The Meaning of Romans 2:23 Explained

Romans 2:23

KJV: Thou that makest thy boast of the law, through breaking the law dishonourest thou God?

YLT: thou who in the law dost boast, through the transgression of the law God dost thou dishonour?

Darby: thou who boastest in law, dost thou by transgression of the law dishonour God?

ASV: thou who gloriest in the law, through thy transgression of the law dishonorest thou God?

KJV Reverse Interlinear

Thou  that makest thy boast  of  the law,  through  breaking  the law  dishonourest thou  God? 

What does Romans 2:23 Mean?

Study Notes

breaking the law
Sin.
sinned
Sin, Summary: The literal meanings of the Heb. and (Greek - ἀλεκτοροφωνία sin," "sinner," etc)., disclose the true nature of sin in its manifold manifestations. Sin is transgression, an overstepping of the law, the divine boundary between good and evil Psalms 51:1 ; Luke 15:29 , iniquity, an act inherently wrong, whether expressly forbidden or not; error, a departure from right; Psalms 51:9 ; Romans 3:23 , missing the mark, a failure to meet the divine standard; trespass, the intrusion of self-will into the sphere of divine authority Ephesians 2:1 , lawlessness, or spiritual anarchy 1 Timothy 1:9 , unbelief, or an insult to the divine veracity John 16:9 .
Sin originated with Satan Isaiah 14:12-14 , entered the world through Adam Romans 5:12 , was, and is, universal, Christ alone excepted; Romans 3:23 ; 1 Peter 2:22 , incurs the penalties of spiritual and physical death; Genesis 2:17 ; Genesis 3:19 ; Ezekiel 18:4 ; Ezekiel 18:20 ; Romans 6:23 and has no remedy but in the sacrificial death of Christ; Hebrews 9:26 ; Acts 4:12 availed of by faith Acts 13:38 ; Acts 13:39 . Sin may be summarized as threefold: An act, the violation of, or want of obedience to the revealed will of God; a state, absence of righteousness; a nature, enmity toward God.

Context Summary

Romans 2:21-29 - He Requires Heart-Obedience
The Jew relied upon the position given him by the privileges and rites of Judaism, although his religious life, as such, had shrunk within these outward things, as a seed rattles in its pod. The Apostle's argument is meant to show that personal irreligion and unbelief will neutralize all the benefit that outward rites might promise; while humble faith will compensate for any disadvantage which might result from heathen origin and environment.
The Jew will become as a Gentile, unless he have the spiritual counterpart to outward rites, while Gentiles will become as the Chosen People of God, if they have that separation of soul and life which was set forth in the initial rite of the Jew. See Colossians 2:11. The mere outward rite does not constitute sonship to Abraham; and he who has never undergone it, but by faith has put away all filthiness of flesh and spirit, is entitled to all the promises made to Abraham and his seed. [source]

Chapter Summary: Romans 2

1  No excuse for sin
6  No escape from judgment
14  Gentiles cannot;
17  nor Jews

Greek Commentary for Romans 2:23

Through thy transgression of the law [δια της παραβασεως του νομου]
Old word for stepping across a line. Trench calls attention to “the mournfully numerous group of words” for the varieties of sin like αγνοημα — agnoēma ignorance, ανομια — anomia violation of law, αμαρτια — hamartia missing the mark, εττημα — hettēma falling short, παραβασις — parabasis passing over the line, παρακοη — parakoē disobedience to a voice, παρανομια — paranomia putting the law aside, παραπτωμα — paraptōma falling down, πλημμελεια — plēmmeleia discord. [source]
Transgression [παραβάσεως]
Trench remarks upon “the mournfully numerous group of words” which express the different aspects of sin. It is ἁμαρτια themissing of a mark; παράβασις theoverpassing of a line; παρακοή thedisobedience to a voice; παράπτωμα afalling when one should have stood; ἀγνόημα ignoranceof what one should know; ἥττημα adiminishing of what should be rendered in full measure; ἀνομία or παρανομία non-observanceof law; πλημμέλεια discord. The primary sense of the preposition παρά is beside or by, with reference to a line or extended surface. Hence it indicates that which is not on its true line but beside it, either in the way of falling short or of going beyond. Thus, in the sense of going beyond, Romans 12:3, to think more highly than he ought ( παρ ' ὃ δεῖ ), where the sense of beyond is fixed by ὑπερφρονεῖν to think beyond or over.” So Luke 13:2. In the sense of falling short, Thucydides, 3,49: “Mitylene came near such peril” ( παρὰ τοσοῦτο κινδύνου ), as if parallel to the danger but not touching it. Hence παραβάσις differs from the Homeric ὑπερβασία transgressionin that the latter carries only the idea of going beyond or over. A mark or line as a standard is thus implied. Transgression implies something to transgress. With the law came in the possibility off transgressing the law. “Where there is no law there is no transgression” (Romans 4:15). Hence Adam's sin is called a transgression (Romans 5:14), because it was the violation of a definite command. Paul habitually uses the word and its kindred παραβάτης transgressorof the transgression of a commandment distinctly given (Galatians 3:19; 1 Timothy 2:14, Romans 2:25, Romans 2:27). Hence it is peculiarly appropriate here of one who boasts in the law. It thus differs from ἁμαρτία sin(see on sins, Matthew 1:21), in that one may sin without being under express law. See Romans 5. Sin ( ἁμαρτία ) was in the world until the law; i.e. during the period prior to the law. Death reigned from Adam to Moses over those who had not sinned ( ἁμαρτήσαντας ) after the similitude of Adam's transgression ( παραβάσεως ). The sin is implicit, the transgression explicit. -DIVIDER-
-DIVIDER-
[source]

Reverse Greek Commentary Search for Romans 2:23

Acts 7:53 As it was ordained by angels [εις διαταγας αγγελων]
About angels, see note on Acts 7:38. Διαταγη — Diatagē (from διατασσω — diatassō to arrange, appoint) occurs in late Greek, lxx, inscriptions, papyri, Deissmann, Light from the Ancient East, pp. 89ff., and in N.T. only here and Romans 13:2. At (or as) the appointment of angels (cf. Matthew 10:41; Matthew 12:41 for this use of εις — eis). And kept it not (και ουκ επυλαχατε — kai ouk ephulaxate). Like a whipcracker these words cut to the quick. They gloried in possessing the law and openly violated it (Romans 2:23). [source]
Acts 7:53 And kept it not [και ουκ επυλαχατε]
Like a whipcracker these words cut to the quick. They gloried in possessing the law and openly violated it (Romans 2:23). [source]
Romans 2:17 Gloriest in God [καυχασαι εν τεωι]
Koiné{[28928]}š vernacular form for καυχαι — kauchāi (καυχαεσαι καυχασαι — kauchaesaiκαυχαομαι — kauchāsai) of κατακαυχασαι — kauchaomai as in Romans 2:23; 1 Corinthians 4:7 and δοκιμαζεις τα διαπεροντα — katakauchāsai in Romans 11:18. The Jew gloried in God as a national asset and private prerogative (2 Corinthians 10:15; Galatians 6:13). [source]
Romans 2:17 Restest upon the law [επαναπαυηι νομωι]
Late and rare double compound, in lxx and once in the Didache. In N.T. only here and Luke 10:6 which see. It means to lean upon, to refresh oneself back upon anything, here with locative case It is the picture of blind and mechanical reliance on the Mosaic law. Gloriest in God (καυχασαι εν τεωι — kauchāsai en theōi). Koiné{[28928]}š vernacular form for καυχαι — kauchāi (καυχαεσαι καυχασαι — kauchaesaiκαυχαομαι — kauchāsai) of κατακαυχασαι — kauchaomai as in Romans 2:23; 1 Corinthians 4:7 and δοκιμαζεις τα διαπεροντα — katakauchāsai in Romans 11:18. The Jew gloried in God as a national asset and private prerogative (2 Corinthians 10:15; Galatians 6:13). Approvest the things that are excellent Originally, “Thou testest the things that differ,” and then as a result comes the approval for the excellent things. As in Philemon 1:10 it is difficult to tell which stage of the process Paul has in mind. Instructed out of the law (κατηχεω — katēchoumenos ek tou nomou). Present passive participle of katēcheō a rare verb to instruct, though occurring in the papyri for legal instruction. See note on Luke 1:4 and note on 1 Corinthians 14:19. The Jew‘s “ethical discernment was the fruit of catechetical and synagogical instruction in the Old Testament” (Shedd). [source]
Galatians 2:18 A transgressor [παραβάτην]
See on James 2:11, and see on παράβασις transgression Romans 2:23. In reasserting the validity of the law for justification, which he had denied by seeking justification by faith in Christ, he proves himself a transgressor in that denial, that pulling down. [source]
Galatians 3:19 It was added because of transgressions [των παραβασεων χαριν προσετετη]
First aorist passive of προστιτημι — prostithēmi old verb to add to. It is only in apparent contradiction to Galatians 3:15., because in Paul‘s mind the law is no part of the covenant, but a thing apart “in no way modifying its provisions” (Burton). Χαριν — Charin is the adverbial accusative of χαρις — charis which was used as a preposition with the genitive as early as Homer, in favour of, for the sake of. Except in 1 John 3:12 it is post-positive in the N.T. as in ancient Greek. It may be causal (Luke 7:47; 1 John 3:12) or telic (Titus 1:5, Titus 1:11; Judges 1:16). It is probably also telic here, not in order to create transgressions, but rather “to make transgressions palpable” (Ellicott), “thereby pronouncing them to be from that time forward transgressions of the law” (Rendall). Παραβασις — Parabasis from παραβαινω — parabainō is in this sense a late word (Plutarch on), originally a slight deviation, then a wilful disregarding of known regulations or prohibitions as in Romans 2:23. Till the seed should come (αχρις αν ελτηι το σπερμα — achris an elthēi to sperma). Future time with αχρις αν — achris an and aorist subjunctive (usual construction). Christ he means by το σπερμα — to sperma as in Galatians 3:16. The promise hath been made Probably impersonal perfect passive rather than middle of επαγγελλομαι — epaggellomai as in 2 Maccabees 4:27. Ordained through angels (διαταγεις δι αγγελων — diatageis di' aggelōn). Second aorist passive participle of διατασσω — diatassō (see note on Matthew 11:1). About angels and the giving of the law see Deuteronomy 33:2 (lxx); Acts 7:38, Acts 7:52; Hebrews 2:2; Josephus (Ant. XV. 5. 3). By the hand of a mediator Εν χειρι — En cheiri is a manifest Aramaism or Hebraism and only here in the N.T. It is common in the lxx. Μεσιτης — Mesitēs from μεσος — mesos is middle or midst, is a late word (Polybius, Diodorus, Philo, Josephus) and common in the papyri in legal transactions for arbiter, surety, etc. Here of Moses, but also of Christ (1 Timothy 2:5; Hebrews 8:6; Hebrews 9:15; Hebrews 12:24). [source]
Hebrews 9:15 For the redemption of the transgressions [εἰς ἀπολύτρωσιν τῶν παραβάσεων]
The phrase redemption of transgressions (that is, from transgressions) only here. Ἀπολύτρωσις in N.T. mostly absolutely: the redemption, or your redemption, or simply redemption. Twice with genitive of that which is redeemed, Romans 8:23; Ephesians 1:14. Only once in lxx, Daniel 4:32. For παράβασις transgressionsee on Romans 2:23. [source]
Hebrews 2:2 Transgression and disobedience [παράβασις καὶ παρακοὴ]
Παράβασις is a stepping over the line; the violation of a positive divine enactment. See on Romans 2:23. Παρακοὴ only in Paul and Hebrews, is a disobedience which results from neglecting to hear; from letting things drift by. It is noticeable how often in O.T. obedience is described as hearing, and disobedience as refusing to hear. See Exodus 15:26; Exodus 19:5, Exodus 19:8; Exodus 23:22; Joshua 1:18; Isaiah 28:12; Isaiah 30:9; Jeremiah 11:10; Jeremiah 32:23; Jeremiah 35:16. Comp. Acts 7:57. [source]
Hebrews 2:2 For if … proved steadfast [ει γαρ εγενετο βεβαιος]
Condition of first class, assumed as true. Through angels Allusion to the use of angels by God at Sinai as in Acts 7:38, Acts 7:53; Galatians 3:19, though not in the O.T., but in Josephus (Ant. XV. 156). Transgression and disobedience Both words use παραρυωμεν — para as in παραβασις — pararuōmen refused to obey (stepping aside, παρακοη — para -μισταποδοσιαν — basis as in Romans 2:23), neglect to obey Late double compound, like μιστοδοσια — misthapodotēs (Hebrews 11:6), from ενδικον — misthos (reward) and apodidōmi to give back. The old Greeks used misthodosia Just Old compound adjective, in N.T. only here and Romans 3:8. [source]
2 Peter 2:2 By reason of whom [δι ους]
“Because of whom” (accusative case of relative, referring to πολλοι — polloi many). Αυτων — Autōn (their) refers to πσευδοδιδασκαλοι — pseudodidaskaloi (false teachers) while πολλοι — polloi to their deluded followers. See Romans 2:23. for a picture of such conduct by Jews (quotation from Isaiah 52:5, with βλασπημεω — blasphēmeō used as here with δι υμας — di' humas because of you).The way of truth (η οδος της αλητειας — hē hodos tēs alētheias). οδος — Hodos (way) occurs often in N.T. for Christianity (Acts 9:2; Acts 16:17; Acts 18:25; Acts 22:4; Acts 24:14). This phrase is in Genesis 24:48 as “the right road,” and that is what Peter means here. So Psalm 119:30. See again 2 Peter 2:15, 2 Peter 2:21. [source]

What do the individual words in Romans 2:23 mean?

You who in law boast through the transgression of the law - God dishonor you
ὃς ἐν νόμῳ καυχᾶσαι διὰ τῆς παραβάσεως τοῦ νόμου τὸν Θεὸν ἀτιμάζεις

ὃς  You  who 
Parse: Personal / Relative Pronoun, Nominative Masculine Singular
Root: ὅς 
Sense: who, which, what, that.
νόμῳ  law 
Parse: Noun, Dative Masculine Singular
Root: νόμος  
Sense: anything established, anything received by usage, a custom, a law, a command.
καυχᾶσαι  boast 
Parse: Verb, Present Indicative Middle or Passive, 2nd Person Singular
Root: καυχάομαι  
Sense: to glory (whether with reason or without).
διὰ  through 
Parse: Preposition
Root: διά  
Sense: through.
παραβάσεως  transgression 
Parse: Noun, Genitive Feminine Singular
Root: παράβασις  
Sense: a going over.
τοῦ  of  the 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
νόμου  law 
Parse: Noun, Genitive Masculine Singular
Root: νόμος  
Sense: anything established, anything received by usage, a custom, a law, a command.
τὸν  - 
Parse: Article, Accusative Masculine Singular
Root:  
Sense: this, that, these, etc.
Θεὸν  God 
Parse: Noun, Accusative Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
ἀτιμάζεις  dishonor  you 
Parse: Verb, Present Indicative Active, 2nd Person Singular
Root: ἀτιμάζω 
Sense: to dishonour, insult, treat with contempt.