To them - Whoever they may be.

Patient continuance - Who by perseverance in well doing, or in a good work. It means that they who so continue, or persevere, in good works as to evince that they are disposed to obey the Law of God. It does not mean those who perform one single act, but those who so live as to show that this is their character to obey God. It is the uniform doctrine of the Bible that none will be saved but those who persevere in a life of holiness, Revelation 2:10; Matthew 10:22; Hebrews 10:38-39. No other conduct gives evidence of piety but what continues in the ways of righteousness. Nor has God ever promised eternal life to people unless they so persevere in a life of holiness as to show that this is their character, their settled and firm rule of action. The words well doing here denote such conduct as shall be conformed to the Law of God; not merely external conduct, but that which proceeds from a heart attached to God and his cause.

Seek for - This word properly denotes the act of endeavoring to find any thing that is lost, Matthew 18:12; Luke 2:48-49. But it also denotes the act when one earnestly strives, or desires to obtain anything; when he puts forth his efforts to accomplish it. Thus, Matthew 6:33, "Seek ye first the kingdom of God," etc. Acts 16:10; 1 Corinthians 10:24; Luke 13:24. In this place it denotes an earnest and intense desire to obtain eternal life. It does not mean simply the desire of a sinner to be happy, or the efforts of those who are not willing to forsake their sins and yield to God, out the intense effort of those who are willing to forsake all their crimes, and submit to God and obey his laws.

Glory and honour and immortality - The three words used here, denote the happiness of the heavenly world. They vary somewhat in their meaning, and are each descriptive of something in heaven, that renders it an object of intense desire. The expressions are cumulative, or they are designed to express the happiness of heaven in the highest possible degree. The word "glory" δόξαν doxan denotes properly praise, celebrity, or anything distinguished for beauty, ornament, majesty, splendor, as of the sun, etc.; and then it is used to denote the highest happiness or felicity, as expressing everything that shall be splendid, rich, and grand. It denotes that there will be an absence of every thing mean, grovelling, obscure. The word "honor" (τιμὴν timēn) implies rather the idea of reward, or just retribution - the honor and reward which shall be conferred in heaven on the friends of God. It stands opposed to contempt, poverty, and want among people. Here they are despised by people; there, they shall be honored by God.

Immortality - That which is not corruptible or subject to decay. It is applied to heaven as a state where there shall be no decay or death, in strong contrast with our present condition, where all things are corruptible, and soon vanish away. These expressions are undoubtedly descriptive of a state of things beyond the grave. They are never applied in the Scriptures to any condition of things on the earth. This consideration proves, therefore, that the expressions in the next verse, indignation, etc. apply to the punishment of the wicked beyond the grave.

Eternal life - That is, God will "render" eternal life to those who seek it in this manner. This is a great principle; and this shows that the apostle means by "their deeds" Romans 2:6, not merely their external conduct, but their inward thoughts, and efforts evinced by their seeking for glory, etc. For the meaning of the expression "eternal life," see the note at John 5:24.

To them, etc. - In this manner will God, in the great day, dispense punishments and rewards:

1. He will give eternal life to them who, in all the trials and difficulties of the present state, have persevered in well doing - seeking for and expecting glory, honor, and immortality.

To them who by patient continuance in well doing,.... These words are descriptive of one sort of persons, to whom God will render according to their works; and must be understood not of the Gentiles, the best and most moralized among them; for they sought after worldly things, after human wisdom, and popular applause, and not after God, his honour and glory, nor after immortality, which is only brought to light by the Gospel; nor of the pharisaical Jews, who sought for righteousness by the works of the law, and honour and glory from men, and not from God; nor of any unregenerate persons, but only of such who have the true principles of grace implanted in them, whether Jews or Gentiles: now the things which these men seek after are

glory; not the glory of this world, nor any from the men of it; but the glory of God and Christ; to be glorious within and without, by the grace and righteousness of Christ here, and to enjoy eternal glory with him hereafter.

Honour; not that which Adam had in innocence, and did not abide in; but that which is, and abides with Christ, and which all the saints have, and shall have.

Immortality; not the immortality of the soul, which is common to all; but the incorruption of the body, or the glorious resurrection of it to everlasting life at the great day, or the incorruptible crown, and never fading inheritance of the saints in light. The manner in which these things are sought is, "by patient continuance in well doing"; by doing good works, and by doing these good works well, from a principle of faith and love, and with a view to the glory of God; and by patiently enduring reproaches and sufferings for well doing, and by persevering therein: not that these things are to be had, or are expected by the saints to be had for the sake of patience and well doing; yet they may be sought for, and looked unto, as an encouragement to well doing, and continuance therein; and though not "for", yet "in" well doing there is a reward. These words do not express that for the sake of which glory is had; but only describe the persons who seek, and the manner in which they seek for it, to whom God will render

eternal life, which he of his rich grace promised them before the world was, and of his free favour has put into the hands of Christ for them, and which, as a pure gift of grace, he bestows on them through him.

Eternal life

Supply He will render.

To them who by patient continuance in well doing seek for {d} glory and honour and immortality, eternal life:

(d) Glory which follows good works, which he does not lay out before us as though there were any that could attain to salvation by his own strength, but, he lays this condition of salvation before us, which no man can perform, to bring men to Christ, who alone justifies the believers, as he himself concludes; see Ro 2:21-22.

2:7 To them. First, the apostle speaks of the reward that shall be given to those that live holy lives.

By patient continuance. No one can please God who only lives a holy life at times. The Christian life is not spasmodic. There must be constant effort, patient perseverance, a constant seeking. Jesus, in the parable of the sower, says the good ground represents those who have the Word, keep it, and bring forth fruit with patience (Lu 8:15).

Seek. Future salvation is thus described as an object of pursuit. It is glory, because of a glorious life; honor, because it is a reward.

Immortality. Incorruption (ASV); it is not subject to decay.

Eternal life. This sums up what God bestows on those who seek glory, etc. by a patient continuance in well doing.

2:7 To them that seek for glory - For pure love does not exclude faith, hope, desire, 1Cor 15:58.

7-10. To them who, &c.-The substance of these verses is that the final judgment will turn upon character alone.

by patient continuance in well-doing, &c.-Compare Lu 8:15: "That on the good ground are they, which in an honest and good heart, having heard the word, keep it, and bring forth fruit with patience"; denoting the enduring and progressive character of the new life.

2:1-16 The Jews thought themselves a holy people, entitled to their privileges by right, while they were unthankful, rebellious, and unrighteous. But all who act thus, of every nation, age, and description, must be reminded that the judgment of God will be according to their real character. The case is so plain, that we may appeal to the sinner's own thoughts. In every wilful sin, there is contempt of the goodness of God. And though the branches of man's disobedience are very various, all spring from the same root. But in true repentance, there must be hatred of former sinfulness, from a change wrought in the state of the mind, which disposes it to choose the good and to refuse the evil. It shows also a sense of inward wretchedness. Such is the great change wrought in repentance, it is conversion, and is needed by every human being. The ruin of sinners is their walking after a hard and impenitent heart. Their sinful doings are expressed by the strong words, treasuring up wrath. In the description of the just man, notice the full demand of the law. It demands that the motives shall be pure, and rejects all actions from earthly ambition or ends. In the description of the unrighteous, contention is held forth as the principle of all evil. The human will is in a state of enmity against God. Even Gentiles, who had not the written law, had that within, which directed them what to do by the light of nature. Conscience is a witness, and first or last will bear witness. As they nature. Conscience is a witness, and first or last will bear witness. As they kept or broke these natural laws and dictates, their consciences either acquitted or condemned them. Nothing speaks more terror to sinners, and more comfort to saints, than that Christ shall be the Judge. Secret services shall be rewarded, secret sins shall be then punished, and brought to light.