Rev., better, factious. Lit., of faction. See on James 3:14. Intriguers; partisan agitators.

Indignation and wrath (ὀργὴ καὶ θυμός)

See on be patient, James 5:7.

For tribulation, see on Matthew 13:21. Στενοχωρία anguish, which occurs only in Paul (Romans 8:35; 2 Corinthians 6:4; 2 Corinthians 12:10), literally means narrowness of place. The dominant idea is constraint. In Deuteronomy 28:53, Deuteronomy 28:57, it describes the confinement of a siege. Trench remarks: "The fitness of this image is attested by the frequency with which, on the other hand, a state of joy is expressed in the Psalms and elsewhere, as a bringing into a large room," Psalm 118:5; 2 Samuel 22:20. Aquinas says: loetitia est latitia, joy is breadth.

Only once outside of Paul's writings, James 2:1, on which see note.

Both law in the abstract and the Mosaic law. The principle laid down is general, though apparently viewed with special reference to the law of Moses.

In the law (ἐν νόμῳ)

Rev., under law, i.e., within the sphere of. No decision as to the reference to the law of Moses or otherwise can be based on the presence or absence of the article. Νόμος law, is used both with and without the article for the Mosaic law. Cremer correctly says that "the article is usually wanting when the stress is laid, not upon the historical impress and outward form of the law, but upon the conception itself;" or, as Bishop Lightfoot, "law considered as a principle, exemplified no doubt chiefly and signally in the Mosaic law, but very much wider than this in its application."

Shall be judged (κριθήσονται)

The antithesis shall perish suggests a condemnatory judgment. There is no doubt that the simple κρίνω is used in the New Testament in the sense of condemning. See John 3:18; 2 Thessalonians 2:12; Hebrews 13:4. The change from perish to judge is suggested by by the law. "The Jews alone will be, strictly speaking, subjected to a detailed inquiry such as arises from applying the particular articles of a code" (Godet). Both classes of men shall be condemned; in both the result will be perishing, but the judgment by the law is confined to those who have the law.

Like the Jews, who heard it regularly in the synagogues. Only here in Paul. Three times in James. It brings out, better than the participle οἱ ἀκούοντες those that hear, the characteristic feature; those whose business is hearing.

Lit., whenever, supposing a case which may occur at any time.

The Gentiles

Rev., properly, Gentiles. There is no article. Not the Gentiles collectively, but Gentiles among whom the supposed case occurs.

Which have not the law (τὰ μὴ νόμον ἔχοντα)

The μὴ not negatives the possession of the law. Rev., which have no law.

Having not the law (νόμον μὴ ἔχοντες)

Here μὴ not negatives the possession of the law. Rev., having no law. It is difficult to indicate the proper emphasis in the English text, since the use of italics is limited to words not in the original.

Rev., better, in that they shew, the double relative specifying the class to which they belong, and therefore the reason for what precedes. Shew, properly, in themselves (ἐν).

The work of the law

The conduct corresponding to the law.

Their conscience also bearing witness (συμμαρτυρούσης αὐτῶν τῆς συνειδήσεως)

For conscience, see on 1 Peter 3:16. The force of ούν with the verb is therewith; i.e., with the prescript of the law, respecting the agreement or disagreement of the act with it. So Rev.

The meanwhile (μεταξὺ)

Rev. renders with one another. Their thoughts one with another. The phrase μεταξὺ ἀλλήλων is variously explained. Some alternately, now acquitting and now condemning. Others, among themselves, as in internal debate. So Alford, "thought against thought in inner strife." Others again, accusations or vindications carried on between Gentiles and Gentiles. As the other parts of the description refer to the individual soul in itself and not to relations with others, the explanation expressed in Rev. - the mutual relations and interchanges of the individual thoughts - seems preferable.

As distinguished from false teaching Paul's assurance of the truth of the Gospel is shown in his confident assertion that it will form the standard of judgment in the great day.

But the correct reading is εἰ δὲ but if.

Thou art called (ἐπονομάζῃ)

Rev., much better, bearest the name of, bringing out the value which attached to the name Jew, the theocratic title of honor. See on Hebrews, Acts 6:1.

Restest in (ἐπαναπαύῃ)

Rev., better, upon, giving the force of ἐπί in the verb. The radical conception of the verb ἀναπαύω is relief. See Matthew 11:28. Thou restest with a blind trust in God as thy Father and protector exclusively.

This may be the meaning, and it is adopted by Rev. with the proper omission of more. But it may also mean the things which differ; in which case we shall render provest instead of approvest. The sense will then be: thou dost test with nice discrimination questions of casuistry. Compare Philippians 1:10. The latter interpretation seems preferable, being borne out by the succeeding being instructed.

Being instructed (κατηχούμενος)

Systematically through catechetical and synagoguic instruction. See on Luke 1:4. This formal instruction is the basis of the critical discrimination.

Rev., corrector. Better, because emphasizing the element of discipline or training. See on chastise, Luke 23:16.

Of babes (νηπίων)

The term used by the Jews to designate proselytes or novices. Paul uses it of one not come of legal age, Galatians 4:1.

The form - in the law (μόρφωσιν)

Not mere appearance, but the scheme, the correct embodiment of the lineaments of truth and knowledge in the law.

See on Matthew 4:17. Stealing is so gross a vice that one may openly denounce it.

The denunciation is not so pronounced. The Talmud charges the crime of adultery upon the three most illustrious Rabbins.

Abhorrest (βδελυσσόμενος)

The verb means originally to turn away from a thing on account of the stench. See on abomination, Matthew 24:15.

Commit sacrilege (ἱεροσυλεῖς)

Rev. renders according to the etymology, ἱερόν temple, συλάω to despoil; hence rob temples. Some explain, the pillage of idol temples; others, robbing the Jewish temple by embezzlement, withholding the temple tribute, etc. The robbery of temples as practiced by the Jews is inferred from Acts 19:37. Compare Josephus, Antiq., 4:8, 10, where he lays down the law not to plunder Gentile temples, nor to seize treasure stored up there in honor of any God.

Trench remarks upon "the mournfully numerous group of words" which express the different aspects of sin. It is ἁμαρτια the missing of a mark; παράβασις the overpassing of a line; παρακοή the disobedience to a voice; παράπτωμα a falling when one should have stood; ἀγνόημα ignorance of what one should know; ἥττημα a diminishing of what should be rendered in full measure; ἀνομία or παρανομία non-observance of 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 transgression, in that the latter carries only the idea of going beyond or over. A mark or line as a standard is thus implied. Transgression implies something to transgress. With the law came in the possibility off transgressing the law. "Where there is no law there is no transgression" (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 transgressor, of 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.

Rev., transgressor. See on James 2:11.

Thy circumcision is made uncircumcision

"But if any citizen be found guilty of any great or unmentionable wrong, either in relation to the gods, or his parents, or the state, let the judge deem him to be incurable, remembering what an education and training he has had from youth upward, and yet has not abstained from the greatest of crimes" (Plato, "Laws," 854).

Possibly in allusion to the etymological meaning of Jew, the praised one. Compare Genesis 49:8. The word here means the holy satisfaction of God as opposed to Jewish vain-glory.

Lit., surplus. Hence prerogative or pre-eminence.

Profit (ὠφέλεια)

Compare profiteth, Romans 2:25.

Rev., first of all; i.e., first in order. Paul, however, does not enumerate further, being led away by another thought.

The oracles (τὰ λόγια)

Diminutive. Strictly, brief utterances. Both in classical and biblical Greek, of divine utterances. In classical Greek, of prose oracles. See Acts 7:38; Hebrews 5:12; 1 Peter 4:11. Not especially Messianic passages, but the Old Testament scriptures with the law and the promises.

Rev., were without faith. Not, as some, were unfaithful, which is contrary to New Testament usage. See Mark 16:11, Mark 16:16; Luke 24:11, Luke 24:41; Acts 28:24; Romans 4:20, etc. The Rev. rendering is preferable, as bringing out the paronomasia between the Greek words: were without faith; their want of faith; the faithfulness of God.

Faith of God

Better, as Rev., faithfulness; the good faith of God; His fidelity to His promises. For this sense see on Matthew 23:23. Compare Titus 2:10, and see on faithful, 1 John 1:9; see on Revelation 1:5; see on Revelation 3:14. Compare 1 Corinthians 1:9; 1 Corinthians 10:13; 2 Corinthians 1:18.

Make without effect (καταργήσει)

See on Luke 13:7. The word occurs twenty-five times in Paul, and is variously rendered in A.V. make void, destroy, loose, bring to nought, fail, vanish away, put away, put down, abolish, cease. The radical meaning is to make inert or idle. Dr. Morison acutely observes that it negatives the idea of agency or operation, rather than of result or effect. It is rather to make inefficient than to make without effect. So in Luke 13:7, why should the tree be allowed to make the ground idle? 1 Corinthians 13:8, prophecies shall fail, or have no more work to do. 2 Timothy 1:10 Christ abolished death. There is no more work for it. Romans 6:6, the body of sin is rendered inactive. Romans 3:31, Do we deprive the law of its work - render it a dead letter?

Lit., may it not have come to pass. Used by Paul fourteen times. It introduces the rebuttal of an inference drawn from Paul's arguments by an opponent. Luther renders das sey ferne that be far. Wyc. fer be it. It corresponds to the Hebrew chalilah. profane, which in the Septuagint is sometimes rendered by it, sometimes by μηδαμῶς by no means, sometimes by μὴ εἴη may it not be, and again by ἵλεως God be merciful to us (see on Matthew 16:22). It indicates a feeling of strong aversion: "Away with the thought."

Let God be true (γινέσθω ὁ Θεὸς ἀληθής)

Rev., better, "let God be found true;" thus giving the force of γίνομαι to become. See on was, I am, John 8:58. The phrase is used with reference to men's apprehension. Let God turn out to be or be found to be by His creatures.

Be justified

Acknowledged righteous. The figure is forensic. God's justice is put on trial.

Overcome (νικήσῃς)

Rev., prevail. Gain the case. The word occurs only three times outside of John's writings.

When thou art judged (ἐν τῷ κρίνεσθαί σε)

Rev., when thou comest into judgment.

Only twice outside of Paul's writings, Luke 9:32; 2 Peter 3:5, both in the physical sense. Lit., to place together. Hence of setting one person with another by way of introducing or presenting him, and hence to commend. Also to put together with a vein of showing, proving, or establishing. Expositors render here differently: commend, establish, prove. Commend is the prevailing sense in the New Testament, though in some instances the two ideas blend, as Romans 5:8; 2 Corinthians 7:11; Galatians 2:18. See Romans 16:1; 2 Corinthians 4:2; 2 Corinthians 6:4; 2 Corinthians 10:18.

Who taketh vengeance (ὁ ἐπιφέρων τὴν ὀργήν)

Rev., much better, who visiteth with wrath. Lit., bringeth the anger to bear. The force of the article it is difficult to render. It may be the wrath, definitely conceived as judicial, or, more probably, as in Matthew 3:7, referring to something recognized - the wrath to come, the well-understood need of unrighteousness. See on Romans 12:19.

As a man (κατὰ ἄνθρωπον)

Rev., after the manner of men; i.e., I use a mode of speech drawn from human affairs. The phrase is thrown in apologetically, under a sense that the mode of speech is unworthy of the subject. Morison aptly paraphrases: "When I ask the question, 'Is God unjust who inflicteth wrath?' I am deeply conscious that I am using language which is intrinsically improper when applied to God. But in condescension to human weakness I transfer to Him language which it is customary for men to employ when referring to human relationships." Compare 1 Corinthians 9:8; Romans 6:19.

Only here in the New Testament. The expression carries us back to Romans 3:4, and is general for moral falsehood, unfaithfulness to the claims of conscience and of God, especially with reference to the proffer of salvation through Christ.

Rev., are we in worse case than they? Render, with the American Revisers, are we in better case than they, i.e., have we any advantage? The Rev. takes the verb as passive - are we surpassed? which would require the succeeding verses to show that the Gentiles are not better than the Jews; whereas they show that the Jews are not better than the Gentiles. Besides, nothing in the context suggests such a question. Paul has been showing that the Old Testament privileges, though giving to the Jews a certain superiority to the Gentiles, did not give them any advantages in escaping the divine condemnation. After such showing it was natural that the question should be renewed: Do the Jews have any advantage?

We have before proved (προῃτιασάμεθα)

The reference is not to logical proof, but to forensic accusation. The simple verb means to charge as being the cause (αἰτία) of some evil: hence to accuse, impeach. Rev., correctly, we before laid to the charge.