to those who by perseverance in well-doing seek for glory, honor, and incorruptibility, eternal life; but to those who are self-seeking, and don’t obey the truth, but obey unrighteousness, will be wrath, indignation, oppression, and anguish on every soul of man who does evil, to the Jew first, and also to the Greek.
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Romans 2:7-9 sits inside this longer paragraph.
Therefore you are without excuse, O man, whoever you are who judge. For in that which you judge another, you condemn yourself. For you who judge practice the same things. We know that the judgment of God is according to truth against those who practice such things. Do you think this, O man who judges those who practice such things, and do the same, that you will escape the judgment of God? Or do you despise the riches of his goodness, forbearance, and patience, not knowing that the goodness of God leads you to repentance? But according to your hardness and unrepentant heart you are treasuring up for yourself wrath in the day of wrath, revelation, and of the righteous judgment of God; who “will pay back to everyone according to their works:” to those who by perseverance in well-doing seek for glory, honor, and incorruptibility, eternal life; but to those who are self-seeking, and don’t obey the truth, but obey unrighteousness, will be wrath, indignation, oppression, and anguish on every soul of man who does evil, to the Jew first, and also to the Greek.
Parallel Translations
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to those who by perseverance in well-doing seek for glory, honor, and incorruptibility, eternal life;
but to those who are self-seeking, and don’t obey the truth, but obey unrighteousness, will be wrath, indignation,
oppression, and anguish on every soul of man who does evil, to the Jew first, and also to the Greek.
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that is to saye prayse honoure and immortalite to them which cotinue in good doynge and seke eternall lyfe.
But vnto them that are rebellious and disobey the trueth yet folowe iniquytie shall come indignacion and wrath
tribulacion and anguysshe vpon the soule of every man that doth evyll: of the Iewe fyrst and also of the gentyll.
Show all 3 translations
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That is, to them which through patience in well doing, seeke glorie, and honour, and immortalitie, euerlasting life:
But vnto them that are contentious and disobey the trueth, and obey vnrighteousnesse, shalbe indignation and wrath.
Tribulation and anguish shalbe vpon the soule of euery man that doeth euill: of the Iewe first, and also of the Grecian.
Cross-references (83)
- 2 Timothy 4:7-8 (v7) I have fought the good fight. I have finished the course. I have kept the faith. From now on, the crown of righteousness is stored up for…
- Luke 8:15 (v7) Those in the good ground, these are those who with an honest and good heart, having heard the word, hold it tightly, and produce fruit with…
- 1 Corinthians 15:58 (v7) Therefore, my beloved brothers, be steadfast, immovable, always abounding in the Lord’s work, because you know that your labor is not in…
- 2 Timothy 1:10 (v7) but has now been revealed by the appearing of our Savior, Christ Jesus, who abolished death, and brought life and immortality to light…
- 1 Peter 1:7-8 (v7) that the proof of your faith, which is more precious than gold that perishes even though it is tested by fire, may be found to result in…
Show all 81 cross-references
- Revelation 2:10-11 (v7) Don’t be afraid of the things which you are about to suffer. Behold, the devil is about to throw some of you into prison, that you may be…
- Romans 6:23 (v7) For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.
- Hebrews 10:35-36 (v7) Therefore don’t throw away your boldness, which has a great reward. For you need endurance so that, having done the will of God, you may…
- 2 Corinthians 4:16-18 (v7) Therefore we don’t faint, but though our outward man is decaying, yet our inward man is renewed day by day. For our light affliction, which…
- James 5:7-8 (v7) Be patient therefore, brothers, until the coming of the Lord. Behold, the farmer waits for the precious fruit of the earth, being patient…
- 1 Peter 4:17 (vv8–9) For the time has come for judgment to begin with the household of God. If it begins first with us, what will happen to those who don’t obey…
- Job 17:9 (v7) Yet the righteous will hold to his way. He who has clean hands will grow stronger and stronger.
- Galatians 6:9 (v7) Let’s not be weary in doing good, for we will reap in due season, if we don’t give up.
- 1 Timothy 6:3-4 (v8) If anyone teaches a different doctrine, and doesn’t consent to sound words, the words of our Lord Jesus Christ, and to the doctrine which…
- Romans 2:10 (vv7, 9) But glory, honor, and peace go to every man who does good, to the Jew first, and also to the Greek.
- Psalms 27:14 (v7) Wait for Yahweh. Be strong, and let your heart take courage. Yes, wait for Yahweh.
- Psalms 37:3 (v7) Trust in Yahweh, and do good. Dwell in the land, and enjoy safe pasture.
- Lamentations 3:25-26 (v7) Yahweh is good to those who wait for him, to the soul who seeks him. It is good that a man should hope and quietly wait for the salvation…
- Matthew 24:12-13 (v7) Because iniquity will be multiplied, the love of many will grow cold. But he who endures to the end will be saved.
- Romans 8:18 (v7) For I consider that the sufferings of this present time are not worthy to be compared with the glory which will be revealed toward us.
- 1 Corinthians 15:53-54 (v7) For this perishable body must become imperishable, and this mortal must put on immortality. But when this perishable body will have become…
- Colossians 1:27 (v7) to whom God was pleased to make known what are the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope…
- 2 Thessalonians 1:8 (v8) punishing those who don’t know God, and to those who don’t obey the Good News of our Lord Jesus,
- Psalms 37:34 (v7) Wait for Yahweh, and keep his way, and he will exalt you to inherit the land. When the wicked are cut off, you shall see it.
- Ezekiel 18:4 (v9) Behold, all souls are mine; as the soul of the father, so also the soul of the son is mine. The soul who sins, he shall die.
- John 3:18-21 (v8) He who believes in him is not judged. He who doesn’t believe has been judged already, because he has not believed in the name of the one…
- John 5:44 (v7) How can you believe, who receive glory from one another, and you don’t seek the glory that comes from the only God?
- John 6:66-69 (v7) At this, many of his disciples went back, and walked no more with him. Jesus said therefore to the twelve, “You don’t also want to go away,…
- Romans 1:16 (v9) For I am not ashamed of the Good News of Christ, because it is the power of God for salvation for everyone who believes, for the Jew first,…
- Romans 8:24-25 (v7) For we were saved in hope, but hope that is seen is not hope. For who hopes for that which he sees? But if we hope for that which we don’t…
- Romans 9:23 (v7) and that he might make known the riches of his glory on vessels of mercy, which he prepared beforehand for glory,
- 1 John 2:25 (v7) This is the promise which he promised us, the eternal life.
- Proverbs 13:10 (v8) Pride only breeds quarrels, but wisdom is with people who take advice.
- Luke 24:47 (v9) and that repentance and remission of sins should be preached in his name to all the nations, beginning at Jerusalem.
- Acts 3:26 (v9) God, having raised up his servant Jesus, sent him to you first to bless you, in turning away every one of you from your wickedness.”
- Acts 13:46-47 (v9) Paul and Barnabas spoke out boldly, and said, “It was necessary that God’s word should be spoken to you first. Since indeed you thrust it…
- Acts 18:5-6 (v9) But when Silas and Timothy came down from Macedonia, Paul was compelled by the Spirit, testifying to the Jews that Jesus was the Christ.…
- Romans 3:29-30 (v9) Or is God the God of Jews only? Isn’t he the God of Gentiles also? Yes, of Gentiles also, since indeed there is one God who will justify…
- Romans 9:24 (v9) us, whom he also called, not from the Jews only, but also from the Gentiles?
- Romans 15:8-9 (v9) Now I say that Christ has been made a servant of the circumcision for the truth of God, that he might confirm the promises given to the…
- Ephesians 2:11-17 (v9) Therefore remember that once you, the Gentiles in the flesh, who are called “uncircumcision” by that which is called “circumcision” (in the…
- 2 Thessalonians 1:6 (v9) Since it is a righteous thing with God to repay affliction to those who afflict you,
- 2 Thessalonians 2:10-12 (v8) and with all deception of wickedness for those who are being lost, because they didn’t receive the love of the truth, that they might be…
- Hebrews 6:12 (v7) that you won’t be sluggish, but imitators of those who through faith and perseverance inherited the promises.
- Hebrews 6:15 (v7) Thus, having patiently endured, he obtained the promise.
- 1 Peter 4:13-14 (v7) But because you are partakers of Christ’s sufferings, rejoice, that at the revelation of his glory you also may rejoice with exceeding joy.…
- Revelation 16:19 (v8) The great city was divided into three parts, and the cities of the nations fell. Babylon the great was remembered in the sight of God, to…
- Job 24:13 (v8) “These are of those who rebel against the light. They don’t know its ways, nor stay in its paths.
- Psalms 90:11 (v8) Who knows the power of your anger, your wrath according to the fear that is due to you?
- Proverbs 1:27-28 (v9) when calamity overtakes you like a storm, when your disaster comes on like a whirlwind, when distress and anguish come on you. Then they…
- Isaiah 50:10 (v8) Who among you fears Yahweh and obeys the voice of his servant? He who walks in darkness and has no light, let him trust in Yahweh’s name,…
- Amos 3:2 (v9) “I have only chosen you of all the families of the earth. Therefore I will punish you for all of your sins.”
- Nahum 1:6 (v8) Who can stand before his indignation? Who can endure the fierceness of his anger? His wrath is poured out like fire, and the rocks are…
- Matthew 11:20-24 (v9) Then he began to denounce the cities in which most of his mighty works had been done, because they didn’t repent. “Woe to you, Chorazin!…
- Matthew 16:26 (v9) For what will it profit a man, if he gains the whole world, and forfeits his life? Or what will a man give in exchange for his life?
- Luke 2:30-32 (v9) for my eyes have seen your salvation, which you have prepared before the face of all peoples; a light for revelation to the nations, and…
- Luke 12:47-48 (v9) That servant, who knew his lord’s will, and didn’t prepare, nor do what he wanted, will be beaten with many stripes, but he who didn’t…
- Acts 11:18 (v9) When they heard these things, they held their peace, and glorified God, saying, “Then God has also granted to the Gentiles repentance to…
- Acts 13:26 (v9) Brothers, children of the stock of Abraham, and those among you who fear God, the word of this salvation is sent out to you.
- Acts 20:21 (v9) testifying both to Jews and to Greeks repentance toward God, and faith toward our Lord Jesus.
- Acts 26:20 (v9) but declared first to them of Damascus, at Jerusalem, and throughout all the country of Judea, and also to the Gentiles, that they should…
- Acts 28:17 (v9) After three days Paul called together those who were the leaders of the Jews. When they had come together, he said to them, “I, brothers,…
- Acts 28:28 (v9) “Be it known therefore to you, that the salvation of God is sent to the nations, and they will listen.”
- Romans 1:18 (v8) For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who suppress the truth in unrighteousness,
- Romans 4:9-12 (v9) Is this blessing then pronounced on the circumcised, or on the uncircumcised also? For we say that faith was accounted to Abraham for…
- Romans 6:17 (v8) But thanks be to God, that, whereas you were bondservants of sin, you became obedient from the heart to that form of teaching to which you…
- Romans 9:22 (v8) What if God, willing to show his wrath and to make his power known, endured with much patience vessels of wrath prepared for destruction,
- Romans 10:12 (v9) For there is no distinction between Jew and Greek; for the same Lord is Lord of all, and is rich to all who call on him.
- Romans 10:16 (v8) But they didn’t all listen to the glad news. For Isaiah says, “Lord, who has believed our report?”
- Romans 15:18 (v8) For I will not dare to speak of any things except those which Christ worked through me, for the obedience of the Gentiles, by word and deed,
- 1 Corinthians 11:16 (v8) But if any man seems to be contentious, we have no such custom, neither do God’s assemblies.
- Galatians 2:15-16 (v9) “We, being Jews by nature, and not Gentile sinners, yet knowing that a man is not justified by the works of the law but through faith in…
- Galatians 3:28 (v9) There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus.
- Colossians 3:11 (v9) where there can’t be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, bondservant, or free person; but Christ is all,…
- Titus 3:9 (v8) but shun foolish questionings, genealogies, strife, and disputes about the law; for they are unprofitable and vain.
- Hebrews 3:12-13 (v8) Beware, brothers, lest perhaps there might be in any one of you an evil heart of unbelief, in falling away from the living God; but exhort…
- Hebrews 5:9 (v8) Having been made perfect, he became to all of those who obey him the author of eternal salvation,
- Hebrews 10:27 (v8) but a certain fearful expectation of judgment, and a fierceness of fire which will devour the adversaries.
- Hebrews 11:8 (v8) By faith, Abraham, when he was called, obeyed to go out to the place which he was to receive for an inheritance. He went out, not knowing…
- Revelation 14:10 (v8) he also will drink of the wine of the wrath of God, which is prepared unmixed in the cup of his anger. He will be tormented with fire and…
- 1 Peter 3:1 (v8) In the same way, wives, be in subjection to your own husbands; so that, even if any don’t obey the Word, they may be won by the behavior of…
81 distinct cross-references across this passage (83 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (21 sources)
Historical commentary, presented as a primary source — not an endorsement.
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John Calvin 1540 · Public Domain On vv7–9 7. To them indeed, who by perseverance, etc.; literally,…
7. To them indeed, who by perseverance, etc.; literally, patience; by which word something more is expressed. For it is perseverance, when one is not wearied in constantly doing good; but patience also is required in the saints, by which they may continue firm, though oppressed with various trials. For Satan suffers them not by a free course to come to the Lord; but he strives by numberless hinderances to impede them, and to turn them aside from the right way. And when he says, that the faithful, by continuing in good works, seek glory and honour, he does not mean that they aspire after any thing else but the favor of God, or that they strive to attain any thing higher, or more excellent: but they can not seek him, without striving, at the same time, for the blessedness of his kingdom, the description of which is contained in the paraphrase given in these words. The meaning then is, — that the Lord will give eternal life to those who, by attention to good works, strive to attain immortality.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv7–8 Glory which followeth good works, which he layeth not…
Glory which followeth good works, which he layeth not out before us, as though there were any that could attain to salvation by his own strength, but, by laying this condition of salvation before us, which no man can perform, to bring men to Christ, who alone justified the believers, as he himself concludeth, Rom. 2:21-22, following.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv7–9 7 To them who by patient continuance in well…
7 To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life:
Ver. 7. Who by patient continuance] Or, by suffering persecution for righteousness’ sake. Gordus the martyr said, "It is to my loss, if you bate me anything in nay sufferings." Maiora certamina, maiora sequuntur praemia, οπου πλειων κοπος, πολυ κερδος, saith Ignatius. Much pains hath much gains.
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.
Matthew Poole 1685 · Public Domain On vv7–9 What he had laid down in general, he amplifies…
What he had laid down in general, he amplifies more particularly.
Patient continuance; or perseverance in well doing, which implies patience: see Mat 10:22; 24:13; Heb 10:36.
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Immortality; or incorruption: he adds this to show, that the
glory and honour he speaks of was not such as the Gentiles usually sought, who made worldly glory the scope of their actions; but it was eternal in the heavens, and such as never fades away.
Eternal life; i.e. God will render eternal life to such: the word render must be supplied out of the former verse.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv7–9 But unto them that are contentious,.... This is a…
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:
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but obey unrighteousness; are servants of sin: to these God renders
indignation and wrath; wrathful or fiery indignation, the hottest of his fury.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv7–9 To them that seek for glory - For pure…
To them that seek for glory - For pure love does not exclude faith, hope, desire, 1 Cor. xv, 58.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv7–9 Verse 7. To them, &c.] In this manner will…
Verse 7. To them, &c.] In this manner will God, in the great day, dispense punishments and rewards:
1. He will give eternal life to them who, in all the trials and difficulties of the present state, have persevered in well doing-seeking for and expecting glory, honour, and immortality.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v8 Rom 2:8-11. But unto them that are contentious —…
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, οι δε εξ εριθειας, 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, εριθεια, contention, must be a vice common to both. Accordingly, εριθειαι, 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 εριθεια, contention, is η δια λογου φιλονεικια, 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.”
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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 God’s 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 God’s distributing to persons here advantages and opportunities of improvement, according to his own good pleasure.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv7–9 To them - Whoever they may be.
To them - Whoever they may be.
Patient continuance - Who by perseverance in well doing, or in a good work. It means that they who so continue, or persevere, in good works as to evince that they are disposed to obey the Law of God. It does not mean those who perform one single act, but those who so live as to show that this is their character to obey God. It is the uniform doctrine of the Bible that none will be saved but those who persevere in a life of holiness, Rev 2:10; Mat 10:22; Heb 10:38-39. No other conduct gives evidence of piety but what continues in the ways of righteousness. Nor has God ever promised eternal life to people unless they so persevere in a life of holiness as to show that this is their character, their settled and firm rule of action. The words well doing here denote such conduct as shall be conformed to the Law of God; not merely external conduct, but that which proceeds from a heart attached to God and his cause.
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Seek for - This word properly denotes the act of endeavoring to find any thing that is lost, Mat 18:12; Luk 2:48-49. But it also denotes the act when one earnestly strives, or desires to obtain anything; when he puts forth his efforts to accomplish it. Thus, Mat 6:33, “Seek ye first the kingdom of God,” etc. Act 16:10; 1Co 10:24; Luk 13:24. In this place it denotes an earnest and intense desire to obtain eternal life. It does not mean simply the desire of a sinner to be happy, or the efforts of those who are not willing to forsake their sins and yield to God, out the intense effort of those who are willing to forsake all their crimes, and submit to God and obey his laws.
Glory and honour and immortality - The three words used here, denote the happiness of the heavenly world. They vary somewhat in their meaning, and are each descriptive of something in heaven, that renders it an object of intense desire. The expressions are cumulative, or they are designed to express the happiness of heaven in the highest possible degree. The word “glory” δόξαν doxan denotes properly praise, celebrity, or anything distinguished for beauty, ornament, majesty, splendor, as of the sun, etc.; and then it is used to denote the highest happiness or felicity, as expressing everything that shall be splendid, rich, and grand. It denotes that there will be an absence of every thing mean, grovelling, obscure. The word “honor” (τιμὴν timēn) implies rather the idea of reward, or just retribution - the honor and reward which shall be conferred in heaven on the friends of God. It stands opposed to contempt, poverty, and want among people. Here they are despised by people; there, they shall be honored by God.
Immortality - That which is not corruptible or subject to decay. It is applied to heaven as a state where there shall be no decay or death, in strong contrast with our present condition, where all things are corruptible, and soon vanish away. These expressions are undoubtedly descriptive of a state of things beyond the grave. They are never applied in the Scriptures to any condition of things on the earth. This consideration proves, therefore, that the expressions in the next verse, indignation, etc. apply to the punishment of the wicked beyond the grave.
Eternal life - That is, God will “render” eternal life to those who seek it in this manner. This is a great principle; and this shows that the apostle means by “their deeds” Rom 2:6, not merely their external conduct, but their inward thoughts, and efforts evinced by their seeking for glory, etc. For the meaning of the expression “eternal life,” see the note at Joh 5:24.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On v9 Of the Jew first, and also the Greek. That…
Of the Jew first, and also the Greek. That is, God, as a just judge, will not have any respect to their persons, but punish or reward both Jews and Gentiles, according to their good or bad works. And salvation is now offered to both. (Witham)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv7–9 To them who, &c.--The substance of these verses is…
To them who, &c.--The substance of these verses is that the final judgment will turn upon character alone.
by patient continuance in well-doing, &c.--Compare Luk 8:15 : "That on the good ground are they, which in an honest and good heart, having heard the word, keep it, and bring forth fruit with patience"; denoting the enduring and progressive character of the new life.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv7–9 7. Patient continuance in well doing—When it is said…
7. Patient continuance in well doing—When it is said that faith or well doing will save a man, it is not meant that one act of faith or of well doing will save a man for ever. Whether it is added or not the proviso is always implied that there be no apostasy, but a patient continuance in well doing. If there be not this, then all this past righteousness goes for nothing. (Eze_33:13. See our work on “The Will,” pp. 306-8.)
Glory and honour and immortality—To incite this “O man” to a holy ambition to rise from his impenitent wickedness, the apostle offers these three divine prizes, of which the earthly correspondent objects are but vain shadows.
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Glory—The divine splendour in the heavenly abode in which the blessed resident is surrounded.
Honour—The plaudit “well done,” and the renown of having well fought the battle of life.
Immortality—By the two previous blessings the happy candidate is encompassed, but this third impregnates his very essence and person with endless youth, vigour, and beauty.
Eternal life—This noun is the objective of the verb render; the previous three nouns, of the verb seek.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv7–9 7. to them who by patient continuance, &c.] More…
7. to them who by patient continuance, &c.] More lit., to those who according to patience of (i.e. in) a good work seek, &c.; i.e., who, in that method, by that path, seek for eternal bliss. “Patience” here, as often in N. T., practically means active patience, perseverance. (Cp. Luk_8:15; Heb_10:36; Heb_12:1). “Work” is here, as often, used in the singular as a summary of the Christian’s whole course of obedience.
It is very remarkable to find here, in the first pages of this great Treatise on Gratuitous Salvation, the distinct mention of the blessed result of “good work.” (See specially, by way of contrast, Rom_4:2; Rom_4:6, Rom_11:6; and also Eph_2:9-10.)—It must be remembered that St Paul expressly teaches that man’s knowledge and love of God in this life, and by consequence its practical results, are as much His gift, a gift perfectly free and special, as is the bliss of the life to come; and that the two are inseparably connected. Divine mercy gives the “patient continuance in well-doing” as well as the “glory, honour, and immortality.” It is most true that the just freedom of Scripture language frequently leaves this connexion out of explicit statement; but this whole Epistle tends to remind us that it is among the very foundations of truth.
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seek] As a traveller on his homeward road seeks for (aims at, moves toward) his home. Cp. Heb_13:14.
glory] The heavenly state, on its side of exaltation; the dignity of the vision and the likeness of God. See ch. Rom_5:2 for its deep connexion with His presence: it is “the glory of God.”
honour] Often associated with “glory.” See 1Pe_1:7 for an instructive parallel. St Paul here speaks of “perseverance in good works;” St Peter there of the “fiery trial” of faith; both as preliminary to the Master’s welcome.
immortality] Lit. incorruptibility. Same word as 1Co_15:42; 1Co_15:50; 2Ti_1:10. (E. V., “immortality.”) It indicates perpetuity not merely of existence but of purity and power, the immortality of heaven. See further, next note.
eternal life] On these two most weighty words we can only summarize thus. (1) “Life,” beyond question, may, and very often does, mean more than bare existence. A “lifeless” tree, or body, yet exists, though in another state than before. In regard of spiritual life, it is clear that existence may be strong and conscious where there is no such “life.” See Joh_6:53; Eph_2:1. Existence, to be in this sense “life,” must contain happiness and holiness, whether in the germ (as here), or in maturity (as hereafter). (2) “Eternal.” Much has been written on the Greek of this word; aionios. But its connexion with duration, in derivation and usage, is certain. For N. T. usage in this respect, see e.g. 2Co_4:17-18. And it is equally clear that its ruling idea is duration unending in respect of the period referred to. If used e. g. with regard to the present world, or a human lifetime, it naturally means unending while that world, or lifetime, lasts. When applied to the unseen and ultimate world, it appears equally naturally to mean unending while that world lasts. “Everlasting” is thus no arbitrary equivalent for it, for both words have much the same consistent elasticity of meaning.
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.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv7–9 (7) To them who.—Before the words “eternal life,” at…
(7) To them who.—Before the words “eternal life,” at the end of the verse, we must supply “He will render.” The phrase “glory, and honour, and immortality” is practically equivalent to “eternal life.” “Those who honestly seek for this life shall find it.” The stress is upon the words “by patient continuance in well doing,” From the point of view of rhetoric, no doubt exception might be taken to the tautology; but St. Paul was far too much in earnest to attend carefully to the laws of rhetoric, and it is just this spontaneity which is in great part the secret of his power.
Patient continuance.—A single word in the Greek, but rightly translated in the Authorised version, by (according to, by the rule of) patience (persistence or perseverance) in well doing (literally, in good work). In English we should naturally say, “in good works,” but the Greek, here as frequently, by the use of the singular and by the absence of the article, puts the abstract for the concrete, so covering every particular case.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On v7 Vers. 7-9. To them who by patient continuance in…
Vers. 7-9. To them who by patient continuance in well-doing (literally, good work, ergou agayou , with reference to erga preceding) seek for glory and honour and immortality (literally, incorruption, afyarsian), eternal life. But unto them which are contentious (so Authorized Version; in Revised Version, factious. As to true meaning, see below), and do not obey the truth, but obey unrighteousness, indignation and wrath, tribulation and anguish, upon every soul of man that doeth (rather, worketh, ergazomenw , with reference again to erga in ver. 6) evil, of the Jew first, and also of the Gentile (literally, Greek). The expression, toiv ex eriyeiav , is rendered in the Authorized Version "them which are contentious," eriyeia being translated "contention" also in 2Co_12:20 Gal_5:20 Php_1:16 2:3 Jam_3:14, Jam_3:16. So, too, the Vulgate, qui sunt ex contentione; and similarly Origen, Chrysostom, OEcumenius, Theophylact, Erasmus, Luther, Beza, Calvin, etc. This, however, is not the classical sense of the word, which is not connected with eriv ("strife"), but with eriyov , which means originally a day labourer, or a worker for hire, being so used in Homer. Hence eriyeia meant
(1) labour for wages, and came to mean
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(2) canvassing or intriguing for office, and
(3) faction, or party-spirit (cf. Arist., "Pol.," 5. 2, 6; 3, 9).
Notwithstanding the weight of ancient authority for its bearing the sense of "contention" in the New Testament, that of "faction" seems more likely and suitable in the passages where it occurs; and certainly so here, the idea seeming to be that the persons spoken of factiously renounced their allegiance to "the truth," obeying adikia instead. We observe how expressions are here heaped up, significant of the Divine indignation against high-handed sin, unrepented and unatoned for, of which the apostle, in very virtue of his view of the eternal dikaiosunh , had an awful sense. (see above on Rom_1:18; and of. 1Th_1:8, etc.; and also Heb_10:27 Heb_12:29) Still, neither this verse nor ver. 5 is of necessity inconsistent with other well-known passages, where St. Paul seems to contemplate God"s reconciliation in the end of all things to himself in Christ. (see Rom_5:15, et seq.; 1Co_15:24-29 Eph_1:9, Eph_1:10, Eph_1:22, 23 Col_1:20) The "indignation and wrath" spoken of in the passages before us (being, as was said under Rom_1:18, inseparable from a full conception of the eternal righteousness) may still be conceived as having a corrective as well as a punitive purpose. Nor is the doctrine which has been called that of "eternal hope" of necessity precluded by statements which imply no more than that sin, unrepented and unatoned for, must inevitably undergo its doom in the unknown regions of eternity. The thought, at the end of ver. 9, for the first time passes distinctly to the Jew"s assumed exemption from the condemnation of the rest of mankind; and to this exclusively the remainder of the chapter is devoted. The "indignation," etc., it is said, will be upon the Jew first, (cf. Rom_1:16) which may mean either in the first instance, or principally. His priority in Divine favor involves priority in retribution, while his pre-eminence in privilege carries with it corresponding responsibility. (cf. Luk_12:47, Luk_12:48; also Psa_1:3-6 and 1Pe_4:17) Then in ver. 10 a like priority is assigned to the Jew with respect to reward, the general assertion of ver. 7 being repeated (with some differ-once of expression) in order to complete the view of his prior position in both respects. For the covenant was with the Jews; the promises were to them: the Gentiles were as the wild olive tree, grafted in, and made partakers of the root and fatness of the olive tree. (Rom_11:17) "Judaei particeps Graecus" (Bengel).
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v7 To them who by patient continuance in well doing…
Rom_2:7-10
To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life.
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Contrasts
I. In aim.
II. In conduct.
III. In result. (J. Lyth, D. D.)
Well-doing
I. The supreme duty of life. Well-doing. Man only lives as he is active, and he only lives rightly and happily as he acts well. Well-doing does not mean the well-doing of one faculty, but of all faculties, not in one sphere of life, but in all spheres; it means doing everything from the right principle, supreme love to God.
II. The supreme duty of life requires continuance. Patient continuance. He that does not do well always, at all times, in all circumstances, does not do well at all. A man is either under the sovereignty of the right principle or not. If not, whatever he does is wrong-doing; if he is, whatever he does is right. As a man thinketh in his heart so is he. Hold on to the principle, be ever loyal to it.
III. Continuance in the supreme duty calls for patience. Patient continuance is well-doing. Patience, because there are so many forces that obstruct, so many circumstances that try, so many agencies that are hostile. Resist the devil, etc. (D. Thomas, D. D.)
Well-doing
Good work, as the Greek has it--not works, but lifelong work. Consider this--
I. Negatively. It is not--
1. Well-knowing.
2. Well-promising.
3. Well-professing.
4. Well-abstaining.
II. Positively. It is well-doing; good.
1. As to the matter--prescribed by God and according to His will (Mic_6:8).
2. As to the motive--done for Gods glory and pleasure (1Co_10:31; Col_3:23).
3. As to the manner--carefully, earnestly, heartily (2Co_9:7; Rom_12:11; Col_3:23).
4. As to its essential element--love (Mat_22:37-39; Rom_13:10).
5. As to its example--Christ (1Pe_2:21-23).
III. Relationally. Well-doing is agreeable.
1. To the nature God has given us.
2. To the relation in which we stand to God and our fellow men.
3. To the rule God has given us in Scripture.
Conclusion:
1. Well-doing is the effect of grace alone (Rom_3:12; Eph_2:9).
2. Man is renewed in Christ for this purpose (2Co_5:17; Eph_2:10).
3. Believers are required to abound in it (Col_1:10; 1Ti_6:18).
4. Well-doing alone will be rewarded. Well done thou good and faithful servant. (T. Robinson, D. D.)
Patient continuance in well-doing
As the sun never leaves off shining, though clouds sometimes obscure its light, so we must never cease to do well, even to our enemies and persecutors.
The reward of patient effort
If we look back to the history of efforts which have made great changes, it is astonishing how many of them seemed hopeless to those who looked on at the beginning. Take, e.g., the effort after the unity of Italy. Look into Mazzinis account of his first yearning, when he was a boy, after a restored greatness and new freedom for his country, and of his first efforts as a young man to rouse the same feelings in other young men, and get them to work towards a united nationality. Almost everything seemed against him; his countrymen were ignorant or indifferent, governments hostile, Europe incredulous. Of course the scorners often seemed wise. Yet you see that the prophecy lay with him. (George Eliot.)
Perseverance: its value and effects
It is only by slow stages that we can rear a monument whose proud boast it shall be that it is oere perennius. The constant dropping of water, says one proverb, hollows out the stone, and another that he who goes slowly goes long, and goes far. No work is well done that is done by fits and starts. Steadfast application to a fixed aim is the law of a well-spent life. When Giardini was asked how long it would take to learn the violin, he replied, Twelve hours a day for twenty years. Alas! too many of us think to play our fiddles by a species of inspiration. The Leotards and Blondins--what painful diligence must they have exhibited! The same adherence to a settled purpose might assuredly have made them benefactors of mankind had they been animated by a nobler impulse. In music, take the examples of Malibran and Pasta; in painting, of Titian and Raffaelle; in letters, of Lord Lytton and Carlyle; in science, of Laplace and Faraday; and you will find that the great results which have surrounded their names with imperishable honour, were wrought out by the most wonderful constancy of labour, and the most heroic energy of patience. Nothing can be greater mistake than to suppose that genius dispenses with labour. What genius does is to inspire the soul with a power to persevere in the labour that is needed; but the greater geniuses in every art invariably labour at their art far harder than all others, because their genius shows them the value of such patient labour, and aids them to persist in it. (W. H. D. Adams.)
Good works must be continuous
No grace, no, not the most sparkling and shining grace, can bring a man to heaven of itself without perseverance; not faith (which is the champion of grace), if it be faint and fail; nor love (which is the nurse of grace), if it decline and wax cold; nor humility (which is the adorner and beautifier of grace), if it continue not to the end; not obedience, not repentance, not patience, no, nor any other grace, except they have their perfect work. It is not enough to begin well except we end well. Manasseh and Paul began ill, but ended well; Judas and Demas began well, but ended ill. (T. Brooks.)
The constancy of holiness
Holiness consists not in the rushing of intense resolve, which, like Kishon, sweeps everything before it, and then subsides, but in the constant flow of Siloahs still waters, which perpetually make glad the city of our God. Holiness is no blazing comet, amazing nations with a transient glory; it is a fixed star that, with still, calm radiance, shines on through the darkness of a corrupt age. Holiness is persevering obedience; it is not holiness at all if it be occasional zeal and sensational piety. (C. H. Spurgeon.)
The permanent determination to realise goodness
The notion of patient continuance is emphasised here, not only in opposition to the idea of intermittent moral efforts, but to indicate that there are great moral obstacles to be met on this path, and that a persistent love of goodness is needed to surmount them. The apostle says literally; perseverance in good work. In verse 6 he had used the plural. He now comprehends this multiplicity of works in the profound principle which constitutes their unity--the permanent determination to realise goodness. What supports a man in this course is the good which he has constantly before him: glory, an existence without defilement or weakness, resplendent throughout with the Divine brightness of holiness and power: honour, the approbation of God which forms the eternal honour of its object: incorruptibility, the absolute impossibility of any wound, interruption or end to this state of being. The and between the last two substantives, shows a certain degree of emotion; the accumulation of terms arises from the same cause. In all human conditions there are souls who contemplate the ideal here described, and which, ravished with its beauty, are elevated by it above every earthly ambition and the pursuit of sensual gratifications. These are the men who are represented under the figure of the merchant seeking goodly pearls. For such is the pearl of great price--life eternal! This last word, laden, as it were, with all Divine riches, denotes the realisation of the ideal just described; it worthily closes this magnificent proposition. (Prof. Godet.)
The beatitude of patient courage
I. The ideal Christian life. Patient continuance in well-doing.
1. The feverish ambition which must see its name in the newspaper and be congratulated in public meetings, is in great danger of exhausting its reward before the day of judgment (Mat_6:2-5). Happier far is he who hears with glad surprise the Masters Well done, and finds that the work which was unnoticed on earth was seen and remembered in heaven.
2. Spasmodic effort, brief fervour followed by long languor, wins no enduring honour either in this world or the next. Steady, brave, unremitted work is that which pays best, both here and hereafter. How many teachers have for years toiled on receiving scant recognition on earth, yet day by day preparing for that time when their pound shall have gained ten pounds! There was a teacher at East Grinstead who for fifty-seven years had been present at his post twice every Sunday with few exceptions. He has in his class the grandchildren of those he once taught. He does not remember a single occasion on which he has been late. It would be hard to find a more apt illustration of patient continuance in well-doing.
3. Patient continuance means more than patience, perseverance, endurance. It is heroic patience, strong both to bear and to do, which, like love, beareth all things, believeth all things, hopeth all things, endureth all things and never faileth. There are many short cuts to success in Christian work, but this is the only true way. Let us seek it earnestly, and tread it consistently.
II. The reward.
1. What they seek they win. Eternal glory, the honour that cometh from God, a life that knows no decay, these are the objects of Christian ambition, and they who patiently seek shall find them. God giveth to such eternal life--not simply unending life, but life in all its glorious fulness. This is the end of patient Christian toil.
2. There is way which to the natural man seemeth dull, hard, uninviting, unhonourable, but the end thereof are the ways of life (Pro_14:12). The loftiest end is reached by the lowliest path.
3. Eternal life, with all its unutterable joy and glory, awaits the faithful Christian worker in every field. It is not well to dwell exclusively upon the things that God hath prepared for them that love Him, but it is surely well ever and anon to glance upward for a moment to that crown which the man with the muck rake neither sought nor saw. These things are made known to us, not that we may become careless or boastful, but that we may be strengthened and heartened. (A. E. Gregory.)
High life
I. The grandeur of the aim.
Seek for glory, honour, immortality. What great words these! Some wish to take them out of the vocabulary, and out of human life--they deride such ideas. But we need them, and cannot get on without them. We go into the fields, and there grows a modest simple daisy. But think what a costly flower it is! It owes its shape to the action of the vast terrible law of gravitation working through all the realms of space; to refresh it the ocean must yield its virtue; to vivify it the electrical forces must sweep through the planet; to colour it millions of vibrations must shoot through the light ether; to build it up, unfold it, perfect it, it requires an orb ninety-five millions of miles away, five hundred times bigger than all the planets put together--a million and a half times bigger than the earth itself. Vain little daisy, will not less than this do for you, says the sceptical critic. No; less will not do. So man may seem a poor creature in infidel eyes, but if he is shut out from large ideas and hopes he loses the fulness of life and happiness. Take these words, glory, honour, immortality, out of the vocabulary, and what is the effect on--
1. Character? It is all very well to attempt to shut men up to beef and beer, but we shall never get large, strong, beautiful life out of that. It is certain that where these words have been most laid to heart, the rarest, purest graces have bloomed. Some horticulturists hold that roses grow best on their own roots. I am quite sure that Gods roses grow best so; and whenever they are severed from their own roots, grafted into some wild briar of the wilderness, and planted on secular ground, the moss rose of the garden becomes the dog rose of the hedge. No; you only get noble, tender, pure, beneficent character out of a lofty faith and a glorious hope.
2. Experience? Will the spirit of man be content without these words? No, say the men of the world, but they can find glory, honour, immortality within the worldly life. Can they? Glory means solidity, reality, durability; have they these? Certainly not. According to their philosophy, man is a soap bubble, and, pricked by death, where is he? Honour, have they that? If you take the soul out of man he is but one of the beasts which perish, and social honours are his golden shoes, his jingling bells. Is this honour? Immortality, have they that? Yes, fame. Fame! a deaths head decked with a fading wreath. No, they have not these things, they have only the words. There is no lofty, luminous character, no rich, satisfying experience, except as we recognise our share in the Divine and the eternal. To them who seek glory, honour, immortality, eternal life. God goes beyond our utmost ideas. In the lips of men these words shrink to nothing, but God fills them to overflowing with glorious meaning. Aim at the highest. When a great ideal slips out of a mans soul he begins to rot; only as he cherishes grand thoughts does he find rest to his soul, and come to the stature of a perfect man.
II. The simplicity of the pathway. By patient continuance in well-doing. There is something quite startling between the aim and the condition. Well-doing. Men have sought glory, etc. in many strange paths, but the true plain path is here--well-doing. Not brilliant doing in trade, war, scholarship, but well-doing. Doing the work of life with a willing mind, a loving heart, with both hands earnestly--diligence in getting good, being good, doing good. In this world all the grand prizes go to a few brilliant people. It was so at school. The brilliant boys carried off the prizes. It is the same in the big world, which likes genius, brilliance, audacity. But what a blessing it is to us, the dim million, to know that God recognises patient merit, and that the grandest prizes of all are kept not for the brilliant, but for the faithful. God recognises--
1. The greatness of simple character. We are apt to overlook great character in humble guise, but God does not. We look at the outward appearance, but God looks on the heart. I do not want anybody to tell me about the man who spoke prose for forty years without knowing it. Scores of men speak poetry for forty years without knowing it, nay, act splendid poetry without knowing it, and God shall surprise them with a splendid reward. Then shall the righteous answer Him, saying, Lord, when saw we Thee an hungered, etc. Thousands of lowly men think but little of themselves and their doings, but God knows their measure and shall surprise them with glory, honour, immortality beyond their most glowing dream.
2. The greatness of simple duty. The cynic loves to show how mean splendid things are when critically examined. Such substances as clay and flint form the basis of nearly all the precious stones. But so far from showing the meanness of magnificence, he shows the magnificence of meanness. So men of a certain temper love to show how all the business of life is vulgar and insignificant; but if our daily tasks are viewed in regard to the will of God, the fashioning of our character and destiny, they are solemn and momentous. Angels and shopkeepers, archangels and manufacturers, belong to the same celestial hierarchy as they stand before Gods face and do His bidding. There is no difference, for God is no respecter of persons.
3. The greatness of simple suffering. One of our writers said the world just now wants heroes. It altogether depends what kind of heroes they are. Some of these make a great stir for small advantage. The most illustrious of heroes are often those of obscure life. All around us simple people bear uncomplainingly the most bitter suffering; nobly resist the most terrible temptation; sustain with silence the heaviest burdens. Gordon flashed a splendid figure on the imagination of the world, but there are many Gordons unknown to fame, but who are known to God, and shall not lose their appropriate reward. Conclusion: Let us be content with our place and work however coarse and common. If we cannot be flowers of the garden, of the aristocracy of flowers, let us be flowers of the grass, very beautiful in the eyes of Him who makes the grass to grow upon the mountains. It is not in brilliance that we shall be saved, but by pegging away in simple, honest work. But let us feed our soul with high beliefs and hopes. Let us talk to ourselves all the day long about glory, honour, immortality, eternal life; so shall our path of life, however lowly, be a royal pathway, brighter and brighter, to a perfect day! (W. L. Watkinson.)
The Christians great aim
I. The object of the Christians pursuit. A triple crown--a crown of glory and honour and immortality. But does not this reduce their virtue to a thing of hollow utility? No; as will appear if we consider their motive, which is that they may east their crowns at Jesus feet. They seek--
1. A glorious position--glory, majesty. The inhabitants of heaven are all glorious within, and all glorious without.
2. The highest praise, honour. Courtiers have spent years to insinuate themselves into the favour of their king; while vast numbers have not spent an hour in seeking the smile of God. And yet to have the approbation of the highest potentate of earth, is nothing compared with the approbation of the King of Glory.
3. To hold this position and this praise in perpetual possession. There is here a contrast between the things of earth and of heaven. Here, the leaf must wither and the flower must die; there, the leaf is evergreen and the flower amaranthine.
II. The means employed to obtain this object.
1. There is the performance of good works. This universe is an infinite conjugation of the verb to do. And it is either conjugated ill or well. By the Christian, it is conjugated well.
2. The patient performance of good works. Good doing in this world is climbing the steep, often with bleeding feet. Hence, Christians require the Divine virtue of patience; and patience is true heroism.
3. Perseverance in the performance of good works. Our life must resemble the sun in his commencement, continued course, and consummation. We must travel onward and upward to the perfect day of knowledge, of purity, of joy.
III. The object obtained by the means employed. Those who seek in the way described not only find what they seek, but much more--eternal life. This life is--
1. Pure.
2. Progressive.
3. Permanent. (J. Dunlop.)
Seeking for glory, honour, and immortality
How?
1. As one who feels the want of those blessings (Luk_15:14; Ecc_1:2; Jer_2:13).
2. As one who discerns their surpassing excellence and worth (Mat_13:44; Php_3:7-8).
3. As one who is willing to strive for them in the appointed and proper way, and to accept them upon the terms offered (2Ti_2:5; Isa_55:1).
4. As one who is prepared to make any self-sacrifice, brave all dangers and oppositions, and never to be deterred by failure (Act_21:13). (C. Neil, M. A.)
Glory,
or splendour, is here as often elsewhere in Scripture, specified as the distinguishing characteristic of that celestial state in which the holy find their everlasting award. Then shall the righteous shine forth as the sun in the kingdom of their Father (Mat_13:43; cf. Rom_5:2; Rom_9:23; Eph_1:18; 1Ti_3:16; 2Ti_2:10; Heb_2:10; 1Pe_5:1; 1Pe_5:4; 1Pe_5:10). On earth the righteous may have their lot in the midst of the mean accompaniments of poverty. In heaven everything around as well as within them will be lustrous and glorious. (J. Morison, D. D.)
Honour
This is another fold of the manifold excellency of the heavenly state. It is kindred to glory. Its idea, however, has more of relativity about it. One may be absolutely glorious. God from everlasting was so. But one can have honour only when others esteem and prize and praise. Hence the connection of the Greek word (τιμή) with price (see 1Co_6:20; 1Co_7:23; Mat_27:6; and compare the German preis, and the English prize and praise.) Relative honour as well as essential glory awaits the holy. They will bask in the Fathers approbation and complacency. Angels will rejoice in their companionship. They will be kings unto God, and will reign with Christ (Rev_5:10). (J. Morison, D. D.)
Immortality
naturally looks back to glory and honour, and contrasts the permanence of the celestial with the fleeting shadows of the terrestrial. The inheritance is incorruptible. The diadem that encircles the brows of the glorified heirs is amaranthine. It fadeth not away. (J. Morison, D. D.)
Labouring for eternity
There, exclaimed an artist, on finishing a perishable work on perishable material, it is done!--and it has been thirty years in doing! We labour for eternity; and shall we think a life long to devote to endless results? (A. Reed, D. D.)
Working for eternity
Apelles, the Grecian painters when asked why he touched and retouched his pictures with so much care, answered, Because I paint for eternity.
But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation, and wrath.--
Factiousness and its punishment
I. The character described.
1. Factious.
(1) The expression is literally those who are of a factious spirit. Descent or parentage is suggested as in him who is of faith, them who are of the circumcision (cf. also Gal_4:10; Joh_18:37)
, and in children of light, etc. (Eph_2:2-3; Eph_5:8; 1Pe_1:14; 2Th_2:3). In all such expressions the outstanding idea derived from the universally recognised law of like begetting like, is that of predominant characteristic.
(2) The word itself denotes a spirit of faction, but always with a vile implication of interested and selfish aims. The apostles reference, therefore, is not to mere political sectarianism, or national bigotry. His mind has before it the conception of Gods vast moral empire. Faction in it is opposition to the monarch of the universe; opposition that springs from a base desire to gratify the lower principles of the nature. It is in fact a covert kind of rebellion; only it is rebellion animated by the most ignoble aims.
2. The factious are disobedient to the truth. Such, indeed, is implied in their factiousness. The truth is personified as a lady or mistress who ought to be obeyed. The truth is disobeyed when there is a wilful refusal to have the life, at once in its inner thoughts and feelings, and in its outer acts, conformed to the rule which it embodies. The rule is imperative. For moral, religious, evangelical truth is revealed just in order that the living mind may live in conformity with it, and thus in consonance with the will of Him whose voice truth is.
3. The factious while disobedient to the truth are obedient to unrighteousness--the counterpart idea which is the complement of the preceding clause. The lawful sovereign of the soul being disobeyed, subjection is transferred to a usurpers sway. Unrighteousness has doubtless its usual import as the antithesis of moral rectitude, and is not to be regarded as doctrinal error. It is the case, however, that just as the truth received is the kernel of that of righteousness, without which no one can be meet to enter into the kingdom of heaven; so unrighteousness is a husk within which will be found the primal seed of error.
II. Its punishment.
1. Wrath and indignation from God. The one word reverberates on the other. The two are an intensification of the idea of each.
2. The suffering of tribulation and anguish. (J. Morison, D. D.)
The mercenary spirit
Contentions is mistranslated on the supposition that it has something to do with ἐρις--strife--whereas it comes from ἔριθος, a day labourer, a hireling. The word ἐριθεία is used of those who canvass for office, and form cabals and parties to accomplish their ends. Hence, in the largest sense it will signify those who labour for their own private and selfish ends; and it is remarkable that this should be contrasted with the patient continuance in well-doing, as containing in itself every form of evil. The words would be properly translated, those who are of a mercenary spirit. (Bp. Thirlwall.)
Obedience to unrighteousness, i.e.,
revolting against what is good, and becoming slaves to what is evil. Here a striking contrast is indicated between that contentious spirit which disobeys the truth, and yet obeys unrighteousness. The one denotes an extraordinary haughtiness, and an exceeding boldness, and the other extreme meanness and servility of soul. They who do not choose to serve God as their legitimate sovereign become the slaves of a master who is both a tyrant and usurper. (R. Haldane.)
Indignation and wrath
mark the greatness of Gods anger proportioned--
1. To the dignity of the Sovereign Judge of the world.
2. To the authority of those eternal laws which have been violated.
3. To the favours which sinners have received.
4. To the unworthiness and meanness of sin. (R. Haldane.)
Tribulation and anguish upon every soul of man that doeth evil.--
Tribulation and anguish
Tribulation means pressure, which, when extreme, as in various modes of torture, causes excruciating pain. Anguish means straitened room--straits--the source of utter despair and ruin when one is pursued by an invincible antagonist. The latter is stronger than the former (cf. 2Co_4:8)
--in every way troubled and hard pressed, but not reduced to absolute straits. Here the one term simply intensifies the other; and the two in union are a representation of the award of woe which hangs over the persistently wicked. They represent the award as it terminates in the persons judged; whereas indignation and wrath represent it as it emanates from the Judge. (J. Morison, D. D.)
The punishment of sin
I. Its nature.
1. Tribulation. By--
(1) Exclusion from Gods presence and the bliss of heaven.
(2) Confinement to the society of the devil, his angels, and wicked men.
(3) The absence of all that can afford comfort and pleasure.
(4) The presence of all that can occasion misery. Outer darkness: furnace and lake of fire; undying worm; bottomless pit, are its emblems.
2. Anguish. From--
(1) Experience of Gods anger.
(2) Sense of abhorrence of all holy beings.
(3) Consciousness of moral loathsomeness and corruption.
(4) Working of uncontrolled passions and ungratified desires.
(5) Sense of all being self-caused and justly deserved.
(6) Inability to escape or obtain mitigation.
(7) Knowledge that all is everlasting.
II. Its characteristics.
1. Universality. Every soul that doeth evil.
2. Suitability. The soul--
(1) The chief seat of suffering as the chief agent in sinning.
(2) Especially capable of realising the Divine anger.
3. Impartiality. The Jew first and also the Gentile. (T. Robinson, D. D.)
The retribution of sin mercifully revealed
I do not accept the doctrine of eternal punishment because I delight in it. I would cast in doubts, if I could, till I had filled hell up to the brim. I would destroy all faith in it, but that would do me no good; I could not destroy the thing. I cannot alter the stern fact. The exposition of future punishment in Gods Word is not to be regarded as a threat, but as a merciful declaration. If, in the ocean of life, over which we are bound to eternity, there are these rocks and shoals, it is no cruelty to chart them down; it is an eminent and prominent mercy. (H. W. Beecher.)
The law of consequences
After a service in a place where the people had been a good deal bewildered by a young preacher, who accepted only so much of the Bible as suited his whims, and who was wont to make merry over the idea of future punishment, a man stepped up to me and said in a bantering voice: Bishop, do you believe in hell? I said, Are you anxious to know what I think of hell? Yes, said he. Well, said I, the best answer I ever heard came from a poor negro woman. She had a young niece, who sorely tried the poor soul. The more she struggled to keep this wilful charge in the right way the more she seemed to wander. One day, after hearing a new preacher, the niece came bounding into the room and said: Aunty, I aint gwine to believe in a hell no more. Ef dar is any hell, I jest wants to know where dey gets all de brimstone for dat place; dats zactly what I would like to know. The old woman fixed her eyes on her, and with a tear on her cheek, said: Ah, honey darlin, you look out you dont go dere, for youll find dey takes dere own brimstone wid em. I then said, Is there any other question in theology you would like to ask? No, said he. And he went home, I hope, with a new idea that sin brings sorrow and that to be saved we need deliverance from sin. Some men carry their own brimstone even in this world. (Bp. Whipple.)
The end of sinful pleasures
Be assured, a serpent lurks at the bottom of guilts sweetest pleasure. (T. Guthrie, D. D.)
But glory and honour and peace to every man that worketh good.--
Glory, honour and peace
This is the echo of verse 7. Peace is added in contrast to anguish. He who is pursued by an antagonist with whom he cannot cope in strength, he who while thus pursued, finds himself shut in within some strait place, either on land or sea, can have no repose of spirit. But in heaven there are no foes to pursue, and no straits into which to he pursued. Honour and glory shall be enjoyed in uninterrupted peace. On earth, says Chrysostom, whatever good things a man has, he has with many troubles, even though he be rich and powerful, or even a king. Although, too, he may have no dissensions with others, he has them often with himself: there is war within his own thought. But in heaven all is reversed. There is calmness and freedom from trouble, and genuine peace. (J. Morison, D. D.)
The blessings God has in store
I. Their nature.
1. Glory.
2. Honour.
3. Peace.
II. Their objects. Those who work good.
III. Their impartiality. (J. Lyth, D. D.)
The glory of heaven
We know not, and never shall know until experience strips the bandages from our eyes, what new methods of participation of the Divine nature, and new possibilities of intimacy and intercourse with Him may be ours when the veils of flesh and sense and time have all dropped away. New windows may he opened in our spirits, from which we shall perceive new aspects of the Divine character. New doors may be opened in our seals, from out of which we may pass to touch parts of His nature, all impalpable and inconceivable to us now. And when all the veils of a discordant moral nature are taken away, and we are pure, then we shall see, then we shall draw nigh to God. The thing that chiefly separates man from God is mans sin. When that is removed, the centrifugal force which kept our tiny orb apart from the great central sun being withdrawn, we shall, as it were, fall into the brightness and be one, not losing our sense of individuality which would be to lose all the blessedness, but united with Him in a union far more intimate than earth can parallel. (A. Maclaren.)
The glory of heaven
The glory of heaven is such that it can never be fully known till it is fully enjoyed. And yet if heaven were ever made crystally transparent to you, if ever God opened you a window into it, and then the eyes of your faith to look in by that window, think what it is that you there discovered, what inaccessible light, what cherishing love, what daunting majesty, what infinite purity, what overloading joy, what insupportable and sinking glory, what rays and sparklings from crowns and sceptres; but more from the glances and smiles of God upon the heavenly host, who forever warm and sun themselves in his presence; and when you have thought all this, then think once again that all your thoughts are but shadows and glimmerings, that these are dust and ashes in the eye of your faith that makes all these discoveries come infinitely short of the native glory of these things, and then you may guess, and somewhat near, what heaven is. (Bp. Hopkins.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv7–9 7. To them. First, the apostle speaks of the…
7. To them. First, the apostle speaks of the reward that shall be given to those that live holy lives. By patient continuance. No one can please God who only lives a holy life at times. The Christian life is not spasmodic. There must be constant effort, patient perseverance, a constant seeking. Luke 8:15, in the parable of the sower, says the good ground represents those “who have the Word, keep it, and bring forth fruit with patience.” Seek. Future salvation is thus described as an object of pursuit. It is “glory,” because of a glorious life; “honor,” because it is a reward. Immortality. This is rendered by the Revision, “Incorruption;” it is not subject to decay. Eternal life. This sums up what God bestows on those who seek glory, etc., by “a patient continuance in well doing.”
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.
William B. Godbey 1900 · Public Domain On vv7–9 7. “To those who according to patience of good…
7. “To those who according to patience of good work, seek honor, glory and immortality, eternal life.” This world is probationary. We must decide between the animal and the angel. If we live for the angelic element of our nature, we will go up and live with the angels when we go out of this world. If we live for the animal of our nature, we will go down and live with the demonized animals in the world of woe; we will all reap what we sow.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain On vv7–9 to them that by patience in well-doing seek for…
to them that by patience in well-doing seek for glory and honor and incorruption, eternal life :
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.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v8 Connecting Statement:
Connecting Statement:
Though this section is speaking to the non-religious wicked person, Paul sums it up by stating both non-Jews and Jews are wicked before God.
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self-seeking
"selfish" or "only concerned with what makes themselves happy"
disobey the truth but obey unrighteousness
These two phrases mean basically the same thing. The second intensifies the first. (See: Parallelism)
wrath and fierce anger will come
The words "wrath" and "fierce anger" mean basically the same thing and emphasize God's anger. AT: "God will show his terrible anger" (See: Doublet)
wrath
Here the word "wrath" is a metonym that refers to God's severe punishment of wicked people. (See: Metonymy)
tribulation and distress on
The words "tribulation" and "distress" mean basically the same thing here and emphasize how bad God's punishment will be. AT: "awful punishments will happen to" (See: Doublet)
on every human soul
Here, Paul uses the word "soul" as a synecdoche that refers to the whole person. AT: "upon every person" (See: Synecdoche)
has practiced evil
"has continually done evil things"
to the Jew first, and also to the Greek
"God will judge the Jewish people first, and then those who are not Jewish people"
first
Possible meanings are 1) "first in order of time" or 2) "most certainly"
translationWords
disobey
true
righteous
wrath
anger
tribulation
soul
evil
Jew
Greek
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv7–8 2:7 He will give eternal life to those who…
2:7 He will give eternal life to those who keep on doing good: Paul makes it clear elsewhere that no one can receive eternal life except as God’s gift through faith (3:20, 28; 4:1-8). Here, Paul is either referring to Christians whose good deeds (that result from faith) will be taken into account in God’s judgment, or he is reminding readers of the absolute standard that God’s own holiness establishes, since only by perfection can sinners hope to find acceptance before God. As the argument of the letter unfolds, Paul will show that no one is capable of meeting that standard.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.