:60.Which (ων hōn). Genitive by attraction from α ha (object of ελαλησαν elalēsan first aorist active indicative of λαλεω laleō) to the case of the antecedent σκληρων sklērōn Four times in this verse as a sort of refrain ασεβεις asebeis (twice), ασεβειασ ησεβησαν asebeiasēsebēsan f0). [source]
The Greek word is transcribed in Apocalypse. The word occurs only once in the Gospels, Luke 2:32, where to lighten should be rendered for revelation. It is used there of our Lord, as a light to dispel the darkness under which the heathen were veiled. It occurs thirteen times in Paul's writings, and three times in first Peter. It is used in the following senses: (a.) The unveiling of something hidden, which gives light and knowledge to those who behold it. See Luke 2:32(above). Christianity itself is the revelation of a mystery (Romans 16:25). The participation of the Gentiles in the privileges of the new covenant was made known by revelation (Ephesians 3:3). Paul received the Gospel which he preached by revelation (Galatians 1:12), and went up to Jerusalem by revelation (Galatians 2:2). -DIVIDER- -DIVIDER- (b.) Christian insight into spiritual truth. Paul asks for Christians the spirit of revelation (Ephesians 1:17). Peculiar manifestations of the general gift of revelation are given in Christian assemblies (1 Corinthians 14:6, 1 Corinthians 14:26). Special revelations are granted to Paul (2 Corinthians 12:1, 2 Corinthians 12:7). -DIVIDER- -DIVIDER- (c.) The second coming of the Lord (1 Peter 1:7, 1 Peter 1:13; 2 Thessalonians 1:7; 1 Corinthians 1:7) in which His glory shall be revealed (1 Peter 4:13), His righteous judgment made known (Romans 2:5), and His children revealed in full majesty (Romans 8:19). -DIVIDER- -DIVIDER- The kindred verb ἀποκαλύπτω is used in similar connections. Following the categories given above,-DIVIDER- (a.) Galatians 1:16; Galatians 3:23; Ephesians 3:5; 1 Peter 1:12. -DIVIDER- -DIVIDER- (b.) Matthew 11:25, Matthew 11:27; Matthew 16:17; Luke 10:21, Luke 10:22; 1 Corinthians 2:10; 1 Corinthians 14:30; Philemon 3:15. -DIVIDER- -DIVIDER- (c.) Matthew 10:26; Luke 2:35; Luke 12:2; Luke 17:30; Romans 1:17, Romans 1:18; Romans 8:18; 1 Corinthians 3:13; 2 Thessalonians 2:3, 2 Thessalonians 2:6, 2 Thessalonians 2:8; 1 Peter 1:5; 1 Peter 5:1. -DIVIDER- -DIVIDER- The word is compounded with ἀπό fromand καλύπτω tocover. Hence, to remove the cover from anything; to unveil. So of Balaam, the Lord opened or unveiled his eyes ( ἀπεκάλυψεν τοὺς ὀφθαλμοὺς : Numbers 22:31, Sept.). So Boaz to Naomi's kinsman: “I thought to advertise thee:” Rev., “disclose it unto thee” ( ἀποκαλύψω τὸ οὖς σου : Rth 4:4 , Sept.). Lit., I will uncover thine ear. -DIVIDER- -DIVIDER- The noun ἀποκάλυψις revelationoccurs only once in the Septuagint (1 Samuel 20:30), in the physical sense of uncovering. The verb is found in the Septuagint in Daniel 2:19, Daniel 2:22, Daniel 2:28. -DIVIDER- -DIVIDER- In classical Greek, the verb is used by Herodotus (i., 119) of uncovering the head; and by Plato: thus, “reveal ( ἀποκαλύψας ) to me the power of Rhetoric” (“Gorgias,” 460): “Uncover your chest and back” (“Protagoras,” 352). Both the verb and the noun occur in Plutarch; the latter of uncovering the body, of waters, and of an error. The religious sense, however, is unknown to heathenism. -DIVIDER- -DIVIDER- The following words should be compared with this: Ὀπτασία avision (Luke 1:22; Acts 26:19; 2 Corinthians 12:1). Ὅραμα avision (Matthew 17:9; Acts 9:10; Acts 16:9). Ὅρασις avision (Acts 2:17; Revelation 9:17. Of visible form, Revelation 4:3). These three cannot be accurately distinguished. They all denote the thing seen or shown, without anything to show whether it is understood or not. -DIVIDER- -DIVIDER- As distinguished from these, ἀποκάλυψις includes, along with the thing shown or seen, its interpretation or unveiling. -DIVIDER- -DIVIDER- Ἐπιφάνεια appearing(hence our epiphany ), is used in profane Greek of the appearance of a higher power in order to aid men. In the New Testament by Paul only, and always of the second appearing of Christ in glory, except in 2 Timothy 1:10, where it signifies His first appearing in the flesh. See 2 Thessalonians 2:8; 1 Timothy 6:14; Titus 2:13. As distinguished from this, ἀπολάλυψις is the more comprehensive word. An apocalypse may include several ἐπιφάνειαι appearingsThe appearings are the media of the revealings. -DIVIDER- -DIVIDER- Φανέρωσις manifestationonly twice in the New Testament; 1 Corinthians 12:7; 2 Corinthians 4:2. The kindred verb φανερόω tomake manifest, is of frequent occurrence. See on John 21:1. It is not easy, if possible, to show that this word has a less dignified sense than ἀποκάλυψις . The verb φανερόω is used of both the first and the second appearing of our Lord (1 Timothy 3:16; 1 John 1:2; 1 Peter 1:20; Colossians 3:4; 1 Peter 5:4). See also John 2:11; John 21:1. -DIVIDER- -DIVIDER- Some distinguish between φανέρωσις as an external manifestation, to the senses, but single and isolated; while ἀποκάλυψις is an inward and abiding disclosure. According to these, the Apocalypse or unveiling, precedes and produces the φανέρωσις or manifestation. The Apocalypse contemplates the thing revealed; the manifestation, the persons to whom it is revealed. -DIVIDER- -DIVIDER- The Revelation here is the unveiling of the divine mysteries.Of Jesus ChristNot the manifestation or disclosure of Jesus Christ, but the revelation given by Him.To shew ( δεῖξαι )Frequent in Revelation (Revelation 4:1; Revelation 17:1; Revelation 21:9; Revelation 22:1). Construe with ἔδωκεν gavegave him to shew. Compare “I will give him to sit” (Revelation 3:21): “It was given to hurt” (Revelation 7:2): “It was given him to do;” (A.V. “had power to do;” Revelation 13:14).Servants ( δούλοις )Properly, bond-servants. See on Matthew 20:26; see on Mark 9:35.Must ( δεῖ )As the decree of the absolute and infallible God.Shortly come to pass ( γενέσθαι ἐν τάχει )For the phrase ἐν τάχει shortlysee Luke 18:8, where yet long delay is implied. Expressions like this must be understood, not according to human measurement of time, but rather as in 2 Peter 3:8. The idea is, before long, as time is computed by God. The aorist infinitive γενέσθαι is not begin to come to pass, but denotes a complete fulfilment: must shortly come to pass in their entirety. He sent ( ἀποστείλας )See on Matthew 10:2, Matthew 10:16.Signified ( ἐσήμανεν )From σῆμα asign. Hence, literally, give a sign or token. The verb occurs outside of John's writings only in Acts 11:28; Acts 25:27. See John 12:33; John 18:32; John 21:19. This is its only occurrence in Revelation. The word is appropriate to the symbolic character of the revelation, and so in John 12:33, where Christ predicts the mode of His death in a figure. Compare sign, Revelation 12:1.Angel ( ἀγγέλου )Strictly, a messenger. See Matthew 11:10; Luke 8:24; Luke 9:52. Compare the mediating angel in the visions of Daniel and Zechariah (Daniel 8:15, Daniel 8:16; Daniel 9:21; Daniel 10:10; Zechariah 1:19). See on John 1:51.ServantDesignating the prophetic office. See Isaiah 59:5; Amos 3:7; compare Revelation 19:10; Revelation 22:9.JohnJohn does not name himself in the Gospel or in the Epistles. Here “we are dealing with prophecy, and prophecy requires the guarantee of the individual who is inspired to utter it” (Milligan). Compare Daniel 8:1; Daniel 9:2. [source]