Romans 2:10

to the Jew first--first in perdition if unfaithful; but if obedient to the truth, first in salvation (Rom 2:10).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Rom 2:10. Δόξα δἐ καὶ τιμὴ, but glory and honour. Glory, originating in the Divine good pleasure; honour, originating in the reward bestowed by God; and peace, for the present and for ever. For the δὲ, but, expresses the opposition between wrath, and glory; indignation, and honour; affliction and anxiety [tribulation and anguish], and peace. Comp. ch. Rom 3:17; Rom 3:16, of which catalogue the joys are viewed, as they proceed from God; the sorrows as they are felt by man; for the latter are put absolutely in the nominative, while the former, on the contrary, are put in the accusative in Rom 2:7, as being such things, as God bestows. But why are honour and sorrow set in opposition to each other, since disgrace is the converse of honour, sorrow of pleasure? Ans.: In this passage, we must carefully attend to the word ἐιρήνη, peace, which is here opposed to sorrow, that is to say, to tribulation and anguish. But at Isa 65:13, joy (and honour) is opposed to shame (and grief), each of the two parts of the sentence being expressed in abbreviated form, and requiring to be supplied from its own opposite. Besides, in the classification of goods, honour is the highest good, and, in the classification of punishments, sorrow is the greatest punishment; and the highest degree on the one side, including all below it, is opposed to the highest degree on the other; so we have glorying and woe, 1Co 9:16.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Rom 2:10 f. εἰρήνη is probably = שָׁלוֹם , a comprehensive term, rather = salvation, than peace in any narrower sense. The Jew still comes first, but it is only order that is involved: the same principle underlies the judgment for Jew and Gentile. It would amount to προσωπολημψία in God, if He made a difference in the Jew’s favour because of his birth, or because he possessed the law. This is expanded in Rom 2:12-16 : mere possession of the law does not count. Men are judged according to their works, whether they have or have not had such a special revelation of the Divine will as was given to Israel.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Vv. 10. The third term: peace, describes the subjective feeling of the saved man at the time when glory and honor are conferred on him by the judge. It is the profound peace which is produced by deliverance from wrath, and the possession of unchangeable blessedness. The simple ἐργάζεσθαι, to do, is substituted for the compound κατεργάζεσθαι, to effect (Rom 2:9), which implies something ruder and more violent, as is suited to evil; comp. the analogous though not identical difference between ποιεῖν and πράσσειν, Joh 3:20-21.

On the word first, comp. the remarks made Rom 1:16, Rom 2:9.

Here again the apostle indicates the result finally reached, whether evil or good, without expressly mentioning the means by which it may be produced; on the one hand, the rejection of the gospel (Rom 2:9), as the supreme sin, at once the effect and the cause of evil-doing; on the other, its acceptance (Rom 2:10), as effect and cause of the determination to follow goodness and of its practice. But what is the foundation of such a judgment? One of God’s perfections, which the Jew could not deny without setting himself in contradiction to the whole Old Testament, the impartiality of God, whose judgment descends on evil wherever it is found, with or without law Rom 2:11-12).

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.

Rom_2:10

But, glory, honor and peace, to every one doing good; to the Jews first, and also to the Greek. This verse completes the statement of the principle of law announced in Rom_2:6. The law, while it threatens death to the transgressor, promises life to the obedient; and it matters not in either case, whether it is a Jew or Gentile who receives its award. Glory, honor and peace are descriptive terms for eternal life. It is a life glorious in itself; an object of reverence or regard to others, and a source of unspeakable blessedness or peace.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

Verse 10. But glory, honour, and peace] While the finally impenitent Jew and Gentile shall experience the fullest effects of the righteous indignation of the supreme Judge, even man that worketh good-that lives in a conscientious obedience to the known will of God, whether he be Jew or Gentile, shall have glory, honour, and peace; i.e. eternal blessedness.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

10. glory, honour, and peace] A beautiful return to the thought of Rom_2:7, as if out of an abundance of inspired love and hope. “Peace” may here bear a special reference to the peace of acceptance, of which the Epistle is to say so much. Not that this would exclude the larger meaning of all safety and happiness.

to the Jew first] See on Rom_1:16.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

For there is no respect of persons with God. It will not come into consideration, at the day of judgment, of what nation men are; or from what parents they are descended; nor of what age and sex persons be; nor in what state and condition they have lived in this world; nor will it be asked to what sect they have belonged, and by what denomination they have been called; or whether they have conformed to such and such externals and rituals in religion; but only whether they are righteous men or sinners; and accordingly as they appear under these characters, judgment will proceed. Some object from hence, though without any reason, to the doctrine of particular election of certain persons to everlasting salvation. This passage respects matters of strict justice, and is a forensic expression relating to courts of judicature, where persons presiding are to have no regard to the faces of men, but do that which is strictly just between man and man; and does not respect matters of grace and free favour, such as giving alms, forgiving debts, &c. A judge, as such, is to regard no man's person, but to proceed in matters before him, according to the rules of law and justice; should he do otherwise, he would be chargeable with being a respecter of persons; but then he may bestow alms on what objects he pleases; and forgive one man who is personally indebted to him, and not another, without any such imputation. This, applied to the case in hand, abundantly clears it; for though God, as a Judge, respects no man's person; yet in matters of grace he distinguishes one person from another, as it is plain he does by the bounties of his Providence. Besides, God is not bound to any person by any laws, but acts as a Sovereign; he is not moved by anything in the creature; as his choice is not confined to persons of any particular nation, family, sex, or condition, so neither does it proceed upon anything, or a foresight of anything in them, or done by them; and as there is no worthiness in them that are chosen, and saved above others, so no injury is done to the rest: add to all this, that those that are saved by virtue of electing grace, are saved in a way of righteousness agreeably to the holy law, and strict justice of God; so that no complaint can be made against the distinguishing methods of grace, upon the foot of strict justice.

For there is no respect of persons with God. It will not come into consideration, at the day of judgment, of what nation men are; or from what parents they are descended; nor of what age and sex persons be; nor in what state and condition they have lived in this world; nor will it be asked to what sect they have belonged, and by what denomination they have been called; or whether they have conformed to such and such externals and rituals in religion; but only whether they are righteous men or sinners; and accordingly as they appear under these characters, judgment will proceed. Some object from hence, though without any reason, to the doctrine of particular election of certain persons to everlasting salvation. This passage respects matters of strict justice, and is a forensic expression relating to courts of judicature, where persons presiding are to have no regard to the faces of men, but do that which is strictly just between man and man; and does not respect matters of grace and free favour, such as giving alms, forgiving debts, &c. A judge, as such, is to regard no man's person, but to proceed in matters before him, according to the rules of law and justice; should he do otherwise, he would be chargeable with being a respecter of persons; but then he may bestow alms on what objects he pleases; and forgive one man who is personally indebted to him, and not another, without any such imputation. This, applied to the case in hand, abundantly clears it; for though God, as a Judge, respects no man's person; yet in matters of grace he distinguishes one person from another, as it is plain he does by the bounties of his Providence. Besides, God is not bound to any person by any laws, but acts as a Sovereign; he is not moved by anything in the creature; as his choice is not confined to persons of any particular nation, family, sex, or condition, so neither does it proceed upon anything, or a foresight of anything in them, or done by them; and as there is no worthiness in them that are chosen, and saved above others, so no injury is done to the rest: add to all this, that those that are saved by virtue of electing grace, are saved in a way of righteousness agreeably to the holy law, and strict justice of God; so that no complaint can be made against the distinguishing methods of grace, upon the foot of strict justice.

Romans 2:12

rom 2:12

rom 2:12

rom 2:12For as many as have sinned without law,.... This is an instance of the strict justice of God, and proves him to be no respecter of persons; for the Gentiles, who were "without law", the written law of Moses, not without the law of nature in their breasts, nor without some civil laws and statutes of their own; inasmuch as they "sinned" against the God of nature, and the law and light of nature, they

shall also perish without law: not that their condemnation and perdition will be illegal, or not in due course of law; but it will not proceed upon, or according to the law of Moses, they never had; and much less for not believing in Christ, of whom they never heard; but their perdition will be for their sins committed without the law of Moses, against the law of nature: their not having the written law of Moses will be no plea in their favour, or be a reason why they should not be condemned; their persons will not be regarded as with or without the law, but their sins committed by them, to which facts their consciences will bear witness:

and, so on the other hand,

as many as have sinned in the law; who have been in and under the law of Moses, and have sinned against it, meaning the Jews:

shall be judged by the law; and condemned by it, as they were in this world, and will be hereafter: their having this law will be no bar against their condemnation, but rather an aggravation of it; their hearing of it will be no plea in their favour; nor their doing of it neither, unless they could have done it to perfection; for perfect obedience it requires, as a justifying righteousness, otherwise it curses, condemns, and adjudges to death.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

10 But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile:

Ver. 10. Peace] Safety here and salvation hereafter.

To every man that worketh good] Yet not for his work’s sake, because no proportion between the work and the wages; no more than between in a nutshell. That wretched monk therefore died blasphemously, who said, Redde mihi aeternam vitam quam debes, Pay me eternal life, that thou owest me. And how dare Bellarmine say, that good works are mercatura regni caelestis, the price we pay for heaven? or that other Papist, God forbid, that we should enjoy heaven as of mere alms to us: no, we have it by conquest. Strange impudence!

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Peace; what he called immortality, Rom 2:7, he now calls peace; which word, according to the usual acceptation of it amongst the Hebrews, is comprehensive of all good and happiness, both here and hereafter.

To the Jew first, and also to the Gentile; as the ungodly and unbelieving Jews shall have the first place in punishment, so those that believe and are godly amongst them shall have the first place in reward, though yet, for the reason mentioned in the next verse, the godly and believing Gentiles shall share with them therein.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Vers. 10, 11. But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile (literally, Greek, as before): for there is no respect of persons with God. (cf. Act_10:34) This, with what follows, is important, as bringing out in a striking way the clear doctrine of the New Testament that the Jews had no monopoly of Divine favour with respect to final salvation. Whatever advantages certain races of mankind seem undoubtedly to have above others in this world (and that this has been, and is so, with other races as well as the Jews is obvious), all men are described as standing on an exactly equal footing at the bar of eternal equity.

Divine impartiality.

The apostle"s immediate intention in thus stating the perfect equity of the Divine government, and the utter absence of partiality from his nature and from his administration, was to remove from the mind of any Jewish hearer or reader the belief that his descent from Abraham could be of any avail in God"s sight if moral and spiritual qualifications were lacking. But, as is so often the case, especially in St. Paul"s writings, local and temporary references gave occasion for the utterance of broad, general, and eternal principles. The simplicity and grandeur of this assertion must appeal to the moral nature of every reader of the Epistle.

I DIVINE IMPARTIALITY CONTRASTS WITH HUMAN PARTIALITY. However it may be with God and his government, certain it is that, both in private and in public life, men"s treatment of their fellowmen has usually been marked by personal favouritism. No one can read those passages in the Old Testament referring to "gifts," i.e. bribes, and to "regarding the face "or the person of suitors, without perceiving how general was judicial corruption in the Oriental world. And there are allusions in the New Testament which prove to us that even the great Roman officials were not free from this taint. The prevalence of the practice of bribery, corruption, and favouritism must have suggested to the minds of ordinary men the possibility that the Judge of all regarded men"s persons.

II DIVINE IMPARTIALITY IS SUPPORTED BY CONVINCING EVIDENCE.

1. There is the testimony of the unsophisticated conscience of man. Crime, no doubt, exists and flourishes in society; and men"s interests induce them to connive at its presence. But, explain it how we may, the fact is undeniable that the inner voice of reason and conscience bears witness to the justice and impartiality of God. Idolatry is indeed associated with beliefs and expedients based upon the unfairness and corruptibility of the deities held in honour or in dread. But let the idea of one supreme God take possession of men"s souls, and the moral nature with which they are endowed refuses to be satisfied except by a conviction that this Being is far above what are felt to be human infirmities and faults. If there be a God, that God is just.

2. Revelation supports this conviction. There are passages of Scripture which may seem to conflict with it, but these have been misunderstood and misinterpreted, or they would have been seen to be in consistency with what is the general tenor and the express teaching of the Word of God. How many are the passages in which the offerings of the insincere are indignantly rejected, in which we are taught that external circumstances and hypocritical pretences are valueless in the sight of him who "searcheth the heart, and trieth the reins of the children of men"!

3. The ministry of Christ is especially emphatic upon this point. It is sufficient to refer to our Lord"s rebuke of those who boasted that they were Abraham"s seed; he bade them reflect upon God"s ability to raise up even from the very stones of the fields children unto Abraham. And he constrained the acknowledgment from his enemies that "he regarded not the person of man.

III DIVINE IMPARTIALITY IS EXHIBITED IN CERTAIN STRIKING PARTICULARS.

1. In judgment God is just to all. There is one law by which all are judged. In the application of that standard a righteous regard is had to the opportunities of knowledge and enlightenment afforded by circumstances; but no other consideration is allowed to enter.

2. The salvation which is by Christ Jesus is provided for all alike. God is the "Saviour of all men, specially of them that believe" Christ died, not for any class, but for the ungodly, i.e. for all mankind, who alike needed redemption and salvation. And the heralds of the cross preached the Saviour to Jew and Gentile alike.

IV DIVINE IMPARTIALITY AFFORDS MOST IMPORTANT LESSONS TO ALL TO WHOM THE WORD OF GOD IS PREACHED.

1. Here is a rebuke addressed to the proud, the self-righteous, the self-confident, to all who deem themselves the favourites of Heaven, and who indulge the persuasion that they are in possession of some special recommendation to the consideration of the Lord and Judge of all.

2. Here is encouragement for the timid and the lowly, They have good reason to believe that, if they are viewed with disfavour by men, on account of some supposed disadvantage or deficiency, they will not on this account be rejected by him who raiseth up those that he bowed down.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

But glory - Just opposite to "wrath," from the divine approbation. honour - Opposite to "indignation," by the divine appointment; and peace now and forever, opposed to tribulation and anguish.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

but glory and honor and peace to every man that worketh good, to the Jew first, and also to the Greek :

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

10. Glory, honor, peace. The blessed reward of those who work good, in contrast with him that “worketh evil,” is presented in these terms. See notes on verse 7. Peace. Full content. He whose cup of blessing is full enjoys peace in its fullest sense.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

But praise, honor, and peace will come

"But God will give praise, honor, and peace"

practices good

"continually does what is good"

to the Jew first, and also to the Greek

"God will reward the Jewish people first, and then those who are not Jewish people"

first

You should translate this the same way you did in Romans 2:9.

For there is no favoritism with God

You can translate this in a positive form. AT: "For God treats all people the same" (See: Litotes)

For as many as have sinned

"For those who have sinned"

without the law will also perish without the law

Paul repeats "without the law" to emphasize that it does not matter if people do not know the law of Moses. If they sin, God will judge them. AT: "without knowing the law of Moses will certainly still die spiritually" (See: Assumed Knowledge and Implicit Information)

as many as have sinned

"all those who have sinned"

with respect to the law will be judged by the law

God will judge sinful people according to his law. You can translate this in an active form. AT: "and who do know the law of Moses, God will judge them according to that law" (See: Assumed Knowledge and Implicit Information and Active or Passive)

translationWords

praise

honor

peace

good

Jew

Greek

partial

sin

law

perish

judge

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

10. εἰρήνη replaces ἀφθαρσία, wider and more ethical: peace with GOD and man, characterising the true life; in contrast also with ἐξ ἐριθείας.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

10. εἰρήνη] Here in its highest and most glorious sense, see reff.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.