WORKS of the FLESH

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Beloved of the Lord;

Remember: “Be not-μὴ (me)-no, not) deceived-πλανᾶσθε (planasthe)-to lead astray, (to cause to stray, lead aside from the right way, err, wander)): evil communications-ὁμιλίαι (homiliai)-a being crowded together, companionship, association) corrupt-Φθείρουσιν (phtheirousin)-to corrupt, (properly, to shrivel or wither, i.e. to spoil (by any process) or (generally) to ruin (especially figuratively, by moral influences, to deprave):—corrupt (self), defile, destroy)) good manners-ἤθη (ethe)-habit, manner, morals).” -(1 Corinthians 15:33)

Be deceived-πλανᾶσθε: Verb, Present, Passive, Imperative, 2nd Person, Plural: ["be-ye-being-deceived!"] not

Step 2:

1. Sin (pending)

2. Works of the Flesh

3. Repentance (pending)

“But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe.”

Bibles:

Authorized Version 1611 [Punctuation, Capitalization, & Italics]

King James Bible 1769 [Spelling]

Concordance / Lexicon:

Analytical Concordance to the Bible: Robert Young, 1880.
The New Strong's Exhaustive Concordance of the Bible.
Thayer's Greek Lexicon.
Friberg Analytical Greek Lexicon
Gingrich, Greek New Testament Lexicon
Danker, Greek New Testament Lexicon

Greek Text:

Stephanus 1550 & Beza's 1598 & Scrivener's 1894 Textus Receptus.

Key:

H/G#### : Strong's Exhaustive Concordance Number:— used when comparing Hebrew or Greek words that share the same root word, but not the same parsing / inflection.

Brackets w/ Parenthesis [(abc)] : My commentary insert/input.

Commentaries:

StudyLight.org: SL (click)
BibleHub.com: BH (click)

Greek Interlinear:

scripture4all.org

*For accurate results,

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The Flesh

Scrivener's Textus Receptus 1894
19 φανερὰ δέ ἐστι τὰ ἔργα τῆς σαρκός, ἅτινά ἐστι μοιχεία, πορνεία, ἀκαθαρσία, ἀσέλγεια, 20 εἰδωλολατρεία φαρμακεία, ἔχθραι, ἔρεις, ζῆλοι, θυμοί, ἐριθείαι, διχοστασίαι, αἱρέσεις, 21 φθόνοι, φόνοι, μέθαι, κῶμοι, καὶ τὰ ὅμοια τούτοις· ἃ προλέγω ὑμῖν, καθὼς καὶ προεῖπον, ὅτι οἱ τὰ τοιαῦτα πράσσοντες βασιλείαν Θεοῦ οὐ κληρονομήσουσιν.

Galatians 5:19-21

19 "Now-δέ (de)-but, now) the-τὰ (ta)-the) *works-ἔργα (erga)-work, deed, doing, business (i.e. an act, thing done)) of the-τῆς (tes)-of the) *flesh-σαρκός (sarkos)-flesh, (by implication: human nature (with its frailties (physically or morally) and passions), or (specially), a human being (as such):—carnal(-ly, + -ly minded), flesh(-ly)) are-ἐστι (esti)-'to be') *manifest-φανερὰ (phanera)-manifest, apparent, evident, known), which-ἅτινά (hatina)-which, whatsoever) are-ἐστι (esti)-'to be') these, *adultery-μοιχεία (moicheia)-adultery), *fornication-πορνεία (porneia)-fornication, whoredom, (i.e. properly: of illicit sexual intercourse in general)), uncleanness-ἀκαθαρσία (akatharsia)-uncleanness, impurity, (i.e. physically or morally:—uncleanness)), *lasciviousness-ἀσέλγεια (aselgeia)-excess, licentiousness, (i.e. unbridled lust)), 20 *Idolatry-εἰδωλολατρεία (eidololatreia)-worship of idols, (e.g. the worship of false gods, avarice)), *witchcraft-φαρμακεία (pharmakeia)-a charm, remedy, enchantment with drugs, (the use or the administering of drugs:—medication ("pharmacy") (i.e. sorcery):—(by extension) magic)), hatred-ἔχθραι (echtrai)-enmity), variance-ἔρεις (ereis)-contention, strife, quarrel), emulations-ζῆλοι (zeloi)-zeal, (e.g. an envious and contentious rivalry, jealousy)), wrath-θυμοί (thumoi)-wrath, (i.e. fierceness, indignation)), *strife-ἐριθείαι (eritheiai)-contention, strife, quarrel), seditions-διχοστασίαι (dichostasiai)-a standing apart, (i.e. dissension, division)), heresies-αἱρέσεις (haireseis)-properly: a choice, opinion, sentiment, (i.e. dissensions arising from diversity of opinions and aims, sects)), 21 Envyings-φθόνοι (phthonoi)-envy, jealousy), *murders-φόνοι (phonoi)-murder, slaughter), drunkenness-μέθαι (methai)-drink, mulled drink, intoxication, drunkenness), revellings-κῶμοι (komoi)-revelry, (a carousal (as if letting loose):—revelling, rioting)), and-καὶ (kai)-and, also) such-τούτοις (toutois)-such as this) like-ὅμοια (homoia)-like, resembling, (i.e. of the same nature, like, similar)): of the which-ἃ (ha)-which:—plural) I tell you-ὑμῖν (humin)-you, ye) before-προλέγω (prolego)-to lay out, say or speak before, (i.e. to say beforehand, foretell)), as-καθὼς (kathos)-even or according as) I have also-καὶ (kai)-also) told you in time past-προεῖπον (proeipon)-to say, speak or tell before, to say already), that-ὅτι (hoti)-that) they-οἱ (hoi)-the ones) *which do-πράσσοντες (prassontes)-to exercise, practise, to be busy with, carry on) such things-τοιαῦτα (toiauta)-such as this, (of this kind or sort)) *shall not-οὐ (ou)-no, not (the absolute negative)) inherit-κληρονομήσουσιν (kleronomesousin)-to obtain by lot, be heir) *the kingdom-βασιλείαν (basileian)-kingdom, (i.e. God's heavenly kingdom)) of God-Θεοῦ (Theou)-God, (God the Father:—the only and true God))."

Example of Greek word:

*ἔργα (erga)-works click: John 3:19 (deeds)
*σαρκός (sarkos)-flesh click: Rom 8:5 // Rom 8:6 (carnally) // Rom 13:14
*φανερὰ (phanera)-manifest click: 1 John 3:10
*G3430 (μοιχεία-adultery) click: John 8:3 (μοιχείᾳ-adultery)
*πορνεία (porneia)-fornication click: 1 Cor 5:1 // Eph 5:3
*ἀσέλγεια (aselgeia)-lasciviousness click: Mark 7:22
*εἰδωλολατρεία (eidololatreia)-Idolatry click: Colossians 3:5
*G5331 (φαρμακεία-witchcraft) click: Revelation 18:23 (φαρμακείᾳ-sorceries)
*ἐριθείαι (eritheiai)-strife click: 2 Corinthians 12:20 (strifes)
*φόνοι (phonoi)-murders click: Matthew 15:19
*πράσσοντες (prassontes)-which do click: Romans 1:32 (which commit)
*κληρονομήσουσιν (kleronomesousin)-shall inherit click: 1 Cor 6:10 // Mat 5:5
*βασιλείαν (basileian)-the kingdom click: Matthew 7:21

Greek Interlinear:

are-ἐστι: Verb, Present, (No voice stated), Indicative, 3rd Person, Singular: Now the works of the flesh ["IS"] manifest, which
are-ἐστι: Verb, Present, (No voice stated), Indicative, 3rd Person, Singular: ["IS"] these, adultery, fornication, uncleanness, lasciviousness, Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, Envyings, murders, drunkenness, revellings, and such like: of the which
I tell before-προλέγω: Verb, Present, Active, Indicative, 1st Person, Singular: ["I-AM-BEFORE-sayING"//"I-am-predicting"] you, as
I have told you in time past-προεῖπον : Verb, Second-Aorist, Active, Indicative, 1st Person, Singular: ["I-BEFORE-saiD"] also, that they
which do-πράσσοντες: Verb, Present, Active, Participle, Nominative, Plural, Masculine: ["PRACTISING"//"committing"] such things
shall inherit-κληρονομήσουσιν: Verb, Future, Active, Indicative, 3rd Person, Plural: ["THEY-SHALL-BE-tenantING"] not the kingdom of God.

Punctuation Comparison:

1611 AV

19 Nowe the workes of the flesh are manifest, which are these, adulterie, fornication, vncleannesse, lasciuiousnesse, 20 Idolatrie, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, 21 Enuyings, murthers, drunkennesse, reuellings, and such like: of the which I tell you before, as I haue also tolde you in time past, that they which do such things shall not inherite the kingdome of God.

1769 KJV

19 Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness, 20 Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, 21 Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God.

Commentaries:

Now-δέ (de)-but, now) the-τὰ (ta)-the) works-ἔργα (erga)-work, deed, doing, business (i.e. an act, thing done)) of the-τῆς (tes)-of the) flesh-σαρκός (sarkos)-flesh, (by implication: human nature (with its frailties (physically or morally) and passions), or (specially), a human being (as such):—carnal(-ly, + -ly minded), flesh(-ly)) are-ἐστι (esti)-'to be') manifest-φανερὰ (phanera)-manifest, apparent, evident, known), which-ἅτινά (hatina)-which, whatsoever) are-ἐστι (esti)-'to be') these,:

First, the Apostle gives a list of the works of the flesh—not complete but comprehensive—the commission of which excludes men from the inheritance. They cannot plead the promise. It is not for such as they. They shall not inherit the Kingdom of God.-(Cambridge BSC). BH

Now the works of the flesh are manifest.—It needs no elaborate disquisition to show what is meant by fulfilling the lust of the flesh. The effects which the flesh produces are plain and obvious enough. The catalogue which follows is not drawn up on any exact scientific principle, but divides itself roughly under four heads: (1) sins of sensuality; (2) sins of superstition; (3) sins of temper; (4) excesses.-(Ellicott's Commentary). BH

Now the works of the flesh . . . are these. The tree is known by its fruits. We show our fruits whether we are of the flesh or Spirit. The works of the flesh are first given. Paul names (1) Three sins of sensuality; (2) two spiritual sins of false religion; (3) sins against our fellow men, of which nine are specified; (4) sins of intemperance, of which two are named.-(People's New Testament). SL

Now the works of the flesh are manifest;— If flesh be taken for the irregularities of the appetite,—for that natural corruption which infects the faculties of every man by nature; it extends to the mind, as well as to the appetites of the body; and there will be no difficulty in ascribing each of the particular crimes here enumerated to the flesh, as they all proceed from that corruption, by means of which even the mind and conscience is defiled. Titus 1:15.-(Thomas Coke Commentary). SL

Now the works of the flesh are manifest (φανερὰ δέ ἐστι τὰ ἔργα τῆς σαρκός). The apostle's purpose is here altogether one of practical exhortation. Having in Galatians 5:13 emphatically warned the Galatians against making their emancipation from the Mosaic Law an occasion for the flesh, and in verse 16 affirmed the incompatibility of a spiritual walk with the fulfilment of the desire of the flesh, he now specifies samples of the vices, whether in outward conduct or in inward feeling, in which the working of the flesh is apparent, as if cautioning them; adducing just those into which the Galatian converts would naturally be most in danger of falling. Both in the list which he gives them of ,ins, and in that of Christian graces, he is careful to note those relative to their Church life as well as those bearing upon their personal private life. "Manifest;"- namely, to our moral sense; we at once feel that these are the outcome of an evil nature, and are incompatible with the influence of the Spirit of God. "Works of the flesh" means works in which the prompting of the flesh is recognizable. The phrase is equivalent to "the deeds or doings of the body," which we are called to "mortify, put to death, by the Spirit" (Romans 8:13). In Romans 13:12 and Ephesians 5:13 they are styled "works of darkness," that is, works belonging properly to a state in which the moral sense has not been quickened by the Spirit, or in which the light of Christ's presence has not shone.-(The Pulpit Commentaries). SL

Works of the flesh are manifest- Are made by God obvious to the human conscience; yet St. Paul gives them both to show the shape of the new Christian morality and to impress it upon the newly-converted Galatians. He doubtless selects those transgressions to which the Galatians were most prone. This verse gives that list of vices that specially belong to the sensual nature.-(Whedon's Commentary). SL

and-καὶ (kai)-and, also) such-τούτοις (toutois)-such as this) like-ὅμοια (homoia)-like, resembling, (i.e. of the same nature, like, similar)): of the which-ἃ (ha)-which:—plural) I tell you-ὑμῖν (humin)-you, ye) before-προλέγω (prolego)-to lay out, say or speak before, (i.e. to say beforehand, foretell)), as-καθὼς (kathos)-even or according as) I have also-καὶ (kai)-also) told you in time past-προεῖπον (proeipon)-to say, speak or tell before, to say already), that-ὅτι (hoti)-that) they-οἱ (hoi)-the ones) which do-πράσσοντες (prassontes)-to exercise, practise, to be busy with, carry on) such things-τοιαῦτα (toiauta)-such as this, (of this kind or sort)) shall not-οὐ (ou)-no, not (the absolute negative)) inherit-κληρονομήσουσιν (kleronomesousin)-to obtain by lot, be heir) the kingdom-βασιλείαν (basileian)-kingdom, (i.e. God's heavenly kingdom)) of God-Θεοῦ (Theou)-God, (God the Father:—the only and true God)).:

and that they which do such things, shall not inherit the kingdom of God; by which is meant the heavenly glory, called a "kingdom", because of the grandeur and magnificence of that state; and "of God", because it is of his preparing and giving, what he calls his own to by his grace, and puts them into the possession of and where he reigns and will reign for ever, and show forth the glory of his majesty: this is possessed in way of inheritance, which shows it to be a bequest of our heavenly Father's, a free grace gift of his, and not to be obtained by the works of the law, or merits of men; but what belongs, and is peculiar to the children of God, who are so by adopting grace: now they that do such works of the flesh as before enumerated; that is, that live in the commission of these things, whose whole lives are employed in such work, living and dying in such a state, without repentance towards God and faith in Christ, shall never enjoy eternal life and happiness; though such who have done these things, being brought to a sense of them, and to the blood and righteousness of Christ for pardon and justification, for life and salvation; such, notwithstanding the works of the flesh done by them, shall, through the free grace of God, and the propitiatory sacrifice of Christ, inherit the kingdom and glory of God.-(Gill's Exposition). BH

Shall not inherit — They are not children of God, and therefore cannot inherit the kingdom which belongs only to the children of the Divine family.-(Adam Clarke Commentary). SL

That they which do such things (ὅτι οἱ τὰ τοιαῦτα πράσσοντες): that they which practise such things. The present tense of πράσσοντες is more suitable than the aorist, as being the language of warning with reference to future conduct (cf. Romans 2:2,/ 3, /7-10). Shall not inherit the kingdom of God- (βασιλείαν Θεοῦ οὐ κληρονομήσουσιν). The apostle uses the same words in writing to the Corinthians with reference to the sins to which they were the most prone (1 Corinthians 6:9, /10). So Ephesians 5:5, "No fornicator, nor unclean person, nor covetous man, which is an idolater, hath any inheritance in the kingdom of Christ and God." This "kingdom" is also referred to in 1 Thessalonians 2:12, "Walk worthily of God who calleth you into his own kingdom and glory" ("His own!" Astonishing prospect!); 2 Thessalonians 1:5, "That ye may be counted worthy of the kingdom of God, for which ye also suffer;" 2 Timothy 4:18, "will save me unto his heavenly kingdom." The like designation of the future felicity is given by St. Peter (2 Peter 1:11), "entrance into the eternal kingdom of our Lord and Saviour Jesus Christ," and by St. James (it. 5), "heirs of the kingdom which he [God] promised to them that love him." It is derived from our Lord's own teaching, as, e.g. Matthew 25:34, "Inherit the kingdom prepared for you;" Luke 12:32, "It is your Father's good pleasure to give you the kingdom." It is the manifestation and consummation of "that kingdom of heaven," or "kingdom of God," heralded by Christ and his forerunner as "at hand," which the Prophet Daniel had pointed forward to (Daniel 2:44; Daniel 7:13, /14, /18). Bondage to "the flesh" in this life is constantly declared throughout the New Testament to form an insuperable bar to an entrance into that exalted state. And what is the alternative prospect? This the Apostle Paul does not here specify, though elsewhere he does so with awful emphasis; as e.g. Romans 2:8.-(The Pulpit Commentary). SL

Those who do these things.- Part of the preaching of the Good News-[(i.e. the Gospel)], was this warning that those who continue to rebel against God by doing such things as these will have no part in the Eternal Kingdom!!!-(The Bible Study New Testament). SL

of which I tell you before- Before the event; I forewarn you; as I have told you also in time past- When I was present with you; that they who do such things- Who are guilty of such evil practices; shall not inherit the kingdom of God- Whatever zeal they may pretend for the externals of religion, in any of the forms of it. Awful declaration!-(Joseph Benson's Commentary). SL

I tell you before.—I foretell (or, forewarn) you; I tell you before the event proves my words to be true—i.e., before the day of judgment.-(Ellicott's Commentary). SL

Scrivener's Textus Receptus 1894
10 καθὼς γέγραπται ὅτι Οὐκ ἔστι δίκαιος οὐδὲ εἷς· 11 οὐκ ἔστιν ὁ συνίων, οὐκ ἔστιν ὁ ἐκζητῶν τὸν Θεόν· 12 πάντες ἐξέκλιναν, ἅμα ἠχρειώθησαν· οὐκ ἔστι ποιῶν χρηστότητα, οὐκ ἔστιν ἕως ἑνός· 13 τάφος ἀνεῳγμένος ὁ λάρυγξ αὐτῶν, ταῖς γλώσσαις αὐτῶν ἐδολιοῦσαν· ἰὸς ἀσπίδων ὑπὸ τὰ χείλη αὐτῶν 14 ὧν τὸ στόμα ἀρᾶς καὶ πικρίας γέμει 15 ὀξεῖς οἱ πόδες αὐτῶν ἐκχέαι αἷμα 16 σύντριμμα καὶ ταλαιπωρία ἐν ταῖς ὁδοῖς αὐτῶν, 17 καὶ ὁδὸν εἰρήνης οὐκ ἔγνωσαν 18 οὐκ ἔστι φόβος Θεοῦ ἀπέναντι τῶν ὀφθαλμῶν αὐτῶν.

Romans 3:10-18

10 "As it is written-γέγραπται (gegraptai)-to be written), There is-ἔστι (esti)-'to be') none-Οὐκ (Ouk)-no, not (the absolute negative)) *righteous-δίκαιος (dikaios)-right, righteous, just), no not-οὐδὲ (oude)-not even) one: 11 There is none *that understandeth-συνίων (sunion)-to learn by enquiry), there is none *that seeketh after-ἐκζητῶν (ekzeton)-to seek out, to search out) God. 12 They are all-πάντες (pantes)-all, every, the whole) gone out of the way-ἐξέκλιναν (exeklinan)-to bend or incline out, (metaphorically and absolutely, to turn (oneself) away)), they are together-ἅμα (hama)-together with) become unprofitable-ἠχρειώθησαν (echreiothesan)-to become useless, worthless), there is none that doeth-ποιῶν (poion)-to do) *good-χρηστότητα (chrestoteta)-usefulness, kindness, (i.e. morally, excellence (in character or demeanor):—gentleness, good(-ness), kindness)), no not one. 13 Their throat-λάρυγξ (larugx)-the throat) is an open-ἀνεῳγμένος (aneogmenos)-to open) sepulchre-τάφος (taphos)-burying place, a grave), with their tongues-γλώσσαις (glossais)-a tongue, language) they have used deceit-ἐδολιοῦσαν (edoliousan)-to deceive, to use a bait, guile), the poison of Asps-ἀσπίδων (aspidon)-an asp, kind of viper) is under their lips: 14 Whose mouth is full-γέμει (gemei)-to be full, filled, full) of cursing-ἀρᾶς (aras)-a curse, cursing, (i.e. an imprecation, curse, malediction)) and *bitterness-πικρίας (pikrias)-sharpness, bitterness, (e.g. bitter gall)): 15 Their feet are swift-ὀξεῖς (oxeis)-sharp, swift, acute) to shed-ἐκχέαι (ekcheai)-to pour out, shed forth) *blood-αἷμα (haima)-blood, (by implication: blood shed, to be shed by violence, slay, murder)). 16 Destruction-σύντριμμα (sumtrimma)-a breaking together, (i.e. calamity, ruin, destruction)) and *misery-ταλαιπωρία (talaiporia)-grievous misery, (i.e. trouble, calamity, misery)) are in their ways-ὁδοῖς (hodois)-properly: a way, road, journey, custom, (by implication: a course of conduct)): 17 And the way-ὁδὸν (hodon)-properly: a way, road, journey, custom, (by implication: a way (i.e. manner) of thinking, feeling, deciding)) of *peace-εἰρήνης (eirnens)-peace, unity, concord) *have they not known-ἔγνωσαν (egnosan)-to know, (i.e. understand, perceive)). 18 There is-ἔστι (esti)-'to be') no-οὐκ (ouk)-no, not (the absolute negative)) *fear-φόβος (phobos)-fear, terror (i.e. reverential fear)) of God before-ἀπέναντι (apenanti)-from over-against, (from in front, i.e. opposite, before or against:—before, contrary, over against, in the presence of, in the sight of)) their eyes."

Example of Greek word:

*δίκαιος (dikaios)-righteous click: 1 Pet 3:18 (the just) // 1 Pet 4:18
*συνίων (sunion)-that understandeth click: Matthew 13:23 (understandeth)
*G1567: (ἐκζητῶν-that seeketh after) click: Heb 11:6 (ἐκζητοῦσιν-diligently seek)
*χρηστότητα (chrestoteta)-good click: Col 3:12-(kindness) // Rom 11:22-(goodness)
*πικρίας (pikrias)-bitterness click: Acts 8:23
*αἷμα (haima)-blood click: Matthew 27:4
*G5004: (ταλαιπωρία-misery) click: James 5:1 (ταλαιπωρίαις-miseries)
*εἰρήνης (eirnens)-peace click: Luke 1:79 // 1 Cor 14:33
*ἔγνωσαν-(egnosan)-have they known click: John 16:3 (they have known)
*φόβος (phobos)-fear click: Act 5:5 / Rom 13:3 (terror)

Greek Interlinear:

it is written-γέγραπται: Verb, Perfect, Passive, Indicative, 3rd Person, Singular: As ["it-HAS-been-WRITTEN"],
There is-ἔστι: Verb, Present, (No voice stated), Indicative, 3rd Person, Singular: ["IS"//"there-is"] none righteous, no not one:
There is-ἔστιν: Verb, Present, (No voice stated), Indicative, 3rd Person, Singular: ["IS"//"there-is"] none
that understandeth-συνίων: Verb, Present, Active, Participle, Nominative, Singular, Masculine: ["one-understandING"],
there is-ἔστιν: Verb, Present, (No voice stated), Indicative, 3rd Person, Singular: ["IS"//"there-is"] none
that seeketh after -ἐκζητῶν: Verb, Present, Active, Participle, Nominative, Singular, Masculine: ["one-OUT-SEEKING"//"one-seeking-out"] God.
They are gone out of the way-ἐξέκλιναν: Verb, Aorist, Active, Indicative, 3rd Person, Plural: all ["avoid-him"] , together
they are become unprofitable-ἠχρειώθησαν: Verb, Aorist, Passive, Indicative, 3rd Person, Plural: ["they-were-useless"],
there is-ἔστι: Verb, Present, (No voice stated), Indicative, 3rd Person, Singular: ["IS"//"there-is"] none
that doeth-ποιῶν: Verb, Present, Active, Participle, Nominative, Singular, Masculine: ["one-DOING"] good, no not one. Their throat
is an open-ἀνεῳγμένος: Verb, Perfect, Passive, Participle, Nominative, Singular, Masculine: ["HAVING-been-UP-OPENED"//"having-been-opened"] sepulchre, with their tongues
they have used deceit-ἐδολιοῦσαν: Verb, Imperfect, Active, Indicative, 3rd Person, Plural: ["THEY-deFRAUD"], the poison of asps is under their lips: Whose mouth
is full-γέμει: Verb, Present, Active, Indicative, 3rd Person, Singular: ["IS-beING-REPLETE"] of cursing and bitterness: Their feet are swift
to shed-ἐκχέαι: Verb, Aorist, Active, Infinitive: ["TO-POUR-OUT"//"to-shed"] blood. Destruction and misery are in their ways: And the way of peace
they have known-ἔγνωσαν: Verb, Second-Aorist, Active, Indicative, 3rd Person, Plural: ["THEY-KNOW"] not.
There is-ἔστι: Verb, Present, (No voice stated), Indicative, 3rd Person, Singular: ["IS"//"there-is"] no fear of God before their eyes.

Punctuation Comparison:

1611 AV

10 As it is written, There is none righteous, no not one: 11 There is none that vnderstandeth, there is none that seeketh after God. 12 They are all gone out of the way, they are together become vnprofitable, there is none that doeth good, no not one. 13 Their throat is an open sepulchre, with their tongues they haue vsed deceit, the poyson of Aspes is vnder their lippes: 14 Whose mouth is full of cursing and bitternesse: 15 Their feet are swift to shed blood. 16 Destruction & misery are in their wayes: 17 And the way of peace haue they not knowen. 18 There is no feare of God before their eyes.

1769 KJV

10 As it is written, There is none righteous, no, not one: 11 There is none that understandeth, there is none that seeketh after God. 12 They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one. 13 Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips: 14 Whose mouth is full of cursing and bitterness: 15 Their feet are swift to shed blood: 16 Destruction and misery are in their ways: 17 And the way of peace have they not known: 18 There is no fear of God before their eyes.

Commentaries:

***As it is written — See Psalms 14:1-3; from which this and the two following verses are taken. There is none righteous — This is true, not only of the Jews, but of the Gentiles; of every soul of man, considered in his natural and practical state, previously to his receiving the mercy of our Lord Jesus Christ. There is no righteous principle in them, and, consequently, no righteous act can be expected from them; see on Romans 3:12. God himself is represented as looking down from heaven to see if there were any that feared and sought after him; and yet he, who cannot be deceived, could find none! And therefore we may safely conclude there was none to be found. They are all gone out of the way — παντες εξεκλιναν, they have all diverged from the right way, they have either abandoned or corrupted the worship of God: the Jews, in forsaking the law and the prophets, and the Gentiles, in acting contrary to the law which God had written on their hearts. And the departure of both from the truth proves the evil propensity of human nature in general. They are together become unprofitable —

ηχρειωθησαν. They are useless, good for nothing; or, as the Hebrew has it, נאלחו neelachu, they are putrid: he views the whole mass of mankind as slain and thrown together, to putrefy in heaps. This is what is termed the corruption of human nature; they are infected and infectious. What need of the mercy of God to save from such a state of degeneracy! There is none that doeth good — In Romans 3:10 it is said, There is none righteous; here, There is none that doeth good: the first may refer to the want of a righteous principle; the second, to the necessary consequence of the absence of such a principle. If there be no righteousness within, there will be no acts of goodness without.-(Adam Clarke Commentary). SL

***There is none righteous, no, not one.- The words that follow in the next eight verses, prove this assertion. What then becomes of the rabbinical boasts of keeping the law? Paul, fighting with Jehovah’s sword, always vanquished his foes. There is none that understandeth.- Ignorance and contempt of devotion are the general sources of ruin to the human kind. The flood of divine light is poured out to aid us in the conquest of vice. Their throat is an open sepulchre.- “They drink iniquity like water.” Job 15:16. The selfish man swallows down riches unlawfully gained, but God will force him to vomit them up again. Job 20:15. These are the unclean things which enter the heart, and defile the man.-(Sutcliffe's Commentary). SL

***Their throat — Is noisome and dangerous as an open sepulchre. Observe the progress of evil discourse, proceeding out of the heart, through the throat, tongue, lips, till the whole mouth is filled therewith. The poison of asps — Infectious, deadly backbiting, tale-bearing, evil-speaking, is under (for honey is on) their lips. An asp is a venomous kind of serpent. Psalms 5:9; Psalm 140:3.-(Wesley's Explanatory Notes). SL

***They are together become unprofitable.—Here the adjective is used to express a state of moral corruption and depravity. “Together” means “altogether;” “the whole mass of mankind, with one consent, has fallen to ruin.” Their throat is an open sepulchre—i.e., their speech is at once corrupt and corrupting. It is compared to a “yawning grave”—not merely to a pit into which a man may fall, but to a sort of pestiferous chasm-[(def. abyss)] yawning and ravening, as it were, after its prey. They have used deceit.—Strictly, they were deceiving; a continued action brought up to the present time. Bitterness.—Malignity; from the notion that venom was contained in the gall. (Comp. Acts 8:23.)-(Ellicott's Commentary). SL

***There is no fear of God before their eyes "...This verse is a quotation from Psalms 36:1, and seems to be presented here as a climax of all the wickedness already documented. Where there is no fear of God in the hearts of people, there is no practical restraint of any kind upon their deeds. The unregenerated man who does not fear God or, for that matter, even believe that God exists - such a man quickly proves what a vicious and unprincipled beast the natural man becomes, once he has drifted, or fallen, beyond the reach of heavenly influence.-(Coffman Commentaries). SL

***These verses are a general statement of the condition of mankind. Wherever man goes, he leaves a trail of destruction and misery behind him. Human wickedness continually inflicts injury on others. Even when they are clearly shown the “path of Peace,” they make themselves blind to it. Nor have they learned to fear God. This both sums up and explains why man is under the power of sin. When God is not feared [respected, worshiped], nothing else is; and with the final barrier down, sin comes in like a flood! Paul has proved from the Scriptures that no man is righteous!-(The Bible Study New Testament). SL

***There are so many who seek to sort of promote and exalt their own righteous works, their own goodness, and there are many people who are daring to come before God on the basis I am a good person or I am a moral person. It is interesting to me today that the Jewish people, for the most part, are seeking an acceptance by God on the basis of their good works.-(Chuck Smith Commentary). SL

Scrivener's Textus Receptus 1894
21 ἔσωθεν γάρ, ἐκ τῆς καρδίας τῶν ἀνθρώπων οἱ διαλογισμοὶ οἱ κακοὶ ἐκπορεύονται, μοιχεῖαι, πορνεῖαι, φόνοι, 22 κλοπαί πλεονεξίαι, πονηρίαι, δόλος, ἀσέλγεια, ὀφθαλμὸς πονηρός, βλασφημία, ὑπερηφανία, ἀφροσύνη 23 πάντα ταῦτα τὰ πονηρὰ ἔσωθεν ἐκπορεύεται, καὶ κοινοῖ τὸν ἄνθρωπον

Mark 7:20-23

20 “And he said, That which cometh out of the man, that defileth the man. 21 For-γὰρ (gar)-for, verily) *from within-ἔσωθεν (esothen)-from within, inwardly, (by implication: inward man)), out of-ἐκ (ek)-out of, from out of, out from) the-τῆς (tes)-the) *heart-καρδίας (kardias)-the heart, (figuratively: the thoughts or feelings, of the will and character)) of-τῶν (ton)-of the) men-ἀνθρώπων (anthropon)-a human being, whether male or female), proceed-ἐκπορεύονται (ekporeuontai)-to go on out of, to go forth, go out) *evil-κακοὶ (kakoi)-evil, (i.e. bad, evil, harm, ill, noisome, wicked)) *thoughts-διαλογισμοὶ (dialogismoi)-reasoning, a thought, inward reasoning), adulteries, fornications, murders, 22 Thefts-κλοπαί (klopai)-a theft), covetousness-πλεονεξίαι (pleonexiai)-the wish to have more, (i.e. greedy desire to have more, covetousness, avarice)), wickedness-πονηρίαι (poneriai)-malignity, evil), *deceit-δόλος (dolos)-bait, guile, craft, subtilty), lasciviousness, *an evil-πονηρός (ponepos)-the evil, (in an ethical sense: evil, wicked, bad)) eye, *blasphemy-βλασφημία (blasphemia)-injurious speaking, (i.e. evil speaking, railing)), pride-ὑπερηφανία (huperephania)-arrogance, haughtiness), foolishness-ἀφροσύνη (aphrosune)-senselessness, foolishness, folly): 23 All-πάντα (panta)-all) these-ταῦτα (tauta)-these) evil things-πονηρὰ (ponera)-evil, (i.e. the vices just enumerated)) come-ἐκπορεύεται (ekporeuetai)-to go forth, go out, depart, (figuratively, to come forth, to proceed)) from within-ἔσωθεν (esothen)-from within, ((inside):—inward(-ly), (from) within)), and-καὶ (kai)-and, also) *defile-κοινοῖ (koinoi)-to make common or unclean, pollute) the-τὸν (ton)-the) man-ἄνθρωπον (anthropon)-a man, a human being).”

Example of Greek word:

*ἔσωθεν (esothen)-from within click: Matthew 7:15 (inwardly)
*καρδίας (kardias)-heart click: Matthew 12:34 // Luke 6:45 // Acts 8:37
*G2556: (κακοὶ (kakoi)-evil) click: 1 Peter 3:10 (κακοῦ (kakou)-evil)
*διαλογισμοὶ (dialogismoi)-thoughts click: Luke 24:38 // Matthew 15:19
*δόλος (dolos)-deceit click: 1 Peter 2:22-(was guile) // John 1:47-(guile!)
*πονηρός (poneros)-an evil click: Mat 6:23-(evil)
*βλασφημία (blasphemia)-blasphemy click: Ephesians 4:31 (evil speaking)
*ἄνθρωπον (anthropon)-defile click: Matthew 15:11

Greek Interlinear:

proceed-ἐκπορεύονται: Verb, Present, Middle or Passive Deponent, Indicative, 3rd Person, Plural: For from within, out of the heart of men, ["ARE-OUT-GOING"//"are-going-out"] evil thoughts, adulteries, fornications, murders, Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness: All these evil things
come-ἐκπορεύεται: Verb, Present, Middle or Passive Deponent, Indicative 3rd Person, Singular: ["ARE-OUT-GOING"//"are-going-out"] from within, and
defile-κοινοῖ: Verb, Present, Active, Indicative, 3rd Person, Singular: ["is-contaminating"] the man.

Punctuation Comparison:

1611 AV

21 For from within, out of the heart of men, proceed euill thoughts, adulteries, fornications, murders, 22 Thefts, couetousnesse, wickednesse, deceit, lasciuiousnesse, an euill eye, blasphemie, pride, foolishnesse: 23 All these euill things come from within, and defile the man.

1769 KJV

21 For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, 22 Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness: 23 All these evil things come from within, and defile the man.

Commentaries:

For-γὰρ (gar)-for, verily) from within-ἔσωθεν (esothen)-from within, inwardly, (by implication: inward man)), out of-ἐκ (ek)-out of, from out of, out from) the-τῆς (tes)-the) heart-καρδίας (kardias)-the heart, (figuratively: the thoughts or feelings, of the will and character)) of-τῶν (ton)-of the) men-ἀνθρώπων (anthropon)-a human being, whether male or female),:

Our wicked thoughts and affections, words and actions, defile us. As a corrupt fountain sends forth corrupt [(e.g. muddy)] streams, so does a corrupt heart send forth corrupt reasonings, corrupt appetites and passions, and all the wicked words and actions that come from them.-(Matthew Henry). BH

Fornication and adultery ... These words apply to every kind of traffic in sexual vice, whether of the married or the unmarried, whether of the homosexual or the heterosexual. Murders ... All violent deeds under this heading are proscribed; but, as is clear from the Sermon on the Mount, anger and insulting language against a fellow-mortal are equally blameworthy, being in fact murder, according to Jesus' own definition (Matthew 5:21 /22). Covetings ... This, like most of the other sins in this list, was forbidden in the Decalogue. In the New Testament, covetousness is not merely forbidden but classified as "idolatry" (Colossians 3:5). It must be supposed that this kind of idolatry motivates an inordinate amount of human behavior. How many are there whose sole passion in life would appear to be gaining and getting? Deceit ... This word comes from [@dolos] also translated "guile" and has reference to the cunning, craft, and ingenuity of deception. It is at the opposite pole from Christian sincerity. It was through this vice that the ancient Greeks introduced the Trojan horse into Troy and overwhelmed the city. Many a soul has been lost through the cunning deception of evil men as well as by yielding to the temptation to use such stratagems against others. Pride ... This is the principal characteristic of unregenerated man. It is the glorification of self. It is the first of seven deadly sins; and, when the Lord named seven things which are an abomination in his sight, a proud look headed the list (Proverbs 6:16). Foolishness ... As Barclay said, "This describes, not the man who is a brainless fool, but the man who, as we say, is playing the fool."[10] The foolishness meant here is the kind of living that is not guided by moral principle nor related to any sacred standards.-(Coffman Commentaries). SL

come forth from the heart: are first conceived and formed there, and then come forth from thence, and are expressed by the mouth; as all idle words, foolish talking, filthy jesting, unsavoury communication, and every word that is rotten and corrupt, or which is done in the life and conversation; and they defile the man: the heart is the corrupt fountain from whence all moral defilement flows; and sinful words and actions are the impure streams, which spring from thence, and increase the moral pollution of human nature.-(Gill's Exposition). BH

So, it's not what goes in, but what comes out. And that reveals what is in the man's heart. And there's where the true spiritual defilement or purity exists in the heart. "Blessed are the pure in heart; they shall see God." That's where real spiritual defilement is; not in what you are eating, but what you are, the inward part of your life, what's in your heart. Not what's in your belly that counts.-(Chuck Smith Bible Commentary). SL

Proceed out of the mouth- Our words particularly. From the heart They proceed from the inward intention. Thereby not merely our words but our actions, and all that go from the heart, are included. A man is a voluntary cause, and is responsible for all his voluntary and intentional effects.-(Whedon's Commentary). SL

Those things. He does not assert that everything which issues from a man's mouth defiles him; for, as was said above on Matthew 15:11, many good things may come from a man's mouth; but he means that the evil to which he gives utterance is fraught with pollution to his moral nature. From the heart.- The heart stands for soul, mind, spirit, will, the whole inner man, that which makes him what he is, a conscious, intelligent, responsible being. Hence are attributed to it not only words, but acts, conceptions which issue in external actions, and the consequences which these involve.-(The Pulpit Commentaries). SL

proceed-ἐκπορεύονται (ekporeuontai)-to go on out of, to go forth, go out) evil-κακοὶ (kakoi)-evil, (i.e. bad, evil, harm, ill, noisome, wicked)) thoughts-διαλογισμοὶ (dialogismoi)-reasoning, a thought, inward reasoning),:

Christ proceeds to state what does defile the man, or render him a sinner: "Evil thoughts" These are the first things - these are the fountains of all others. Thought precedes action. Thought, or purpose, or motive, gives its character to conduct. All evil thoughts are here intended. Though we labor to suppress them, yet they defile us. They leave pollution behind them.-(Barnes' Notes). BH

Out of the heart proceed. The shameful catalogue which follows is less full than that in St. Mark, which contains thirteen items, while this consists of seven only. These are produced or created by the human will, of which the heart is the symbol. Evil thoughts (διαλογισμοὶ πονηροί). Some would translate the words, "evil machinations." But there is no need to change the usual rendering, which is very appropriate here. Evil thoughts are the preparation of all other sins, and have a pernicious influence on the character. We are very much what we think. That on which our minds are fixed, that which is the chief object presented to our inward sight, shapes our disposition and life. High and noble thoughts elevate and purify; low and mean thoughts debase and pollute. The wickedness in a man springs from within; he is guilty of it. If he admits the tempter, succumbs to his seductions, it is his own will that is in fault, encouraging the evil imagination, and not at once resisting, abhorring, and repelling it. Well may we pray, "Create in me a clean heart, O God; and renew a right spirit within me" (Psalm 51:10); and remember the wise man's injunction, "Keep thy heart with all diligence; for out of it are the issues of life" (Proverbs 4:23).-(The Pulpit Commentary). BH

For out of the heart proceed evil thoughts,.... Of God, of Christ, of the Spirit, of fellow creatures, and of all sorts of wickedness. The thoughts of sin are evil, are to be hated, forsaken, and for which men are accountable to God. All wicked imaginations, carnal reasonings, lustful desires, and malicious contrivances, are here included; which take their rise from, and are devised, and forged, in the corrupt heart of man.-(Gill's Exposition). BH

evil thoughts ] Thirteen forms of evil are here noticed as proceeding from the heart. The first seven in the plural number, are predominant actions; the latter six in the singular, dispositions . Comp. the blending of the singular and plural in St Paul’s enumeration of the works of the flesh, Galatians 5:19-21 . covetousness ] “avarices,” Wyclif. The original word denotes more than the mere love of money , it is “the drawing and snatching to himself, on the sinner’s part, of the creature in every form and kind, as it lies out of and beyond himself.” Hence we find it joined not only with “thefts” here and with “extortion” in 1 Corinthians 5:10 , but also with sins of the flesh as in 1 Corinthians 5:11 ; Ephesians 5:3 , Ephesians 5:5 ; Colossians 3:5 . “Impurity and covetousness may be said to divide between them nearly the whole domain of human selfishness and vice.” wickedness ] or wickednesses The word thus translated occurs in the singular in Matthew 22:18 , “but Jesus perceived their wickedness, ” and again in Luke 11:39 ; Romans 1:29 ; 1 Corinthians 5:8 ; Ephesians 6:12 . In the plural it only occurs twice, here and in Acts 3:26 , where we have translated it “iniquities.” It denotes the active working of evil, “the cupiditas nocendi,” or as Jeremy Taylor explains it, an “aptness to do shrewd turns, to delight in mischief and trajedies; a love to trouble our neighbour and to do him ill offices; crossness, perverseness, and peevishness of action in our intercourse.” Trench’s N. T. Synonyms , p. 36.-(Cambridge Greek Testament). SL

All-πάντα (panta)-all) these-ταῦτα (tauta)-these) evil things-πονηρὰ (ponera)-evil, (i.e. the vices just enumerated)) come-ἐκπορεύεται (ekporeuetai)-to go forth, go out, depart, (figuratively, to come forth, to proceed)) from within-ἔσωθεν (esothen)-from within, ((inside):—inward(-ly), (from) within)), and-καὶ (kai)-and, also) defile-κοινοῖ (koinoi)-to make common or unclean, pollute) the-τὸν (ton)-the) man-ἄνθρωπον (anthropon)-a man, a human being).:

These are the things which defile a man,.... These are filthy in themselves, and must pollute all in whom they are; they bring a defilement on the whole man, both body and soul, fasten guilt upon him, and expose him to everlasting punishment: but to eat with unwashen hands defileth not a man: should a man neglect to wash his bands before eating a common meal, this need give him no uneasiness; he contracts no filth to his soul hereby, nor any guilt to his conscience; nor does he break any law of God; nor is he liable to any penalty for such an omission. This is a trifling matter, and merits no regard; but the things before mentioned are in their nature evil: they are contrary to the law of God; they are abominable in his sight; they render men loathsome and odious to the divine being; and expose them to shame and ruin; and it is only the blood of Christ can cleanse them from the pollution and guilt of them, and secure them from that punishment they deserve.-(Gill's Exposition). BH

These - defile a man — Our Lord's argument is very plain. What goes into the mouth descends into the stomach and other intestines; - part is retained for the nourishment of the body, and part is ejected, as being improper to afford nourishment. Nothing of this kind defiles the soul, because it does not enter into it; but the evil principles that are in it, producing evil thoughts, murders, &c., these defile the soul, because they have their seat and operation in it.-(Adam Clarke Commentary). SL

Scrivener's Textus Receptus 1894
9 ἢ οὐκ οἴδατε ὅτι ἄδικοι βασιλείαν Θεοῦ οὐ κληρονομήσουσι; μὴ πλανᾶσθε· οὔτε πόρνοι, οὔτε εἰδωλολάτραι, οὔτε μοιχοὶ, οὔτε μαλακοὶ, οὔτε ἀρσενοκοῖται, 10 οὔτε κλέπται, οὔτε πλεονέκται, οὔτε μέθυσοι, οὐ λοίδοροι, οὐχ ἅρπαγες, βασιλείαν Θεοῦ οὐ κληρονομήσουσι. 11 καὶ ταῦτά τινες ἦτε· ἀλλὰ ἀπελούσασθε, ἀλλὰ ἡγιάσθητε, ἀλλ’ ἐδικαιώθητε ἐν τῷ ὀνόματι τοῦ Κυρίου Ἰησοῦ, καὶ ἐν τῷ Πνεύματι τοῦ Θεοῦ ἡμῶν.

1 Corinthians 6:9-11

9 "*Know ye-οἴδατε (oidate)-to see, have seen, known) not-οὐκ (ouk)-no, not) that-ὅτι (hoti)-that) *the unrighteous-ἄδικοι (adikoi)-unjust, unrighteousness, (i.e. sinful)) shall not-οὐ (ou)-no, not (the absolute negative)) inherit-κληρονομήσουσι (kleronomesousi)-to obtain by lot, (be heir, (obtain by) inherit(-ance)) the kingdom-βασιλείαν (basileian)-kingdom, (i.e. kingdom of heaven)) of God-Θεοῦ (Theou)-God, (i.e. God the Father:— the supreme Divinity))? *Be not-μὴ (me)-no, not) deceived-πλανᾶσθε (planasthe)-to lead astray, wander, err, (metaph. to lead away from the truth, to lead into error, to deceive)): neither *fornicators-πόρνοι (pornoi)-fornicator, whoremonger), nor *idolaters-εἰδωλολάτραι (eidololatrai)-worshipper of idols, (i.e. an image- (servant or) worshipper (literally or figuratively), also, a covetous man such as a worshipper of Mammon)), nor *adulterers-μοιχοὶ (moichoi)-literally: adulterer, (figuratively: faithless toward God, ungodly)), nor *effeminate-μαλακοὶ (malakoi)-soft, (i.e. fine (clothing); figuratively, a catamite:—effeminate, soft)), nor abusers of themselves with mankind-ἀρσενοκοῖται (arsenokoitai)-lying with a male, (i.e. sodomy)), 10 Nor *thieves-κλέπται (kleptai)-a thief, robber), nor covetous-πλεονέκται (pleonektai)-one who wishes more, greedy of gain, covetous), nor *drunkards-μέθυσοι (methusoi)-softened with drink, (i.e. drunken, intoxicated)), nor revilers-λοίδοροι (loidoroi)-reviling, railing, (abusive, i.e. a blackguard:—railer, reviler)), nor *extortioners-ἅρπαγες (harpages)-one that snatches away), shall inherit-κληρονομήσουσι (kleronomesousi)-to obtain by lot, (be heir, (obtain by) inherit(-ance)) the kingdom of God. 11 And-καὶ (kai)-and, even, also) such-ταῦτά (tauta)-these) *were-ἦτε (ete)-was (wast or were)) some of you-τινες (tines)-a certain, some): but ye are washed, but ye are sanctified, but ye are justified in the Name of the Lord Jesus, and by the Spirit of our God."

Example of Greek word:

*οἴδατε (oidate)-Know ye click: Romans 6:16
*ἄδικοι (adikoi)-the unrighteous click: Luke 18:11 (unjust)
*πλανᾶσθε (planasthe)-Be deceived click: 1 Cor 15:33 // Gal 6:7 // Jam 1:16 (Do err)
*G4205: (πόρνοι-fornicators) click: 1 Corinthians 5:11 (πόρνος-a fornicator)
*G1496: (εἰδωλολάτραι-idolaters) click: Ephesians 5:5 (εἰδωλολάτρης-an idolater)
*G3432: (μοιχοὶ-adulterers) click: James 4:4 (μοιχοὶ-ye adulterers)
*μαλακοὶ (malakoi)-effeminate click: Luke 7:25 (soft)
*κλέπται (kleptai)-thieves click: Matthew 6:20
*G3183: (μέθυσοι-drunkards) click: 1 Cor. 5:11 (μέθυσος-a drunkard)
*G727: (ἅρπαγες-extortioners) click: Matthew 7:15 (ἅρπαγες-ravening)
*ἦτε (ete)-were click: Romans 6:17 // Ephesians 5:8

Greek Interlinear:

Know ye-οἴδατε: Verb, Perfect, Active, Indicative, 2nd Person, Plural: ["ye-are-aware"//"YE-HAVE-PERCEIVED"] not that the unrighteous
shall inherit-κληρονομήσουσιν: Verb, Future, Active, Indicative, 3rd Person, Plural: ["shall-be-enjoying-the-allotment-of"//"SHALL-BE-tenantING"] not the kingdom of God?
Be deceived-πλανᾶσθε: Verb, Present, Passive, Imperative, 2nd Person, Plural: ["be-ye-being-deceived!"] not: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, Nor thieves, nor covetous, nor drunkards, nor revilers, nor
extortioners-ἅρπαγες: Adjective, Nominative, Plural, Masculine: ["SNATCHers"//"extortioners"],
shall inherit-κληρονομήσουσιν: Verb, Future, Active, Indicative, 3rd Person, Plural: ["shall-be-enjoying-the-allotment-of"//"SHALL-BE-tenantING"] the kingdom of God. And such
were-ἦτε: Verb, Imperfect, (No voice stated), Indicative, 2nd Person, Plural: ["YE-WERE"] some of you: but ye are washed, but ye are sanctified, but ye are justified in the Name of the Lord Jesus, and by the Spirit of our God.

Punctuation Comparison:

1611 AV

9 Know yee not that the vnrighteous shall not inherite the kingdome of God? Be not deceiued: neither fornicatours, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselues with mankinde, 10 Nor theeues, nor couetous, nor drunkards, nor reuilers, nor extortioners, shall inherit the kingdom of God. 11 And such were some of you: but ye are washed, but ye are sanctified, but ye are iustified in the Name of the Lord Iesus, and by the Spirit of our God.

1769 KJV

9 Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, 10 Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God. 11 And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God.

Commentaries:

Know ye-οἴδατε (oidate)-to see, have seen, known) not-οὐκ (ouk)-no, not):

Know ye not that the unrighteous shall not inherit the kingdom of God?] The Apostle in this verse sums up what he has been saying in this chapter and the last. First generally, the unjust, wrong-doers, shall not inherit the kingdom of God, that is, His final kingdom in the ‘restitution of all things,’ for which we daily pray. He then proceeds to particulars, and declares that all who lived for themselves, whether set upon sensual indulgence or upon gain, would deprive themselves of the inheritance obtained through faith in Christ.-(Cambridge BSC). BH

Know ye not that the unrighteous shall not inherit the kingdom of God?.... A way of speaking much like that in the Talmud, "know thou, that the world to come is not made but for the righteous?" (h) Without a righteousness there will be no entrance into the world of bliss and happiness hereafter; and this must be a better righteousness than what a sinful creature is capable of working out, and no other than the righteousness of Christ. It was a loss and want of righteousness that cast the angels down from heaven, and turned Adam out of paradise; and whoever of his posterity: are destitute of one, will fall short of enjoying the glory of God; for it is not agreeable to the holy nature of God, to his infinite justice and righteous law, to admit any into heaven without a righteousness: hence a judgment seat is erected, before which all must stand; and those that will be found without a righteousness, will be for ever excluded the kingdom of heaven; and could any unrighteous persons be received there, it would spoil the pleasure and happiness of the saints.-(Gill's Exposition). BH

Know ye not that the unrighteous . . .?—The force of this question comes out more strikingly in the original, where the word rendered “unrighteous” is the same as “ye do wrong” of 1 Corinthians 6:8. “You do wrong, apparently forgetting that no wrongdoers shall inherit God’s kingdom.”-(Ellicott's Commentary). SL

Scrivener's Textus Receptus 1894
13 Εἰσέλθετε διὰ τῆς στενῆς πύλης· ὅτι πλατεῖα ἡ πύλη, καὶ εὐρύχωρος ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ἀπώλειαν, καὶ πολλοί εἰσιν οἱ εἰσερχόμενοι δι’ αὐτῆς 14 ὅτί στενὴ ἡ πύλη, καὶ τεθλιμμένη ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ζωήν, καὶ ὀλίγοι εἰσὶν οἱ εὑρίσκοντες αὐτήν

Matthew 7:13-14

13 "Enter ye in-Εἰσέλθετε (eiselthete)-to go or come in) at-διὰ (dia)-through) the *strait-στενῆς (stenes)-strait, narrow, restrained) gate, for wide is-πλατεῖα (plateia)-broad, ample) the gate-πύλη (pule)-a gate, (metaph. the access or entrance into any state), and broad is-εὐρύχωρος (euruchoros)-easy, wide, spacious) the way that leadeth-ἀπάγουσα (apagousa)-to lead away, (by implication: of those who are led off to trial, prison, or punishment)) to-εἰς (eis)-into) *destruction-ἀπώλειαν (apoleian)-loss, (i.e. perdition, waste, ruin)), and many-πολλοί (polloi)-many, much, (i.e. great)) there be-εἰσιν (eisin)-are, be) which go in-εἰσερχόμενοι (eiserchomenoi)-to go into) thereat-δι αὐτῆς (di autes)-through it): 14 //Because (Or, how) strait is-στενὴ (stene)-narrow, strait) the gate, and narrow is-τεθλιμμένη (tethlimmene)-to press, squeze, afflict, (a compressed way, i.e. narrow, straitened, contracted)) the way which leadeth-ἀπάγουσα (apagousa)-to lead away) unto-εἰς (eis)-into) *life-ζωήν (zoen)-life, motion, activity, (by implication: spiritual, and partakers of eternal and immortal life)), and *few-ὀλίγοι (oligoi)-little, few) there be-εἰσιν (eisin)-are, be) that *find-εὑρίσκοντες (heuriskontes)-to find, (properly: to come upon, hit upon, to meet with, (i.e. to find a thing sought)) it."

Example of Greek word:

*στενῆς (stenes)-strait is click: Luke 13:24
*ἀπώλειαν (apoleian)-destruction click: 1 Tim 6:9 // Heb 10:39 (perdition)
*ζωήν (zoen)-life click: Mat 19:16 // Mat 25:46 // Joh 5:24 // Joh 5:40 // Rom 6:22
*ὀλίγοι (oligoi)-few click: Mat 22:14 // Luke 13:23
*εὑρίσκοντες (heuriskontes)-find click: Acts 4:21 (finding)

Greek Interlinear:

Enter ye in-Εἰσέλθετε: Verb, Second-Aorist, Active, Imperative, 2nd Person, Plural: ["be-ye-entering!"] at the strait gate, for wide is the gate, and broad is the way
that leadeth-ἀπάγουσα: Verb, Present, Active, Participle, Nominative, Singular, Feminine: ["leading-away"] to destruction, and many
there be-εἰσιν: Verb, Present, (No voice stated), Indicative, 3rd Person, Plural: ["ARE"] which
go in-εἰσερχόμενοι: Verb, Present, Middle or Passive Deponent, Participle, Nominative, Plural, Masculine: ["ones-INTO-COMING"//ones-entering"] thereat: Because strait is the gate, and narrow is the way which
leadeth-ἀπάγουσα: Verb, Present, Active, Participle, Nominative, Singular, Feminine: ["leading-away"] unto life, and few
there be-εἰσιν: Verb, Present, (No voice stated), Indicative, 3rd Person, Plural: ["ARE"] that
find-εὑρίσκοντες: Verb, Present, Active, Participle, Nominative, Plural, Masculine: ["ones-FINDING"] it.

Punctuation Comparison:

1611 AV

13 Enter ye in at the strait gate, for wide is the gate, and broad is the way that leadeth to destruction, and many there be which goe in thereat: 14 Because strait is the gate, and narrow is the way which leadeth vnto life, and few there be that finde it.

1769 KJV

13 Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: 14 Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.

Commentaries:

***Enter ye in at the strait gate — The gate of true conversion, of self-denial, mortification, and universal holiness; the gate in at which few, comparatively speaking, are inclined to enter. “How strait,” says Erasmus, in his paraphrase on the place, “is the gate, how narrow the way that leadeth to life! In the way, nothing is to be found that flatters the flesh, but many things opposite to it, poverty, fasting, watching, injuries, chastity, sobriety. And as for the gate, it receives none that are swollen with the glory of this life; none that are elated and lengthened out with pride; none that are distended with luxury; it does not admit those that are laden with the fardels of riches, nor those that drag along with them the other implements of the world. None can pass through it but naked men, who are stripped of all worldly lusts, and who, having, as it were, put off their bodies, are emaciated into spirits, which is the reason that it is sought after by so few.”-(Benson' Notes). BH

***Few there be that find it.—The sad contrast between the many and the few runs through all our Lord’s teaching. He comes to “save the world,” and yet those whom He chooses out of the world are but as a “little flock.” They are to preach the gospel, and yet the result will be but discord and division.-(Ellicott's Exposition). BH

***And few there be that find it; the way, and so consequently the life it leads to. "The gate is strait"; small and little, and so unobserved: there is but one way to heaven, and the generality of men neglect it. "The way is narrow", and so disagreeable; the company few, and not engaging. Men choose large gates, broad ways, and much company. The flesh loves to walk at liberty, unconfined, and uncontrolled, and with a multitude to do evil: . . ."

-(Gill's Exposition). BH

***The relative number of the saved and the lost is plain from this. They shall be as the few to the many. This eternally recurring contrast between the numbers of the saved and the lost with reference to each succeeding generation should not be discouraging. Wheat does not grow grain all the way to the ground but only in the ear. Although salvation is obtainable and available for all who truly desire it, the plain fact is that the majority in all generations will despise it. And, of wheat, it will be remembered that Christ himself used this grain as a figure of the saved and lost in Matthew 3:12. The relative number of redeemed souls in any generation is not the scale by which God's success may be measured. God will keep on saving men until the "fullness" of his purpose is achieved (Romans 11:25).-(Coffman Commentaries). SL

***Enter ye in at the strait gate— That is, strive to enter. See Luke 13:24. By the figurative expressions used in these verses, our blessed Saviour gives us to understand how easy it is to enter into destruction, and how hard it is for proud man to come to him for salvation through the infinite merit of his blood and by the power of his almighty grace: intimating at the same time, that the generality of mankind tread in the wide paths of error, and follow their passions; while few, comparatively, find out truth, and adhere thereto, in opposition to all the obstacles and discouragements that they meet with in their way.-(Thomas Coke Commentary). SL

***Few there be that find it. — The strait gate, στενη πυλη, signifies literally what we call a wicket, i.e. a little door in a large gate. Gate, among the Jews, signifies, metaphorically, the entrance, introduction, or means of acquiring any thing. So they talk of the gate of repentance, the gate of prayers, and the gate of tears. When God, say they, shut the gate of paradise against Adam, He opened to him the gate of repentance. The way to the kingdom of God is made sufficiently manifest - the completest assistance is promised in the way, and the greatest encouragement to persevere to the end is held out in the everlasting Gospel. But men are so wedded to their own passions, and so determined to follow the imaginations of their own hearts, that still it may be said: There are few who find the way to heaven; fewer yet who abide any time in it; fewer still who walk in it; and fewest of all who persevere unto the end. Nothing renders this way either narrow or difficult to any person, but sin. Let all the world leave their sins, and all the world may walk abreast in this good way.-(Adam Clarke Commentary). SL

***Few will enter the kingdom compared with the many who will perish. Jesus clearly did not believe in the doctrine of universalism that is growing in popularity today, the belief that everyone will eventually end up in heaven (cf. John 14:6). Entrance through the narrow gate onto the narrow way will eventually lead a person into the kingdom. The beginning of a life of discipleship (the gate) and the process of discipleship (the way) are both restrictive and both involve persecution.-(Expository Notes of Dr. Thomas). SL

***So Jesus first of all tells us "Look, it's a straight gate, it's a narrow path." It's gonna take commitment, it's gonna take consecration. And this is true of any endeavor that one might seek to succeed, and in light, you don't succeed in anything without entering into a straight gate and a narrow way. You've got to be committed; you've got to be consecrated to your cause. And so this is not just exclusive for the Christian way. This is just, this is just for success in life in any endeavor but especially in the Christian endeavor. It's a straight gate, it's a narrow way, it takes real commitment, it takes real consecration to win. If people are accusing you of being too narrow, praise the Lord; you're on the right path. It's a broad path, a popular way, that goes to destruction. "Straight is the gate, narrow is the way that leads to life, there are few who find it."-(Chuck Smith). SL

that-ὅτι (hoti)-that) the unrighteous-ἄδικοι (adikoi)-unjust, unrighteousness, (i.e. sinful)) shall not-οὐ (ou)no, not (the absolute negative)) inherit-κληρονομήσουσι (kleronomesousi)-to obtain by lot, (be heir, (obtain by) inherit(-ance)) the kingdom-βασιλείαν (basileian)-kingdom, (i.e. kingdom of heaven)) of God-Θεοῦ (Theou)-God, (i.e. God the Father:— the supreme Divinity))?:

that the unrighteous — That is, not only the unjust, but those destitute of true righteousness and holiness, comprehending the various classes of sinners afterward mentioned, the term unrighteous here including them all: shall not inherit the kingdom of God — Namely, the kingdom of eternal glory. And can you contentedly sacrifice this great and glorious hope which the gospel gives you, for the sake of those pleasures of sin which are but for a short season?-(Benson Commentary). SL

Shall not inherit - Shall not possess; shall not enter into. The kingdom of heaven is often represented as an "inheritance;"-(Barnes' Notes). BH

The unrighteous; better, that wrong doers, the verb being the same as "ye do wrong" in ver. 8. Perhaps the Corinthians thought that they would be saved by the mere fact of having been admitted into God's kingdom (the Christian Church in all its highest privileges) by baptism. St. Paul here lays down, as distinctly as St. James does, that faith without works is dead, and privileges without holiness are abrogated. The spirit of his warning is the same as that of Jeremiah 7:4, "Trust ye not in lying words, saying, The temple of the Lord... are these;" or that of St. John the Baptist, "Say not unto yourselves, We be Abraham's sons." Christians have often been liable to the temptation of underrating the peril which results from the falling asunder of action from knowledge. There can be no greater danger than that of talking slightingly of "mere morality." Religion is not an outward service, but a spiritual life manifested by a holy living.-(The Pulpit Commentaries). BH

Be not-μὴ (me)-no, not) deceived-πλανᾶσθε (planasthe)-to lead astray, wander, err, (metaph. to lead away from the truth, to lead into error, to deceive))::

Be not deceived — By a vain imagination that the Christian name and privileges will save you, while you continue in the practice of your vices.-(Benson Commentary). SL

Be not deceived. Men are very much inclined to flatter themselves that they may live in sin, yet die in Christ, and go to heaven. But we cannot hope to sow to the flesh, and reap everlasting life. They are reminded what a change the gospel and grace of God had made in them. The blood of Christ, and the washing of regeneration, can take away all guilt. Our justification is owing to the suffering and merit of Christ; our sanctification to the working of the Holy Spirit; but both go together. All who are made righteous in the sight of God, are made holy by the grace of God.-(Matthew Henry). BH

Be not deceived. So our Lord says," Let no man deceive you" (Mark 13:5; comp. 1 John 3:7). St. Paul uses the warning very solemnly again in 1 Corinthians 15:33 and Galatians 6:7, and St. James in James 1:16. The self deception of merely verbal orthodoxy is the most dangerous of all.-(Pulpit Commentary). BH

Be not deceived, ( saith the apostle), either by any false teachers, or by the many ill examples of such sinners that you daily have, nor by magistrates’ connivance at these sins.-(Matthew Poole's Commentary). BH

Be not deceived.—There was great danger of their being led to think lightly of sins which were daily committed by those amongst whom they lived, hence these words of warning with which the sentence opens, as in 1 Corinthians 15:33.-(Ellicott's Commentary). SL

'Be not deceived' -'Stop being misled' (Wms); 'Make no mistake' (Wey) This exhortation is repeated-1 Cor 15:33; Gal_6:7 ; Eph_5:6 . An exhortation needed just as much today, when religious bodies are claiming that many of these sins are acceptable. 'Paul writes because regarding this very point people constantly deceive themselves ..thousands who are living today are "unrighteous", and yet expect to reach heaven at last.' [Note: _ Lenski p. 247]-(Mark Dunagan). SL

Is that plain? Paul said don't be deceived. A lot of people are deceived into thinking that they can live however they please and still inherit the kingdom of God. Not so. And thus, these words should come as a searchlight to our own hearts. If I desire to inherit the kingdom of God, these things should be searching my own soul. For the unrighteous are not going to inherit the kingdom of God, neither fornicators, nor idolaters, nor adulterers, nor effeminate, not abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God.-(Chuck Smith Bible Commentary). SL

fornicators-πόρνοι (pornoi)-fornicator, whoremonger),:

neither fornicators, such as are guilty of uncleanness with persons in a single state:-(Gill's Exposition). BH

[(Fornication includes any and all sexual cohabitation outside the bonds of lawful marriage.)]

idolaters-εἰδωλολάτραι (eidololatrai)-worshipper of idols, (i.e. an image- (servant or) worshipper (literally or figuratively), also, a covetous man such as a worshipper of Mammon),:

nor idolaters; who worships more gods than one, and not the true God; who do service to them that are not gods, and perform what the Jews call "strange service": and not only fall down to stocks and stones, but serve divers lusts and pleasures, the idols of their own hearts.-(Gill's Exposition). BH

adulterers-μοιχός (moichos)-literally: adulterer, (figuratively: faithless toward God, ungodly),:

Nor adulterers; such as, being married persons, break their marriage covenant, and commit uncleanness with such as are not their yokefellows [(spouse)].-(Matthew Poole's Commentary). BH

'adulterers' -'means precisely that (married persons having sexual relations--of any kind--outside marriage)'. (Fee p. 243) It also includes a single person who marries someone who has been unscripturally divorced. ( Mat_5:32 ) And also is used of a man or woman who unscripturally divorces and remarries. ( Mat_19:9 ; Mar_10:11 /12 ).-(Mark Dunagan). SL

effeminate-μαλακοὶ (malakoi)-soft, (i.e. fine (clothing); figuratively, a catamite:—effeminate, soft)),:

Macknight wrote that this word is translated from a Greek word meaning "catamite,"[15] the technical word for "a boy used in pederasty."[16] "Those wretches who suffered this abuse were likewise called pathics, and affected the dress and behavior of women."[17] Catamites were the passive partners in sodomy.-(Coffman Commentaries). SL

Effeminate. This and the next clause refer to a shameful crime quite prevalent among the heathen, the first submitting themselves to the foul sensuality, and the second actively "abusing themselves with men," contrary to nature. Both are Sodomites. None guilty of any one of the list of vices given can be an heir of heaven.-(People's New Testament). SL

'effeminate' -3120. malakos mal-ak-os'; of uncertain affinity; soft, i.e. fine (clothing); figuratively, a catamite: -effeminate, soft. 'Has the basic meaning of "soft"; but it also became a pejorative epithet for men who were "soft" or "effeminate", most likely referring to the younger, "passive" partner in a pederastic relationship. In many instances young men sold themselves as "mistresses" for the sexual pleasure of men older than themselves.' [Note: _ Fee pp. 243-244]. Words that need defined: "Catamite"-a boy used in pederasty. "Pederasty"-sodomy among males, esp., as practiced by a man with a boy. And if such was wrong, and called "unrighteous" in Corinth, then it is just as wrong in downtown Portland Oregon, and if not repented of, it will send you to hell, regardless of what the Oregonian says to the contrary! 'BE NOT DECEIVED!'-(Mark Dunagan). SL

abusers of themselves with mankind-ἀρσενοκοῖται (arsenokoitai)-lying with a male, (i.e. sodomy)),:

Abusers of themselves with men ... were the sodomites. Regarding the passive and active homosexuals referred to in these words, it should be remembered that an apostle of Jesus Christ condemned such persons in the judgment that they shall not inherit the kingdom of God. What is to be thought of churches which not only condone this sin, but in widely publicized cases have actually ordained homosexuals to the ministry? It is the judgment of this writer that churches exhibiting such a total disregard of the New Testament have, in so doing, forfeited all identity with Christianity.-(Coffman Commentaries). SL

Nor abusers of themselves with mankind; nor such as are guilty of the sin of Sodom, a sin not to be named amongst Christians or men.-(Matthew Poole's Commentary). BH

'nor abusers of themselves with men' -'homosexuals' (NASV). The word is a compound of "male" and "intercourse". (Fee p. 244) The previous words fornicators and adulterers would apply to "a male who has intercourse", this must specifically refer to males who have intercourse with other males. In recent years many have tried to soften these verses and claim that Paul was only condemning a certain kind of "homosexuality". Some would say a "lustful kind" or "harmful kind". And yet if this is true, then the same argument must be used for all the other sins mentioned here. Is there a "non-lustful" kind of fornication? Adultery? Is there a non-harmful kind of idolatry? Theft? Greed? Extortion? Can I engage in all of these behaviors just as long as my heart is right? If homosexual relations are "right" in a committed and monogamous-[(def. having one mate)] relationship, then can I have an affair (have adulterous relations), as long as I am committed to the woman I am having an affair with? We need to remember than any argument offered in the attempt to "justify" homosexuality, must be applied to all the other sins mentioned in this list and every other list in the Bible. We should also note, that more than more "kind" of homosexuality is condemned in the Bible. Male prostitution is condemned ("effeminate"), but so are lesbian relationships ( Rom_1:26 ); and so are "CONSENTING HOMOSEXUAL RELATIONSHIPS"- Rom_1:27 "men with men".-(Mark Dunagan). SL

And-καὶ (kai)-and, even, also) such-ταῦτά (tauta)-these) were-ἦτε (ete)-was (wast or were)) some of you-τινες (tines)-a certain, some)::

And such were some of you: but ye are washed — From those gross abominations; nay, and ye are inwardly sanctified; not before, but in consequence of, your being justified in the name - That is, by the merits, of the Lord Jesus, through which your sins are forgiven.-(Wesley's Explanatory). SL

Such were some of you ... This was intended by Paul to call attention to the conditions from which they had been rescued by Christ.-(Coffman Commentaries). SL

And such were some of you.- Some of the worst classes had been converted.-(People's New Testament). SL

'And such were some of you' -'And these are just the characters some of you used to be.' (Wms). Proof positive, that even very addictive sinful lifestyles, can be quit for God. A clean break from sin can be made.-(Mark Dunagan). SL

Those that are saved are changed people. Before their conversion some of the Corinthians had been, "fornicators, idolaters, adulterers, effeminate, abusers of themselves with mankind, thieves, covetous, drunkards, revilers, and extortioners." Now the blood of Christ had cleansed them, and they were set apart to a life of godliness. They were Christians and consequently they needed to live and act like Christians. Christians cannot continue in those sinful practices of their past life. That "old man" has died and been buried. Our society need to read this list of sins again. Sexual immorality heads the list of sins. The first four sins named were fornicators, adulters, effeminate, and abusers of themselves with mankind. The "effeminate" and "abusers of themselves with mankind" are those that practice homosexual activities. A woman with another woman is also a sinful practice. (Rom_1:26 /27) Christians have been washed, sanctified and justified. They now belong to God and cannot live in sin. Our body belongs to the Lord and we cannot use it for fornication. We likewise must be careful to abstain from anything that might cause a brother to stumble.-(Charles Box's Commentaries). SL

Some of the Corinthian Christians had been fornicators and had practiced the other sins Paul cited before they trusted in Christ. However the blood of Christ had cleansed them, and God had set them apart to a life of holiness (1 Corinthians 1:2). The Lord had declared them righteous through union with Christ by faith (cf. 1 Corinthians 1:30) and through the sanctifying work of the Holy Spirit who indwelt them. He had made them saints. Consequently they needed to live like saints.-(Expository Notes of Dr. Thomas). SL

Scrivener's Textus Receptus 1894

14 ἕκαστος δὲ πειράζεται, ὑπὸ τῆς ἰδίας ἐπιθυμίας ἐξελκόμενος καὶ δελεαζόμενος. 15 εἶτα ἡ ἐπιθυμία συλλαβοῦσα τίκτει ἁμαρτίαν· ἡ δὲ ἁμαρτία ἀποτελεσθεῖσα ἀποκύει θάνατον.

James 1:14-15

14 "But every man-ἕκαστος (hekastos)-each) *is tempted-πειράζεται (peirazetai)-to try, prove), when he is drawn away-ἐξελκόμενος (exelkoumenos)-to be drawn out or forth, (i.e. (figuratively: to entice (to sin):—draw away)) of his own-ἰδίας (idias)-pertaining to one's self, one's own, belonging to one's self) *lust-ἐπιθυμίας (epithumias)-desire, over desire, lust after), and *enticed-δελεαζόμενος (deleazomenos)-to bait or entice, catch by a bait, (i.e. to beguile by blandishments, allure, entice, deceive)). 15 Then when lust *hath conceived-συλλαβοῦσα (sullabousa)-to conceive (literally or figuratively), (metaph. of lust whose impulses a man indulges)), it bringeth forth-τίκτει (tiktei)-to bear forth young, (literally or figuratively:—bear, be born, bring forth, be delivered)) *sin-ἁμαρτίαν (hamartian)- sin, error, offence, (e.g. a bad action, evil deed)): and sin, when it is finished-ἀποτελεσθεῖσα (apotelestheisa)-to end fully, accomplish), bringeth forth-ἀποκύει (apokuei)-to bring forth) *death-θάνατον (thanaton)-death (literally or figuratively).

Example of Greek word:

*G3985: (πειράζεται-is tempted) click: Matthew 4:1 (πειρασθῆναι-to be tempted)
*G1939: (ἐπιθυμίας-lust) click: Romans 13:14 (ἐπιθυμίας-to fulfil the lusts)
*G1185: (δελεαζόμενος-enticed) click: 2 Peter 2:14 (δελεάζοντες-beguiling)
*G4815: (συλλαβοῦσα-hath conceived) click: Luke 1:24 (συνέλαβεν-conceived)
*ἁμαρτίαν (hamartian)-sin click: Romans 6:12 // James 4:17
*θάνατον (thanaton)-death click: John 8:51

Greek Interlinear:

is tempted-πειράζεται: Verb, Present, Passive, Indicative, 3rd Person, Singular: But every man ["IS-beING-triED"],
when he is drawn away-ἐξελκόμενος: Verb, Present, Passive, Participle, Nominative, Singular, Masculine: ["beING-OUT-DRAWN"//"being-drawn-away"] of
his own-ἰδίας: Adjective, Genitive, Singular, Feminine: ["OWN"] lust, and
enticed-δελεαζόμενος: Verb, Present, Passive, Participle, Nominative, Singular, Masculine: ["beING-LURED"]. Then when lust
hath conceived-συλλαβοῦσα: Verb, Second-Aorist, Active, Participle, Nominative, Singular, Feminine: ["conceiving"],
it bringeth forth-τίκτει: Verb, Present, Active, Indicative, 3rd Person, Singular: ["IS-BRINGING-FORTH"] sin: and sin,
when it is finished-ἀποτελεσθεῖσα: Verb, Aorist, Passive, Participle, Nominative, Singular, Feminine: ["being-fully-consummated"],
bringeth forth-ἀποκύει: Verb, Present, Active, Indicative, 3rd Person Singular: ["is-teeming-forth"//"is-bringing-forth"] death.

Punctuation Comparison:

1611 AV

14 But euery man is tempted, when hee is drawen away of his owne lust, and entised. 15 Then when lust hath conceiued, it bringeth forth sinne: and sinne, when it is finished, bringeth forth death.

1769 KJV

14 But every man is tempted, when he is drawn away of his own lust, and enticed. 15 Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death.

Commentaries:

***when he is drawn away of his own lust, and enticed ] Both the participles are primarily used of the way in which animals are taken, the first of capture by the hook or noose, as with fish or the crocodile (Herod. 11. 70), the second of beasts or birds which are attracted by food set for them as a bait. Both words had come to be used figuratively of sensual passion, the latter twice by St Peter (2 Peter 2:14 , 2 Peter 2:18 ), and the imagery that follows here suggests the thought that St James had the picture of the harlot of Proverbs 7:6-23 present to his thoughts. There the “young man void of understanding” yields to her allurements as “a bird hasteth to the snare.” “Lust,” or rather, desire , in its widest sense, including desire for safety, riches, ease, as well as sensual pleasure, is to man’s will as the harlot-temptress of that picture.-(Cambridge Greek Testament). SL

***And sin, when it is finished bringeth forth death - The result of sin when it is fully carried out, is death - death in all forms. The idea is, that death, in whatever form it exists, is to be traced to sin, and that sin will naturally and regularly produce it. There is a strong similarity between this declaration and that of the apostle Paul Romans 6:21-23; and it is probable that James had that passage in his mind"..."Any one who indulges in a sinful thought or corrupt desire, should reflect that it may end in death - death temporal and eternal. Its natural tendency will be to produce such a death. This reflection should induce us to check an evil thought or desire at the beginning. Not for one moment should we indulge in it, for soon it may secure the mastery and be beyond our control; and the end may be seen in the grave, and the awful world of woe.- (Barnes' Notes). BH

***Drawn away.—This is a better form, “is tempted by his own lust, being drawn away by it.” Lust, or unregulated desire, includes passion for safety, riches, ease, as well as sensual pleasure. Plumptre says, “Adversity and persecution expose men to the solicitations of their lower nature, to love of ease and safety, no less than luxury and prosperity. In both ‘desire’ tempts the will to depart from what it knows to be the will of God.” Bringeth forth.—The second Greek word so translated differs from the first, and is a stronger term. It suggests the production of a monstrosity. It may be rendered “engendereth.”-(Preacher's Complete Homiletical). SL

***Bringeth forth death; not only temporal, but eternal. Or we may thus take the order and progress of sin: the first indeliberate motion of lust, is the temptation or bait, which by its pleasantness enticeth, and by its vehemency draws the heart after it (as the harlot, Proverbs 7:21, with the flattering of her lips forced the young man, telling him of the pleasure he should enjoy, James 1:14, /16-18, and then he goes after her, Jam 1:22); the heart’s lingering about and being entangled with the delightful motion of lust, is its committing folly with it; when the full consent is joined, lust hath conceived; when the outward act is performed, sin is brought forth; and when sin is finished in a settled course, it brings forth death; which, though every sin do in the merit of it, yet sin only finished doth in the event. Objection. Doth not this imply lust, and its first motions-[(i.e. an impulse or inclination of the mind or will)], not to be sin? Answer. No: for; 1. The least motions of it are forbidden, Matthew 5:28 Romans 7:7. 2. It is contrary to the law and Spirit of God, Romans 7:23, 25 Ga 5:16, 17. 3. It is the fountain of impurity, and therefore is itself impure, Job 14:4 Matthew 7:15, 16 Jas 3:11. 4. Evil thoughts defile a man, Matthew 15:19 Acts 8:22. Objection. How is lust said here to bring forth sin, when, Romans 7:8, sin is said to work lust? Answer. James calls the corrupt principle itself lust, and the actings of it, sin; whereas Paul calls the same principle sin, and the actings of it lust. And so both are true, lust, as a root, brings forth the acts of sin as its fruits; and sin as a root, brings forth actual lusts, as its fruits.
-(Matthew Poole's Commentary). BH

***In the first part of Jam_1:1-27 , trials, or external hardships are considered. Then, as Woods notes, James changes from the noun form to a verb in his consideration of temptation. Woods tells us the verb form means "solicit to do evil" and gives the example of Satan tempting our Lord ( Mat_4:1-11 ). God will test men, as we have already seen and the case of Abraham shows, but he will not tempt men to sin ( Jam_1:13 ). Adam, like some today, tried to blame God for his temptation and sin ( Gen_3:12 ). James clearly answers the challenge of Adam. Notice the external trial becomes an internal problem when we are drawn away of our own lust. Adam tried to put the blame for his sin on Eve and Eve tried to blame the devil ( Gen_3:13-16 ). James does not put the blame upon Satan because ultimately it rests with us ( Jam_1:14 ). The devil will receive his punishment, but so will we because we are responsible for our actions. Ezekiel recorded the Lord's words when he said, "The soul who sins shall die" (Ezekiel 18:4). Similarly, Paul writes, "For we must all appear before the judgment seat of Christ, that each one may receive the things done in the body, according to what he has done, whether good or bad" ( 2Co_5:10 ; Gal_6:7 /8 ).-(Gary Hampton). SL

***... but each man is tempted, when he is drawn away by his own lust, and enticed. The seat of all wrong-doing lies in human selfishness. As long as men seek only what pleases them, what they desire, what they crave, what gratifies them, that lust, which seeks the fulfillment of such desires, motivates all the sin on earth. Herein lies the basic conflict involved in spiritual living. Man's ego must be suppressed, denied, and brought under subjection to the will of God. In instances where this is never done, sin reigns in men's lives. From this it is clear that within men themselves are all of the propensities leading to sin. Drawn away ... and enticed ... "These are primarily hunting and fishing words, used metaphorically here."[35] It was the beauty of the forbidden fruit that acted as a lure for Eve, the bait, which effected her being caught upon the hook of sin. Christians should learn to exercise skill in rejecting the alluring "bait" with which Satan baits his trap of enslavement to sin.-(Coffman Commentaries). SL

***Drawn away of his lust ] Δελεαζομενος , Satan hath only a persuading sleight, not an enforcing might. Our own concupiscence-[(e.g. lust, desire, passion)] carries the greatest stroke.-(John Trapp Complete Commentary). SL

Beza Greek New Testament 1598

26 Διὰ τοῦτο παρέδωκεν αὐτοὺς ὁ Θεὸς εἰς πάθη ἀτιμίας. αἵ τε γὰρ θήλειαι αὐτῶν μετήλλαξαν τὴν φυσικὴν χρῆσιν εἰς τὴν παρὰ φύσιν 27 Ὁμοίως τε καὶ οἱ ἄρσενες ἀφέντες τὴν φυσικὴν χρῆσιν τῆς θηλείας, ἐξεκαύθησαν ἐν τῇ ὀρέξει αὐτῶν εἰς ἀλλήλους, ἄρσενες ἐν ἄρσεσι τὴν ἀσχημοσύνην κατεργαζόμενοι καὶ τὴν ἀντιμισθίαν, ἣν ἔδει τῆς πλάνης αὐτῶν ἐν ἑαυτοῖς ἀπολαμβάνοντες.

Romans 1:26-27 (read verses 20-25)

26 "For-Διὰ (Dia)-because of, (i.e. for this reason; on this account; since this is so)) this cause-τοῦτο (touto)-this) God-Θεὸς (Theos)-God, (i.e. God the Father:—the supreme Divinity)) *gave them-αὐτοὺς (autous)-them, the same) up-παρέδωκεν (paredoken)-to give over, hand over, give (over), deliver, give up) unto-εἰς (eis)-into) *vile-ἀτιμίας (atimias)-dishonour, ignominy, disgrace, shame) affections-πάθη (pathe)-feeling, passion): for-γὰρ (gar)-for, verily) even-τε (te)-and, also, (i.e. not only... but also) their-αὐτῶν (auton)-of them) women-θήλειαι (theleiai)-a woman, a female) did change-μετήλλαξαν (metellazan)-to alter afterward, (i.e. to exchange, change)) the-τὴν (ten)-the) natural-φυσικὴν (phusiken)-natural, (i.e. produced by nature, inborn)) use-χρῆσιν (chresin)-use, (of the sexual use of a woman)) into-εἰς (eis)-into) that which is against-παρὰ (para)-besides, (i.e. contrary to)) *nature-φύσιν (phusin)-nature, (by implication: natural production)): 27 And-τε (te)-and, also, (i.e. not only... but also)) likewise-ὁμοίως (homoios)-likewise, equally, in the same way) also-καὶ (kai)-also) the-οἱ (hoi)-the) men-ἄρσενες (arsenes)-a male:—male, man), leaving-ἀφέντες (aphentes)-to send away, let go, (i.e. forsake)) the-τὴν (ten)-the) natural-φυσικὴν (phusiken)-natural, belonging to nature, (i.e. instinctive, natural)) use-χρῆσιν (chresin)-use, manner of using, (i.e. more specifically of sexual intercourse function, sexual use)) of the-τῆς (tes)-of the) woman-θηλείας (theleias)-a female), burned-ἐξεκαύθησαν (exekauthesan)-to burn forth, flame up) in-ἐν (en)-in) their-αὐτῶν (auton)-of them) lust-ὀρέξει (orexei)-eager desire, (i.e. longing, craving)) one toward-εἰς (eis)-into) another-ἀλλήλους (allelous)-one another, reciprocally, mutually), men-ἄρσενες (arsenes)-a male) with-ἐν (en)-in) men-ἄρσεσι (arsesi)-a male) working-κατεργαζόμενοι (katergazomenoi)-to work down, thoroughly, (i.e. to perpetrate)) *that which is unseemly-ἀσχημοσύνην (aschemosunen)-unseemliness, (i.e. shame)), and-καὶ (kai)-and, also, even) receiving-ἀπολαμβάνοντες (apolambanontes)-to receive or take away, off, or back, (i.e. to receive by way of retribution)) in-ἐν (en)-in) themselves-ἑαυτοῖς (eautois)-selves, themselves) that-τὴν (ten)-the) recompence-ἀντιμισθίαν (antimisthian)-a corresponding reward, (i.e. requital)) of their-αὐτῶν (auton)-of them) *error-πλάνης (planes)-wandering, a straying about) which-ἣν (hen)-which) was meet-ἔδει (edei)-it behoveth, (i.e. it is necessary, there is need of, it behooves, is right and proper))."

Example of Greek word:

*παρέδωκεν (paredoken)-gave up click: Matthew 18:34 (and delivered)
*G819: (ἀτιμίας-vile) click: 1 Corinthians 11:14 (ἀτιμία-a shame)
*φύσιν (phusin)-nature click: Romans 11:24
*ἀσχημοσύνην-that which is unseemly click: Revelation 16:15 (shame)
*πλάνης (planes)-error click: James 5:20 // 1 John 4:6

Greek Interlinear:

gave up-παρέδωκεν: Verb, Aorist, Active, Indicative, 3rd Person, Singular: For this cause God ["BESIDES-GIVES"//"gives-over"] them unto vile affections: for even their women
did change-μετήλλαξαν: Verb, Aorist, Active, Indicative, 3rd Person, Plural: ["alter-CHANGE"] the natural use into that which is against nature: And likewise also the
men-ἄρσενες: Noun, Nominative, Plural, Masculine: ["MALES"],
leaving-ἀφέντες: Verb, Second-Aorist, Active, Participle, Nominative, Plural, Masculine: ["FROM-LETTING"//"leaving"] the natural use of the woman,
burned-ἐξεκαύθησαν: Verb, Aorist, Passive, Indicative, 3rd Person, Plural: ["WERE-OUT-BURNED"//"were-inflamed"] in their lust one toward another, men
with-ἐν: PREposition: ["IN"] men
working-κατεργαζόμενοι: Verb, Present, Middle or Passive Deponent, Participle, Nominative, Plural, Masculine: ["DOWNACTING"//"effecting"]
that which is unseemly-ἀσχημοσύνην: Noun, Accusative, Singular, Feminine: ["indecency"], and
receiving-ἀπολαμβάνοντες: Verb, Present, Active, Participle, Nominative, Plural, Masculine: ["FROM-GETTING"//"getting-back"] in themselves that recompence of their error which
was meet-ἔδει: Verb, Imperfect, Impersonal, Active, Indicative, 3rd Person, Singular: ["WAS-BINDING"//"must-be"].

For-Διὰ (Dia)-because of, (i.e. for this reason; on this account; since this is so)) this cause-τοῦτο (touto)-this) God-Θεὸς (Theos)-God, (i.e. God the Father:—the supreme Divinity)) gave them-αὐτοὺς (autous)-them, the same) up-παρέδωκεν (paredoken)-to give over, hand over, give (over), deliver, give up) unto-εἰς (eis)-into) vile-ἀτιμίας (atimias)-dishonour, ignominy, disgrace, shame) affections-πάθη (pathe)-feeling, passion)::

For this cause ] Resuming ver. 24. vile affections ] Lit. passions of disgrace; stamped with essential degradation. (Far different is the Greek, where (in E. V.) the same word “vile” appears, in Philippians 3:21 : “the body of humiliation .”) On this and the next verse we must not comment in detail. The hideous vices here plainly named, one of them in particular, frightfully deface some of the very fairest pages of ancient literature. The tremendous condemnations of Scripture have made the like display almost impossible in modern writings; but the human heart is the same. (Jeremiah 17:9.)-(Cambridge Greek Testament) SL

For this cause - On account of what had just been specified; to wit, that they did not glorify him as God, that they were unthankful, that they became polytheists [(def. the belief in or worship of more than one god)] and idolaters. In the previous verses he had stated their speculative belief. He now proceeds to show its practical influences on their conduct. Vile affections - Disgraceful passions or desires. That is, to those which are immediately specified. The great object of the apostle here, it will be remembered, is to shew the state of the pagan world, and to prove that they had need of some other way of justification than the law of nature. For this purpose, it was necessary for him to enter into a detail of their sins. The sins which he proceeds to specify are the most indelicate, vile, and degrading which can be charged on man.-(Barnes' Notes). BH

For this cause God gave them up unto vile passions ... These words affirm the judicial nature of the penalty enforced upon ancient apostate nations which overstepped the hidden boundary between God's mercy and his wrath and were "given up." This is the second time in this section that the fact of God's judicial sentence has been mentioned, and here the emphasis is upon the cause of it, "for this cause" stressing the overflowing nature of their sins. In these verses, and preceding, sexual deviation is brought to attention, not merely as sin, which it is, but also as punishment for sin, Romans 1:26 dealing with the female deviate, and Romans 1:27 with the male. How is sin the punishment of sin? In the light of these verses, the debaucheries of the depraved are in themselves a punishment well-suited to the crime of turning away from God. The horrible lusts mentioned here, burning with ever greater and greater intensity, descending constantly to lower and lower levels of uncleanness, and, at last, leaving the sinner consumed by an insatiable lust, cause this terminal condition to be one of utter pitiableness and misery. This is what is meant by the statement that such persons receive "in themselves" the reward justly due their conduct.-(Coffman Commentary). SL

Vile affections; Greek: affections of dishonour, i.e. the most dishonourable and shameful affections; for as we are exhorted, 1 Thessalonians 4:4, /5, to possess our vessels in honour, that is, to withhold our body from uncleanness; so they that give up themselves to uncleanness, dishonour themselves and their own bodies; see 1 Corinthians 6:18: if they, as this scripture tells us, that commit fornication dishonour their own bodies; then much more do they that practise the unnatural uncleanness hereafter mentioned.-(Matthew Poole's Commentary). BH

for-γὰρ (gar)-for, verily) even-τε (te)-and, also, (i.e. not only... but also) their-αὐτῶν (auton)-of them) women-θήλειαι (theleiai)-a woman, a female) did change-μετήλλαξαν (metellazan)-to alter afterward, (i.e. to exchange, change)) the-τὴν (ten)-the) natural-φυσικὴν (phusiken)-natural, (i.e. produced by nature, inborn)) use-χρῆσιν (chresin)-use, (of the sexual use of a woman)) into-εἰς (eis)-into) that which is against-παρὰ (para)-besides, (i.e. contrary to)) nature-φύσιν (phusin)-nature, (by implication: natural production))::

for even the women did change the natural use into that which is against nature; either by prostituting themselves to, and complying with the "sodomitical" embraces of men; in a way that is against nature; or by making use of such ways and methods with themselves, or other women, to gratify their lusts, which were never designed by nature for such an use...."-(Gill's Exposition). BH

For even their women — From whom the strictest modesty might reasonably be expected; did change the natural use of their bodies into that which is against nature — Prostituting and abusing them in the most abominable manner.-(Benson Commentary). BH

Because mankind "exchanged" the truth for the lie God allowed him to degrade himself through his passions. The result was that he "exchanged" natural human functions for what is unnatural. In the Greek text the words translated "women" (thelus; Romans 1:26) and "men" (arsen, Romans 1:27) mean "females" and "males." Ironically the homosexuality described in these verses does not characterize females and males of other animal species, only human beings. Homosexuality is a perversion because it uses sex for a purpose contrary to those for which God created and intended it (Genesis 1:28; Genesis 2:24).-(Expository Notes of Dr. Thomas). SL

And-τε (te)-and, also, (i.e. not only... but also)) likewise-ὁμοίως (homoios)-likewise, equally, in the same way) also-καὶ (kai)-also) the-οἱ (hoi)-the) men-ἄρσενες (arsenes)-a male:—male, man), leaving-ἀφέντες (aphentes)-to send away, let go, (i.e. forsake)) the-τὴν (ten)-the) natural-φυσικὴν (phusiken)-natural, belonging to nature, (i.e. instinctive, natural)) use-χρῆσιν (chresin)-use, manner of using, (i.e. more specifically of sexual intercourse function, sexual use)) of the-τῆς (tes)-of the) woman-θηλείας (theleias)-a female), burned-ἐξεκαύθησαν (exekauthesan)-to burn forth, flame up) in-ἐν (en)-in) their-αὐτῶν (auton)-of them) lust-ὀρέξει (orexei)-eager desire, (i.e. longing, craving)) one toward-εἰς (eis)-into) another-ἀλλήλους (allelous)-one another, reciprocally, mutually), men-ἄρσενες (arsenes)-a male) with-ἐν (en)-in) men-ἄρσεσι (arsesi)-a male) working-κατεργαζόμενοι (katergazomenoi)-to work down, thoroughly, (i.e. to perpetrate)) that which is unseemly-ἀσχημοσύνην (aschemosunen)-unseemliness, (i.e. shame)),:

And likewise also the men leaving the natural use of the women,.... The very sin of "sodomy" is here designed, so called from Sodom, the place where we first hear of it, Genesis 19:5, the men of which place, because they burned in their lust one towards another, as these Gentiles are said to do, God rained upon them fire and brimstone from heaven: an exceeding great sin this is, contrary to nature, dishonourable to human nature, and scandalous to a people and nation among whom it prevails, as it did very much in the Gentile world, . . .Thus God, because men dishonour him with their evil principles and practices, leaves them to reproach their own nature, and dishonour their own bodies:"-(Gill's Exposition). BH

And likewise the men ... -The sin which is here specified is what was the shameful sin of Sodom, and which from that has been called sodomy. It would scarcely be credible that man had been guilty of a crime so base and so degrading, unless there was ample and full testimony to it. Perhaps there is no sin which so deeply shows the depravity of man as this; none which would so much induce one "to hang his head, and blush to think himself a man."-(Barnes' Notes). BH

'Burned in their lust one toward another, men with men' -God condemns "mutually loving" homosexual relations. Homosexuality and lesbianism are traits of a society that is being given up. They are not signs of 'improvement and enlightenment', they are manifestations of ignorance and spiritual darkness. They are not found at the 'high point' of a society, but the 'low point'.-(Mark Danagan). SL

Burned (ἐξεκαύθησαν) The terms are terrible in their intensity. Lit., burned

out. The preposition indicates the rage of the lust. Lust (ὀρέξει) Only here in the New Testament. It is a reaching out after something with the purpose of appropriating it. In later classical Greek it is the most general term for every kind of desire, as the appetite for food. The peculiar expressiveness of the word here is sufficiently evident from the context.-(Vincent's Word Studies). BH

This was the sin of the Sodomites of old, for which they were destroyed, Genesis 19:5: see Leviticus 18:22.-(Matthew Poole's Commentary). BH

"A contextual and exegetical-[(def. critical explanation or interpretation of a text, especially of scripture.)] examination of Romans 1:26-27 reveals that attempts by some contemporary writers to do away with Paul’s prohibitions against present-day same-sex relations are false Paul did not impose Jewish customs and rules on his readers; instead he addressed same-sex relations from the trans-cultural perspective of God’s created order. God’s punishment for sin is rooted in a sinful reversal of the created order. Nor was homosexuality simply a sin practiced by idolaters in Paul’s day; it was a distorting consequence of the fall of the human race in the Garden of Eden. Neither did Paul describe homosexual acts by heterosexuals. Instead he wrote that homosexual activity was an exchange of the created order (heterosexuality) for a talionic perversion (homosexuality), which is never presented in Scripture as an acceptable norm for sexuality. Also Hellenistic pederasty does not fully account for the terms and logic of Romans 1:26-27 which refers to adult-adult mutuality. Therefore it is clear that in Romans 1:26-27 Paul condemned homosexuality as a perversion of God’s design for human sexual relations." [Note: David E. Malick, "The Condemnation of Homosexuality in Romans 1:26-27," Bibliotheca Sacra 150:599 (July-September 1993):340. See also Sherwood A. Cole, "Biology, Homosexuality, and Moral Culpability," Bibliotheca Sacra 154:615 (July-September 1997):355-66.]-(Expository Notes of Dr. Thomas). SL

That which is unseemly - That which is shameful, or disgraceful.-(Barnes' Notes). BH

These two verses describe a horrible state of humanity, cohabitation with animals, and other abominations unmentionable, peculiar to the inhabitants of Sodom and in the hell dens of many other cities in all ages. When I was in that country I went to the site of Sodom and Gomorra and found it all covered by the Dead Sea. Not only is the sea utterly desolate, no fish competent to live in its poisonous waters, but the surrounding country is all a burning desert waste without a drop of rain, whereas in the days of Abraham and Lot it was “well watered,” God having sent the withering desolation because of their wickedness. As this wicked age fast ripens for destruction, the horrors of Sodom are fast multiplying with the inventions of the age utilized by Satan. I write these pages in New York. A sanctified man, saved out of the horrors of slumdom, tells me that we need not leave the American metropolis to find all the horrors of ancient Sodom.-(William Godbey's Commentary). SL

and-καὶ (kai)-and, also, even) receiving-ἀπολαμβάνοντες (apolambanontes)-to receive or take away, off, or back, (i.e. to receive by way of retribution)) in-ἐν (en)-in) themselves-ἑαυτοῖς (eautois)-selves, themselves) that-τὴν (ten)-the) recompence-ἀντιμισθίαν (antimisthian)-a corresponding reward, (i.e. requital)) of their-αὐτῶν (auton)-of them) error-πλάνης (planes)-wandering, a straying about) which-ἣν (hen)-which) was meet-ἔδει (edei)-it behoveth, (i.e. it is necessary, there is need of, it behooves, is right and proper)).:

By the "recompense" (ἀντιμισθίαν) is meant here, not any further result, such as disease or physical prostration, but the very fact of their being given up to a state in which they can crave and delight in such odious gratifications of unnatural lust. It is the ἀντιμισθία τῆς πλάνης αὐτῶν [("that recompence of their error")], the final judgment on them for going astray from God. And surely to the pure-minded there is no more evident token of Divine judgment than the spectacle of the unnatural cravings and indulgence of the sated sensualist.-(Pulpit Commentary). BH

That recompence of their error which was meet.—The “error” is the turning from God to idols. The “recompence of the error” is seen in these unnatural excesses to which the heathen have been delivered up.-(Ellicott's Commentary). BH

How is sin the punishment of sin? In the light of these verses, the debaucheries of the depraved are in themselves a punishment well-suited to the crime of turning away from God. The horrible lusts mentioned here, burning with ever greater and greater intensity, descending constantly to lower and lower levels of uncleanness, and, at last, leaving the sinner consumed by an insatiable lust, cause this terminal condition to be one of utter pitiableness and misery. This is what is meant by the statement that such persons receive "in themselves" the reward justly due their conduct.-(Coffman Commentary). SL

and receiving in themselves that recompense of their error which was meet—alluding to the many physical and moral ways in which, under the righteous government of God, vice was made self-avenging.-(Jamieson Fausset Brown). BH

receiving in themselves the recompence of their error, which was meet: God punishes sin with sin; for as the Jews say (n), as "one commandment draws on another, so one transgression draws on another; for the reward of the commandment is the commandment, and the reward of transgression is transgression.''-(Gill's Exposition). BH

Receiving in themselves that recompense of their error- Their idolatry; which was meet- Being punished with that unnatural lust, which was as horrible a dishonour to their bodies as their idolatry was to God, and with various bodily infirmities, disorders, and sufferings consequent on such abominable practices,..."-(Joseph Benson's Commentary). BH

Stephanus Textus Receptus 1550
7 ὡς Σόδομα καὶ Γόμορρα καὶ αἱ περὶ αὐτὰς πόλεις τὸν ὅμοιον τούτοις τρόπον ἐκπορνεύσασαι καὶ ἀπελθοῦσαι ὀπίσω σαρκὸς ἑτέρας πρόκεινται δεῖγμα πυρὸς αἰωνίου δίκην ὑπέχουσαι

Jude 1:7

7 "Even as *Sodom-Σόδομα (Sodoma)-(A city on the shore of the Salt Sea south of Engedi; a city destroyed by the Lord raining fire and brimstone on it in the days of Abraham and Lot) and Gomorrha-Γόμορρα (Gomorra)-"fissure, submersion", One of the five "cities of the plain" or "vale of siddim." All these cities save Zoar were afterwards destroyed with fire from heaven; now covered by the Dead Sea), and the cities about-περὶ (pepi)-around) them, in like-ὅμοιον (homoion)-like, similar, resembling) manner-τρόπον (tropon)-in like manner, way, fashion) giving themselves over to fornication-ἐκπορνεύσασαι (ekporneusasai)-to go a whoring, (i.e. "give one's self over to fornication")), and going after //strange-ἑτέρας (heteras)-other, (not the same)), (another i.e. one not of the same nature, form, class, kind; different)) (Gr. other) flesh, are set forth for-πρόκεινται (prokeintai)-to lie before the view, (i.e. to be placed before the eyes, to lie in sight; to stand forth)) an example-δεῖγμα (deigma)-sample, exhibition), suffering-ὑπέχουσαι (hupechousai)-to hold up under, (i.e. to sustain, undergo)) *the vengeance-δίκην (diken)-justice, vengeance, (i.e. execution of the sentence, punishment)) of eternal-αἰωνίου (aionion)-age lasting, forever, ever lasting) fire."

Example of Greek word:

*Σόδομα (Sodoma)-Sodom click: Romans 9:29 (Sodoma)
*δίκην (diken)-the vengeance click: 2 Thessalonians 1:9 (punished)

Greek Interlinear:

giving themselves over to fornication-ἐκπορνεύσασαι: Verb, Aorist, Active, Participle, Nominative, Plural, Feminine: Even as Sodom and Gomorrha, and the cities about them, in like manner ["OUT-PROSTITUTing"], and going after strange flesh,
are set forth for-πρόκεινται: Verb, Present, Middle or Passive Deponent, Indicative, 3rd Person, Plural: ["THEY-ARE-BEFORE-LYING"//"are-lying-before-us"] an example,
suffering-ὑπέχουσαι: Verb, Present, Active, Participle, Nominative, Plural Feminine: ["experiencing"] the vengeance of eternal fire.

Commentaries:

***Going after strange flesh - Margin: "other." The reference seems to be to the unusual sin which, from the name Sodom, has been called "sodomy." Compare Romans 1:27. The meaning of the phrase "going after" is, that they were greatly addicted to this vice. The word "strange, or other," refers to that which is contrary to nature. Doddridge, however, explains it, "going after strange and detestable gratifications of their pampered and indulged flesh."-(Barnes' Notes). BH

***and going after strange flesh; or "other flesh"; meaning not other women besides their own wives, but men; and designs that detestable and unnatural sin, which, from these people, is called sodomy to this day; and which is an exceeding great sin, contrary to the light of nature and law of God, dishonourable to human nature, and scandalous to a nation and people, and commonly prevails where idolatry and infidelity do, . . ."are set forth for an example; being destroyed by fire from heaven, and their cities turned into a sulphurous lake, which continues to this day, as a monument of God's vengeance, and an example to all such who commit the same sins, and who may expect the same equitable punishment; and to all who live ungodly lives, though they may not be guilty of the same crimes; and to all that slight and reject the Gospel revelation, with whom it will be more intolerable than for Sodom and Gomorrah; and to antichrist, who bears the same name, and spiritually is called Sodom and Egypt; and particularly to all false teachers, who besides their strange doctrines, go after strange flesh: suffering the vengeance of eternal fire; which may be understood of that fire, with which those cities, and the inhabitants of it, were consumed; which, Philo the (k) Jew says, burnt till his time, and must be burning when Jude wrote this epistle. The effects of which still continues, the land being now brimstone, salt, and burning; and is an emblem and representation of hell fire, between which there is a great likeness; as in the matter of them, both being fire; in the efficient cause of them, both from the Lord; and in the instruments thereof, the angels, who, as then, will hereafter be employed in the delivery of the righteous, and in the burning of the wicked; and in the circumstance attending both, suddenly, at an unawares, when not thought of, and expected; and in the nature of them, being a destruction total, irreparable, and everlasting: and this agrees with the sentiments of the Jews, who say (l), that "the men of Sodom have no part or portion in the world to come, and shall not see the world to come.-(Gill's Exposition). BH

***Are set forth for an example - They furnish a warning against all such conduct, and a demonstration that punishment shall come upon the ungodly. The condemnation of any sinner, or of any class of sinners, always furnishes such a warning. See the notes, 2 Peter 2:6.-(Barnes' Notes). BH

***Strange flesh- Literally, other flesh; other than the “natural use” of Romans 1:27, implying the crime which has received its name from Sodom. Are set forth Literally, lie forth; lie before our eyes, both on the face of the record and on the earth’s surface. Example- Literally, a showing of eternal fire, suffering punishment. The fires of ages on these plains are an illustration of eternal fire; as if the bituminous fires of the Dead Sea were a visible counterpart of the invisible fires of gehenna. The “slime-pits” of “the valley of Siddim” are recorded by successive writers as burning for centuries. In Deuteronomy 29:23, they are described as “brimstone, and salt, and burning.” Zephaniah 2:9, describes them as “the breeding of nettles, and salt-pits, and a perpetual desolation.” And in the Apocrypha, the Book of Wisdom says, that “even to this day the waste land that smoketh is a testimony.” Even so near Jude’s time Philo says, “The memorials of that terrible destruction yet remain; and ruins are shown in Syria mixed with ashes, smoke, sulphur, and slight flames still occasionally playing about, as in the remains of a conflagration. Josephus says, that in his own time “the remains of a fire, sent down from God, are yet visible.” Jude, as we understand him, views the material of a perpetual fire as a visible image of the fires of eternal retribution.-(Whedon's Commentary). SL

***given themselves over to fornication, and gone after strange flesh. The verbs are selected to bring out the intense sinfulness of the sin—the one being a strong compound form expressing unreserved surrender, the other an equally strong compound form denoting a departure from the law of nature in the impurities practiced. The sin has taken its name from the city with which the Book of Genesis so fearfully connects its indulgence. It forms one of the darkest strokes in the terrible picture which Paul has given us of the state of the ancient heathen world (Romans 1:27). With the Dead Sea probably in his view, the writer describes the doom of the cities as an example of or a witness to (the noun used being one that occurs again only in James 5:11, and bearing either sense) the retributive justice of God. They are set forth (literally, they lie before us) for an example, suffering the vengeance (rather, the punishment) of eternal fire.-(The Pulpit Commentaries). SL

***Sodom and Gomorrah ... These were the wicked cities whose shameful sin is embalmed in the very name of one of them [(i.e. sodomy)], a full account of which may be found in Genesis 18 and Genesis 19. These are a second illustration drawn from the Old Testament of once privileged people who were destroyed for their wickedness. The plain of Sodom was well-watered, evidently being one of great fertility, as indicated by Lot's choice of it [(Genesis 13:10)]. And the cities about them ... These words are scarcely noted by some, but without this notice the next clause is unintelligible. Which were these cities "round about" Sodom and Gomorrah? They were "Admah and Zeboim, the two being mentioned along with Sodom and Gomorrah in Deuteronomy 29:23."-(Coffman Commentaries). SL

***The non-committed liberal life style, promoted by liberals and the pressure to fully accept a homosexual life style as a ‘normal’ life style, are compared with the practices of ‘Sodom and Gomorrah and the cities around them’. What God has done with those cities shows His judgment over homosexual practice. This should be a warning to everyone who lives like that or who accepts that as normal and who probably even fights for general acceptance. The “punishment of eternal fire” shows that there is no end to God’s judgment over that. All apostates will be struck by this judgment. In the three examples-[(Jude 1:5-7)] you do not find a chronological, but a spiritual order. The apostates will
1. just like the Israelites who did not believe, die the physical death,
2. then just like the angels who did not keep their proper domain, be reserved under darkness for the judgment before the great white throne and
3. finally, just like Sodom and Gomorrah and the cities around it, be thrown in the eternal fire.-(Kingcomments on the Bible). SL

Deuteronomy 22:5

"The woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman's garment: for all that do so, are abomination unto the LORD thy God."

Beza Greek New Testament 1598
4 Ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς, Οὐκ ἀνέγνωτε ὅτι ὁ ποιήσας ἀπ᾽ ἀρχῆς, ἄρσεν καὶ θῆλυ ἐποίησεν αὐτοὺς;

Matthew 19:4

4 “And he answered-ἀποκριθεὶς (apokritheis)-to answer, (i.e. to give an answer to a question proposed)), and said-εἶπεν (eipen)-to speak, say) unto them, Have ye not-Οὐκ (Ouk)-no, not (the absolute negative)) read-ἀνέγνωτε (anegnote)-to begin to know again, read, (i.e. to distinguish between, to recognise, to know accurately, to acknowledge)), that he *which made ποιήσας (poiesas)-to do, make, (i.e. create)) them at *the beginning-ἀρχῆς (arches)-beginning, (i.e. origin)), *made-ἐποίησεν (epoiesen)-to do, make, (i.e. to create)) them male-ἄρσεν (arsen)-a male, a man (by implication: Adam)) and female-θῆλυ (thelu)-a woman, a female, (by implication: Eve))?

Example of Greek word:

*ποιήσας (poinesas)-which made click: Acts 4:24 (hast made) // Acts 17:24 (that made)
*ἀρχῆς (arches)-the beginning click: Mark 10:6 // Matthew 19:8 // John 8:44
*ἐποίησεν (epoiesen)-made click: Mark 10:6 (made)

Greek Interlinear:

he answered-ἀποκριθεὶς: Verb, Aorist, Passive-Deponent, Participle Nominative, Singular, Masculine: And ["answerING"],
and said-εἶπεν: Verb, Second-Aorist, Active, Indicative, 3rd Person, Singular: ["He-said"] unto them,
Have ye read-ἀνέγνωτε: Verb, Second-Aorist, Active, Indicative, 2nd Person, Plural: ["YE-reaD-(past)"] not, that he
which made-ποιήσας: Verb, Aorist, Active, Participle, Nominative, Singular, Masculine: ["One-making"] them at the beginning,
made-ἐποίησεν: Verb, Aorist, Active, Indicative, 3rd Person, Singular: ["makES"] them
male-ἄρσεν: Noun, Accusative, Singular, Neuter: ["MALE"] and
female-θῆλυ: Adjective, Accusative, Singular, Neuter: ["female"]?

Commentaries:

***He which made them at the beginning — When Adam and Eve were the first of human kind. Made them male and female — Merely through the design of matrimonial union, that the earth might be thus peopled. To answer a case of conscience, a man should act as Christ does here; pay no regard to that which the corruption of manners has introduced into Divine ordinances, but go back to the original will, purpose, and institution of God. Christ will never accommodate his morality to the times, nor to the inclinations of men. What was done at the beginning is what God judged most worthy of his glory, most profitable for man, and most suitable to nature.-(Adam Clarke Commentary). SL

***He who made them at the beginning — When the human race began to exist; made them male and female Greek, αρσεν και θηλυ , which Dr. Campbell renders, a male and a female. . . Besides, it was surely unnecessary to recur to the history of the creation to convince those Pharisees of what all the world knew, that the human race was composed of men and women, and consequently of two sexes. The weight of the argument, therefore,” he says, “must lie in this circumstance, that God created at first no more than a single pair, one of each sex, whom he united in the bond of marriage, and, in so doing, exhibited a standard of that union to all generations.-(Benson Commentary). SL

***As always, Christ referred the issue to higher ground, not to what Moses said, but to what God had said. Bypassing Moses altogether, he rested his case upon the word of God, appealing to Genesis 1:27 and Genesis 5:2.-(Coffman Commentaries). SL

***God made the first members of the human family a male and a female, not a male and females [(nor, a male and a male, or a female and a female)]. The lower animals were created separately, male and female; "mankind was created in one person in Adam, and when there was found no help meet for Adam, no companion in body, soul, or spirit, fit for him, then God, instead of creating a wholly new thing, made Eve out of Adam" (Sadler). Two individuals of opposite sexes were thus formed for each other; one was the complement of the other, and the union was perfect and lasted, as long as life. There was in this original institution no room for polygamy, no room for divorce. It was a concrete example of the way in which God unites man and wife.-(The Pulpit Commentary). SL

***Made them male and female.- In the creation, God made man male and female and united the two by an indissoluble bond in the marriage of one man to one woman.-(People's New Testament). SL

***Jesus went back to the beginning of man, and all discussions of this subject should go there for the proper basis of whatever is said. It should be observed that both words male and female are singular, showing that the Lord intended that one partner only should be engaged with another in this union.-(E.M. Zerr's Commentary). SL

Scrivener's Textus Receptus 1894
1 Τοῦτο δὲ γίνωσκε, ὅτι ἐν ἐσχάταις ἡμέραις ἐνστήσονται καιροὶ χαλεποί. 2 ἔσονται γὰρ οἱ ἄνθρωποι φίλαυτοι, φιλάργυροι, ἀλαζόνες, ὑπερήφανοι, βλάσφημοι, γονεῦσιν ἀπειθεῖς, ἀχάριστοι, ἀνόσιοι, 3 ἄστοργοι, ἄσπονδοι, διάβολοι, ἀκρατεῖς, ἀνήμεροι, ἀφιλάγαθοι, 4 προδόται, προπετεῖς, τετυφωμένοι, φιλήδονοι μᾶλλον ἢ φιλόθεοι, 5 ἔχοντες μόρφωσιν εὐσεβείας, τὴν δὲ δύναμιν αὐτῆς ἠρνημένοι· καὶ τούτους ἀποτρέπου.

2 Timothy 3:1-5

1 " This-Τοῦτο (Touto) -this) know-γίνωσκε (ginoske)-to know) also-δὲ (de)-moreover, yet, also), that-ὅτι (hoti)-that) in-ἐν (en)-in) *the last-ἐσχάταις (eschatais)-last, (i.e. ends, latter end)) days-ἡμέραις (emerais)-days) *perilous-χαλεποί (chalepoi)-hard, difficult, perilous, fierce) *times-καιροὶ (kairoi)-a fixed time or season, (i.e. a measure of time)) shall come-ἐνστήσονται (enstesontai)-to stand in sight, stand near) to be upon, impend, be imminent). 2 For-γὰρ (gar)-for) men-ἄνθρωποι (anthropoi)-a human being (whether male or female)) shall be-ἔσονται (esontai)-future third person plural of 'to be') lovers of their own selves-φίλαυτοι (philautoi)-loving oneself; too intent on one's own interests, selfish, fond of self), *covetous-φιλάργυροι (philarguroi)-a lover of silver (money), i.e. avaricious:—covetous), boasters-ἀλαζόνες (alzones)-taking on great airs, (i.e. an empty pretender, a boaster)), *proud-ὑπερήφανοι (huperephanoi)-exceeding proud, (i.e. showing oneself above others, overtopping)), *blasphemers-βλάσφημοι (blasphemoi)-one speaking injuriously), *disobedient-ἀπειθεῖς (apeitheis)-disobidient, not persuaded, (e.g. impersuasible, not compliant)) to parents, *unthankful-ἀχάριστοι (acharistoi)-ungreatful, unthankful, ungracious), *unholy-ἀνόσιοι (anosioi)-unholy, unkind, impious), 3 Without natural affection-ἄστοργοι (astorgoi)-without affection, (devoid of natural affection, unloving, heartless)), trucebreakers-ἄσπονδοι (aspondoi)-implacable, irreconcileable), false accusers-διάβολοι (diaboloi)-prone to slander, slanderous, accusing falsely), incontinent-ἀκρατεῖς (akrateis)-incontinent, without strength, (e.g. without self-control, intemperate)), fierce-ἀνήμεροι (anemeroi)-not mild, savage), despisers of those that are good-ἀφιλάγαθοι (aphilagathoi)-not friendly to the good), 4 *Traitors-προδόται (prodotai)-one who gives over, forth, or up, (i.e. a betrayer)), heady-προπετεῖς (propeteis)-falling forward, (i.e. headlong (figuratively: precipitate):—heady, rash(-ly)), *highminded-τετυφωμένοι (tetuphomenoi)-to raise a smoke, to wrap in a mist, (i.e. to make proud, puff up with pride)), lovers of pleasures-φιλήδονοι (philedonoi)-lover of pleasure, (i.e. voluptuous:—lover of pleasure)) more-μᾶλλον (mallon)-more, rather) than-ἢ (e)-than) lovers of God-φιλόθεοι (philotheoi)-loving God, (i.e. fond of God, devoted to God), 5 Having -ἔχοντες (echontes) -to have, (i.e. to hold)) a form-μόρφωσιν (morphosin)-form, appearance, (i.e. a forming, shaping)) *of godliness-εὐσεβείας (eusebeias)-piety, reverence, holiness), but-δὲ (de)-but, yet) *denying-ἠρνημένοι (ernemenoi)-to deny, disown, (i.e. abnegate)) *the power-δύναμιν (dunamin)-ability, power, strength) thereof-αὐτῆς (autes)-of same, it(-self), the (same)): from-καὶ (kai)-and, also, even) such-τούτους (toutous)-these) turn away-ἀποτρέπου (apotrepou)-to turn away (to turn oneself away from, to shun, avoid))."

Example of Greek word:

*ἐσχάταις (eschatais)-the last click: James 5:3
*χαλεποί (chalepoi)-perilous click: Matthew 8:28 (fierce)
*καιροὶ (kairoi)-times click: Acts 3:19
*ἀπειθεῖς (apeitheis)-covetous click: Luke 16:14
*G5244: (ὑπερήφανοι-proud) click: 1 Pet 5:5 (ὑπερηφάνοις-the proud)
*G989: (βλάσφημοι-blasphemers) click: 1 Tim 1:13 (βλάσφημον-a blasphemer)
*φιλάργυροι (philarguroi)-disobedient click: Titus 1:16 // Titus 3:3
*G884: (ἀχάριστοι-unthankful) click: Luke 6:35 (ἀχαρίστους-unthankful)
*G462: (ἀνόσιοι-unholy) click: 1 Timothy 1:9 (ἀνοσίοις-for unholy)
*προδόται (prodotai)-Traitors click: Acts 7:52 (the betrayers)
*G5187: (τετυφωμένοι-highminded) click: 1 Tim 6:4 (τετύφωται-He is proud)
*εὐσεβείας (eusebeias)-of godliness click: 1 Timothy 3:16
*G720: (ἠρνημένοι-denying) click: Titus 1:16 (ἀρνοῦνται-they deny)
*δύναμιν (dunamin)-the power click: Mark 5:30 // Rom 9:17 // 1 Cor 15:24

Greek Interlinear:

know-γίνωσκε: Verb, Present, Active, Imperative, 2nd Person, Singular: This ["be-you-knowing!"//"BE-KNOWING"] also, that in the last days perilous times
shall come-ἐνστήσονται: Verb, Future, Middle-Deponent, Indicative, 3rd Person, Plural: ["SHALL-BE-IN-STANDING"//"shall-be-being-present"]. For men
shall be-ἔσονται: Verb, Future, (No voice stated), Indicative, 3rd Person Plural: ["SHALL-BE"] lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, Without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good, Traitors,
highminded-τετυφωμένοι: Verb, Perfect, Passive, Participle, Nominative, Plural, Masculine: ["HAVING-been-SMOULDERED"//conceited"], lovers of pleasures more than lovers of God,
Having-ἔχοντες: Verb, Present, Active, Participle, Nominative, Plural, Masculine: ["HAVING"] a form
of godliness-εὐσεβείας: Noun, Genitive, Singular, Feminine: ["OF-devoutness"], but
denying-ἠρνημένοι: Verb, Perfect, Middle or Passive Deponent, Participle, Nominative, Plural, Masculine: ["HAVING-disownED"//"denying"] the power thereof: from such
turn away-ἀποτρέπου: Verb, Present, Middle, Imperative, 2nd Person, Singular: ["BE-FROM-REVERTING"//"be-you-shunning!"].

Commentaries:

This-Τοῦτο (Touto) -this) know-γίνωσκε (ginoske)-to know) also-δὲ (de)-moreover, yet, also), that-ὅτι (hoti)-that) in-ἐν (en)-in) the last-ἐσχάταις (eschatais)-last, (i.e. ends, latter end)) days-ἡμέραις (emerais)-days) perilous-χαλεποί (chalepoi)-hard, difficult, perilous, fierce) times-καιροὶ (kairoi)-a fixed time or season, (i.e. a measure of time)) shall come-ἐνστήσονται (enstesontai)-to stand in sight, stand near) to be upon, impend, be imminent).:

This know also — Besides what I formerly told thee concerning the apostacy, (1 Timothy 4:1,) that in the last, or latter days — That is, under the gospel dispensation, called the latter days, as being intended to wind up the economy of providence, and to remain in full force even to the end of the world: perilous times shall come — In which it will be difficult for the faithful followers of Jesus to discharge their consciences, and yet, at the same time, to maintain their safety.-(Joseph Benson's Commentary). SL

Know this ... "Be keeping this in mind."[1] In the last days ... It is a mistake to identify this period as restricted to times immediately prior to the Second Advent-[(i.e. The return of the Lord Jesus)]; because, as the passage itself shows, examples of the grievous times were plentiful at the time Paul wrote. Wesley said, "This means the times of the gospel dispensation."[2] As Spain pointed out, "The word here is the same as in Acts 2:17 where Peter refers to the Christian age or the age of the church on earth."[3] "The days of the Messiah are often alluded to by the Hebrew prophets as `the last days' (Isaiah 2:2; Hosea 3:5; Micah 4:1)."[4]. Grievous times ... Although perhaps a better rendition than "perilous times," as in KJV, scholars seem to be agreed that the word actually means "hard times"[5] or times of stress.-(Coffman Commentaries). SL

in the last days] ‘Not only the very last days, towards the end of the world, but in general [(from the time of the Apostles, to the end of the world)] (according to the Hebrew phrase) the days to come, or the future time, whether nearer or afar off. He-[(the Apostle Paul)] supposeth this would begin to happen in the age [days] of Timothy, 2 Timothy 3:5 from such do thou (thou, Timothy) turn away and avoid them,’ Bp Bull, Serm. xv. init. So Calvin, ‘universum Ecclesiae Christianae statum.’ perilous times shall come] Lit. ‘difficult,’ grievous; the meaning is well seen from the only other place where it occurs in N.T. Matthew 8:28, ‘two possessed with devils exceeding fierce,’ i.e. difficult to deal with, ‘so that no man could pass by that way.’ ‘Shall come,’ lit., will set in.-(Cambridge BSC). SL

that in the last days perilous times shall come; "or hard" and difficult times to live in; not by reason of the outward calamities, as badness of trade, scarcity of provisions, the ravages of the sword, &c. but by reason of the wickedness of men, and that not of the profane world, but of professors of religion; for they are the persons afterwards described, who will make the times they live in difficult to others, to live soberly, righteously, and godly; the days will be evil, because of these evil men: or they will be "troublesome" times, very afflicting and distressing to pious minds; . . ."-(Gill's Exposition). BH

Remember this. “I have told you before about the apostasy which is taking place (Ephesians 4:14; 2 Thessalonians 2:7).” There will be difficult times. See note on 1 Timothy 4:1. The entire Christian Age is called the last days in Acts 2:16 /17. It does not mean the last days of the world, because Timothy was already fighting these things (1 Timothy 6:3-5; etc.). But Paul may also have in mind the prophecies of Christ (Matthew 24:4-22 and notes).-(The Bible Study New Testament). SL

For-γὰρ (gar)-for, verily) men-ἄνθρωποι (anthropoi)-a human being (whether male or female)) shall be-ἔσονται (esontai)-future third person plural of 'to be') lovers of their own selves-φίλαυτοι (philautoi)-loving oneself; too intent on one's own interests, selfish, fond of self),:

For men shall be lovers of their own selves; that is, the generality of men shall be persons that will neither love God nor men, in comparison with themselves; charity [(i.e. love)], which seeketh not her own, shall wax cold, men shall be wholly for themselves.-(Matthew Poole's Commentary). BH

Men shall be lovers of their own selves. The vice of self-love breaks all the bonds of charity [(i.e. love)], and is one of the deepest marks of human depravity. Covetous, literally lovers of silver; and the love of money, says the proverb, is the root of all evil. Blasphemers, their tongues like their hearts, uttering slanders and execrations.-(Sutcliffe's Commentary). SL

People would be (1) self-centered and narcissistic (Gr. philautoi), (2) lovers of money (philargyroi, cf. 1 Timothy 3:3; 1 Timothy 3:8), (3) boastful of their own importance (alazones), and (4) proud, arrogant in attitude (hyperephanoi). They would be (5) abusive toward others (blasphemoi), (6) unresponsive to parental discipline, (7) ungrateful, unthankful, unappreciative (acharistoi), and (8) impure, unholy (anosioi).-(Expository Notes of Dr. Thomas). SL

Lovers of their own selves.- They will be selfish and interested chiefly in that which gives themselves the enjoyments of life. Such characters will often insist on such gratification even when it causes discomfort to others. Covetous is from PHILARGUROS, which Thayer defines, "loving money, avaricious." It is easy to understand how such characters would make it hard for others to get along. Boasters is from ALAZON and Thayer defines it, "an empty pretender, a boaster." Without natural affection. These words all come from the Greek word ASTORGS, and the only other place it is used is in Rom 1:31, and in each place the translation is the same, which is also according to Thayer's lexicon. The word is derived by inflection from the Greek word STORGE which means "love of kindred," the inflection giving it a negative meaning. The thought is that children should be inclined to obey their parents from the motive of the close kindred if from no other. But if they do not have such love, that will help to explain their disobedience to parents mentioned in the preceding verse. Trucebreakers is from the same word as "implacable" in Rom 1:31, and Thayer defines it. "without a treaty or covenant; that cannot be persuaded to enter into a covenant." Such people are so unwilling to be at peace with others that they will not even talk about "terms" of agreement. False accusers is from DIABOLOS which is one of the names or Satan, and is elsewhere translated "devil." This is an appropriate name since he is the father of lies (Joh 8:44). Incontinent means "without self-control, intemperate." Fierce is from a Greek word that is defined "savage" in the lexicon of Thayer. Such a characteristic does not necessarily mean bodily attacks, but is a vicious attitude toward those who oppose their unrighteous ways. Despisers of those that are good. There is no personal pronoun in the original, but: the statement means they despise or belittle anything that is good. Not being good themselves, they pretend to have no respect for anything that is good.-(E.M. Zerr's Commenatry). SL

For men shall be lovers of their own selves - It shall be one of the characteristics of those times that men shall be eminently selfish - evidently under the garb of religion; 2 Timothy 3:5. The word here used - φίλαυτος philautos - does not elsewhere occur in the New Testament. It means a lover of oneself, "selfish." Such a love of self as to lead us to secure our salvation, is proper. But this interferes with the rights and happiness of no other persons. The selfishness which is condemned, is that regard to our own interests which interferes with the rights and comforts of others; which makes self the central and leading object of living; and which tramples on all that would interfere with that. As such, it is a base, and hateful, and narrow passion; but it has been so common in the world that no one can doubt the correctness of the prophecy of the apostle that it would exist "in the last times."-(Barnes' Notes on the Bible). BH

proud-ὑπερήφανοι (huperephanoi)-exceeding proud, (i.e. showing oneself above others, overtopping)),:

Proud;- as have been the popes of Rome; exalting themselves above all that is called God, above all princes, kings, and emperors of the earth; deposing one, excommunicating another, treading upon their necks, obliging them to hold their stirrups while they mounted their horses; the pride of the popes, cardinals, priests, and the whole clergy of the church of Rome, is notorious.-(Gill's Exposition). BH

Without natural affection-ἄστοργοι (astorgoi)-without affection, (devoid of natural affection, unloving, heartless)),:

Without natural affection — αστοργοι. Without that affection which parents bear to their young, and which the young bear to their parents. An affection which is common to every class of animals; consequently, men without it are worse than brutes.-(Adam Clarke Commentary). SL

false accusers-διάβολοι (diaboloi)-prone to slander, slanderous, accusing falsely),:

False accusers — διαβολοι. Devils; but properly enough rendered false accusers, for this is a principal work of the devil-[(i.e. Satan)]. Slanderers; striving ever to ruin the characters of others.-(Adam Clarke Commentary). SL

lovers of pleasures-φιλήδονοι (philedonoi)-lover of pleasure, (i.e. voluptuous:—lover of pleasure)) more-μᾶλλον (mallon)-more, rather) than-ἢ (e)-than) lovers of God-φιλόθεοι (philotheoi)-loving God, (i.e. fond of God, devoted to God),:

Lovers of pleasures more than lovers of God — This is nervously and beautifully expressed in the Greek, φιληδονοιμαλλονη φιλοθεοι lovers of pleasure rather than lovers of God; i.e. pleasure, sensual gratification, is their god; and this they love and serve; God they do not.-(Adam Clarke Commentary). SL

Having -ἔχοντες (echontes) -to have, (i.e. to hold)) a form-μόρφωσιν (morphosin)-form, appearance, (i.e. a forming, shaping)) of godliness-εὐσεβείας (eusebeias)-piety, reverence, holiness), but-δὲ (de)-but, yet) denying-ἠρνημένοι (ernemenoi)-to deny, disown, (i.e. abnegate)) the power-δύναμιν (dunamin)-ability, power, strength) thereof-αὐτῆς (autes)-of same, it(-self), the (same))::

but denying the power thereof; though in words they profess religion and godliness, the fear of God, and the pure worship of him, yet in works [(e.g. conduct)] they deny all; and though they may have a set of notions in their heads, yet they feel nothing of the power of them on their hearts; and are strangers to experimental religion, and powerful godliness: or though they profess the Scriptures to be the word of God, yet they deny the use, the power, and efficacy of them; they deny the use of them to the laity, and affirm that they are not a sufficient rule of faith and practice, without their unwritten traditions; and that they are not able to make men wise, or give them a true knowledge of what is to be believed and done, without them; and that the sense of them is not to be understood by private men, but depends upon the infallible judgment of the church or pope:-(Gill's Exposition). BH

Having a form of godliness, but denying the power thereof.—Keeping up a show of observing the outward forms of religion, but renouncing its power and its influence over the heart and the life; shewing openly that they neither acknowledged its guidance or wished to do so. These, by claiming the title of Christians, wearing before men the uniform of Christ, but by their lives dishonouring His name, did the gravest injury to the holy Christian cause.-(Ellicott's Commentary). BH

A form (μόρφωσιν). It should be[(;)] the form; i.e. "the outward semblance," i.q. μόρφωμα, form, shape, figure (Liddell and Scott)..."-(Pulpit Commentary).

Having a form of godliness - That is, they profess religion, or are in connection with the church. This shows that the apostle referred to some great corruption in the church; and there can be little doubt that he had his eye on the same great apostasy to which he refers in 2 Thessalonians 2: and 1 Timothy 4: All these things to which he refers here have been practiced and tolerated in that apostate church, while no body of men, at any time, have been more zealous in maintaining "a form of godliness;" that is, in keeping up the forms of religion. But denying the power thereof - Opposing the real power of religion; not allowing it to exert any influence in their lives. It imposes no restraint on their passions and carnal propensities, but in all respects, except in the form of religion, they live as if they had None. This has been common in the world. The most regular and bigoted adherence to the forms of religion furnishes no evidence in itself that there is any true piety at heart, or that true religion has any actual control over the soul. It is much easier for people to observe the forms of religion than it is to bring the heart under its controlling influence.-(Barnes' Notes). BH

But denying the power thereof; but in practice, though not in words, denying all substantial godliness, which lieth not in assuming the empty name of Christians, and making a profession, but lies in truth, righteousness, love and peace, self-denial, mortifying our members; it being a thing attended with life and power, a man being no more a Christian than he acts and lives like a Christian.-(Matthew Poole's Commentary). BH

Having a form of godliness — The original word μορφωσις signifies a draught, sketch, or summary, and will apply well to those who have all their religion in their creed, confession of faith, catechism, bodies of divinity, c., while destitute of the life of God in their souls and are not only destitute of this life, but deny that such life or power is here to be experienced or known. They have religion in their creed, but none in their hearts. And perhaps to their summary they add a decent round of religious observances.-(Adam Clarke Commentary). SL

Having a form of godliness.- This implies that the persons described professed to be religious, worshipers of God in outward form. A godless church is described.-(People's New Testament). SL

Having a form of godliness.- They make a profession of some form of religion that is supposed to cause a man to do right. Denying the power thereof. These people claim that they have a system of religious conduct that is adapted to the right kind of life, yet they will not let that system have any effect upon their own lives. They deny the system the chance to have the said good effects upon their own conduct. Timothy not only must not join with these empty pretenders in their inconsistent course, but he must turn away from them.-(E.M. Zerr's Commentary). SL

from-καὶ (kai)-and, also, even) such-τούτους (toutous)-these) turn away-ἀποτρέπου (apotrepou)-to turn away (to turn oneself away from, to shun, avoid)).:

from such turn away; have no fellowship with them, depart from their communion, withdraw from them, and come out from among them: this passage sufficiently justifies the reformed churches in their separation from the church of Rome.-(Gill's Exposition). BH

From such turn away - Have no contact with them as if they were Christians; show no countenance to their religion; do not associate with them; compare 2 John 1:10-11; see the notes at 2 Corinthians 6:17.-(Barnes' Notes). BH

turn away Avoid all intimacy with them, lest they should avail themselves of it as an advantage for doing further mischief. Let it therefore evidently appear that thou givest them no countenance. Or, as some would render the original expression, τουτους αποτρεπου , these turn away; that is, turn out of the church all teachers who have any resemblance to the persons I have mentioned. For they are introducing the corruptions which, in after times, their successors will carry to the height I have described.-(Joseph Benson Commentary). BH

Paul told Timothy to keep in mind that during the Christian age times of great stress would come for the Christ’s disciples. The great stress would come because of the attitudes men would display. They would turn from love for God to love of self and money. They would be proud, egotistical and use evil speech about others, especially God. They would so lack respect for authority that they would even be disobedient toward their parents. A complete lack of gratitude would also characterize this wicked group. Things holy would be despised by them ( 2Ti_3:1, /2 ). Love for one's own parents, or children, should come naturally, but not for this group. Such would not favor peace under any circumstances and would falsely accuse others. No self-control would be visible in their lives. Instead, Paul foretold that they would rage like wild animals and hate anything good. Betraying someone for selfish gain would be commonplace with them. They would be rash, impulsive and puffed up with conceit. Basically, their desire was to be toward enjoyment of the moment more than toward pleasing God. Christians who have such attitudes might profess to follow God, but it would be clear he had no real influence in their lives. They would deny God's power by ignoring the directions he had revealed to them. Timothy was told to turn away from such people ( 2Ti_3:3-5 ).-(Gary Hampton Commentary). SL

Westminster Leningrad Codex
20 הֹ֣וי הָאֹמְרִ֥ים לָרַ֛ע טֹ֖וב וְלַטֹּ֣וב רָ֑ע שָׂמִ֨ים חֹ֤שֶׁךְ לְאֹור֙ וְאֹ֣ור לְחֹ֔שֶׁךְ שָׂמִ֥ים מַ֛ר לְמָתֹ֖וק וּמָתֹ֥וק לְמָֽר׃ ס

Isaiah 5:20

20 "Woe-ה֣וֹי (hō-w)-woe!) unto them //that call *evil-לָרַ֛ע (lā-ra‘)-evil, bad) good (Heb. that say concerning evil, It is good &c.), and *good-ט֖וֹב (ṭō-wḇ)-good, (e.g. better, fine, glad, merry)) evil, that put *darkness-חֹ֤שֶׁךְ (ḥō-šeḵ)-darkness, (figuratively: misery, destruction, death, ignorance, sorrow, wickedness)) for light, and *light-וְא֣וֹר (wə-’ō-wr)-light, (metaph. prosperity, happiness, truth, righteous)) for darkness, that put *bitter-מַ֛ר (mar)-bitter, (metaph. sad, sorrow, bitterness) for sweet, *and sweet-וּמָת֥וֹק (ū-mā-ṯō-wq)-sweet, (metaph. pleasant (thing)) for bitter."

Example of Hebrew word:

*לָרַ֛ע (lā-ra‘)-evil click: Proverbs 1:16
*ט֖וֹב (ṭō-wḇ)-good click: Proverbs 2:9
*חֹ֤שֶׁךְ (ḥō-šeḵ)-darkness click: Proverbs 2:13
*וְא֣וֹר (wə-’ō-wr)-light click: Psalms 119:105
*מַ֛ר (mar)-bitter click: Zephaniah 1:14
*וּמָת֥וֹק (ū-mā-ṯō-wq)-sweet click: Ecclesiastes 11:7

Commentaries:

***Woe unto them that call evil good. This is the fourth woe. There are persons who gloss over evil deeds and evil habits by fair-sounding names, who call cowardice caution, and rashness courage, stubbornness thrift, and wasteful profusion generosity. The same men are apt also to call good evil; they brand prudence with the name of cunning, call meekness want of proper spirit, sincerity rudeness, and firmness obstinacy. This deadness to moral distinctions is the sign of deep moral corruption, and fully deserves to have a special "woe" pronounced against it.-(The Pulpit Commentary). SL

***Wo unto them that call evil good ... - This is the fourth class of sins denounced. The sin which is reprobated here is that of "perverting and confounding" things, especially the distinctions of morality and religion. They prefer erroneous and fake doctrines to the true; they prefer an evil to an upright course of conduct. "Darkness,"- in the Scriptures, is the emblem of ignorance, error, false doctrine, crime. Light denotes truth, knowledge, piety.-(Barnes' Notes). BH

***Dummelow called this the "perversion of all moral distinctions."[11] Calling sins by names that appear to approve of them is an old satanic trick. Thus the infidel is called a free thinker; the drunkard is called sociable; the alcoholic suffers from alcoholism; the stingy is called thrifty, etc.-(Coffman Commentaries). SL

***Wo unto them that call evil good, and good evil- That endeavour to confound both the names and the natures of virtue and vice, of piety and impiety; commend and applaud what is evil, and disparage-[(e.g. dowgrade)] and discountenance what is good; that put darkness for light, and light for darkness, &c. — Ignorance and error, for knowledge and truth: in other words, who subvert, or pervert, all the great principles of truth, wisdom, and of righteousness.-(Benson Commentary). BH

***To them — That take away the difference between good and evil; that justify wicked men and things, and condemn piety, or righteous persons.-(Wesley's Explanatory Commentaries). SL

***It takes but little time for such sinners wholly to reverse and uproot all moral distinctions, hence another woe is pronounced upon such. That call evil good- Those who call “evil,” “good,” and “good,” “evil;” to whom right is to be shunned, and wrong to be preferred; to whom the truth is a lie, and a lie is the truth. The woe is on such for their villainous attempts utterly to deprave the moral principles of the people.-(Whedon's Commentary). SL

***The fourth bad product of the Israelite vineyard was perversity. The people were calling good what God called evil, and vice versa. For example, glorifying adultery and treating committed believers as dangerous radicals turns the truth on its head. They were mocking God’s ways publicly and privately. They refused to accept the standard of God’s revelation. "Moral standards were destroyed by new definitions of sin (see Amos 5:7), people using God’s vocabulary but not His dictionary." [Note: Wiersbe, p. 17.].-(Expository Notes of Dr. Thomas). SL

***First comes the negative, to which they assign a positive meaning. The consequence cannot be other than that they change the positive into something negative. We see this strongly with the Pharisees who attribute the work of the Lord Jesus through the Holy Spirit to Beelzebub (Mark 3:22 -Joel :). “It is evil and bitter for you to forsake the LORD your God” (Jeremiah 2:19), but they say it is good. They imitate the devil who told Eve that it was not evil, but good to eat from the forbidden tree. Asaph says: ”The nearness of God is my good” (Psalms 73:28), but they say it is evil. In everything they deliberately contradict the precepts and the revealed will of the LORD. Not only do they declare His will invalid, but they twist it and knowingly go against it. This is one of the characteristics of the end time (Romans 1:32).-(Kingcomments on the Bible). SL

Scrivener's Textus Receptus 1894
28 Καὶ καθὼς οὐκ ἐδοκίμασαν τὸν Θεὸν ἔχειν ἐν ἐπιγνώσει, παρέδωκεν αὐτοὺς ὁ Θεὸς εἰς ἀδόκιμον νοῦν, ποιεῖν τὰ μὴ καθήκοντα, 29 πεπληρωμένους πάσῃ ἀδικίᾳ, πορνείᾳ, πονηρίᾳ, πλεονεξίᾳ κακίᾳ· μεστοὺς φθόνου, φόνου, ἔριδος, δόλου, κακοηθείας· ψιθυριστάς, 30 καταλάλους, θεοστυγεῖς, ὑβριστάς, ὑπερηφάνους, ἀλαζόνας, ἐφευρετὰς κακῶν, γονεῦσιν ἀπειθεῖς, 31 ἀσυνέτους, ἀσυνθέτους, ἀστόργους, ἀσπόνδους, ἀνελεήμονας·

Romans 1:28-31

28 "And-καὶ (kai)-and) even as-καθὼς (kathos)-according as, (i.e. since, seeing that, agreeably to the fact that)) they did not-οὐκ (ouk)-no, not (the absolute negative)) like-ἐδοκίμασαν (edokimasan)-to make trial, proof, (by implication: to approve:—allow, discern, examine)) //to retain-ἔχειν (echein)-to have or hold, (i.e. to hold fast, keep)) (Or, to acknowledge) God-Θεὸν (Theon)-God, (i.e. God the Father:—the supreme Divinity)) in-ἐν (en)-in) their *knowledge-ἐπιγνώσει (epignosei)-full knowledge, (i.e. by implication: full discernment, acknowledgement)), God-Θεὸς (Theos)-God, (i.e. God the Father:—the supreme Divinity)) gave them-αὐτοὺς (autous)-them, the (same)) over-παρέδωκεν (paredoken)-to give over, hand over, give (over), deliver, give up) to-εἰς (eis)-into) //*a reprobate-ἀδόκιμον (adokimon)-dissaproved, (i.e. rejected; by implication: worthless (literally or morally):—castaway, rejected, reprobate)) *mind-νοῦν (noun)-mind, will, understanding) (Or, a mind void of judgment), to do-ποιεῖν (poiein)-'to do') those things which are not convenient-τὰ μὴ καθήκοντα (ta me kathekonta)-the things not seemly, fit): 29 Being filled-πεπληρωμένους (pepleromenous)-to fill, make full) with all-πάσῃ (pase)-all, every, (i.e. all manner of)) *unrighteousness-ἀδικίᾳ (adikia)-injustice, unrighteousness, (by implication: the act; morally, wrongfulness (of character, life or act):—iniquity, unjust, unrighteousness, wrong)), fornication, *wickedness-πονηρίᾳ (poneria)-malignity, evil), *covetousness-πλεονεξίᾳ (pleonexia)-the wish to have more, (e.g. greedy desire to have more, covetousness, avarice)), *maliciousness-κακίᾳ (kakia)-evil, badness, (i.e. malignity, malice, ill-will, desire to injure)), *full-μεστοὺς (mestous)-replete, stored, full (literally or figuratively):—full)) *of envy-φθόνου (phthonou)-envy, jealousy), *murder-φόνου (phonou)-murder, slaughter), *debate-ἔριδος (eridos)-strife, contention), *deceit-δόλου (dolou)-bait, guile, craft), malignity-κακοηθείας (kakoetheias)-evil disposition, (i.e. malignant subtlety, malicious craftiness)), whisperers-ψιθυριστάς (psithuristas)-a whisper, detractor, a secret slanderer), 30 Backbiters-καταλάλους (katalalous)-one who speaks down or against, (i.e. a defamer, evil speaker)), haters of God-θεοστυγεῖς (theostugeis)-hateful to God, exceptionally impious and wicked), *despiteful-ὑβριστάς (hubristas)-despiteful, injurious), *proud-ὑπερηφάνους (huperephanous)-exceeding proud), *boasters, inventors-ἐφευρετὰς (epheuretas)-one who finds out (something) more) *of evil things-κακῶν (kakon)-evil, bad, (i.e. injurious:—bad, evil, harm, ill, noisome, wicked)), *disobedient-ἀπειθεῖς (apeitheis)-disobidient, not persuaded, (e.g. impersuasible, not compliant)) to parents; 31 *Without understanding-ἀσυνέτους (asunetous)-unintelligent, (by implication: wicked:—foolish, without understanding)), covenantbreakers-ἀσυνθέτους (asunthetous)-not bound by covenant, (properly: not agreed, i.e. treacherous to compacts:—covenant-breaker)), without //natural affection-ἀστόργους (astorgous)- without affection, (e.g. hard-hearted towards kindred:—without natural affection)) (Or, unsociable), implacable-ἀσπόνδους (aspondous)-implacable, irreconcileable, (by implication: truceless:—implacable, truce-breaker)), unmerciful-ἀνελεήμονας (aneleemonas)-unmerciful, without kindness, without mercy);"

Example of Greek word:

*ἐπιγνώσει (epignosei)-knowledge click: Eph 1:17 // Phlp 1:9 // 2 Pet 1:2 // 2 Pet 2:20
*G96: (ἀδόκιμον-a reprobate) click: 2 Corinthians 13:5 (ἀδόκιμοί-reprobates?)
*νοῦν (noun)-mind click: 2 Tim 3:8 // 1 Tim 6:5
*ἀδικίᾳ (adikia)-unrighteousness click: Romans 2:8 // 2 Thess 2:12
*G4189: (πονηρίᾳ-wickedness) click: Ephesians 6:12 (πονηρίας-wickedness)
*πλεονεξίᾳ (pleonexia)-covetousness click: 2 Peter 2:3
*κακίᾳ (kakia)-maliciousness click: Ephesians 4:31 (malice) // Titus 3:3 (malice)
*μεστοὺς (mestous)-full click: 2 Peter 2:14
*G5355: (φθόνου-of envy) click: Titus 3:3 (φθόνῳ-envy)
*φόνου (phonou)-murder click: Acts 9:1 (slaughter)
*G2054: (ἔριδος-debate) click: Romans 13:13 (ἔριδι-in strife)
*δόλου (dolou)-deceit click: Acts 13:10 (subtilty)
*G5197: (ὑβριστάς-despiteful) click: 1 Tim 1:13 (ὑβριστήν-injurious)
*G213: (ἀλαζόνας-boasters) click: 2 Timothy 3:2 (ἀλαζόνες-boasters)
*ἀλαζόνας (alazonas)-proud click: Luke 1:51 (the proud)
*κακῶν (kakon)-of evil things click: 1 Cor 10:6 // Rom 13:3 (evil) // 1 Tim 6:10 (evil)
*ἀπειθεῖς (apeitheis)-disobedient click: Luke 1:17
*G794: (ἀσυνέτους-Without understanding) click: Rom 1:21 (ἀσύνετος-foolish)

Greek Interlinear:

they did like-ἐδοκίμασαν: Verb, Aorist, Active, Indicative, 3rd Person, Plural: And even as ["THEY-test"] not
to retain-ἔχειν: Verb, Present, Active, Infinitive: ["TO-BE-HAVING"] God in their knowledge, God
gives over-παρέδωκεν: Verb, Aorist, Active, Indicative, 3rd Person, Singular: ["BESIDES-GIVES"//"gives-over"] them to a reprobate mind,
to do-ποιεῖν: Verb, Present, Active, Infinitive: ["TO-BE-DOING"] those things which are not
convenient-καθήκοντα: Verb, Present, Impersonal-Active, Participle Accusative, Plural, Neuter: ["befitING"]:
Being filled-πεπληρωμένους: Verb, Perfect, Passive, Participle, Accusative, Plural, Masculine: ["HAVING-been-FILLED"] with all unrighteousness, fornication, wickedness, covetousness, maliciousness, full of envy, murder, debate, deceit, malignity, whisperers, Backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents; Without understanding, covenantbreakers, without natural affection, implacable, unmerciful;

Commentaries:

And-καὶ (kai)-and) even as-καθὼς (kathos)-according as, (i.e. since, agreeably to the fact that, in as much as)) they did not-οὐκ (ouk)-no, not (the absolute negative)) like-ἐδοκίμασαν (edokimasan)-to make trial, proof, (by implication: to approve:—allow, discern, examine)) //to retain-ἔχειν (echein)-to have or hold, (i.e. to hold fast, keep)) (Or, to acknowledge) God-Θεὸν (Theon)-God, (i.e. God the Father:—the supreme Divinity)) in-ἐν (en)-in) their knowledge-ἐπιγνώσει (epignosei)-full knowledge, (i.e. by implication: full discernment, acknowledgement)),:

Even as.—Rightly translated in the Authorised version: “as” is not here equivalent to “because,” but means rather, just in like proportion as. The degree of God’s punishment corresponded exactly to the degree of man’s deflection from God. Did not like.—"...As they reprobated the knowledge of God, so He [(God)] gave them up to a reprobate mind.” As they would have nothing to do with Him, so He would have nothing to do with them. “Reprobate” means, properly, tried and found wanting, and therefore cast away as worthless. To retain God in their knowledge.— The word for knowledge here means “exact,” “advanced,” “thorough knowledge.” They refused to hold the true idea of God so as to grow and increase in the knowledge of it.-(Ellicott's Commentary). BH

And even as they did not like ... - This was the true source of their crimes. They did not choose to acknowledge God. It was not because they could not, but because they were displeased with God, and chose to forsake him, and follow their own passions and lusts. To retain God ... - To think of him, or to serve and adore him. This was the first step in their sin. It was not that God compelled them; or that he did not give them knowledge; nor even is it said that he arbitrarily abandoned them as the first step; but they forsook him, and as a consequence he gave them up to a reprobate mind. -(Barnes' Notes on the Bible). BH

To retain God in their knowledge; or, to have God in acknowledgment. The apostle proceeds to show the analogy betwixt their sin and their punishment. The evil he here taxed them with is much the same with that in Romans 1:21; though they had some knowledge of God, yet they did not acknowledge him as God, by glorifying him, and giving thanks to him; it did not seem good to them so to do.-(Matthew Poole's Commentary). BH

They did not like to retain God — It would, perhaps, be more literal to translate ουκ εδοκιμασαν, THEY DID NOT SEARCH to retain God in their knowledge. They did not examine the evidences before them (Romans 1:19; Romans 1:20) of his being and attributes; therefore God gave them over to a REPROBATE mind, εις αδοκιμον νουν, to an UNSEARCHING or undiscerning mind; for it is the same word in both places. They did not reflect on the proofs they had of the Divine nature, and God abandoned them to the operations of a mind incapable of reflection.-(Adam Clarke Commentary). SL

The words rendered, In their knowledge, εν επιγνωσει, would be rendered more properly, with acknowledgment: for that the Gentiles-[(i.e. non-Jews)] were not wholly without the knowledge of God in the world, St. Paul tells us in this very chapter. But they did not acknowledge him as they ought: they did not so improve their knowledge, as to acknowledge or honour him as they ought. This verse seems in other words to express the same as Romans 1:21.-(Thomas Coke Commentary). SL

Thus, the third time in half a dozen verses, it is written that "God gave them up," and, in each instance, reference is made to the principle of retribution. God's giving people up was not capricious, but founded upon the righteous premise that such conduct deserved the adverse judgment it received. There is also observed here the concept of punishment fitting the crime, or "retribution in kind"; for it is not said merely that God gave them up, but that "even as" they had refused to have God in their knowledge, God delivered them over to a reprobate mind, making their reprobacy correspond to the reprobate act of forsaking the knowledge of God. The same thought is expressed in Romans 1:27 where the judgment was mentioned as one that "was due."-(Coffman Commentaries). SL

God-Θεὸς (Theos)-God, (i.e. God the Father:—the supreme Divinity)) gave them-αὐτοὺς (autous)-them, the (same)) over-παρέδωκεν (paredoken)-to give over, hand over, give (over), deliver, give up) to-εἰς (eis)-into) //a reprobate-ἀδόκιμον (adokimon)-dissaproved, (i.e. rejected; by implication: worthless (literally or morally):—castaway, rejected, reprobate)) mind-νοῦν (noun)-mind, will, understanding) (Or, a mind void of judgment), to do-ποιεῖν (poiein)-'to do') those things which are not convenient-τὰ μὴ καθήκοντα (ta me kathekonta)-the things not seemly, fit)::

To a reprobate mind - A mind destitute of judgment. In the Greek the same word is used here, which, in another form, occurs in the previous part of the verse-[(verse 27)], and which is translated "like."-[("likewise")] The apostle meant doubtless to retain a reference to that in this place. "As they did not approve, ἐδοκιμασαν edokimasan, or choose to retain God, etc. he gave them up to a mind disapproved, rejected, reprobate," ἀδοκιμον adokimon, and he means that the state of their minds was such that God could not approve it. It does not mean that they were reprobate by any arbitrary decree; but that as a consequence of their headstrong passions, their determination to forget him, he left them to a state of mind which was evil, and which he could not approve.-(Barnes' Notes). BH

God gave them over to a reprobate mind; or, an injudicious mind, a mind void of judgment. It is just and equal, that he, who in his judgment disapproves of God, should be left either to be of a corrupt judgment, or of none at all. The word may be taken passively, for a mind disapproved of God; or actively, for a mind which disapproves of all good. They were not given up to this reprobate mind all at once, but by degrees. First, they were given up to their own hearts’ lusts, Romans 1:24; then, to vile affections, Romans 1:26; and then, lastly, to a mind void of judgment; to such an evil habit, that they could do nothing but evil.-(Matthew Poole's Commentary). BH

Therefore God gave them over to a reprobate mind αδοκιμον νουν , an undiscerning, or injudicious mind; a mind not perceiving or approving what is good, either in principle or practice; a mind void of all proper knowledge and relish of what is excellent, treated of Romans 1:32. Men of this stamp are said, Ephesians 4:19, to be απηλγηκοτες, without feeling. To do things not convenient Even the vilest abominations, treated of Romans 1:29-31.-(Joseph Benson's Commentary). BH

According as:- God’s conduct to them corresponding with theirs to Him. They did not approve:- they weighed the matter in their mind, and deliberately resolved not to make God an object of their thought. Notice, a third time, God gave them up. The repetition lays solemn emphasis on their punishment. Disapproved mind: a mind tested and found worthless. They put to the test the question of giving God a place in their mind, and rejected it: and God gave them up to a mind weighed in the balances and found wanting.-(Joseph Beet's Commentary). SL

In the paragraph above, Paul affirmed that for just reasons God gave up on some people; but that was hardly a new concept. The psalmist noted that, My people hearkened not to my voice; and Israel would none of me. So I let them go after the stubbornness of their heart, that they might walk in their own counsels (Psalms 81:11, /12). The affections of people are corrupted (Romans 1:26), and they reach a state of loving darkness rather than the light (John 3:20). The intellect is darkened, and people become vain, or foolish, in their imaginations (Romans 1:21). Also, there is finally an adverse, punitive change effected in people, that being the action that God himself takes against the incorrigibly wicked. For example, Because they received not the love of the truth that they might be saved; and for this cause, God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth but had pleasure in unrighteousness (2 Thessalonians 2:8-12 KJV).-(Coffman Commentaries). SL

"People who have refused to acknowledge God end up with minds that are ’disqualified’ from being able to understand and acknowledge the will of God. The result, of course, is that they do things that are ’not proper.’ As in Romans 1:21, Paul stresses that people who have turned from God are fundamentally unable to think and decide correctly about God and his will. This tragic incapacity is the explanation for the apparently inexplicable failure of people to comprehend, let alone practice, biblical ethical principles. Only the work of the Spirit in ’renewing the mind [nous]’ (Romans 12:2) can overcome this deep-seated blindness and perversity." [Note: Moo, p. 118.]-(Expository Notes of Dr. Thomas). SL

Being filled-πεπληρωμένους (pepleromenous)-to fill, make full) with all-πάσῃ (pase)-all, every, (i.e. all manner of)) unrighteousness-ἀδικίᾳ (adikia)-injustice, unrighteousness, (by implication: the act; morally, wrongfulness (of character, life or act):—iniquity, unjust, unrighteousness, wrong)),:

Being filled - That is, the things which he specifies were common or abounded among them. This is a strong phrase, denoting that these things were so often practiced as that it might be said they were full of them. We have a phrase like this still, when we say of one that he is full of mischief, etc. Unrighteousness - ἀδικία adikia. This is a word denoting injustice, or iniquity in general.-(Barnes' Notes). BH

unrighteousness is as the fountain, from whence the rest as streams do flow. This is the genus that comprehends all the evils hereafter enumerated. It is not to be supposed that all the following vices were found in every individual person; but the meaning is, that all were guilty of some, and some were guilty of all of them.-(Matthew Poole's Commentary). BH

At this point quite a list is summed up. You may recognize with shame some things you also have done. All you gained was “death” (Romans 1:32) rather than the satisfaction and pleasure you expected. All these things are present in man’s heart and revealed in his deeds when he lives without considering God. He produces, for himself and others, things that must only be reckoned as dead. There is nothing good toward God in these things. Deep down in their hearts they know what God thinks about these things, but they don’t care. They live their life as they please, and express their agreement with others who live the same way.-(Kingcomments on the Whole Bible). SL

Because men gave God up He gave them up. Twice in the verses that follow we read, “God gave them up,” first to uncleanness and then to vile affections. Once we are told, “God gave them over to a reprobate mind.” The vile immoralities depicted here are the natural result of turning from the Holy One. The picture of heathenism in its unspeakable obscenities is not over-drawn, as any one acquainted with the lives of idolatrous people will testify. The awful thing is that all this vileness and filthiness is being reproduced in modern high society where men and women repudiate God. If people change the truth of God into a lie and worship and serve the creature rather than the Creator, the whole order of nature is violated; for apart from the fear of God there is no power known that will hold the evil desires of the natural heart in check. It is part of the very nature of things that flesh will be manifested in its worst aspects when God gives men up to follow the bent of their unholy lusts.-(Ironside's Notes). SL

full-μεστοὺς (mestous)-replete, stored, full (literally or figuratively):—full)) of envy-φθόνου (phthonou)-envy, jealousy),:

Full of envy - "Pain, uneasiness, mortification, or discontent, excited by another's prosperity, accompanied with some degree of hatred or malignity, and often with a desire or an effort to depreciate the person, and with pleasure in seeing him depressed" (Webster). This passion is so common still, that it is not necessary to attempt to prove that it was common among the ancients. It seems to be natural to the human heart. It is one of the most common manifestations of wickedness, and shows clearly the deep depravity of man. Benevolence rejoices at the happiness of others, and seeks to promote it. But envy exists almost everywhere, and in almost every human bosom:-(Barnes's Notes). BH

debate-ἔριδος (eridos)-strife, contention),:

Debate - Our word debate does not commonly imply evil. It denotes commonly discussion for elucidating truth; or for maintaining a proposition, as the debates in Parliament, etc. But the word in the original meant also contention, strife, altercation, connected with anger and heated zeal; Romans 13:13; 1 Corinthians 1:11; 1 Corinthians 3:3; 2 Corinthians 12:20; Galatians 5:20; Philippians 1:15; 1 Timothy 6:4; Titus 3:9. This contention and strife would, of course, follow from malice and covetousness, etc.-(Barnes's Notes). BH

haters of God-θεοστυγεῖς (theostugeis)-hateful to God, exceptionally impious and wicked),:

Haters of God— Discontented with his government, and disaffected to his rule, as a righteous and holy Being who could not but be highly displeased with their abominations. The original word 'Υβριστας, rendered despiteful, would be more properly rendered violent or overbearing in their behaviour to each other. It properly expresses the character of a man who is resolved to gratify his own appetites and passions, and to pursue what he apprehends his own interest, right or wrong; without at all regarding those inconvenienciesor sufferings which he may thereby bring upon himself.-(Thomas Coke Commentary). SL

Haters of God — That is, rebels against him, deniers of his providence, or accusers of his justice in their adversities; yea, having an inward heart-enmity to his justice and holiness.-(Wesley's Explanatory Notes). SL

unmerciful-ἀνελεήμονας (aneleemonas)-unmerciful, without kindness, without mercy);:

Unmerciful - Destitute of compassion; no pity and compassion to persons in distress.-(Gill's Exposition). BH

Scrivener's Textus Receptus 1894
32 οἵτινες τὸ δικαίωμα τοῦ Θεοῦ ἐπιγνόντες, ὅτι οἱ τὰ τοιαῦτα πράσσοντες ἄξιοι θανάτου εἰσίν, οὐ μόνον αὐτὰ ποιοῦσιν, ἀλλὰ καὶ συνευδοκοῦσι τοῖς πράσσουσι.

Romans 1:32

32 "Who knowing-ἐπιγνόντες (epignontes)-to know about or fully) the *judgment-δικαίωμα (dikaioma)-a judicial sentence, (by implication, a statute or decision:—ordinance, judgment, commandment, requirement, decree) of God, (that they *which commit-πράσσοντες (prassontes)-to practise, do) *such things-τοιαῦτα (toiauta)-such as this, of this kind or sort), are-εἰσίν (eisin)-are, be) *worthy-ἄξιοι (azioi)-worthy, merited, meet, deserving) *of death-θανάτου (thanatou)-death)) not only do-ποιοῦσιν (poiousini)-to do, (i.e. practise)) the same, but //have pleasure-συνευδοκοῦσιν (suneudokousin)-to think well together, (i.e. to think well of in common, i.e. assent to, feel gratified with:—allow, assent, be pleased, have pleasure)) in them (Or, consent with them) that do them-πράσσουσιν (prassousin)-to exercise, practise, to be busy with, carry on, (a primary verb; to "practise", i.e. perform repeatedly or habitually))."

Example of Greek word:

*πράσσοντες (prassontes)-which commit click: Galatians 5:21 (which do)
*τοιαῦτα (toiauta)-such things click: Rom 2:2 - 3 // Gal 5:21
*ἄξιοι (azioi)-worthy click: Revelation 3:4
*θανάτου (thanatou)-of death click: Mat 26:66 // Mar 14:64 // Heb 2:9

Greek Interlinear:

knowing-ἐπιγνόντες: Verb, Second-Aorist, Active, Participle, Nominative, Plural, Masculine: Who ["ON-KNOWING"//"recognizing"] the judgment of God, (that they
which commit-πράσσοντες: Verb, Present, Active, Participle, Nominative, Plural, Masculine: ["ones-PRACTISING"//"committing"] such things,
are-εἰσίν: Verb, Present, (No voice stated), Indicative, 3rd Person, Plural: ["ARE"] worthy of death) not only
do-ποιοῦσιν: Verb, Present, Active, Indicative, 3rd Person, Plural: ["ARE-DOING"] the same, but
have pleasure-συνευδοκοῦσιν: Verb, Present, Active, Indicative, 3rd Person, Plural: ["THEY-ARE-TOGETHER-WELL-SEEMING"//"are-endorsing"] in them
that do them-πράσσουσιν: Verb, Present, Active, Participle, Dative, Plural, Masculine: ["ones-PRACTISING"//"ones-committing"].

Commentaries:

***Who knowing the judgment of God,.... Either of the law of God, the law and light of nature, by which they might in some measure know the difference between good and evil, and what was right and wrong; or the judiciary sentence of God against sin: that they which commit such things are worthy of death; at least of corporeal death: not only do the same, but have pleasure in those that do them; all which greatly aggravated their wickedness, since they sinned against light and knowledge, with approbation and good liking of their own sins, and took pleasure in the sins of others.-(Gill's Exposition). BH

***Knowing.—Again the word for “full or thorough knowledge.” With full knowledge of the sentence of eternal death which is in store for them. They show that it is no mere momentary yielding to the force of temptation or of passion, but a radical perversion of conscience and reason, by the fact that they not only practise such things themselves, but in cold blood commend and applaud those who practise them.-(Ellicott's Commentary). SL

***They know that God’s law. “They” means the evil men and women just described. God’s “natural law of right and wrong” is written in the minds of every human being! Compare Romans 1:19.-(The Bible New Testament). SL

***death] The extreme penalty of the Divine “judgment.” It is in fact “the death that cannot die;” whether the transgressor estimates it so or not. have pleasure in] Rather, feel with them and abet them. This is certainly a greater depth of transgression even than personal, and thus perhaps solitary, wrong-doing. It indicates complete victory over conscience, and complete callousness to the moral ruin of others.-(Cambridge BSC). BH

***Have pleasure in them that do them; or, patronize and applaud such; see Psalm 10:3. This is set last, as worst of all; it is the highest degree of wickedness: such come nearest the devil, who take pleasure in evil because it is evil.-(Matthew Poole's Commentary). BH

***but have pleasure in them that do them — Approve, encourage, and patronise them in others, and even take pleasure in their committing them. This is the highest degree of wickedness. A man may be hurried by his passions to do the thing he generally hates. But he that has pleasure in those that do evil, loves wickedness for wickedness’ sake; and thereby he encourages them in sin, and heaps the guilt of others upon his own head.-(Benson Commentary). BH

***The final step down in man’s degradation is his promotion of wickedness (Romans 1:32). It is bad to practice these things, but it is even worse to encourage others to practice them.-(Expository Notes of Dr. Thomas). SL

***Paul wrote the Corinthians that "The god of this world has blinded the minds of the unbelieving, that the light of the gospel of the glory of Christ, who is the image of God, should not dawn upon them" (2 Corinthians 4:4). How did Satan get such a power? It came when people forfeited it to the evil one by willfully turning away from God's teachings, thus making themselves God's enemy. Once in the driver's seat, firmly in control of the unbeliever's mind, Satan exerts a fantastic power to prevent his ever having faith in the Son of God. And is such a thing happening today? Men had better believe it! As Charles Hodge expressed it, The blindness abides in all humanity apart from those who believe and are regenerated, whose minds have been renewed by the Spirit of God.[59] Satan's blinding of the minds of people is analogous to the influence of any created being over another and is thus perfectly consistent with the free agency and responsibility of the individual. Also, in the revelation here that Satan blinds certain ones, there is the key to how God hardens the rebellious; he permits Satan to have his way with them.-(Coffman Commentaries). SL

***“Who, knowing the righteousness of God that those who do such things are worthy of death, not only do them but take pleasure in those who do them.” This is the darkest conceivable climax; when people not only commit indiscriminately the most atrocious crimes, but take delight in those who do these things; “birds of a feather flock together.” The very presence of the good is a withering rebuke to the bad. Murderers love the company of murderers. Libertines, debauchers, harlots, thieves, liars, blasphemers, swindlers, and obscene, vile reprobates all love the company of one another. Carnal church people, both clerical and civic, love to lean to their own sect. If you ever expect to get to heaven you would better see that you actually love the society of the most holy people you can find. If this is not so, you are a long way from the pearly gates.-(William Goodbey's Commentary). SL

Psalm 103:8-9

8 "The LORD-יְהֹוָה (Yehovah)-He (who) is, (i.e. the proper name of the one true God)) is merciful-רַחוּם (rachuwm)-merciful, compassionate, pitiful) and gracious-חַנּוּן (channuwn)-gracious, merciful, benignant): slow-אָרֵךְ (erek)-length, (long(-suffering, -winged), patient) to anger-אַף ('aph)-angry, snorting, (properly: the nose or nostril; hence, the face, also (from the rapid breathing in passion) ire:—anger(-gry)), and //plenteous-רַב (rab)-abundant) in mercy-חֶסֶד (checed)-kindness, loving kindness) (Heb. great of mercies). 9 He will not always-לָנֶצַח (lā-ne-ṣaḥ)-(for) perpetuity, ever) chide-יָרִיב (yā-rîḇ;)-to strive, to contend against): neither will he keep-יִטּֽוֹר׃ (yiṭ-ṭō-wr.)-to keep, watch, (figuratively: to cherish (anger):—bear grudge, keep(-er), reserve)) his anger for ever-לְעוֹלָם (lə-‘ō-w-lām)-age-lasting).”

Commentaries:

***Psalms 103:8-10. The Lord is merciful and gracious See on Exodus 34:6. Slow to anger Not speedily punishing sinners, but patiently waiting for their repentance. He will not always chide Or contend by his judgments with sinners, but is ready to be reconciled to them, namely, upon their repentance, as is manifest from innumerable texts, and from the whole scope and design of the Scriptures. Neither will he keep his anger for ever The word anger, though not in the original, is necessarily understood here, as it is also Jeremiah 3:5, and in many other places. He hath not dealt with us after our sins He hath punished us less than our iniquities have deserved.-(Joseph Benson's Commentary). SL

***Now you have heard people say, "Well, there is the God of the Old Testament and the God of the New Testament. The God of the Old Testament is vengeful and wrathful and murderous and so forth. And the God of the New Testament is love, mercy, and grace." Now wait a minute. This is Old Testament. And he declares, "Jehovah is merciful and gracious, slow to anger, plenteous in mercy." And you better perhaps read the fourteenth chapter of the book of Revelation, when the cup of the indignation of the wrath of God is overflowing and He pours out His judgment upon this Christ-rejecting earth. And you'll find that the same God is revealed in both the Old Testament and the New Testament, who is a God of love, a God of mercy, a God of patience, but also a righteous, holy God who is absolutely just.-(Chuck Smith). SL

***The Lord is merciful and gracious, slow to anger, and plenteous in mercy. This was a part of the revelation made to Moses (Exodus 34:6), whose words the psalmist closely echoes, both here and in Psalms 86:15 (comp. also Psalms 111:4; Psalms 112:4; Psalms 145:8). He will not always chide; or, contend (see Isaiah 57:16; and comp. Jeremiah 3:5, Jeremiah 3:12). God will relent from his anger and forgive men, after a while. He will not be "extreme to mark what is done amiss-[(e.g. wrong)]." Neither will he keep his anger forever. He is not implacable. He will accept repentance and amendment (Ezekiel 18:27) He will accept atonement (1 John 2:2).-(The Pulpit Commentaries). SL

***These verses illustrate the truth of Psalms 103:8. God’s compassion is clear in that He does not constantly accuse or antagonize us, even though we constantly sin (cf. Ephesians 6:4). He is slow to anger and He does not maintain His anger continually. His gracious character is obvious in that He does not punish us for our sins immediately or completely, as we deserve. He does not pay us back what we deserve either. His loyal love (Heb. hesed) with those who fear Him is as limitless as the sky. Furthermore, He separates the guilt of our sins from us completely (cf. Romans 8:1).-(Expository Notes of Dr. Thomas). SL

***All the ways and deeds of the LORD show that He is “compassionate and gracious” and “slow to anger and abounding in lovingkindness” (Psalms 103:8). This is the glory of God that He demonstrated to Moses when Moses marveled at how the LORD could spare the people after the sin with the golden calf (Exodus 34:6-Judges :). Each time His people have turned away from Him and begun to serve idols, He has shown His mercy and grace by sparing them. How often His patience has been tested. That He did not exterminate them is because He is “abounding in lovingkindness”.-(Kingcomments on the Whole Bible). SL

Scrivener's Textus Receptus 1894
13 πειρασμὸς ὑμᾶς οὐκ εἴληφεν εἰ μὴ ἀνθρώπινος· πιστὸς δὲ ὁ Θεός, ὃς οὐκ ἐάσει ὑμᾶς πειρασθῆναι ὑπὲρ ὃ δύνασθε, ἀλλὰ ποιήσει σὺν τῷ πειρασμῷ καὶ τὴν ἔκβασιν, τοῦ δύνασθαι ὑμᾶς ὑπενεγκεῖν.

1 Corinthians 10:13

13 "There hath no-οὐκ (ouk)-no, not (the absolute negative)) *temptation-πειρασμός (peirasmos)-trial, proof, (i.e. an enticement to sin, temptation)) taken-εἴληφεν (eilephen)-to take, (e.g. seize upon)) you, but-εἰ μὴ (ei me)-if not) such as is //common to man-ἀνθρώπινος (anthropinos)-human:—after the manner of men, (i.e. a temptation such as man can bear)) (Or, moderate): but God *is faithful-πιστὸς (pistos)-faithful, steady, (objectively: trustworthy; subjectively: trustful, faithful(-ly), sure, true)), who will not-οὐκ (ouk)-no, not (the absolute negative)) suffer-ἐάσει (easei)-to permit, suffer, let fall, let) you *to be tempted-πειρασθῆναι (peirasthenai)-to try, prove) above-ὑπὲρ (huper)-above, over, (i.e. beyond)) that ye are able-δύνασθε (dunasthe)-to be powerful, have power, (i.e. to be capable)): but will with the *temptation also make-ποιήσει (poiesei)-to do, make) a way to escape-ἔκβασιν (ekbasin)-a way or passage out, (e.g. an egress, exit)), that ye *may be able-δύνασθαι (dunathai)-to be able or possible:—be able, can, may, might, capable, strong) *to bear-ὑπενεγκεῖν (hupenegkein)-to bear up under, to endure) it."

Example of Greek word:

*G3986 (πειρασμός-temptation) click: Mark 14:38 (πειρασμόν-temptation)
*πιστὸς (pistos)-is faithful click: Mat 25:21 // 1 Cor 1:9 // 2 Thess 3:3
*πειρασθῆναι (peirasthenai)-to be tempted click: Matthew 4:1
*G3986 (πειρασμῷ-temptation) click: Matthew 26:41 (πειρασμόν-temptation)
*δύνασθαι (dunathai)-may be able click: Ephesians 6:11
*G5297 (ὑπενεγκεῖν-to bear) click: 2 Timothy 3:11 (ὑπήνεγκα-I endured)

Greek Interlinear:

There hath taken-εἴληφεν: Verb, Perfect, Active, Indicative, 3rd Person, Singular: no temptation ["HAS-GOTTEN"//"has-taken"] you, but such as is common to man: but God is faithful, who
will not suffer-ἐάσει: Verb, Future, Active, Indicative, 3rd Person, Singular: ["SHALL-BE-LEAVING"//"shall-be-letting"] you
to be tempted-πειρασθῆναι: Verb, Aorist, Passive, Infinitive: ["TO-BE-triED"] above that
ye are able-δύνασθε: Verb, Present, Middle or Passive Deponent, Indicative, 2nd Person, Plural: ["YE-ARE-ABLE"// YE-ARE-BEING-ABLE]: but
will make-ποιήσει: Verb, Future, Active, Indicative, 3rd Person, Singular: ["SHALL-BE-makING"] with the temptation also a way to escape, that ye
may be able-δύνασθαι: Verb, Present, Middle or Passive Deponent, Infinitive: ["TO-BE-enABLED"]
to bear-ὑπενεγκεῖν: Verb, Second-Aorist, Active, Infinitive: ["TO-BE-UNDER-CARRYING"//"to-be-undergoing"] it.

Commentaries:

***No temptation ... but such as man can bear ... The notion of temptations being irresistible was not allowed by Paul. "Any temptation that comes to us is not unique! others have endured it, and others have come through it."[21] God ... The agency of God himself is in view in this passage. All temptation, while allowed by God, is also controlled by him; and the Father will simply not allow a child of God to be tempted above what he is able to bear. In the wise providence of God, he has made a way out of every temptation; and, as Barclay noted, "There is the way out, and the way out is not the way of surrender, and not the way of retreat, but the way of conquest in the power of the grace of God."[22]. This instruction regarding "the way of escape" seems to have been given by Paul to alleviate any undue discouragement caused by the blunt and dreadful warning in 1 Corinthians 10:12. The fact that many may, and do, apostatize cannot mean that they were overwhelmed by irresistible temptations, but that they neglected to take "the way of escape."-(Coffman Commentaries). SL

***But such as is common to man; rather, except such as is human; i.e. such as man can bear. The last verse was a warning; this is an encouragement. Having just heard what efforts even St. Paul had to make to run in the Christian race, and how terribly their fathers in the wilderness had failed to meet the requirements of God, they might be inclined to throw up every effort in despair. St. Paul, therefore, reminds them that these temptations were not superhuman, but were such as men had resisted, and such as they could resist. God is faithful He had called them (1 Corinthians 1:9), and since he knew "how to deliver the godly out of temptations" (2 Peter 2:9), he would surely perform his side of the covenant, and, if they did their parts, would stablish and keep them from evil (2 Thessalonians 3:3). Also. The mode of deliverance shall be ready simultaneously with the temptation. Away to escape; rather, the way to escape. The way to escape is different in different temptations, but for each temptation God would provide the special means of escaping it.-(Pulpit Commentary). SL

***But such as is common to man - εἰ μὴ ἀνθρώπινος ei mē anthrōpinos. Such as is "human." Margin, "Moderate." The sense is evident. It means such as human nature is liable to, and has been often subjected to; such as the human powers, under the divine aid may be able to resist and repel. The temptations which they had been subjected to were not such as would be suited to angelic powers, and such as would require angelic strength to resist; but they were such as human nature had been often subjected to, and such as man had often contended with successfully. But God is faithful - This was the only source of security; and this was enough. If they looked only to themselves, they would fall. If they depended on the faithfulness of God, they would be secure. The sense is, not that God would keep them without any effort of their own; not that he would secure them if they plunged into temptation; but that if they used the proper means, if they resisted temptation, and sought his aid, and depended on his promises, then he would be faithful. This is everywhere implied in the Scriptures; and to depend on the faithfulness of God, otherwise than in the proper use of means and in avoiding the places of temptation, is to tempt him, and provoke him to wrath;-(Barnes' Notes). SL

***There hath no temptation taken you.—What is meant by a “temptation common to man” (or rather, suited to man) is explained further on as a temptation which one is “able to bear.” From the warning and exhortation of the previous verse the Apostle passes on to words of encouragement, “You need not be hopeless or despairing.” God permits the temptation by allowing the circumstances which create temptation to arise, but He takes care that no Fate bars the path of retreat. With each temptation he makes a way to escape from it. And that is so, must be so, because God is faithful. The state of salvation to which God has called us would be a delusion if there were an insuperable difficulty to our continuing in it. We have in this verse, perhaps, the most practical and therefore the clearest exposition to be found of the doctrine of free-will in relation to God’s overruling power. God makes an open road, but then man himself must walk in it. God controls circumstances, but man uses them. That is where his responsibility lies.-(Ellicott's Commentary). BH

***Word Study on “temptation” Strong says the Greek word “temptation” ( πειρασμός ) (G3986) means, “a putting to proof (by experiment [of good], experience [of evil], solication, discipline or provocation),” and it implies “adversity.” Word Study on “taken you” The word “taken you” ( λαμβάνω ) (G2983) means, “seized, come upon” ( BDAG), “seized” ( NIV). Word Study on “common to man” Strong says the Greek word “common to man” ( ἀνθρώπινος ) (G442) means, “human.” Comments - It is human, or normal, to feel temptations that lure us towards sin. “but God is faithful, who will not suffer you to be tempted above that ye are able” Comments - This means that God is in control of the situation, no matter how bad it looks.-(Gary H. Everett's Study Notes). SL

***'temptation' -'No temptation has come your way' (Phi) 'A temptation is any inducement to sin' (Lenski p. 403). 'taken you' -'has seized, and holds one in its grasp' (Gr. Ex. N.T. p. 862) 'the verb is in the perfect tense denoting that the temptation is one which lingers .' (Willis p. 331). 'such as man can bear' -'but such as in common to man' (NASV); 'that is not common to all mankind' (TCNT). Point to Note: 1. No generation can complain, 'but living the Christian life is much harder for us, than it was for our parents.' 2. Every generation faces the same type of temptations. The Corinthians were facing the same temptations that the Israelites had years before. 3. Some temptations "linger", and must be continually resisted. A bad or tough environment is never an excuse to sin. ( Gen_39:1-23 ). 'but God is faithful' -He can be counted on to help! Paul now will cite to ways in which God "comes through" during all temptations that we will face in life. 'who will not suffer you to be tempted above that ye are able' -notice what Paul doesn't say: 'God will not suffer you to be tempted.' All Christians WILL face temptation, God has never promised that He will remove trials. Rather, He monitors them, and you can be assured, that whatever trial or temptation you find yourself faced with, IT IS WITHIN YOUR ABILITY TO RESIST. 'but will with the temptation make also the way of escape' -in every temptation, a way to resist it EXISTS! Points to Note: 1. God never places us in a no-win situation, in which the only way out is to commit sin. There are no "greater sin-[(or)] lesser sin" moral dilemmas. There is ALWAYS A NON-SINFUL WAY TO ENDURE THE TRIAL. 2. You will never be faced with a temptation that requires "superhuman" effort to endure. 3. Every time we sin, we have demonstrated a lack of faith in God, for we refused to look for or take the way of escape. Sin is always our fault . 4. Since a way of escape always exists in every temptation, we can never BLAME anything or anyone else for our own moral failures. 5. Unfortunately, many want the 'way of escape' to be easy. When it comes to temptation, many are waiting for some "feeling" to overwhelm them, which will magically remove all desire to give in. Rather, the way of escape is always through our ability to endure. 6. A way of escape, when it comes to idolatry is given in the next verse. "Flee"!. 7. God is not the source of temptations, but rather He monitors all temptations .-(Mark Dunagan). SL

***The Bible says when a man is tempted he shouldn't say he is tempted of God. Every man is tempted when he is drawn away by his own desires and enticed, and lust, when it is finished, brings forth sin. Temptation begins with the mind, the desire. What do I do with it? Now, the temptations that we have are common to man. As I am living in this body I am going to be subject to certain temptations, the desires of my flesh, the drives of my flesh. That is common to man. But with that temptation, God is faithful to me. He will not allow me to be tempted beyond my limits. He will provide for me the way to escape in order that I will be able to bear it. But it is important that I take that way of escape.-(Chuck Smith). SL

Beza Greek New Testament 1598

5 Τοῦτο γὰρ ἔστε γινώσκοντες, ὅτι πᾶς πόρνος, ἢ ἀκάθαρτος, ἢ πλεονέκτης, ὅς ἐστιν εἰδωλολάτρης, οὐκ ἔχει κληρονομίαν ἐν τῇ βασιλείᾳ τοῦ Χριστοῦ καὶ Θεοῦ.

Ephesians 5:5

5 “For this ye-ἔστε (este)-"you are" (second person plural of 'to be')) *know-γινώσκοντες (ginoskontes)-to know, (i.e. understand, perceive, have knowledge of)), that-ὅτι πᾶς (hoti pas)-that every) no-οὐκ (ouk)-no, not (the absolute negative)) *whoremonger-πόρνος (pornos)-a fornicator, (universally: a person who indulges in unlawful sexual intercourse)), nor unclean person-ἀκάθαρτος (akathartos)-unclean, impure (in a moral sense)), nor *covetous man-πλεονέκτης (pleonektes)-one who wishes more, (i.e. greedy of gain)) who is-ἐστιν (estin)-'to be') an idolater-εἰδωλολάτρης (eidolalatres)-worshipper of idols), hath-ἔχει (echei)-to have, (i.e. to own, possess)) *any inheritance-κληρονομίαν (kleronomian)-what is obtained by lot, possession) in the kingdom of Christ, and-καὶ (kai)-and, also) of God.”

Example of Greek word:

*γινώσκοντες (ginoskontes)-know click: Rom 6:6 (knowing)
*πόρνος (pornos)-whoremonger click: 1 Corinthians 5:11 (a fornicator)
*G4123: (πλεονέκτης-covetous man) click: 1 Cor 6:10 (πλεονέκται-covetous)
*κληρονομίαν (kleronomian)-any inheritance click: Act 20:32 // 1 Pet 1:4

Greek Interlinear:

ye-ἔστε: Verb, Present, (No voice stated), Indicative, 2nd Person, Plural: For this ["YE-ARE"]
know-γινώσκοντες: Verb, Present, Active, Participle, Nominative, Plural, Masculine: ["KNOWING"], that no whoremonger, nor unclean person, nor covetous man who
is-ἐστιν: Verb, Present, (No voice stated), Indicative, 3rd Person, Singular: ["IS"] an idolater,
hath-ἔχει: Verb, Present, Active, Indicative, 3rd Person, Singular: ["IS-HAVING"] any inheritance in the kingdom of Christ, and of God.

Commentaries:

***You may be sure of this. “The message of the Good News teaches you that no man, even a Christian, who is immoral, indecent, or greedy (Ephesians 5:3) will ever receive a share in the Kingdom (Matthew 7:21-23)!” Idol worship. The greedy man makes money his idol.-(The Bible Study New Testament). SL

***An idolater- Who worships the round, molten image, the dollar, as his god. Note on Matthew 6:24, and Colossians 3:5. It belongs to St. Paul’s self-sacrificing nature, as Meyer finely remarks, to condemn gain-greed as the most shameful ungodliness.-(Whedon's Commentary). SL

***For this ye know well; an appeal to their own consciences, made confidently, as beyond all doubt. That no fornicator, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom.- Covetousness, the twin-brother sin of uncleanness, is denounced as idolatry. It is worshipping the creature more than the Creator, depending on vast stores of earthly substance in place of the favor and blessing of God. It must receive the doom of the idolater; instead of inheriting the kingdom, he must die the death. The doom in this verse is not future-[(tense)], but present-[(tense)]—not shall have, but hath-[(i.e. "is-having" no)], inheritance, etc. (comp. Ephesians 1:18). The lust of greed overreaches itself; it loses all that is truly worth having; it may have this and that - lands, houses, and goods - but it has not one scrap in the kingdom. Of Christ and God. The two are united in the closest way, as equals, implying the divinity of Christ and his oneness with the Father in the administration of the kingdom.-(Pulpit Commentary). SL

***“that no whoremonger, nor unclean person, nor covetous man”- The words “whoremonger,” “unclean person,” and “covetous man” are the noun forms of the adjectives used in Ephesians 5:3, “fornication, and all uncleanness, or covetousness.” Those who continue in fornication are whoremongers; those who continue in all uncleanness are unclean persons, and those who continue in covetousness are covetous people. Christians may fall back into these sins, but with repentance, they do not become such.-(Gary H. Everett's). SL

***“For this ye know”: The Ephesians had already heard these truths before ( Gal_5:19-21 ). “Of a surety”: “With certainty” (NASV). “You know very well” (Bruce p. 371). “Paul insists that he is telling his readers nothing new” (Erdman p. 109). “Moreover, the fact that sinners such as Paul names do not belong to the kingdom belongs to the ABC of Christianity; every beginner knows that” (Lenski p. 598). “In other words, there is no doubt or question about the whereabouts ‘in the after-a-while’ of those who engage in those six items” (Spiritual Sword Lectureship p. 182). God will not change His mind, and such sins will not be ignored. “That no”: It does not matter who you are, Christian, non-Christian, rich or poor. If you engage in these sins and refuse to repent you will not make it to heaven. Time and culture do not change the evil of such sins and neither do situations justify them. At the end of time they will still be wrong ( Rev_21:8 ; Gal_5:21 ; 1Co_6:9-10 ). “Who is an idolater”: “While all three types of men may be included, it is especially the greedy person who is identified as an idolater (cf. Col_3:5 ). Barclay has observed, ‘A man sets up an idol and worships it because he desires to get something out of God. To put it bluntly, he believes that by his sacrifices and his gifts and his worship, he can persuade, or even bribe, God into giving him what he desires’” (Boles p. 299). “Hath any inheritance”: “Any share” (Wey). “These vices are not merely improper (v. 3) for God's people; those who practice them have no share in God's kingdom!” (Boles p. 299). Since Paul is speaking to Christians, it is clear that a Christian could engage in these things, and thus one can fall away. In addition, if a Christian engages in such things they need to be withdrawn from ( 1Co_5:9 ), which means they do not even have a share in God’s kingdom here, not to mention God’s heavenly kingdom. “In the kingdom”: The present and heavenly kingdom ( 1Co_6:9 ; Gal_5:21 ). “Of Christ and God”: Jesus and the Father. Since the Kingdom is viewed as belonging to both Christ and the Father ( 1Co_15:24 ; Col_1:13 ), then Father and Son are equal in nature, which means Jesus is also Divine. The Church is also referred to as the "Church of God' ( 1Co_1:2 ) and the "Churches of Christ" ( Rom_16:16 ).-(Mark Dunagan). SL

Scrivener's Textus Receptus 1894
17 ὅτι ὁ καιρὸς τοῦ ἄρξασθαι τὸ κρίμα ἀπὸ τοῦ οἴκου τοῦ Θεοῦ· εἰ δὲ πρῶτον ἀφ’ ἡμῶν, τί τὸ τέλος τῶν ἀπειθούντων τῷ τοῦ Θεοῦ εὐαγγελίῳ; 18 καὶ Εἰ ὁ δίκαιος μόλις σώζεται, ὁ ἀσεβὴς καὶ ἁμαρτωλὸς ποῦ φανεῖται;

1 Peter 4:17-18

17 "For-ὅτι (hoti)-because) the time-καιρὸς (kairos)-a fixed time or season) *is come that judgment-κρίμα (krima)-judgement, judging, (judgment which is formed or passed)) must begin-ἄρξασθαι (arxasthai)-to begin, commence) at-ἀπὸ (apo)-from) the house-οἴκου (oikou)-house, (by implication: the family of God, of the Christian Church, believers)) of God: and if it first begin at us, what shall the *end-τέλος (telos)-end (by implication: the conclusion of an act or state (termination (literally, figuratively or indefinitely), result (immediate, ultimate or prophetic), final lot, fate)) be of them *that obey not-ἀπειθούντων (apeithounton)-to be unpersuaded, disobedient, (to disbelieve (wilfully and perversely):—not believe, disobedient, obey not, unbelieving)) the *Gospel-εὐαγγελίῳ (evaggelio)-good news, tidings, word, (e.g. the proclamation of the grace of God manifest and pledged in Christ)) of God? 18 And if-Εἰ (Ei)-if) the *righteous-δίκαιος (dikaios)-right, righteous, just, (e.g. upright)) *scarcely-μόλις (molis)-hardly, with difficulty) *be saved-σῴζεται (sozetai)-to make or keep sound or safe), where shall the *ungodly-ἀσεβής (asebes)-irreverent, impious) and the *sinner-ἁμαρτωλὸς (hamartolos)-sinful, sinner, erring one) appear-φανεῖται (phaneitai)-appear, be seen)?"

Example of Greek word:

*κρίμα (krima)-is come that judgment click: Romans 2:3 (judgment)
*τέλος (telos)-end click: Philippians 3:19 // Hebrews 6:8 // Romans 6:22
*ἀπειθούντων (apeithounton)-that obey not click: Rom 15:31 (that do not believe)
*ὐαγγελίῳ (evaggelio)-Gospel click: Mark 1:15 // 1 Cor 9:18 // 2 Tim 1:8
*δίκαιος (dikaios)-righteous click: Heb 10:38 (just) // 1 John3:7
*μόλις (molis)-scarcely click: Romans 5:7
*G4982: (σῴζεται-be saved) click: 1 Cor. 15:2 (σῴζεσθε-ye are saved)
*G765: (ἀσεβής-ungodly) click: Romans 5:6 (ἀσεβῶν-the ungodly)
*G268: (ἁμαρτωλὸς-sinner) click: 1 Tim 1:15 (ἁμαρτωλοὺς-sinners)

Greek Interlinear:

must begin-ἄρξασθαι: Verb, Aorist, Middle, Infinitive: For the time is come that judgment ["TO-begin"] at the house of God: and if it first begin at us, what shall the
end-τέλος: Noun, Nominative, Singular, Neuter: ["FINISH"//"consumation"] be of them
that obey not-ἀπειθούντων: Verb, Present, Active, Participle, Genitive, Plural, Masculine: ["UN-PERSUADING-ones"//"ones-being-stubborn"] the Gospel of God? And
if-εἰ: CONDitional: ["IF"] the righteous scarcely
be saved-σῴζεται: Verb, Present, Passive, Indicative, 3rd Person, Singular: ["IS-beING-SAVED"], where
shall appear-φανεῖται: Verb, Future, Middle-Deponent, Indicative, 3rd Person, Singular: ["SHALL-BE-APPEARING"] the ungodly and the sinner?

Commentaries:

***The time is come for judgment to begin at the house of God — God first visits his church, and that both in justice and mercy. What shall the end be of them that obey not the gospel — How terribly will he visit them! The judgments which are milder at the beginning, grow more and more severe. But good men, having already sustained their part, are only spectators of the miseries of the wicked. If the righteous scarcely be saved — Escape with the utmost difficulty. Where shall the ungodly — The man who knows not God. And the open sinner appear - In that day of vengeance. The salvation here primarily spoken of is of a temporal nature. But we may apply the words to eternal things, and then they are still more awful. Proverbs 11:31.-(Wesley's Explanatory Notes). SL

***The time- The season, the fit time, for God’s judicial dealings with a wicked and corrupt world. The apostle saw that the times were ripe for the stretching forth of the divine hand in terrible chastenings. Judgment- That severe trial which determines character through afflictions and distresses, purifying, as in a furnace, those who endure the test, and overwhelming the wicked with destruction. The apostle says, It is now the season of the beginning of this work at the house of God.- The divine rule is to always begin his work of discipline and punishment with his own people. Isaiah 10:12-13; Ezekiel 9:6; Jeremiah 25:29; Jeremiah 49:12. House of God The us in the next verse, the “spiritual house” of 1 Peter 2:5, the “Church of the living God” of 1 Timothy 3:15, and the “ whose house are we” of Hebrews 3:6. If it first begin at us The sufferings of the righteous proceed from God’s judgment, for the purpose of chastening, (Hebrews 12:6;) and they should, therefore, glorify God in them; but that judgment does not end with them, for it proceeds onward from them to the wicked. If he deal thus with his faithful people who obey his gospel, how terribly will he deal with them that obey it not, and scorn the Christ in whom it commands them to believe? It may be delayed; it may seem to be escaped; they may prosper and attain high honor and power by their iniquity, and die calmly in their beds; but the awful, overwhelming end will surely come. Scarcely be saved- So severe the persecution, so terrible the trial, so powerful the influences to apostasy, and so weak his own nature, that the Christian will with difficulty endure to the end and be saved in heaven; but if he hold to his faith in Christ, his salvation is absolutely certain.-(Whedon's Commentary). SL

***if … at us, what shall the end be of them, &c.—If even the godly have chastening judgments now, how much more shall the ungodly be doomed to damnatory judgments at last.-(Jamieson Fausset Brown). BH

***‘For it is time for judgment to begin with the household of God’ -The ‘judgment’ under consideration from the context appears to be the severe trials which are coming upon these Christians. ‘Yet this word “judgment” does not necessarily mean “condemnation”….but is a broader term which can refer to a judgment which results in good and bad evaluations, a judgment which may issue in approval or discipline as well as condemnation.’ (Grudem p. 181) (See 1Co_11:32 ). ‘the household of God’ -Which pictures the church as a family ( 1Ti_3:15 ). Which means that the church is an essential relationship. ‘Can one be considered saved if they aren’t a part of God’s family?’ It also infers that what a person must do to become a child of God, is also what a person must do to become a member of the church. ‘and if it begins with us first’ -‘But this fact should not frighten the Christians or cause them to wonder, “Is this what I signed up for?” For if God is hard with the church, how much harder will he be with “those who do not obey the gospel of God?”….The Christians are better off than they appear.’ (Davids pp. 171-172). ‘what will be the outcome for those who do not obey the gospel of God?’ -Points to Note: 1. It is ridiculous to argue that God won’t punish the sinner, in light of the fact that He allows the Christian to be chastened! ‘If the church, which is ever the object of God’s care, is soon to fall into trial and sore persecution, how much greater must be the misery and wretchedness of those who do not rely on the Lord, and are thus without the comforting assurances of the gospel?’ (Woods p. 119) 2. One hasn’t accepted the gospel message until they obey its conditions for salvation. The faith that saves is a faith that will obey. In addition, note that Peter didn’t say, ‘for those who do not love God’. Love of God and obeying the gospel are inseparable ( Joh_14:15 ). Peter didn’t believe that one could love the man but reject the plan. ‘outcome’ -‘final lot’ (Thayer p. 620). It is amazing that religious people who profess to be Christians do not know the answer to this question. Some say, ‘those who reject God have nothing to fear’. Others, ‘God will change His mind’. And then others, ‘The disobedient experience “hell” only in suffering the consequences of their sins in this life. The Bible has a different answer ( Rom_2:8-9 ; 2Th_1:8-9 ). ‘with difficulty’ -‘If the good man is saved only with difficulty’ (TCNT). Points to Note: 1. The way to God is a narrow road ( Mat_7:13-14 ; Luk_13:23-24 ). 2. God allows the righteous person to suffer in this life, even suffering severe trials (Job). Such suffering separates the truly committed from the pretenders. 3. We can have confidence in our salvation ( 1Pe_1:4 ); but we cannot become careless with it! ( Mat_10:28 ; Mat_10:32-33 ). 4. The verse could also mean that our salvation will involve “difficulty” on our part. Remaining faithful to God will involve suffering and hardship. 5. Along the same lines, if life is ‘hard’ for Christians, if even Christians must encounter hardship and difficulty on their path to eternal life, then what fate awaits the sinner? ‘what will become of the godless man and the sinner?’ -‘what chance will the godless have’ (Tay).-(Mark Dunagan). SL

***In this verse Peter contrasted the intensity of the two experiences of suffering, by disciples now and by unbelievers in the future. It is with difficulty that righteous people pass through this phase of our existence into the next phase because this phase involves suffering for us. "Saved" (Gr. sozetai) here means delivered in the sense of being delivered from this life into the next. Yet it will be even more difficult for godless people to pass from this phase of their lives to the next because they will have to undergo God’s wrath. Their future sufferings will be more intense than our present sufferings. The purpose of Peter’s quoting Proverbs 11:31 loosely was to show that the Old Testament also taught that both the righteous and the wicked will receive from the Lord. The point in the proverb is that since God rewards the righteous on earth how much more can we count on His rewarding wicked sinners. If God disciplines His own children, how much more severely will He deal with those who are not His children. Our sufferings are light compared with those the ungodly will experience in the future.-(Expository Notes of Dr. Thomas). SL

***“Judgment must begin at the house of God.” Our Father-God does not pass over the failures of His people, but disciplines them in order that they may be careful to walk in obedience to His Word. If He is thus particular in chastening His own, how solemn will be the judgment of “them that obey not the gospel,” but persist to the end in rejecting the Saviour He has provided! “If the righteous scarcely be saved,” that is, if the righteous have to endure chastening at the hand of God and persecution at the hand of the world, what will it mean for unsaved and im- penitent men to answer before the judgment-throne for their persistence in refusing His grace? “Commit the keeping of their souls … in well doing, as unto a faithful Creator.” However hard the way and however perplexing their experiences, the suffering Christian may look up to God in confidence, knowing he can rely upon the divine love and faithfulness, and assured that all will work out for blessing at last.-(Ironside's Notes). SL

Scrivener's Textus Receptus 1894

8 δειλοῖς δὲ καὶ ἀπίστοις καὶ ἐβδελυγμένοις καὶ φονεῦσι καὶ πόρνοις καὶ φαρμάκεῦσι καὶ εἰδωλολάτραις καὶ πᾶσι τοῖς ψευδέσι τὸ μέρος αὐτῶν ἐν τῇ λίμνῃ τῇ καιομένῃ πυρὶ καὶ θείῳ, ὅ ἐστι δεύτερος θάνατος.

Revelation 21:8

8 "But the *fearful-δειλοῖς (deilois)-timid, (i.e. by implication: faithless:—fearful)), and *unbelieving-ἀπίστοις (apistois)-disbelieving, disobedient, incredulous), and the abominable-ἐβδελυγμένοις (ebdelugmenois)-to have in abominations, (i.e. by implication: detest (especially of idolatry):—abhor, abominable)), and murderers, and *whoremongers, and sorcerers-φαρμακεῦσιν (pharmakeusin)-an enchanter with drugs, (a drug, i.e. spell-giving potion); a druggist ("pharmacist") or poisoner, i.e. (by extension) a magician:—sorcerer)), and idolaters, and all *liars-ψευδέσι (pseudesi)-liying, false), shall have their *part-μέρος (meros)-division, part, portion (i.e. lot)) in the lake which burneth-καιομένῃ (kaiomene)-to burn) with fire and *brimstone-θείῳ (theio)-divine fire, or sulphur): which is-ἐστι (esti)-'to be') the second *death-θάνατος (thanatos)-death)."

Example of Greek word:

*δειλοῖς (deilois)-fearful click: Mark 4:40
*ἀπίστοις (apistois)-unbelieving click: 2 Corinthians 6:14 (with unbelievers)
*πόρνοις (pornois)-whoremongers click: 1 Corinthians 5:9 (with fornicators)
*ψευδέσι (pseudesi)-liars click: Revelation 2:2
*μέρος (meros)-part click: John 19:23
*θείῳ (theio)-brimstone click: Revelation 14:10 // Revelation 19:20
*θάνατος (thanatos)-death click: Romans 6:23

Greek Interlinear:

the abominable-ἐβδελυγμένοις: Verb, Perfect, Passive, Participle, Dative, Plural, Masculine: But the fearful, and unbelieving, and ["to-ones-HAVING-been-ABOMINATED"//"abominable (p)"], and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which
burneth-καιομένῃ: Verb, Present, Passive, Participle, Dative, Singular, Feminine: ["one-BURNING"//"burning"] with fire and brimstone: which
is-ἐστιν: Verb, Present, (No voice stated), Indicative, 3rd Person, Singular: ["IS"] the second death.

Commentaries:

***But the fearful - Having stated, in general terms, who they were who would be admitted into that blessed world, he now states explicitly who would not. The "fearful" denote those who had not firmness boldly to maintain their professed principles, or who were afraid to avow themselves as the friends of God in a wicked world. They stand in contrast with those who "overcome," Revelation 21:7. And unbelieving - Those who have not true faith; avowed infidels; infidels at heart; and all who have not the sincere faith of the gospel. And the abominable - The verb from which this word is derived means to excite disgust; to feel disgust at; to abominate or abhor; and hence the participle - "the abominable" - refers to all who are detestable, to wit, on account of their sins; all whose conduct is offensive to God. Thus it would include those who live in open sin; who practice detestable vices; whose conduct is suited to excite disgust and abhorrence. These must all, of course, be excluded from a pure and holy world; and this description, alas! would embrace a lamentably large portion of the world as it has hitherto been. See the notes on Romans 1:26 ff.-(Barnes' Notes). SL

***But the fearful — δειλοις Those who, for fear of losing life or their property, either refused to receive the Christian religion, though convinced of its truth and importance; or, having received it, in times of persecution fell away, not being willing to risk their lives. And whoremongers — πορνοις Adulterers, fornicators, whores, prostitutes, and rakes of every description. Idolaters — ειδωλολατραις Those who offer any kind of worship or religious reverence to any thing but God. All image worshippers are idolaters in every sense of the word. And all liars — και πασι τοις ψευδεσι Every one who speaks contrary to the truth when he knows the truth, and even he who speaks the truth with the intention to deceive i.e., to persuade a person that a thing is different from what it really is, by telling only a part of the truth, or suppressing some circumstance which would have led the hearer to a different end to the true conclusion. All these shall have their portion, το μερος, their share, what belongs to them, their right, in the lake which burneth with fire and brimstone. This is the second death, from which there is no recovery.-(Adam Clarke Commentary). SL

***shall have their part in the lake, &c. All these shall have their portion with Satan, to whose party they joined themselves, and whose will they obeyed; and shall with him undergo the punishment of the secured death. Let this therefore be recorded, that every future generation of men may carefully peruse and seriously consider it; that every sincere believer, however weak, may be encouraged, and that every obstinate sinner may be terrified, and, if possible, awakened; and that none, in the day of my final judgment, may complain that they have not been warned and cautioned, with the greatest plainness and the greatest solemnity.-(Joseph Benson's Commentary). SL

***But the fearful and unbelieving. Those wedded to sin have no place in the glorious home prepared for the saints. "The fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars," have undergone the second death, the death that has no resurrection, and can never enter or disturb the holy peace of the glorious city.-(People's New Testament). SL

***In contrast to the rewards of those who overcome-[(see verse. 7)] is the punishment of the wicked in the lake burning with fire and brimstone. John now gives a list of some who will be included in that group. The fearful are those who run when the battle is joined. ( Heb_10:38-39 ) The unbelieving are those who know the Lord's will but do not do it in preparation for his return. ( Luk_12:45-48 ) Those who are foul and polluted because of association with idolatry and the sins surrounding it would be considered abominable. Murderers willfully take lives of others with no respect for life or law. Whoremongers are fornicators or those who participate in any illicit sexual activity. Sorcerers use drugs and magical arts to control others. Worshippers of anything but the true God would be known as idolaters. Liars can lie by word, through intimation or silence. ( Act_5:1-11 )-(Gary Hampton Commentary). SL

***There are eight classes specified: (1) The fearful, or cowardly , refers to those who were afraid to confess Christ or identify themselves with the Gospel. (2) Unbelievers , the most numerous class of any, and found amongst all classes and ranks of men. (3) The abominable should be understood here in its widest sense as denoting all that is morally, religiously, and physically filthy (Revelation 17:4-5 ; Revelation 21:27 ; Titus 1:16 ). (4) Murderers as a class are greatly on the increase. It is a solemn thing to meddle with that which peculiarly belongs to God human life. (5) Fornicators point to a sin which is awfully prevalent. The ruin of female virtue is regarded lightly, and fornicators are received into society in the knowledge of the fact, while the poor victims are outcasts from respectability. But God here reverses the judgment of man, and fornicators shall be consigned by the God of righteousness to the lake of fire. (6) Sorcerers are those who profess intercourse with spirits. Death was the appointed penalty under the law for those who practised spiritualism in those days (Deuteronomy 18:10-12 ). The lake of fire is God’s appointed doom for all who practise witchcraft, spiritualism, devil worship, and other forms of sorcery. (7) Idolaters . All worshippers of other gods. The countless millions of heathen in the past, in the present, and notably in the future are, where God has been given up and idols turned to, given over to eternal judgment. (8) All liars of every degree, kind, and character have their avenging answer in that eternal abode of misery to which everything and every one contrary to the character of God is consigned.-(Walter Scott's Commentary). SL

PROPHESY:

Beza Greek New Testament 1598
15 καὶ εἴ τις οὐχ εὑρέθη ἐν τῇ βίβλῳ τῆς ζωῆς γεγραμμένος, ἐβλήθη εἰς τὴν λίμνην τοῦ πυρός.

Revelation 20:15

15 "And *whosoever-εἴ τις (ei tis)-if any one) *was not-οὐχ (ouch)-no, not (the absolute negative) found-εὑρέθη (heurethe)-to find, (i.e. after searching, to find a thing sought)) *written-γεγραμμένος (gegrammenos)-to be written, (i.e. write down, record)) in-ἐν (en)-in) the *book-βίβλῳ (biblo)-book, roll) of *life-ζωῆς (zoes)-life, (by implication: the book in which the names of those are recorded to whom eternal life has been decreed)), *was cast-ἐβλήθη (eblethe)-to cast, (a primary verb: to throw (in various applications)) into-εἰς (eis)-into) the *lake-λίμνην (limnen)-lake) of *fire-πυρός (puros)-fire)."

Example of Greek word:

*εἴ τις (ei tis)-whosoever click: Revelation 14:11
*εὑρέθη (heurethe)-was found click: 1 Pet 2:22 // Rev 5:4 // Rev 14:5
*γεγραμμένος (gegrammenos)-written click: Joh 15:25 // 1 Cor 15:54-(that is written)
*βίβλος (biblos)-book click: Revelation 3:5
*ζωῆς (zoes)-life click: James 1:12
*ἐβλήθη (eblethe)-was cast click: Joh 15:6-(he is cast) // Rev 8:7-(they were cast)
*λίμνην (limnen)-lake click: Luke 8:33
*πυρός (puros)-fire click: Matthew 13:50

Greek Interlinear:

was found-εὑρέθη: Verb, Aorist, Passive, Indicative, 3rd Person, Singular: And whosoever ["WAS-FOUND"] not
written-γεγραμμένος: Verb, Perfect, Passive, Participle, Nominative, Singular Masculine: ["HAVING-been-WRITTEN"] in the book of life,
was cast-ἐβλήθη: Verb, Aorist, Passive, Indicative, 3rd Person, Singular: ["he-WAS-CAST"] into the lake of fire.

Commentaries:

***And whosoever - All persons, of all ranks, ages, and conditions. No word could be more comprehensive than this. The single condition here stated, as being what would save any from being cast into the lake of fire, is, that they are "found written in the book of life." All besides these, princes, kings, nobles, philosophers, statesmen, conquerors; rich men and poor men; the bond and the free; the young and the aged; the frivolous, the vain, the proud, and the sober; the modest and the humble, will be doomed to the lake of fire.-(Barnes' Notes). SL

***Written in the book of life — Only those who had continued faithful unto death were taken to heaven. All whose names were not found in the public registers, who either were not citizens, or whose names had been erased from those registers because of crimes against the state, could claim none of those emoluments or privileges which belong to the citizens; so those who either did not belong to the new and spiritual Jerusalem, or who had forfeited their rights and privileges by sin, and had died in that state, were cast into the lake of fire. THIS is the way in which God, at the day of judgment, will proceed with sinners and apostates. Reader, see that thy name be written in the sacred register; and, if written in, see that it never be blotted out-[(Revelation 3:5)].-(Adam Clarke Commentary). SL

***In Matthew 10:32, Jesus promised that all who confess him will themselves be confessed by Jesus in heaven "before God and the angels." In Matthew 16:16, is the record of the first man ever to confess Christ; and significantly, Jesus then and there upon that occasion, confessed that man, Peter, using exactly the same formula Peter had used in his confession of Christ. From this we have concluded that the writing of one's name in the book of life occurs upon the occasion of his confessing Christ and being baptized into him. Certainly, Christians have their names written there during their sojourn as Christians upon the earth (Philippians 4:3); and it is most logical to believe that it is written at the very beginning of that Christian life. Once inscribed in the book of life, one's name will remain there eternally, except in the case of his apostasy, in which event it will be "blotted out" (Revelation 3:5).-(Coffman Commentaries). SL

***(1) There will be a general resurrection of the dead - of the righteous and the wicked. This is implied by the statement that the "dead, small and great," were seen to stand before God; that "the sea gave up the dead which were in it"; that "Death and Hades gave up their dead." All were there whose names were or were not written in the book of life. (2) there will be a solemn and impartial judgment. How long a time this will occupy is not said, and is not necessary to be known - for time is of no consequence where there is an eternity of devotion - but it is said that they will be all judged "according to their works" - that is, strictly according to their character. They will receive no arbitrary doom; they will have no sentence which will not be just. See Matthew 25:31-46. (4) the wicked will be destroyed, in what may be properly called the "second" death. As remarked in the notes, this does not mean that this death will in all respects resemble the first death, but there will be so many points of resemblance that it will be proper to call it "death." It does not mean that they will be "annihilated," for "death" never implies that. The meaning is, that this will be a cutting off from what is properly called "life," from hope, from happiness, and from peace, and a subjection to pain and agony, which it will be proper to call "death" - death in the most fearful form; death that will continue for ever.-(Barnes' Notes). SL

***Were thrown into the lake of fire. We see the doom of the unbeliever! The unbeliever and the unrighteous share the doom of the Devil, in a place never intended for them. [Book of the living: ancient cities kept the names of their legal citizens in a book. The names of the dead were erased from the book, also the names of criminals.]-(The Bible New Testament). SL

***Sinners face their destiny Rev_20:11-15 : These few verses provide a brief glimpse into the final state of the wicked. They will stand before the throne of God to be judged by the things written in the books. The fact that they were not found written in the book of life caused them to be cast into the lake of fire. "And whosoever was not found written in the book of life was cast into the lake of fire." ( Rev_20:15 ) The Bible forcefully teaches that God will punish the wicked for their unbelief and disobedience. “It is a fearful thing to fall into the hands of the living God.” ( Heb_10:31 ) Hell is terrible because it is a place of torments. All will stand before the great white throne to give account to God. Every man will be judged according to his works. We will be judged as individuals, not as a group. God will punish the wicked for unbelief and disobedience. "And these will go away into everlasting punishment, but the righteous into eternal life." ( Mat_25:46 ) Hell is a terrible place of outer darkness where there is weeping and gnashing of teeth. ( Mat_13:42 ) Please do not wait too late to learn the meaning and the horrors of Hell. "And the smoke of their torment ascends forever and ever; and they have no rest day or night..." ( Rev_14:11 )-(Charles Box's Commentaries). SL

***Hell was prepared for the devil and his angels, but some men will be sent there for eternity because they refused to repent. ( Mat_25:41 )-(Gary Hampton Commentary). SL

Scrivener's Textus Receptus 1894
38 ὃς γὰρ ἂν ἐπαισχυνθῇ με καὶ τοὺς ἐμοὺς λόγους ἐν τῇ γενεᾷ ταύτῃ τῇ μοιχαλίδι καὶ ἁμαρτωλῷ, καὶ ὁ υἱὸς τοῦ ἀνθρώπου ἐπαισχυνθήσεται αὐτὸν, ὅταν ἔλθῃ ἐν τῇ δόξῃ τοῦ πατρὸς αὐτοῦ μετὰ τῶν ἀγγέλων τῶν ἁγίων.

Mark 8:38

38 "Whosoever therefore *shall be ashamed-ἐπαισχυνθῇ (epaischunthe)-to be ashame) of me-με (me)-me, I), and of my *words-λόγους (logous)-a word, speech, saying), in this *adulterous-μοιχαλίδι (moichalidi)-adulteress (literally:—adultery, or, figuratively:—faithless to God, unclean, apostate)) and *sinful-ἁμαρτωλῷ (hamartolo)-sinful, sinner, erring one) *generation-γενεᾷ (genea)-generation, (by implication, an age (the period):—age, generation, time)), of him also shall the Son of man be ashamed-ἐπαισχυνθήσεται (epaischunthesetai)-to be ashame), when-ὅταν (hotan)-whenever, when(-soever)) *he cometh-ἔλθῃ (elthe)-to come, (universally: to come from one place into another)) in the glory-δόξῃ (doxe)-glory, (in a wide application (literal or figurative, objective or subjective):—dignity, glory(-ious), honour, praise, worship)) of his Father, with the holy Angels."

Example of Greek word:

*ἐπαισχυνθῇ (epaischunthe)-shall be ashamed click: Luke 9:26
*λόγους (logous)-words click: John 14:24 (sayings) // Acts 2:22
*G3428: (μοιχαλίδι-adulterous) click: James 4:4 (μοιχαλίδες-adulteresses)
*G268: (ἁμαρτωλῷ-sinful) click: Luke 15:10 (ἁμαρτωλῷ-sinner)
*γενεᾷ (genea)-generation click: Mark 8:12
*ἔλθῃ (elthe)-he cometh click: Matthew 25:31 (shall come) // 1 Cor 4:5 (come)

Greek Interlinear:

shall be ashamed-ἐπαισχυνθῇ: Verb, Aorist, Passive-Deponent, Subjunctive, 3rd Person, Singular: Whosoever therefore ["may-be-being-ashamed"] of me, and of my words, in this adulterous and sinful generation, of him also the Son of man
shall be ashamed-ἐπαισχυνθήσεται: Verb, Future, Passive-Deponent, Indicative, 3rd Person, Singular: ["shall-be-being-ashamed-of"], when
he cometh-ἔλθῃ: Verb, Second-Aorist, Active, Subjunctive, 3rd Person, Singular: ["He-MAY-BE-COMING"] in the glory of his Father, with the holy Angels.

Commentaries:

***Our Lord here looks onward to the day of judgment. Whosoever shall be ashamed of me. "Whosoever:" the word includes all, whatever their position or circumstances may be. "Shall be ashamed of me;" that is, shall deny my faith, or blush to confess me here. Of him shall the Son of man be ashamed; that is, Christ will despise him, when he shall appear with power and great glory, in that sublime majesty which he gained by his death upon the cross. In this adulterous and sinful generation. It adds to the disgrace of being ashamed of Christ that the shame is manifested in the presence of the base and the worthless; and therefore our Lord exhibits the contrast between the mean and contemptible people in the presence of whom men are ashamed of him here, and the magnificent assemblage in whose presence he will be ashamed of them hereafter. The cross of Christ appeared to the great body of mankind to be shameful and contemptible. To the Jews it was a stumbling-block, and to the Greek's foolishness. Hence vast numbers, whether through shame or fear, did not dare to confess it, and still less to preach it. And therefore it is that St. Paul says (Romans 1:16), "I am not ashamed of the gospel of Christ."-(Pulpit Commentary). SL

***Whosoever therefore, &c.— Jesus fitly inculcated the necessity of self-denial from the consideration of a judgment to come; the most awful and important event in the whole compass of our duration, and which, the word of God directs us to believe, will be attended with the most awful circumstances. His intention was, that we should fortify ourselves with this reflection, that it is eligible to endure a little now, when that little, through grace, may preserve us from enduring unspeakably more hereafter, and lead us to the possession of infinite and endless joys. Wherefore, if our great Master should ever honour any of us so far as to call us forth to suffer for him, let us do it bravely, and be true to God, to religion, and our own souls; having our eyes always steadily fixed on the bright crown, the white robe, the triumphant palm of the noble army of martyrs.-(Thomas Coke Commentary). SL

***And of my words — This was another subject of offence to the Jews: the doctrine of the cross must be believed; a suffering Messiah must be acknowledged; and poverty and affliction must be borne; and death, perhaps, suffered in consequence of becoming his disciples. Of him, and of his words, in this sense, the world is, to this day, ashamed. Of him also shall the Son of man be ashamed — As he refused to acknowledge me before men, so will I refuse to acknowledge him before God and his angels. Terrible consequence of the rejection of Christ! And who can help him whom the only Saviour eternally disowns. Reader! Lay this subject seriously to heart; and see the notes on Matthew 16:24, c., and at the end of that chapter. Matthew 16:28.-(Adam Clarke Commentary). SL

***When he cometh in the glory of his Father with the holy angels ... This is a clear and dramatic reference to the second coming of Christ at the end of the dispensation when he shall appear apart from sin and with the purpose of executing eternal justice upon his creation. The presence of the holy angels in conjunction with the second coming is affirmed throughout the New Testament. It appears in the parables of the kingdom (Matthew 13) and in the writings of Paul (2 Thessalonians 2:7f). It is the function of the angels to separate the precious from the vile at the time of the final judgment (Matthew 13:41,/49). Therefore, the coming of Christ in this verse must be identified with "the judgment" so frequently mentioned by Jesus (Matthew 12:41,/42, etc.).-(Coffman Commentaries). SL

***On being ashamed of Jesus.—Those who would willingly follow Jesus where the road is smooth and easy, but leave Him where it is rugged and hard; who inwardly approve of His doctrine, but from the ridicule of the profane are ashamed to avow it; who punctually attend the routine of worship, but dispense with the observance of duties to which they are not compelled by human laws; who can occasionally associate with the drunkard and hear the name of God profaned without concern; who have no objection to do wrong when the multitude give their sanction; who, when unnoticed or secure of escaping censure, can lift the rod of oppression or receive the wages of iniquity; who can cherish pride, vanity, avarice, and ambition, and yet by nice dissimulation affect the opposite virtues; who can be tender and partial to themselves, but austere and cruel to others; who perform no duty on which human applause is not bestowed, and are deterred from no vice which fashion or common practice countenances;—men of this character, and all who resemble them—all false Christians, in short, who in public and private life have not the fear and love of God before their eyes, whatever may be their reception from the world—of them shall Jesus Christ be ashamed when in transcendent glory He shall come to judge the world. It is obvious, then, from this climax of vice and folly, that nothing under a sincere, uniform, and universal obedience to the moral law which Jesus came to fulfil will be accepted from His followers; and that no pretences, excuses, and palliations will avail, if this essential and absolutely necessary condition be not complied with.—A. Stirling, LL. D.-(Preacher's Complete Homiletical). SL

***If we truly believe that Jesus is the Messiah we will follow Him at all cost. He calls people to Him, to know Him and to lovingly obey Him. The result of this loving obedience is that Jesus will heal sin sick souls. He said, "Whosoever will come after me, let him deny himself, and take up his cross, and follow me." God's people must accommodate themselves to the will of God in all thoughts and actions. We must resolve that we will never forsake our Lord. We must not dread the loss of our life for the sake of Christ. The loss of your life to gain Christ is the fountain of eternal hope. All that you lose for Christ in this life will be more than made up for in a far better life to come. Let us remember "that life is sweet, and death is bitter, but eternal death is more bitter, and eternal life is more sweet." Those that are ashamed of Christ in this world shall not share with Him in His glory in the world to come.-(Charles Box Commentaries). SL

Scrivener's Textus Receptus 1894
7 μακροθυμήσατε οὖν, ἀδελφοί, ἕως τῆς παρουσίας τοῦ Κυρίου. ἰδοὺ, ὁ γεωργὸς ἐκδέχεται τὸν τίμιον καρπὸν τῆς γῆς, μακροθυμῶν ἐπ’ αὐτῷ, ἕως ἂν λάβῃ ὑετὸν πρώϊμον καὶ ὄψιμον. 8 μακροθυμήσατε καὶ ὑμεῖς, στηρίξατε τὰς καρδίας ὑμῶν, ὅτι ἡ παρουσία τοῦ Κυρίου ἤγγικε. 9 μὴ στενάζετε κατ’ ἀλλήλων, ἀδελφοί, ἵνα μὴ κατακριθῆτε· ἰδού, ὁ κριτὴς πρὸ τῶν θυρῶν ἕστηκεν.

James 5:7-9

7 “//Be patient (Or, be long patient, or suffer with long patience) therefore, brethren, unto the coming of the Lord: behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain. 8 *Be ye also patient-μακροθυμήσατε (makrothumesate)-to forbear, suffer long, (to be long-spirited, i.e. (objectively) forbearing or (subjectively) patient:—bear (suffer) long, be longsuffering, have (long) patience, be patient, patiently endure)); *stablish-στηρίξατε (sterixate)-to make firm, confirm, ((figuratively) to confirm:—fix, (e-)stablish, stedfastly set, strengthen)) your hearts: for-ὅτι (hoti)-because) the *coming-παρουσία (parousia)-a being alongside, presence, (a being near, i.e. advent)) of the Lord-Κυρίου (Kuriou)-Lord, Master, (supreme in authority, i.e. (as noun) controller; by implication, Master (as a respectful title)) *draweth nigh-ἤγγικε (eggike)-to draw nigh, (to make near, i.e. (reflexively) approach:—approach, be at hand, come (draw) near, be (come, draw) nigh). 9 //Grudge-στενάζετε (stenazete)-to groan, sigh, (i.e. (by implication) to sigh, murmur, pray inaudibly:—with grief, groan, grudge, sigh)) not-μὴ (me)-no, not) (Or, groane, or grieve not) one against another, brethren-ἀδελφοί (adelphoi)-brethren, brothers, ((i.e. (spiritual) brother, fellow Christian, fellow believer)), lest-ἵνα μὴ (hina me)-that not) *ye be condemned-κατακριθῆτε (katakrithete)-to judge one down, condemn, (to judge against, i.e. sentence:—condemn, damn)): behold-ἰδού (idou)- lo!; --behold, lo), the-ὁ (ho)-the) *Judge-κριτὴς (krites)-a judge, critic) standeth-ἕστηκεν (hesteken)-to set, place) before-πρὸ (pro)-before, in front of) the-τῶν (ton)-the) door-θυρῶν (thuron)-door).”

Example of Greek word:

*G3114: (μακροθυμήσατε-Be patient) click: 1 Thes 5:14 (μακροθυμεῖτε-be patient)
*G4741: (στηρίξατε-stablish) click: Revelation 3:2 (στήριξον-strengthen)
*παρουσία (parousia)-coming click: Matthew 24:27 // Matthew 24:37
*ἤγγικε (eggike)-draweth nigh click: Mat 3:2-(is at hand) // 1 Pet 4:7-(is at hand)
*G2632: (κατακριθῆτε-ye be condemned) click: 1 Cor 11:32 (κατακριθῶμεν-we should not be condemned)
*κριτὴς (krites)-Judge click: Acts 10:42 // 2 Timothy 4:8

Greek Interlinear:

verses: 8-9

Be patient-μακροθυμήσατε: Verb, Aorist, Active, Imperative, 2nd Person, Plural: ye also ["be-ye-patient!"];
stablish-στηρίξατε: Verb, Aorist, Active, Imperative, 2nd Person, Plural: ["establish-ye!"] your hearts: for the
coming-παρουσία: Noun, Nominative, Singular, Feminine: ["BESIDE-BEING"//"presence"] of the Lord
draweth nigh-ἤγγικε: Verb, Perfect, Active, Indicative, 3rd Person, Singular: ["HAS-NEARED"].
Grudge-στενάζετε: Verb, Present, Active, Imperative, 2nd Person, Plural: ["BE-YE-groanING"//be-ye-groaning!] not one against another,
brethren-ἀδελφοί: Noun, Vocative, Plural, Masculine: ["brothers!"], lest
ye be condemned-κατακριθῆτε: Verb, Aorist, Passive, Subjunctive, 2nd Person, Plural: ["YE-MAY-BE-BEING-DOWN-JUDGED"//"ye-may-be-being-condemned"]:
behold-ἰδού: Verb, Second-Aorist, Active, Imperative, 2nd Person, Singular: [("lo!")],
the-ὁ: Definite article, Nominative, Singular, Masculine: ["THE"]
judge-κριτὴς: Noun, Nominative, Singular, Masculine: [("JUDGer"// "judge")]
standeth-ἕστηκεν: Verb, Perfect, Active, Indicative, 3rd Person, Singular: [("HAS-STOOD"//"stands")]
before-πρὸ: PREPosition: [("BEFORE")]
the-τῶν: Definite article, Genitive, Plural, Feminine: [("THE")]
door-θυρῶν: Noun, Genitive, Plural, Feminine: [("DOORS")].

Commentaries:

***The judge standeth before the doors ... It is agreed by all that "the judge" here is Christ, thus justifying the conclusion that "the judge" mentioned a moment earlier in James 4:12 is also Christ. As Roberts observed, "The clause reflects the very words of Jesus (Mark 13:29; Matthew 24:33). The judge is Christ."[28]-(Coffman Commentaries). SL

***Looking forward to the coming of the Lord will therefore be a guarantee that we do not trouble one another, but on the contrary encourage and comfort one another with the view to that coming. How easily it occurs that we grumble to one another about the injustice we suffer. When we grumble to each other we quickly say things that are not appropriate or that are even untrue. It is possible that we accuse those who make our life difficult of much more than they in fact do. It is even possible that we blame God for our difficulties. We will then be judged for that at the coming of Him Who is on the edge of coming as Judge. The coming of the Lord is not only a comforting event, through which there comes an end to all injustice that is done to us. The coming of the Lord also has the result that each person, you and I included, will have to give account of himself (2 Corinthians 5:10).-(Kingcomments on the Whole Bible). SL

***It is not for us to take judgment into our own hands; we are not to endeavor to repay in kind for the evil that unprincipled and wicked men do to us. If we attempt to revenge ourselves we shall fall under condemnation. The only One who can handle aright matters such as these is the Lord Himself; and as the Judge He stands at the door, waiting for the appointed time when He will deal with all who defy the divine law of love. If any complain of the difficulty that is involved in patiently enduring such wrongs James points them to the prophets of God in all ages, who have left us examples of patience and long-suffering while enduring the afflictions heaped upon them by wicked men.-(Ironside's Notes). SL

***Grudge not — μη στεναζετε. Groan not; grumble not; do not murmur through impatience; and let not any ill treatment which you receive, induce you to vent your feelings in imprecations against your oppressors. Leave all this in the hands of God. Lest ye be condemned — By giving way to a spirit of this kind, you will get under the condemnation of the wicked.-(Adam Clarke Commentary). SL

***The Judge is near. See Matthew 24:33 and note. The Jewish Mishna says: “This world is as if it were a vestibule-[(i.e. entrance)] to the future world; prepare thyself in the vestibule, that thou mayest enter the reception-room.”-(The Bible Study New Testament). SL

***On Judgment Day, not only our actions, but also the circumstances of our actions, will be judged. An example of this truth is the poor widow who gave much because she gave all. ( Mar_12:43 ) Her gift was small based on amount, but very large based on circumstance. Christians can be happy in this life if they develop patience. We must wait for God's deliverance, just as we wait for the crops to grow. We must be strong in heart, knowing that in judgment God will take care of the wicked. A variety of miseries came upon the prophets and Job. Many of the things they suffered were very grievous troubles. Yet, under all these things they continued to bless God and serve Him faithfully.-(Charles Box's Commentaries). SL

***Be ye also patient. Wait, like the husbandmen, for your harvest of joy. The coming. The relief which the Lord's coming will bring is near. See note on Jam 5:7. Grudge not. Do not bear grudges against one another. The Lord will condemn this, and the judge standeth before the door, for the "coming of the Lord is nigh."-(People's New Testament). SL

Ecclesiastes 12:13-14

13 “//Let us hear the conclusion of the whole matter (Or, the end of the matter, even all that hath been heard, is): Fear God, and keep his commandments, for this is the whole duty of man. 14 For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.”

Commentaries:

***The whole business and the whole purpose, and the whole intent of God's placing man upon the earth (the whole of man) - all that concerns man is summed up here. Fear God and obey him! "All other things, as stated again and again in Ecclesiastes, are dependent upon a Higher Incomprehensible Being."[50] This is the Higher Intelligence, the Creator, the First Cause - He is God!. "The fear and obedience of God are still the basic requirements of man's behavior, and God will hold him accountable for his actions."[51]-(Coffman Commentaries). SL

***fear God, and keep his commandments: "the fear of God" includes the whole of internal religion, or powerful godliness; all the graces of the Spirit, and the exercise of them; reverence of God, love to him, faith in him, and in his Son Jesus Christ; hope of eternal life from him; humility of soul, patience and submission to his will, with every other grace; so the Heathens call religion "metum Deorum" (q), the fear of God: and "keeping of the commandments", or obedience to the whole will of God, is the fruit, effect, and evidence of the former; and takes in all the commands of God, moral and positive, whether under the former or present dispensation; and an observance of them in faith, from a principle of love, and with a view to the glory of God;-(Gill's Exposition). BH

(2 Timothy 3:16-17)

16 "All Scripture is given by inspiration of God-θεόπνευστος (theopneustos)-God-breathed), and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, 17 That the man of God may be perfect-ἄρτιος (artios)-fitted, perfected, fully ready, (by implication) complete:—perfect)), thoroughly furnished-ἐξηρτισμένος (exertismenos)-to fit out, (i.e. to furnish perfectly, equip completely)) unto all good works-ἔργον (ergon)-work, deed, doing, labour, (by implication: an act))."

**please contact me (ourforgiveness@mail.com)

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GALATIANS 5:19-21

ROMANS 3:10-18

MARK 7:20-23

MATTHEW 7:13-14

1 CORINTHIANS 6:9-11

JAMES 1:14-15

ROMANS 1:26-27

JUDE 1:7

MATTHEW 19:4

2 TIMOTHY 3:1-5

ISAIAH 5:20

ROMANS 1:28-31

ROMANS 1:32

EPHESIANS 5:5

PSALMS 103:8-9

1 CORINTHIANS 10:13

1 PETER 4:17-18

REVELATION 21:8

REVELATION 20:15

MARK 8:38

JAMES 5:7-9

Works of the Flesh

OUR FORGIVENESS

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