Exegetical and Hermeneutical Commentary of Romans 2:8
But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath,
8. contentious ] Lit. out of partisanship, or factiousness; (the same construction as “of the truth;” Joh 18:37). The phrase implies connexion and attachment; as here, “those who belong to, can be classed under the character of, the factious.”
The “faction” in question is that of the sinful soul against the humbling terms of the Divine peace and love. Cp. Rom 10:3 for a special example of this in the case of the Jews. A pointed, though not explicit, reference to Jewish opponents of the Gospel lies in the word here.
do not obey ] The Gr. is sometimes rendered, “disbelieve.” In all cases, however, the resistance of the will is implied in it; the element of disobedience in unbelief towards God. See, for a suggestive example, Heb 4:6, compared with the history there referred to.
the truth ] The revelation of the eternal reality of the glory of God. (See on Rom 1:18; Rom 1:25.) It is Truth, not in mere generality, but in that speciality which attaches to the Truth of truths. See, for an important parallel, 2Th 2:10 ; 2Th 2:12; where “the truth” and “unrighteousness” are contrasted, as here. See also Joh 8:32.
obey unrighteousness ] Yielding the will to the impulse of sin; “having pleasure in unrighteousness” (2Th 2:12). Cp. Rom 6:6; Rom 6:16, &c.; Tit 3:3. “ Unrighteousness ” here, as often, means sin in its largest sense. All wrong, civil, social, moral, personal, overt, secret, violates the eternal rights, even when it least seems to touch temporal and human interests.
indignation and wrath ] See on Rom 1:18 and Rom 2:5.
Fuente: The Cambridge Bible for Schools and Colleges
Who are contentious – This expression usually denotes those who are of a quarrelsome or litigious disposition; and generally has reference to controversies among people. But here it evidently denotes a disposition toward God, and is of the same signification as rebellious, or as opposing God. They who contend with the Almighty; who resist his claims, who rebel against his laws, and refuse to submit to his requirements, however made known. The Septuagint use the verb to translate the Hebrew word maarah, in Deu 21:20. One striking characteristic of the sinner is, that he contends with God, that is, that he opposes and resists his claims. This is the case with all sinners; and it was particularly so with the Jews, and hence, the apostle used the expression here to characterize them particularly. His argument he intended to apply to the Jews, and hence he used such an expression as would exactly describe them. This character of being a rebellious people was one which was often charged on the Jewish nation, Deu 9:7, Deu 9:24; Deu 31:27; Isa 1:2; Isa 30:9; Isa 65:2; Jer 5:23; Eze 2:8, Eze 2:5.
Do not obey the truth – Compare Rom 1:18. The truth here denotes the divine will, which is alone the light of truth (Calvin). It means true doctrine in opposition to false opinions; and to refuse to obey it is to regard it as false, and to resist its influence. The truth here means all the correct representations which had been made of God, and his perfections, and law, and claims, whether by the light of nature or by revelation. The description thus included Gentiles and Jews, but particularly the latter, as they had been more signally favored with the light of truth. It had been an eminent characteristic of the Jews that they had refused to obey the commands of the true God, Jos 5:6; Jdg 2:2; Jdg 6:10; 2Ki 18:12; Jer 3:13, Jer 3:25; Jer 42:21; Jer 43:4, Jer 43:7; Jer 9:13.
But obey unrighteousness – The expression means that they yielded themselves to iniquity, and thus became the servants of sin, Rom 6:13, Rom 6:16-17, Rom 6:19. Iniquity thus may be said to reign over people, as they follow the dictates of evil, make no resistance to it, and implicitly obey all its hard requirements.
Indignation and wrath – That is, these shall be rendered to those who are contentious, etc. The difference between indignation and wrath, says Ammonius, is that the former is of short duration, but the latter is a long continued remembrance of evil. The one is temporary, the other denotes continued expressions of hatred of evil. Eustathius says that the word indignation denotes the internal emotion, but wrath the external manifestation of indignation. (Tholuck.) Both words refer to the opposition which God will cherish and express against sin in the world of punishment.
Fuente: Albert Barnes’ Notes on the Bible
Verse 8. But unto them, &c.]
2. He will manifest his indignation, and inflict wrath – punishment, on all who are contentious – who obstinately dispute against the truth, and obey unrighteousness – who act under the influence of the principle of sin, and not under the influence of the Spirit of God.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
That are contentious; or, that are of contention: so, they of the circumcision, for such as are circumcised, Act 10:45; Gal 2:12. By contentious, understand such as are refractory and self-willed; that, from a spirit of contradiction, will not be persuaded; that strive and kick against the righteousness of God, from an opinion of their own righteousness, Hos 4:4.
Do not obey the truth: see Rom 1:18, and the note there.
But obey unrighteousness; that are the servants of sin, and of corruption, Rom 6:12; 2Pe 2:19.
Indignation and wrath; these two differ only in degree: thereby understand the judgments of God upon the wicked, which are the effects of his anger: the cause is commonly put for the effect.
Fuente: English Annotations on the Holy Bible by Matthew Poole
8. But unto them that arecontentious, and do not obey the truth, c.referring to suchkeen and determined resistance to the Gospel as he himself had toopainfully witnessed on the part of his own countrymen. (See Act 13:44-46Act 17:5; Act 17:13;Act 18:6; Act 18:12;and compare 1Th 2:15; 1Th 2:16).
indignation and wrathinthe bosom of a sin-avenging God.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But unto them that are contentious,…. This is a description of the other sort of persons to whom God will render according to their deeds, “who are of the contention”; who contend for victory, and not truth; strive about words to no profit; are quarrelsome, and sow discord among men, and in churches;
and do not obey the truth; neither attend to the light of nature, and to that which may be known of God by it; nor regard and submit to the Gospel revelation and so design both the Gentiles, which knew not God, and Jews, and others, who obey not the Gospel:
but obey unrighteousness; are servants of sin: to these God renders
indignation and wrath; wrathful or fiery indignation, the hottest of his fury.
Fuente: John Gill’s Exposition of the Entire Bible
But unto them that are factious and obey not the truth but obey unrighteousness ( ). The other side with and the articular present participles in the dative again, only with , there is no participle . But the construction changes and the substantives that follow are not the object of like above, but are in the nominative as if with (shall be) understood (anger and wrath, both and , tribulation and anguish, again a pair on which see 2Cor 5:4; 2Cor 12:10).
Fuente: Robertson’s Word Pictures in the New Testament
Contentious [ ] . Rev., better, factious. Lit., of faction. See on Jas 3:14. Intriguers; partisan agitators.
Indignation and wrath [ ] . See on be patient, Jas 5:7.
Fuente: Vincent’s Word Studies in the New Testament
1) But unto them that are contentious, (tois de eks eritheias) But to those on the other hand who are self-seeking, selfish, covetous, or greedy, who contend against God and revealed truth, who are factious, following, pursuing, and practicing the works of the flesh, Gal 5:20; Act 7:51; Act 16:5; Act 16:32.
2) And do not obey the truth, (kai apeithousi te aietheia) And who are disobeying the truth, or are not giving heed to or not obeying the truth, or not persuaded of the truth; The idea conveyed is one of willful disbelief in God and rejection of revealed truth concerning Him, Heb 4:5; Mat 23:37.
3) But obey unrighteousness, (peitomenois de te adikia) But who are obeying or being persuaded in unrighteousness; There is no neutrality toward God; Righteousness and truthDisobedience to truth leads to practice of all kinds of evil upon which judgment falls, Rom 1:18.
4) Indignation and Wrath, (orge kai thumos) Wrath and anger, or indignation, fury, from which Divine judgment falls, will be rendered, accrued wrath, judgment fury, as Psa 7:11-13; Heb 3:11; Heb 4:3; Rev 11:18. Tho long delayed, it will fall.
WRATH PERPETUALLY REVEALED
When M. Arnold affirms that there is an eternal Power, not ourselves, which makes for righteousness; and when the Psalmist exclaims that the face of the Lord is against them that do evil, they but set forth, in varied form the truth that the wrath of God is revealed from heaven. The wrath of God is being perpetually revealed — 1. In the human conscience. What but the manifested power of conscience, as an actual revealer of the wrath of God from heaven, gave occasion to the Proverbs, that the wicked trembleth at the shaking of a leaf, and fleeth when no man pursueth? Why fled our first parents, but that conscience had already revealed a coming wrath? Why that whispering, pallid terror in those ten bronzed Bedouins in the Egyptian treasure-city? Why does that agitated man in the temple treasury so vehemently press those officials to take from him his thirty pieces of silver? And why when he finds that it cannot be recalled, does he hasten away to hang himself? Who knows not that conscience has compelled many a man to reveal secrets of iniquity, from whom no rack or torture could have extorted the disclosure? 2. In the general moral sentiments of mankind – those sentiments as they are exercised in reference to those who invade human rights. And hence the penal laws and all the instruments of punishment are but so many mediums, through which all wrath of God is revealed against all ungodliness and unrighteousness of men. 3. In the general course of providence, or of Gods own administration of the universe in reference to men.
–Tyson.
Fuente: Garner-Howes Baptist Commentary
8. But to those who are contentious, etc. There is some irregularity in the passage; first, on account of its tenor being interrupted, for the thread of the discourse required, that the second clause of the contrast should be thus connected, — “The Lord will render to them, who by perseverance in good works, seek glory, and honor, and immortality, eternal life; but to the contentious and the disobedient, eternal death.” Then the conclusion might be joined, — “That for the former are prepared glory, and honor, and incorruption; and that for the latter are laid up wrath and misery.” There is another thing, — These words, indignation, wrath, tribulation, and anguish, are joined to two clauses in the context. However, the meaning of the passage is by no means obscure; and with this we must be satisfied in the Apostolic writings. From other writings must eloquence be learnt: here spiritual wisdom is to be sought, conveyed in a plain and simple style. (67)
Contention is mentioned here for rebellion and stubbornness; for Paul was contending with hypocrites who, by their gross and supine self-indulgence, trifled with God. By the word truth, is simply meant the revealed will of God, which alone is the light of truth: for it is what belongs to all the ungodly, that they ever prefer to be in bondage to iniquity, rather than to receive the yoke of God; and whatever obedience they may pretend, yet they never cease perversely to clamor and struggle against God’s word. For as they who are openly wicked scoff at the truth, so hypocrites fear not to set up in opposition to it their artificial modes of worship. The Apostle further adds, that such disobedient persons obey or serve iniquity; for there is no middle course, which those who are unwilling to be in subjection to the law of the Lord can take, so as to be kept from falling immediately into the service of sin. And it is the just reward of outrageous licentiousness, that those become the bondslaves of sin who cannot endure the service of God. Indignation and wrath, so the character of the words induces me to render them; for θυμος in Greek means what the Latins call excandescentia — indignation, as Cicero teaches us, (Tusc. 4,) even a sudden burning of anger. As to the other words I follow [ Erasmus ]. But observe, that of the four which are mentioned, the two last are, as it were, the effects of the two first; for they who perceive that God is displeased and angry with them are immediately filled with confusion.
We may add, that though he might have briefly described, even in two words, the blessedness of the godly and also the misery of the reprobate, he yet enlarges on both subjects, and for this end — that he might more effectually strike men with the fear of God’s wrath, and sharpen their desire for obtaining grace through Christ: for we never fear God’s judgment as we ought, except it be set as it were by a lively description before our eyes; nor do we really burn with desire for future life, except when roused by strong incentives, ( multis flabellis incitati — incited by many fans.)
(67) With regard to the construction of this passage, 6-10, it may be observed, that it is formed according to the mode of Hebrew parallelism, many instances of which we meet with even in the prose writings of the New Testament. None of the ancients, nor any of the moderns, before the time of [ Bishop Lowth ] , understood much of the peculiar character of the Hebrew style. All the anomalies, noticed by [ Calvin ] , instantly vanish, when the passage is so arranged, as to exhibit the correspondence of its different parts. It consists of two general portions; the first includes three verses, Rom 2:6; the other, the remaining three Rom 2:9. The same things are mainly included in both portions, only in the latter there are some things additional, and explanatory, and the order is reversed, so that the passage ends with what corresponds with its beginning. To see the whole in a connected form, it is necessary to set it down in lines, in the following manner —
6. Who will render to each according to his works, —
7. To those indeed, who, by perseverance in well — doing, Seek glory and honor and immortality, — Eternal life
8. But there shall be to them who are contentious And obey not the truth, but obey iniquity, —Indignation and wrath:
Then follow the same things, the order being reversed —
9. Distress and anguish shall be on every soul of man that worketh evil, — On the Jew first, and then on the Greek;
10. But glory and honor and peace, To every one who worketh good, — To the Jew first and then to the Greek;
11. For there is no respect of persons with God.
The idea in the last and the first line is essentially the same. This repetition is for the sake of producing an impression. The character of the righteous, in the first part, is, that by persevering in doing good they seek glory, honor, and immortality, and their reward is to be eternal life: the character of the wicked is that of being contentious, disobedient to the truth, and obedient to unrighteousness, and their reward is to be indignation and wrath. The character of the first, in the second part, is, that they work good; and of the other, that they work evil: and the reward of the first is glory, honor, and peace, and the reward of the other, distress and anguish; which are the effects of indignation and wrath, as glory honor, and peace are the fruits or the constituent parts of eternal life. It is to be observed that priority in happiness, as well as priority in misery, is ascribed to the Jew. — Ed.
Fuente: Calvin’s Complete Commentary
(8) But unto them . . .The scholar will observe that in the original Greek the construction is changed. At the end of Rom. 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 spirit of a hireling; hence, according to the secondary meaning of the word, to those who act in a spirit of factiousness and self-seeking. It is, however, quite possible that the mistaken derivation may have been current in St. Pauls time, as it was, no doubt, somewhat later, from Origen downwards. St. Paul, it is true, distinguishes between the proper word for contention and that used here (e.g., in 2Co. 12:20; Gal. 5:20), but this would not exclude, it would rather seem to imply, not indeed a formal derivation, but some association of ideas. The shade of meaning will, perhaps, be expressed if we translate by some such word as factiousness. So in Php. 1:16 (properly Php. 1:17, the order of the clauses being reversed), the one (the other) preach Christ of factiousness.
Indignation and wrath.The Greek equivalents for these two words are distinguished as the settled angry feeling from the passionate outbreak of anger.
The truth.Here used in a moral sense, as almost equivalent to rectitude, that which is right. There is a tendency towards this meaning in Rom. 1:18, Who hold down the truth in unrighteousness, though there the truth appears to mean rather natural religion in general. The ethical sense comes out clearly in Joh. 3:21, he that doeth truth, opposed to he that doeth evil. These phrases, obey the truth, obey unrighteousness, in a plainer style, would be simply do good, do evil. It may be noted that St. Paul is fond of these quasi-personifications.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
8. Contentious Who, instead of consenting to seek, (Rom 2:7,) raise factious cavils against the proposal.
Not obey the truth Refuse to comply with the requirements of the true law of God as the result of their contentiousness.
Indignation and wrath are rendered. These are the dispositions of the Divine mind toward them. (See note on Rom 1:18.) A period should be placed here, and Rom 2:9-10 form an independent sentence.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘But to those who are factious, and do not obey the truth, but obey unrighteousness, wrath and indignation; tribulation and anguish, on every soul of man who works evil, of the Jew first, and also of the Greek,’
In contrast to this ideal man are those who are ‘factious’. The basic meaning of the word is to behave like a hireling, and NEB translates as ‘those who are governed by selfish ambition’. But its meaning had tended to be assimilated with ’eris (strife, contention), although 2Co 12:20 distinguishes the two words. The idea is that such people are in contention with what God requires of them, not wanting to obey the truth, but desiring to obey unrighteousness. Whatever their outward protestation, they want in their hearts to be allowed to practise the things described in Rom 1:28-30. Thus they ‘work evil’. On them will come wrath and indignation, tribulation (affliction) and anguish. The wrath and indignation indicate the positive activity and attitude of God in judgment as He responds in judgment towards man’s sin, the tribulation and anguish indicate the consequence for the accused of the verdict that will follow. What is described is totally in contrast to the ‘eternal life’ notionally to be received in Rom 2:7. And let the Jew not think that he will escape this verdict. For just as the Jews were first in receiving the message of salvation, so will they be first to receive condemnation, because having the Law, theirs is the greater sin. The putting of ‘the Jew first’ serves to confirm that Jews are very much in mind in these verses. And the point is that Jews will not be excluded from the judgment, rather they will be the first to be judged. But the verses also undoubtedly include all who put themselves above the common herd. The Greek (the hellenised man) is also included (‘also to the Greek’).
Fuente: Commentary Series on the Bible by Peter Pett
Rom 2:8. Do not obey the truth Though by the truth the Gospel be here meant, yet St. Paul seems plainly to have used the term truth with an eye to the Jews; for, though some few of them received the Gospel, yet even a great part of these few joined with the rest of their nation in opposing this great truth of the Gospel;that under the Messiah, the Gentiles were the people of God as much as the Jews; and, as such, were to be received by them. In the last words of this verse there seems to be a reference to Psa 78:49 when,speaking of the Egyptians, it is said, He cast upon them the fierceness of his anger, wrath, indignation, and trouble: and it may intimate with great delicacy, that the Jews would in the day of vengeance be more severely punished than even their Egyptian enemies were, when God made their plagues so wonderful. There should be a full stop at wrath. Tribulation and anguish in the next verse begin a new sentence, which affirms that to be a general rule of God’s dealing with mankind at large in judgment, which in the two foregoing verses he seems to mean only of Christians so called, and Jews. The word , rendered anguish, signifies straitness; and is used by Xenophon to denote a narrow way, which cannot be passed. See Locke, Doddridge, Raphelius, and Elsner.
Fuente: Commentary on the Holy Bible by Thomas Coke
Rom 2:8 . ] sc [617] : paraphrase of the substantive idea, to be explained from the conception of the moral condition as drawing its origin thence (comp Rom 3:26 ; Rom 4:12 ; Rom 4:14 ; Gal 3:10 ; Phi 1:17 , al [619] ). See Bernhardy, p. 288 f. Comp the use of and in Eph 2:2 . We are precluded from taking (with Hofmann) in a causal sense ( in consequence of ), and as belonging to . . . [621] by the , which would here express the idea, unsuitable to the connection: even (Baeuml. Partik. p. 150, also Xen. Mem. i. 3, 1). This , the simple and , which is not however with Hofmann to be interpreted as if Paul had written or (“ instead of seeking after eternal life, rather, ” etc.), clearly shows that is to be taken by itself , as it has been correctly explained since the time of the Vulgate and Chrysostom.
] is not to be derived from or , but from , a hired labourer, [622] a spinner (Homer, xviii. 550, 560; Hesiod, . 600 f.; Dem. 1313, 6; LXX. Isa 38:12 ; hence , to work for hire ( Tob 2:11 ), then also: to act selfishly, to lay plots . Compare , Polyb. x. 25, 9, and ( without party intrigues ) in Philo, p. 1001 E. has therefore, besides the primary sense of work for hire , the twofold ethical signification (1) mercenary greed; and (2) desire of intrigue, pursuit of partisan courses; Arist. Pol. v. 2 f. See Fritzsche, Excursus on ch. 2; regarding the composition of the word, see on 2Co 12:20 . The latter signification is to be retained in all passages of the N. T. 2Co 12:20 ; Gal 5:20 ; Phi 1:16 ; Phi 2:3 ; Jas 3:14 ; Jas 3:16 .
are therefore the intriguers, the partisan actors; whose will and striving are conducive not to the truth (for that in fact is a power of an entirely different kind, opposed to their character), but to immorality; wherefore there is added, as further characterizing them: . Compare Ignatius, ad Philad. 8, where the opposite of . is the , i.e. the discipleship of Christ , which excludes all selfish partisan effort. Haughtiness (as van Hengel explains it), and the craving for self-assertion (Mehring and Hofmann) are combined with it, but are not what the word itself signifies. The interpretation formerly usual: qui sunt ex contentione (Vulg.), those fond of strife (Origen, Chrysostom, Oecumenius, Theophylact, Erasmus, Luther, Beza, Calvin, etc.), which was understood for the most part as those rebelling against God , is based partly on the erroneous derivation from , partly on the groundless assumption that in the other passages of the N. T. the sense of quarrelsomeness is necessary. Since this is not the case, Reiche’s conjecture is irrelevant, that the vulgar usus loquendi had erroneously derived the word from and had lent to it the corresponding signification. Kllner explains it rightly as partisanship , but gratuitously assumes that this was a special designation for “ godless character ” in general. So in substance also Fritzsche: “homines nequam .” The very addition, further describing these men, . , quite allows us to suppose that Paul had before his mind the strict and proper meaning of the word partisanship; and it is therefore unwarrantable to base the common but linguistically erroneous explanation on the affinity between the notions of partisanship and of contentiousness (Philippi). The question to be determined is not the category of ideas to which the belongs, but the definite individual idea which it expresses.
. ] sc [623] . In the animation of his description Paul has broken off the construction previously followed. To connect these words with what follows (Mehring) disturbs unnecessarily the important symmetry of the passage. On the distinction between the two words, see Tittmann’s Synon . p. 131 ff. : vehement passion , in Cic. Tusc. iv. 9, 21 rendered excandescentia , here, as also in Gal 5:20 , Eph 4:31 , Col 3:8 , Rev 16:19 ; Rev 19:15 , often also in the O. T. and the Apocrypha, made known by its combination with , and by its being put last as the more vehement, as the holy divine wrath . Compare Isoc. xii. Rom. 81: . . Herodian, viii. 4, 1 : . . Lucian, de column . 23, al [624]
[617] c. scilicet .
[619] l. and others; and other passages; and other editions.
[621] . . . .
[622] See Valck. ad Theocr. Adoniaz . p. 373. Compare frequent in Greek authors.
[623] c. scilicet .
[624] l. and others; and other passages; and other editions.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
8 But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath,
Ver. 8. But unto them that are contentious ] That wrangle and thwartle against clearest truths, searching the devil’s skull for carnal arguments, as those Athenians,Act 17:16-21Act 17:16-21 ; being refractory as Pharaoh, who would not sit down under the miracle, but sent for the magicians. And though the word doth eat up all they say, as Moses’s rod did, yet harden they their hearts, as Pharaoh, and resolve to curse, as Balaam, whatever come of it. These are those contentious ones, .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
8. ] as in reff., to be supplied by , those who live in, act from, are situated in and do their deeds from as a status, as spoken of place .
, not from , from which it is distinguished 2Co 12:20 ; Gal 5:20 , but from , a hired workman, whence or – , properly ‘to work for hire,’ but met. and generally, ‘ ambitum exercere ,’ used principally of official persons, who seek their own purposes in the exercise of their office, and (according to the analogy of from , from , from ) , ‘ ambitus,’ ‘self-seeking,’ ‘greed .’ It stands opposed to , which requires self-denial and forbearance. There seems to be no reason why this, the proper meaning, should not here apply, without seeking for a more far-fetched one, as ‘ the party spirit of the Jews .’ Rckert.
The mistake of rendering it ‘ contentiousness ,’ and imagining a derivation from prevailed universally (Orig [9] , Chrys., Theodoret, Theophyl., cum., Hesych [10] ( , ), Vulg., Erasm., Grot., &c., and even the more recent English Commentators, Bloomf., Slade, and Peile, , i.e. ) according to De Wette, down to Rckert , who first suggested the true derivation. It appears to have arisen from being somewhat similar in sound. Aristotle uses it in the sense of ‘ambitus,’ canvassing for office, in Polit. Rom 2:3 , , , . Fritzsche, who has an excursus on the word, renders ., ‘ malitiosi fraudum machinatores .’ Ignatius, ad Philad. 8, p.704, opposes . to . On the whole, self-seeking seems best to lay hold of the idea of the word: see note on Phi 1:16-17 .
[9] Origen, b. 185, d. 254
[10] Hesychius of Jerusalem, cent y . vi.
. . . ] Hindering (see ch. Rom 1:18 ) the truth which they possess from working, by self-abandonment to iniquity.
. ] According to this arrangement (see var. readd.) the former word denotes the abiding, settled mind of God towards them ( . , Joh 3:36 ), and the latter, the outbreak of that anger at the great day of retribution. So the grammarians: ( excandescentia , as Cicero) , Ammon. See the same further brought out by Tittmann, Syn. i. p. 131.
Fuente: Henry Alford’s Greek Testament
Rom 2:8 . : for the use of , cf. Rom 3:26 , ; Gal 3:7 , ; Ch. Rom 4:14 , . Lightfoot suggests that it is better to supply , and to construe with the participle, as in Phi 1:17 it is construed with : but it is simpler not to supply anything. By “those who are of faction” or “factiousness” (Gal 5:20 , 2Co 12:20 , Phi 1:16 f., Rom 2:3 , Jas 3:14 ; Jas 3:16 ) the Apostle probably means men of a self-willed temper, using all arts to assert themselves against God. The result of this temper the temper of the party man carried into the spiritual world is seen in disobedience to the truth and obedience to unrighteousness. See note on , Rom 1:18 . The moral import of the word is shown by its use as the counterpart of . Cf. the same contrast in 1Co 13:6 . To those who pursue this course there accrues indignation and wrath, etc.
Fuente: The Expositors Greek Testament by Robertson
contentious = of (Greek. ek. App-104.) contention. Greek. eritheia. Here, 2Co 12:20. Gal 1:5, Gal 1:20. Php 1:1, Php 1:16; Php 2:3. Jam 3:14, Jam 3:16.
do not obey. Greek. apeitheo. See Act 14:2.
obey. Greek. peitho. App-150.
unrighteousness. Greek. adikia. App-128.
Fuente: Companion Bible Notes, Appendices and Graphics
8. ] as in reff., to be supplied by , those who live in, act from, are situated in and do their deeds from- as a status, as spoken of place.
,-not from , from which it is distinguished 2Co 12:20; Gal 5:20, but from , a hired workman, whence or -, properly to work for hire, but met. and generally, ambitum exercere, used principally of official persons, who seek their own purposes in the exercise of their office, and (according to the analogy of from , from , from ) , ambitus, self-seeking, greed. It stands opposed to , which requires self-denial and forbearance. There seems to be no reason why this, the proper meaning, should not here apply, without seeking for a more far-fetched one, as the party spirit of the Jews. Rckert.
The mistake of rendering it contentiousness, and imagining a derivation from prevailed universally (Orig[9], Chrys., Theodoret, Theophyl., cum., Hesych[10] (, ), Vulg., Erasm., Grot., &c., and even the more recent English Commentators, Bloomf., Slade, and Peile, , i.e. ) according to De Wette, down to Rckert, who first suggested the true derivation. It appears to have arisen from being somewhat similar in sound. Aristotle uses it in the sense of ambitus, canvassing for office, in Polit. Rom 2:3,- , , . Fritzsche, who has an excursus on the word, renders .,-malitiosi fraudum machinatores. Ignatius, ad Philad. 8, p.704, opposes . to . On the whole, self-seeking seems best to lay hold of the idea of the word: see note on Php 1:16-17.
[9] Origen, b. 185, d. 254
[10] Hesychius of Jerusalem, centy. vi.
. . .] Hindering (see ch. Rom 1:18) the truth which they possess from working, by self-abandonment to iniquity.
. ] According to this arrangement (see var. readd.) the former word denotes the abiding, settled mind of God towards them ( . , Joh 3:36),-and the latter, the outbreak of that anger at the great day of retribution. So the grammarians: (excandescentia, as Cicero) , Ammon. See the same further brought out by Tittmann, Syn. i. p. 131.
Fuente: The Greek Testament
Rom 2:8. , but unto them that are [influenced by contention] contentious. Paul shrunk from saying directly: God will render to them, that are contentious, death or everlasting destruction. He therefore leaves that matter to be supplied, by the conscience of the sinner, from the preceding antithesis; He will render, not certainly eternal life; and he turns the discourse to those things, which follow. here, has therefore the force of prefixed, and signifies as concerns. Comp. ch. Rom 4:12, notes. Accordingly there follows, with great propriety, ; for we have also, Exo 20:5, , , , upon the children, upon the third and fourth generation, as concerns them that hate me. Furthermore, , from or of, as in Rom 2:27, and often elsewhere, denotes a party or sect; in reference to those, who are of a contentious party or nation, like thee, O Jew, setting themselves in resistance to God. The character of false Judaism is disobedience, contumacy, impatience.- , , truth, unrighteousness) These two are often opposed to each other, 1Co 13:6; 2Th 2:10; 2Th 2:12; truth includes righteousness, and unrighteousness implies at the same time falsehood.- ) LXX., Psalms 78 (77):49, ; inflicts punishment; follows up an offence. The propriety respectively of these words is seen in Eph 4:31-32, where is opposed to , and to . is defined by the Stoics to be , the beginning of anger. Nor should we despise the explanation of Ammonius, , ; is only temporary; is the lasting remembrance of injuries.[27]
[27] Th. , boiling indignation; , abiding wrath, with a settled purpose of revenge, .-ED.
Fuente: Gnomon of the New Testament
Rom 2:8
Rom 2:8
but unto them that are factious,-[Those who act in the spirit of a hireling, or in a spirit of factiousness and selfseeking. Such persons generally cause factions and intrigues. They spread evil principles, and maintain them by keen disputings. This is the vice of many now, who dispute themselves into unbelief of the plainest principle laid down in the Bible and viciously argue in support of the most impious things which atheists, infidels, skeptics, and agnostics propagate with a view to destroying the religion of Christ and to defend their own vicious principles and practices, as is boldly proclaimed by the Association for the Advancement of Atheism as follows: It seeks to remove the cause of intolerance. Its main purpose is to wage war on religion itself. In accomplishing this purpose we shall begin by attacking theism, the taproot of the upas tree of religious superstition. There is no God, and our supreme effort will be to free mankind from the fear of a nonentity. The worshiping of a verbal idol must end. Our methods will be in keeping with our principles. No concessions will be made. . . . Christianity, as one of the worst forms of theism, must give way to the humanism of the enlightened pagans, wherein man, not God, is the measure of things. The decadent philosophy of the New Testament, with its unnatural ethics and insane sex ideas, debasing the race, fills the world with the unfit. . . . The morality lie will be refuted. Faith in the supernatural neither insures nor promotes good conduct.]
and obey not the truth, but obey unrighteousness,-[They willfully refuse to do everything God requires of them, and they do everything God forbids them to do.]
shall be wrath and indignation,-[Wrath expresses permanent feeling and settled disposition. “The wrath of God abideth on him. (Joh 3:36). Indignation is the momentary impulse or actual outbreak of wrath on the day of judgment.]
Fuente: Old and New Testaments Restoration Commentary
contentious: Pro 13:10, 1Co 11:16, 1Ti 6:3, 1Ti 6:4, Tit 3:9
and do not: Rom 1:18, Rom 6:17, Rom 10:16, Rom 15:18, Job 24:13, Isa 50:10, 2Th 1:8, Heb 5:9, Heb 11:8, 1Pe 3:1, 1Pe 4:17
but obey: Joh 3:18-21, 2Th 2:10-12, Heb 3:12, Heb 3:13
indignation: Rom 9:22, Psa 90:11, Nah 1:6, Heb 10:27, Rev 14:10, Rev 16:19
Reciprocal: Exo 9:2 – General Num 5:31 – bear Deu 11:28 – General Deu 28:15 – if thou wilt 1Sa 12:15 – But if ye 2Sa 22:25 – recompensed 2Ch 34:21 – great Job 5:2 – envy Job 10:15 – If I be wicked Job 21:17 – distributeth Job 36:12 – if Job 40:11 – Cast Psa 9:17 – The wicked Psa 32:10 – Many Psa 78:49 – cast Psa 90:7 – are we Pro 10:29 – but Pro 11:19 – he Pro 11:23 – expectation Pro 16:5 – unpunished Ecc 7:8 – the patient Isa 17:11 – a heap in the day of grief and of desperate sorrow Isa 34:8 – General Jer 9:25 – that Eze 3:20 – and his Eze 16:43 – I also Eze 16:59 – I will Eze 22:31 – their own Eze 24:13 – till I Mic 3:4 – as Mat 13:19 – and understandeth Mat 13:41 – and them Joh 3:19 – because Rom 6:12 – in the lusts Rom 6:13 – unrighteousness Gal 1:10 – persuade Gal 3:1 – ye Gal 5:7 – obey Gal 5:21 – that they 2Th 2:12 – but Jam 1:25 – and 1Pe 1:22 – in 2Pe 2:13 – the reward Rev 1:9 – in the
Fuente: The Treasury of Scripture Knowledge
8-9
Rom 2:8-9. These verses designate the other class as those who are contentious (resort to trickery), resist the truth and obey unrighteous instructions. To this class God will render indignation and wrath, tribulation and anguish. The apostle gives additional reasons why they will receive such from God; it is because they are souls that do evil. Jew first and also of the Gentile again suggests comments at chapter 1:7.
Fuente: Combined Bible Commentary
Rom 2:8. To them that are self-seeking. Lit., them of faction. Contentious is not exact, since the word is derived from serve, meaning to work for hire. In the New Testament the derivative always means factiousness, venal partisanship; here it refers to those who are intriguing, selfishly serving a party, and not the truth.
Disobey the truth, etc. Notice how the truth and unrighteousness are directly opposed to each other by the Apostle.
Wrath and indignation. This is the better supported order. Wrath points to the permanent attitude of a holy God toward sin; indignation, to its particular manifestation, at the judgment. Shall be, should be supplied to reproduce the change of construction in the original; a delicate adjustment to indicate that, while God is directly the giver of eternal life, the punishment of sin is the necessary result of the sinners own conduct, even though God punishes. Comp. a similar change in chap. Rom 9:22-23.
Fuente: A Popular Commentary on the New Testament
Rom 2:8-11. But unto them that are contentious Like thee, O Jew, who thus fightest against God. The character of the unbelieving Jews was disobedience, stubbornness, and impatience. Mr. Locke thinks the original expression, , the contentions, here spoken of, are Jews who refused to obey the gospel. But as the apostle is speaking of the punishment of the wicked Gentiles, as well as of the wicked Jews, , contention, must be a vice common to both. Accordingly, , contentions, are mentioned among the works of the flesh, to which wicked men in general are addicted, Gal 5:20. And Suidas tells us, that , contention, is , contention by words, by keen disputing. Wherefore the contentious are persons who spread evil principles, and maintain them by keen disputings. This was the vice of many of the heathen, who disputed themselves into a disbelief of the plainest principles of morality, and argued even in support of atheism. Agreeably to this account of the contentious, the apostle represents them here as enemies of the truth, and as friends of unrighteousness. Macknight. Who obey not the truth Both those who did not walk according to the light of nature, chap. Rom 1:18, and those who disobeyed the gospel, are here intended. The former, because, as truth is here opposed to unrighteousness, it must signify not only the truths discovered by revelation, but those likewise respecting religion and morality, which are discoverable by the light of nature, and which, among the heathen, were the only foundations of a virtuous conduct. The truth, as it is in Jesus, or the gospel, however, seems to be especially intended, this being styled, the truth of God, Rom 3:7; Rom 15:8; the word of truth, Eph 1:13, and elsewhere; the knowledge of it being the knowledge of the truth, 1Ti 2:4; 1Ti 4:3; the belief of it, the belief of the truth, 2Th 2:13; obedience to it, obedience to the truth, Gal 3:1; Gal 5:7; walking according to it, walking in the truth, 1Jn 2:4; the gospel itself being emphatically styled the truth, Eph 4:21; and to know it being to know the truth, 1Jn 2:21. This being so, they that are here said not to obey the truth seem to be especially, first, the unbelieving Jews, and, secondly, the Gentiles, who spake against the truth, and rejected it. And both these obeyed, and gave themselves up to error and falsehood; the Gentiles by changing the truth of God into a lie, Rom 1:25, and the Jews by adhering to their vain traditions, which made void the commands of God, supposing them to be derived from Moses, when they were indeed only the doctrines of men. But obey unrighteousness Live in known sin; acting contrary to the clear dictates of reason and conscience. Indignation and wrath, tribulation and anguish He seems to allude to Psa 78:49, He cast upon them, the Egyptians, the fierceness of his anger, wrath, indignation, and trouble, and finely intimating that the Jews would, in the day of vengeance, be more severely punished than even the Egyptians were, when God made their plagues so wonderful. Upon every soul of man that doeth evil That contradicts the light of his dispensation, or holds in unrighteousness the portion of truth made known to him. Of the Jew first Here we have the first express mention of the Jews in this chapter. And it is introduced with great propriety. Their having been trained up in the true religion, and their having had Christ and his apostles first sent to them, were circumstances which placed them in the foremost rank of the criminals that obeyed not the truth.
It must be observed, however, that in this and the following verse, the apostle, by using the most general expression possible, every soul of man, and by twice introducing the distribution of Jew and Greek, which, according to the ideas of the Jews, comprehended all mankind, (see note on chap. Rom 1:16,) has left his reader no room to doubt that he is discoursing of the judgment of all nations, of heathen as well as of Jews and Christians. Therefore, not only what he says of the punishments, but what he observes of the rewards to be distributed at that day, must be understood of the heathen, as well as of those who have enjoyed the benefit of revelation.
We see also, by these two verses, (Rom 2:9-10,) and Rom 1:16, that the apostle carefully lays it down as a fundamental position that there was now, under the gospel, no other national distinction between the Jews and the Gentiles, save only a priority of right in the Jews to the offer of the gospel, and the allotment of rewards or punishments, according as they obeyed or not. But glory, (just opposite to wrath,) From the divine approbation; honour, (opposite to indignation,) By the divine appointment; and peace Implying a secure and quiet possession of all good, now and for ever, opposed to tribulation and anguish. To every one that worketh good Sincerely performs his duty to God and man; to the Jew first, &c. To one as well as another. For there is no respect of persons with God That is, in passing their final sentence, and in distributing rewards and punishments, he is determined by their real characters, and will reward every one according to his works, not according to their outward condition; such as their country, kindred, sex, dignity, office, wealth, and profession of religion. This declaration concerning God, as Judge, the apostle made to show the Jews their folly in expecting favour at the final judgment, because they had Abraham for their father, and were themselves members of Gods church. And it must appear the more important and seasonable, considering that the Jews thought no Israelite should be deprived of future happiness, whatever his faults had been; unless he were guilty of apostacy, idolatry, and a few other very enormous crimes. But this impartial and equitable proceeding at the final judgment is very consistent with Gods distributing to persons here advantages and opportunities of improvement, according to his own good pleasure.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
but unto them that are factious, and obey not the truth, but obey unrighteousness, shall be wrath and indignation [to those who, by steadfastly leading a life of work (which, as Olshausen observes, no man can do, according to Paul, save by faith in Christ), seek for glory (and the future state is one of unparalleled grandeur– Joh 17:24; Rev 21:24), honor (and the future state is an honor; bestowed, though unmerited, as a reward– Mat 25:23; Mat 25:40) and incorruption (which is also a prime distinction between the future and the present life– 1Co 15:42), eternal life shall be given. But God’s wrath and indignation shall be poured upon those who serve party and not God (and the Jews were continually doing this– Mat 23:15; Gal 6:12-13), and obey not the truth (Joh 8:31-32), but obey unrighteousness],
Fuente: McGarvey and Pendleton Commentaries (New Testament)
8. To those who from self-seeking, and who obey not the truth but obey unrighteousness, there will be indignation and wrath. These rewards and retributions have nothing whatever to do with church membership or its absence, but simply the character of each individual. You either become like God or Satan in this life. In the final judgment, all who truly and inwardly are like God, will go up and live with Him forever, while those who have lived for the world, Satan will claim as his own, since he is the god of this world (2Co 4:4).
Fuente: William Godbey’s Commentary on the New Testament
Verse 8
Contentious; that is, against God, refusing to obey his law.–Indignation and wrath; that is, he will render to them indignation and wrath.
Fuente: Abbott’s Illustrated New Testament
2:8 But unto them that are contentious, and do not obey the {e} truth, but obey unrighteousness, {f} indignation and wrath,
(e) By “truth” he means the knowledge which we naturally have.
(f) God’s indignation against sinners, which will quickly be kindled.