Abhor (948) (bdelusso from bdéo = stink or reek) is a verb which means literally to emit a foul odor or to render foul and figuratively means to strongly detest something on the basis that it is abominable (as used in Rev 21:8) (abominable = quite disagreeable, worthy of disgust, whatever is odious to the mind or offensive to the senses). In Greek usage bdelusso means to feel a nausea or loathing for food and so came to be used of disgust in general. And so the verb bdelusso pictures one turning away from a stench as in disgust. The cognate adjective bdekluktos (word study) as used in Titus gives us a sense of the meaning of this word group... They (counterfeit believers = "defiled and unbelieving" Titus 1:15-note) profess to know God, but by their deeds they (present tense - by their lifestyle, the practice of their life they continually) deny Him, being detestable and disobedient, and worthless for any good deed. (Titus 1:16-note) Comment: Notice how these professors in Titus are much like the Jewish professors here in Romans 2:17-24). Both groups are professors by not practitioners of genuine Spirit enabled piety! Marvin Vincent - Bdelusso originally to turn away from a thing on account of the stench. (Bdelusso) means to feel a nausea or loathing for food: hence used of disgust generally. In a moral sense it denotes an object of moral or religions repugnance...It denotes anything in which estrangement from God manifests itself; as the eating of unclean beasts, Lev. 11:11...and, generally, all forms of heathenism. This moral sense must be emphasized in the New Testament use of the word... It does not denote mere physical or esthetic disgust. Bdelusso is in the present tense indicating that this is their habitual practice. The middle voice is reflexive meaning "you yourself". The middle voice signifies to turn oneself away from as if from a stench and hence to detest something, in this case idols. To be sure, in Israel's past, idolatry had been a serious trap, especially during the times of the divided kingdom and the monarchies that ruled each kingdom and was a major reason for Judah's 70 years of Babylonian exile (cf Da 9:2, Dt 32:15-18 - "Jeshurun" = Israel, 2Chr 36:14-16). After the Babylonian exile and their return to the land, the Jews for the most part forsook the (overt) practice of idol worship (at least of the conventional variety - idols of wood and stone) and had a strong abhorrence for idols. During the time of Roman rule (the world power at the time of Paul's writing), the Jews actually came to abhor Roman coins that were impressed with the image of the Roman emperors, many of whom claimed to be gods. (see Mt 22:19, 20, 21). And yet Paul is saying they robbed Temples, which somehow is related to the very idolatry they abhorred (See explanation below under section on "Idols".) The only other NT use of bdelusso in the NT is in the Revelation... BUT (A term of contrast- always observe what is being contrasted - see Rev 21:6-7) for the cowardly and unbelieving and abominable (bdelusso in the perfect tense = their permanent state is that of being detestable, being a stench in the "nostrils of God" so to speak - what a horrible word picture!) and murderers and immoral persons and sorcerers and idolaters and all liars, their part will be in the lake that burns with fire and brimstone (see Great White Throne Judgment of unbelievers in Rev 20:11-15-note), which is the second death. (Rev 21:8-note) There are 35 uses of bdelusso in the Septuagint (LXX) - Ge 26:29; Ex 1:12; 5:21; Lv 11:11, 13, 43; 18:30; 20:23, 25; 26:11; Dt 7:26; 23:7; 1Ki 21:26. Esther 4:17; Job 9:31; 15:16; 19:19; 30:10; Ps 5:6; 14:1; 38:20; 53:1; 56:5; 106:40; 107:18; 119:163; Pr 8:7; 28:9; Isa 14:19; 49:7; 66:5; Hos. 9:10; Amos 5:10; 6:8; Mic 3:9. Here are a few examples from the OT uses... Exodus 5:21 (ESV) and they said to them, "The LORD look on you and judge, because you have made us stink (Heb = to have a bad smell, to stink, emit a foul odor; Lxx = bdelusso) in the sight of Pharaoh and his servants, and have put a sword in their hand to kill us." Leviticus 20:23 'Moreover, you shall not follow the customs of the nation which I shall drive out before you, for they did all these things, and therefore I have abhorred (Heb = quts = feel a loathing, abhorrence or sickening dread; Lxx = bdelusso) them Psalm 119:163 (ESV) I hate and abhor (Heb = ta'ab = to detest, loathe; Lxx = bdelusso) falsehood, but I love Your Law Proverbs 28:9 He who turns away his ear from listening (Heb = shama; Lxx = eisakouo = listen attentively with the intent to obey) to the law, Even his prayer is an abomination. (Heb = tow'ebah = a disgusting thing; Lxx = bdelusso in perfect tense = speaks of permanence of this effect! Woe!) Hosea 9:10 I found Israel like grapes in the wilderness; I saw your forefathers as the earliest fruit on the fig tree in its first season. But they came to Baal-peor and devoted themselves to shame, And they became as detestable as that which they loved. Idols (1497) (eidolon from eídos = that which is seen, what is visible, figure, appearance) primarily refers to a phantom, a form, an image, a shadow or a likeness. Eidolon is used 11 times in the NT - 7.41" class="scriptRef">Acts 7:41; 15:20; Ro 2:22; 1Co 8:4, 7; 10:19; 12:2; 2Co 6:16; 1Th 1:9; 1Jn. 5:21; Rev 9:20 The spiritual significance of eidolon is primarily derived from the use of this word in the Septuagint (LXX) where eidolon is considered a derogatory term for images of the gods or pagan deities. The Septuagint uses of eidolon emphasize the fact that idols are the products of fantasy and are manufactured by human hands (e.g. Isa 44:12, 13, 14, 15, 16, 17). The Old Testament writers considered that these so-called gods had no reality at all, but were simply pieces of wood or stone. They were not alternative gods, but rather unreal gods. The NT usage is based on the understanding of eidolon in the Septuagint. Read Psalm 115 for a vivid description of what it is like to worship an idol. Arthur Wallis an English evangelical writer said that... An idol may be defined as any person or thing that has usurped in the heart the place of preeminence that belongs to the Lord. Louw and Nida write that... The technical distinction between an image and an idol is that an image may merely represent a supernatural being, while an idol not only represents such a being but is believed to possess certain inherent supernatural powers. Images often become idols when they are assumed to possess such powers in and of themselves rather than being mere representations of some supernatural entity. If, for example, various images of a particular supernatural being are supposed to have different healing powers, then what began merely as images or representations of a supernatural power have become idols, in that the different images themselves have acquired special efficacy. (Louw, J. P., & Nida, E. A. Greek-English Lexicon of the New Testament: Based on Semantic Domains. United Bible societies) Eidolon in a practical sense is anything, anyone, etc that takes priority over the True and Living God. Idols therefore are not just carved images but any objects which come between the soul and Christ, including things like money, pleasure, fame or material things. Many idolaters literally serve idols as in ancient Egypt where statues of gods were regularly and ritually clothed and fed! The Jews had been taught, by the severe discipline of the Babylonian Captivity, to obey God’s decree against idolatry (see word study of idols = eidolon). The nation had been purged from its grossness in this respect. Although Israel had fallen into idolatry repeatedly during the period of the monarchies, since the Babylonian exile Jews have never practiced that evil to any significant degree. During the Greek and Roman occupations after their return from Babylon, Jews developed a strong abhorrence for anything remotely resembling idolatry. Because some Caesars had declared themselves to be gods, Jews even loathed handling Roman coins, because Caesar’s image was inscribed on them (Mt 22:19, 20, 21). DO YOU ROB TEMPLES?: hierosuleis (2SPAI): The answer is again "Yes!" Rob temples (2416) (hierosuleo from hierón = temple + suláo = to rob, spoil, thus a robber of a temple, a sacrilegious person) means to commit sacrilege, to take to one’s own private use what is consecrated to God, Vine says "The treasures of the idol temples perhaps attracted the avarice of the Jews, who would excuse themselves on the score of the wickedness of idolatry." The interpretation of this verse is not completely clear. John MacArthur writes that... To rob temples may have referred to Jews who robbed their own Temple in Jerusalem....they often robbed God by withholding part of their tithes and offerings. (cf. Mal 3:8, 9, 10). On the other hand, it could refer to the common practice (a direct violation of God’s command - Dt 7:25) of looting pagan temples and selling the idols and vessels for personal profit (Acts 19:37) under the pretext of religion. According to the Jewish historian Josephus, some Jews also robbed the Temple in other devious ways. He reports that on one occasion a group of Jewish men enticed a wealthy Roman woman into giving a large sum of money to the Temple. But instead of putting the money in the Temple treasury, they divided it among themselves. (MacArthur, J: Romans 1-8. Chicago: Moody Press) In either case the practice of the Jews belied their profession of piety! God hates hypocrisy in any form. Let us all examine our hearts and remove the logs out of our own eyes so that we might be able to see clearly to remove the speck out of our brother's eye! (Mt 7:2, 3, 4, 5-see notes) In Scripture eidolon is an image or representation whether corporeal or imaginary or some other thing which resembles a person, animal, false god, etc. and which is an object of worship. So the question is this - how did robbing temples equate with idolatry? In Colossians 3 Paul broadened the meaning an idol using the combination word eidololatreia (eidolon + latreia = render religious service) writing... Therefore (term of conclusion - see context - based on the truth in Col 3:1-4-note, Paul concludes) consider (aorist imperative = a command conveying the sense of "Do this now! Don't delay!" - Founded of the truth about us in Col 3:1-4 and empowered by the indwelling Spirit Who enables us to "kill sin" - Ro 8:13-note) Corollary - Do not try to put these sneaky, seductive beasts to death by your own power! You will fail for sure!) the members of your earthly body as dead to immorality, impurity, passion, evil desire, and greed, which amounts to idolatry. (Col 3:5-note) When people engage in greed (literally the Greek word pleonexia means "a desire to have more"), they follow their desires rather than God’s desires, in essence worshiping themselves, which amounts idolatry. Greed in this context is any materialistic desire (lust) that disregards the rights of others. So to rob temples is ultimately a manifestation of a desire to have more and according to Paul in Col 3:5 equates with greed (see same idea in Eph 5:5-note = "covetous man, who is an idolater") with idolatry! As one writer puts it, greed is “the arrogant and ruthless assumption that all other persons and things exist for one’s own benefit.” If the Jews were robbing temples this would certainly be a reflection of a "desire to have more" and therefore would be a manifestation of the very thing they said they abhorred! It's amazing how we can justify our actions by changing the names ("to protect the supposed innocent"!) Notice how this (and the related passages in this section) reaffirm the basic premise Paul assert in the beginning of this chapter - when we judge others and yet practice the same thing we are judging, we are in effect condemning ourselves (Read Ro 2:1-3). Romans 2:23 You who boast (2SPAI) in the Law, through your breaking the Law, do you dishonor (2SPAI) God? (NASB: Lockman) Greek: os en nomo kauchasai (2SPAI) dia tes parabaseos tou nomou ton theon atimazeis (2SPAI) Amplified: You who boast in the Law, do you dishonor God by breaking the Law [by stealthily infringing upon or carelessly neglecting or openly breaking it]? (Amplified Bible - Lockman) NLT: You are so proud of knowing the law, but you dishonor God by breaking it. (NLT - Tyndale House) Phillips: Everyone knows how proud you are of the Law, but that means a proportionate dishonor to God when men know that you break it! (Phillips: Touchstone) Wuest: You who are making your boast in the law, through your transgression of the law are you dishonoring God? (Eerdmans) Young's Literal: thou who in the law dost boast, through the transgression of the law God dost thou dishonour? YOU WHO BOAST IN THE LAW THROUGH YOUR BREAKING THE LAW DO YOU DISHONOR GOD: os en nomo kauchasai (2SPAI) dia tes parabaseos tou nomou ton theon atimazeis (2SPAI): (Ro 2:17; 3:2; 9:4; Jer 8:8,9; Mt 19:17, 18, 19, 20; Lk 10:26, 27, 28, 29; 18:11; Jn 5:45; Jn 9:28,29; Jas 1:22, 23, 24, 25, 26, 27; 4:16,17) (Ro 2:17, 3:27, 4:2 contrast real "boasting" Ro 15:17 & real praise Ro 2:29) Jewish Bible - You who take such pride in Torah, do you, by disobeying the Torah, dishonor God? John Piper feels "The main point (of this section Ro 2:17-24) is found in Ro 2:23: “You who boast in the Law, through your breaking the Law, do you dishonor God?” The answer to that question is, Yes. We know this because Ro 2:24 assumes a “yes” answer. Romans 2:17-20 shows the great privileges the Jews possessed. Romans 2:21-23 shows the failure to practice their great privileges Romans 2:24 shows the effect their hypocrisy had on the reputation of God among the Gentiles Later in Romans Paul reminds us of the privileges of the Jews... who are Israelites, to whom belongs the adoption as sons and the glory and the covenants and the giving of the Law and the temple service and the promises (see note Romans 9:4) Jeremiah directly addressed this same problem in the Old Testament asking... "How can you say, 'We are wise, and the law of the LORD is with us'? But behold, the lying pen of the scribes (The first mention of scribes as a professional class of men who copied, studied, and expounded the Law. They claimed to be the legitimate interpreters of some written portion of the Law) has made it into a lie. "The wise men are put to shame, They are dismayed and caught; Behold, they have rejected the word of the LORD, And what kind of wisdom do they have (whose message will you believe, the scribes who lie and tell you what you want to hear or Jeremiah's message of repentance?)? (Jer 8:8,9) Jesus exposed the hypocrisy of the external religiosity of the Jews telling... this parable to certain ones who trusted in themselves that they were righteous, and viewed others with contempt (despised others on basis they were worthless or of no value): "Two men went up into the temple to pray, one a Pharisee, and the other a tax-gatherer. "The Pharisee stood and was praying thus to himself (he prayed "with himself" rather than God, congratulating himself on his self-righteousness and thus received no forgiveness), 'God, I thank Thee that I am not like other people: swindlers, unjust, adulterers, or even like this tax-gatherer.' I fast twice a week (refers to the belief of Pharisees that Moses went up on Mt Sinai to receive the Law on a Thursday, and returned with it on a Monday - to them fasting on those two days is considered a special mark of holiness); I pay tithes of all that I get (the religious leaders had expanded the items required to be tithed to include even the smallest of herbs neglecting the proper normal tithing, see Mt 23:23).' "But the tax-gatherer, standing some distance away, was even unwilling to lift up his eyes to heaven, but was beating his breast, saying, 'God, be merciful to me, the sinner (not a sinner but "the" sinner. And not be merciful but more literally "be propitiated to me" propitiated referring to the mercy seat in the Holy of holies - he was confessing his sin and need of forgiveness, trusting in the blood sprinkled on the mercy seat for atonement. This repentant faith was sufficient to secure his being "declared righteous" before God)!' "I tell you, this man went down to his house justified (declared righteous - the Pharisee approached God as if He operated on a merit system and thus could be put in man's debt through good works. The tax collector bowed down to God as merciful and worthy of trust) rather than the other; for everyone who exalts himself shall be humbled, but he who humbles himself shall be exalted.". (Mt 18:9-14) The Jews were deceived as John shows writing the following note about the religious leaders who.... reviled him (the man who had been cured of blindness by Jesus), and said, "You are His disciple, but we are disciples of Moses. "We know that God has spoken to Moses; but as for this man, we do not know where He is from. (A typical statement of Pharisaic orthodoxy. But the man refused to be coerced away from the plain fact that he had been cured )" (Jn 9:28,29) James explained the only "religion" that pleases God instructing his readers to... prove yourselves doers of the word, and not merely hearers who delude themselves. 23 For if anyone is a hearer of the word and not a doer, he is like a man who looks at his natural face in a mirror; 24 for once he has looked at himself and gone away, he has immediately forgotten what kind of person he was. 25 But one who looks intently at the perfect law, the law of liberty, and abides by it, not having become a forgetful hearer but an effectual doer, this man shall be blessed in what he does. 26 If anyone thinks himself to be religious, and yet does not bridle his tongue but deceives his own heart, this man's religion is worthless. 27 This is pure and undefiled religion in the sight of our God and Father, to visit orphans and widows in their distress, and to keep oneself unstained by the world. (See notes James 1:22; 23; 24; 25; 26; 27) (James added that) as it is, you boast in your arrogance; all such boasting is evil. Therefore, to one who knows the right thing to do, and does not do it, to him it is sin. (James 4:16,17) Boast (2744) (kauchaomai akin to aucheo = boast + euchomai = pray to God <> auchen = neck which vain persons are apt to carry in proud manner) means to boast over a privilege or possession. It is used in the OT of any proud and exulting joy and is expressive of triumphant, rejoicing confidence in God. This word combines ideas of jubilation and confidence into one word to describe "joyful confidence". The Jew continually (present tense) boasted in the Law as their covenant with and the premise that they were His peculiar people. Kauchaomai is used 37 times in the NT - Ro 2:17-note, Ro 2:23; Ro 5:2-note, Ro 5:3-note, Ro 5:11-note; 9" class="scriptRef">1Co 1:29, 31; 3:21; 4:7; 13.3" class="scriptRef">13:3; 2Co. 5:12; 7:14; 9:2; 10:8, 13, 15, 16, 17; 11:12, 16, 18, 30; 12:1, 5, 6, 9; Ga 6:13, 14; Ep 2:9-note; Php 3:3-note; Jas. 1:9-note; Jas 4:16