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Selected Verse: Romans 2:15 - King James

Verse	Translation	Text
Ro 2:15	King James	Which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another;)

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
their thoughts the meanwhile accusing or else excusing--that is, perhaps by turns doing both.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

their thoughts the meanwhile accusing or else excusing--that is, perhaps by turns doing both.

Notes on the Bible, by Albert Barnes, [1834]
Which show - Who thus evince or show. The work of the law - The design, purpose, or object which is contemplated by the revealed Law; that is, to make known to man his duty, and to enforce the obligation to perform it. This does not mean, by any means, that they had all the knowledge which the Law would impart, for then there would have been no need of a revelation, but that, as far as it went, as far as they had a knowledge of right and wrong, they coincided with the revealed will of God. In other words, the will of God, whether made known by reason or revelation, will be the same so far as reason goes. The difference is that revelation goes further than reason; sheds light on new duties and doctrines; as the information given by the naked eye and the telescope is the same, except, that the telescope carries the sight forward, and reveals new worlds to the sight of man. Written in their hearts - The revealed Law of God was written on tables of stone, and then recorded in the books of the Old Testament. This law the Gentiles did not possess, but, to a certain extent, the same requirements were written on their hearts. Though not revealed to them as to the Jews, yet they had obtained the knowledge of them by the tight of nature. The word "hearts" here denotes the mind itself, as it does also frequently in the Sacred Scriptures; not the heart, as the seat of the affections. It does not mean that they loved or even approved of the Law, but that they had knowledge of it; and that that knowledge was deeply engraved on their minds. Their conscience - This word properly means the judgment of the mind respecting right and wrong; or the judgment which the mind passes on the morality or immorality of its own actions, when it instantly approves or condemns them. It has usually been termed the moral sense, and is a very important principle in a moral government. Its design is to answer the purposes of an ever attendant witness of a man's conduct; to compel him to pronounce on his own doings, and thus to excite him to virtuous deeds, to give comfort and peace when he does right, to deter from evil actions by making him, whether he will or no, his own executioner: see Joh 8:9; Act 23:1; Act 24:16; Rom 9:1; Ti1 1:5. By nature every man thus approves or condemns his own acts; and there is not a profounder principle of the divine administration, than thus compelling every man to pronounce on the moral character of his own conduct. Conscience may be enlightened or unenlightened; and its use may be greatly perverted by false opinions. Its province is not to communicate any new truth, it is simply to express judgment, and to impart pleasure or inflict pain for a man's own good or evil conduct. The apostle's argument, does not require him to say that conscience revealed any truth, or any knowledge of duty, to the Gentiles, but that its actual exercise proved that they had a knowledge of the Law of God. Thus, it was a witness simply of that fact. Bearing witness - To bear witness is to furnish testimony, or proof. And the exercise of the conscience here showed or proved that they had a knowledge of the Law. The expression does not mean that the exercise of their conscience bore witness of anything to them, but that its exercise may be alleged as a proof that they were not without some knowledge of the Law. And their thoughts - The word "thoughts" (λογισμῶν logismōn) means properly reasonings, or opinions, sentiments, etc. Its meaning here may be expressed by the word "reflections." Their reflections on their own conduct would be attended with pain or pleasure. It differs from conscience, inasmuch as the decisions of conscience are instantaneous, and without any process of reasoning. This supposes subsequent reflection, and it means that such reflections would only deepen and confirm the decisions of conscience. The mean while - Margin, "Between themselves." The rendering in the margin is more in accordance with the Greek. The expression sometimes means, in the mean time, or at the same time; and sometimes afterward, or subsequently. The Syriac and Latin Vulgate render this mutually. They seem to have understood this as affirming that the pagan among themselves, by their writings, accused or acquitted one another. Accusing - If the actions were evil. Excusing - That is, if their actions were good. One another - The margin renders this expression in connection with the adverb, translated "in the mean while," "between themselves." This view is also taken by many commentators, and this is its probable meaning. If so, it denotes the fact that in their reflections, or their reasonings, or discussions, they accused each other of crime, or acquitted one another; they showed that they had a law; that they acted on the supposition that they had. To show this was the design of the apostle; and there was no further proof of it needed than what he here adduced. (1) They had a conscience, pronouncing on their own acts; and, (2) Their reasonings, based on the supposition of some such common and acknowledged standard of accusing or acquitting, supposed the same thing. If, therefore, they condemned or acquitted themselves; if in these reasonings and reflections, they proceeded on the principle that they had some rule of right and wrong, then the proposition of the apostle was made out that it was right for God to judge them, and to destroy them; Rom 2:8-12.

Notes on the Bible, by Albert Barnes, [1834]

Which show - Who thus evince or show.

The work of the law - The design, purpose, or object which is contemplated by the revealed Law; that is, to make known to man his duty, and to enforce the obligation to perform it. This does not mean, by any means, that they had all the knowledge which the Law would impart, for then there would have been no need of a revelation, but that, as far as it went, as far as they had a knowledge of right and wrong, they coincided with the revealed will of God. In other words, the will of God, whether made known by reason or revelation, will be the same so far as reason goes. The difference is that revelation goes further than reason; sheds light on new duties and doctrines; as the information given by the naked eye and the telescope is the same, except, that the telescope carries the sight forward, and reveals new worlds to the sight of man.

Written in their hearts - The revealed Law of God was written on tables of stone, and then recorded in the books of the Old Testament. This law the Gentiles did not possess, but, to a certain extent, the same requirements were written on their hearts. Though not revealed to them as to the Jews, yet they had obtained the knowledge of them by the tight of nature. The word "hearts" here denotes the mind itself, as it does also frequently in the Sacred Scriptures; not the heart, as the seat of the affections. It does not mean that they loved or even approved of the Law, but that they had knowledge of it; and that that knowledge was deeply engraved on their minds.

Their conscience - This word properly means the judgment of the mind respecting right and wrong; or the judgment which the mind passes on the morality or immorality of its own actions, when it instantly approves or condemns them. It has usually been termed the moral sense, and is a very important principle in a moral government. Its design is to answer the purposes of an ever attendant witness of a man's conduct; to compel him to pronounce on his own doings, and thus to excite him to virtuous deeds, to give comfort and peace when he does right, to deter from evil actions by making him, whether he will or no, his own executioner: see Joh 8:9; Act 23:1; Act 24:16; Rom 9:1; Ti1 1:5. By nature every man thus approves or condemns his own acts; and there is not a profounder principle of the divine administration, than thus compelling every man to pronounce on the moral character of his own conduct. Conscience may be enlightened or unenlightened; and its use may be greatly perverted by false opinions. Its province is not to communicate any new truth, it is simply to express judgment, and to impart pleasure or inflict pain for a man's own good or evil conduct. The apostle's argument, does not require him to say that conscience revealed any truth, or any knowledge of duty, to the Gentiles, but that its actual exercise proved that they had a knowledge of the Law of God. Thus, it was a witness simply of that fact.

Bearing witness - To bear witness is to furnish testimony, or proof. And the exercise of the conscience here showed or proved that they had a knowledge of the Law. The expression does not mean that the exercise of their conscience bore witness of anything to them, but that its exercise may be alleged as a proof that they were not without some knowledge of the Law.

And their thoughts - The word "thoughts" (λογισμῶν logismōn) means properly reasonings, or opinions, sentiments, etc. Its meaning here may be expressed by the word "reflections." Their reflections on their own conduct would be attended with pain or pleasure. It differs from conscience, inasmuch as the decisions of conscience are instantaneous, and without any process of reasoning. This supposes subsequent reflection, and it means that such reflections would only deepen and confirm the decisions of conscience.

The mean while - Margin, "Between themselves." The rendering in the margin is more in accordance with the Greek. The expression sometimes means, in the mean time, or at the same time; and sometimes afterward, or subsequently. The Syriac and Latin Vulgate render this mutually. They seem to have understood this as affirming that the pagan among themselves, by their writings, accused or acquitted one another.

Accusing - If the actions were evil.

Excusing - That is, if their actions were good.

One another - The margin renders this expression in connection with the adverb, translated "in the mean while," "between themselves." This view is also taken by many commentators, and this is its probable meaning. If so, it denotes the fact that in their reflections, or their reasonings, or discussions, they accused each other of crime, or acquitted one another; they showed that they had a law; that they acted on the supposition that they had. To show this was the design of the apostle; and there was no further proof of it needed than what he here adduced.

(1) They had a conscience, pronouncing on their own acts; and,

(2) Their reasonings, based on the supposition of some such common and acknowledged standard of accusing or acquitting, supposed the same thing. If, therefore, they condemned or acquitted themselves; if in these reasonings and reflections, they proceeded on the principle that they had some rule of right and wrong, then the proposition of the apostle was made out that it was right for God to judge them, and to destroy them; Rom 2:8-12.

Vincent's Word Studies, by Marvin R. Vincent [1886]
Which shew (οἵτινες ἐνδείκνυνται) Rev., better, in that they shew, the double relative specifying the class to which they belong, and therefore the reason for what precedes. Shew, properly, in themselves (ἐν). The work of the law The conduct corresponding to the law. Their conscience also bearing witness (συμμαρτυρούσης αὐτῶν τῆς συνειδήσεως) For conscience, see on Pe1 3:16. The force of ούν with the verb is therewith; i.e., with the prescript of the law, respecting the agreement or disagreement of the act with it. So Rev. The meanwhile (μεταξὺ) Rev. renders with one another. Their thoughts one with another. The phrase μεταξὺ ἀλλήλων is variously explained. Some alternately, now acquitting and now condemning. Others, among themselves, as in internal debate. So Alford, "thought against thought in inner strife." Others again, accusations or vindications carried on between Gentiles and Gentiles. As the other parts of the description refer to the individual soul in itself and not to relations with others, the explanation expressed in Rev. - the mutual relations and interchanges of the individual thoughts - seems preferable.

Vincent's Word Studies, by Marvin R. Vincent [1886]

Which shew (οἵτινες ἐνδείκνυνται)

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

The work of the law

The conduct corresponding to the law.

Their conscience also bearing witness (συμμαρτυρούσης αὐτῶν τῆς συνειδήσεως)

For conscience, see on Pe1 3:16. The force of ούν with the verb is therewith; i.e., with the prescript of the law, respecting the agreement or disagreement of the act with it. So Rev.

The meanwhile (μεταξὺ)

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

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Who show - To themselves, to other men, and, in a sense, to God himself. The work of the law - The substance, though not the letter, of it. Written on their hearts - By the same hand which wrote the commandments on the tables of stone. Their conscience - There is none of all its faculties which the soul has less in its power than this. Bearing witness - In a trial there are the plaintiff, the defendant, and the witnesses. Conscience and sin itself are witnesses against the heathens. Their thoughts sometimes excuse, sometimes condemn, them. Among themselves - Alternately, like plaintiff and defendant. Accusing or even defending them - The very manner of speaking shows that they have far more room to accuse than to defend.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]

Who show - To themselves, to other men, and, in a sense, to God himself. The work of the law - The substance, though not the letter, of it. Written on their hearts - By the same hand which wrote the commandments on the tables of stone. Their conscience - There is none of all its faculties which the soul has less in its power than this. Bearing witness - In a trial there are the plaintiff, the defendant, and the witnesses. Conscience and sin itself are witnesses against the heathens. Their thoughts sometimes excuse, sometimes condemn, them. Among themselves - Alternately, like plaintiff and defendant. Accusing or even defending them - The very manner of speaking shows that they have far more room to accuse than to defend.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Which show the work of the law - In acting according to justice, mercy, temperance, and truth, they show that the great object of the law, which was to bring men from injustice, cruelty, intemperance, and falsity, is accomplished so far in them: their conscience also bearing witness - that faculty of the soul, where that Divine light dwells and works, shows them that they are right; and thus they have a comfortable testimony in their own souls of their own integrity: their thoughts, the mean while, accusing, or else excusing one another; or rather, their reasonings between one another accusing or answering for themselves. As if the apostle had said: - And this point, that they have a law and act according to it, is farther proved from their conduct in civil affairs; and from that correct sense which they have of natural justice in their debates, either in their courts of law, or in their treatises on morality. All these are ample proofs that God has not left them without light; and that, seeing they have such correct notions of right and wrong, they are accountable to God for their conduct in reference to these notions and principles. These seems to be the true meaning of this difficult clause. See below.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

Which show the work of the law - In acting according to justice, mercy, temperance, and truth, they show that the great object of the law, which was to bring men from injustice, cruelty, intemperance, and falsity, is accomplished so far in them: their conscience also bearing witness - that faculty of the soul, where that Divine light dwells and works, shows them that they are right; and thus they have a comfortable testimony in their own souls of their own integrity: their thoughts, the mean while, accusing, or else excusing one another; or rather, their reasonings between one another accusing or answering for themselves. As if the apostle had said: - And this point, that they have a law and act according to it, is farther proved from their conduct in civil affairs; and from that correct sense which they have of natural justice in their debates, either in their courts of law, or in their treatises on morality. All these are ample proofs that God has not left them without light; and that, seeing they have such correct notions of right and wrong, they are accountable to God for their conduct in reference to these notions and principles. These seems to be the true meaning of this difficult clause. See below.

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