BUT IF YOU BEAR THE NAME JEW: Ei de su Ioudaios eponomaze (2SPPI): (Ro 2:28,29; 9:4-7; Ps 135:4; Isa 48:1,2; Mt 3:9; 8:11,12; Jn 8:33; 2Co 11:22; Gal 2:15; Eph 2:11; Phil 3:3, 4, 5, 6, 7; Rev 2:9; 3:1,9) (See Naves Topics Formalism; Hypocrisy; Self-Righteousness Torrey's Topic Hypocrites)

If (ei) is what is referred to as a "first class conditional" statement and signifies that what follows is assumed to be true. It can often be translated with the word "Since" ("Since you bear the name Jew" which they did indeed bear)

Bear (2028) (eponomazo from epí = upon + onomázo = to name) means to  call, to classify oneself by means of a name, title, or attribution.

Every "boast" of the Jew in this passage concerns their possession of  God's law. Although the Jew certainly should gratefully receive the law as a gift from God, Paul emphasizes that the possession of the law does not result in a declaration of righteousness before God and that is the great need of every man, both Jew and Gentile. Like a prosecuting attorney, Paul builds his case against the Jew  based on this question -- "You have the law, do you keep it? You can see how others break the law, do you see how you break it also?"

As we have said many times in Romans, the Jewish leaders in Paul's day interpreted (rather "misinterpreted") the law in such a way that one might consider themselves justified by the law. In the Sermon on the Mount, Jesus sought to directly expose the error of such a deadly, deceptive misinterpretation (and misapplication), explaining in essence, that it was not so much what a person was externally, but what they were internally, in their heart (See discussion of the argument of Jesus beginning in the notes on Mt 5:19, 20). The problem of the Jewish interpretation (and of all fallen men for that matter) is that we only seek to apply God’s law to our external actions, which misses the most important point that God desires to apply His law to our heart attitudes (cp God's law in our minds and written upon our hearts - Hebrews 8:10 - note)

Jew (2453) (Ioudaios)

Hebrew distinguishes a Hebrew-speaking Jew from a Greek-speaking one.

Jew distinguishes a Jew from a Gentile, and denotes nationality.

Israelite is the most august title of all, speaking of the fact that the Jew is a member of the theocracy, and thus an heir of the promises (Trench).

Previously called Hebrews and Israelites, by the first century “Jew” had become the most common name for the descendants of Abraham through Isaac. “Jew” is from “Judah,” (“praise”), one of the 12 tribes and the designation for the southern half of Solomon’s kingdom after his death. From the time of the Babylonian captivity, the whole race bore this title. Their great heritage, however, (cf. Ge 12:3) became a source of pride and complacency (cf. Jonah 4:2; Mic 3:11, 12; Mt 3:7, 8, 9; John 8:31, 32, 33, 34, 40, 59), which led to judgment instead of “praise.” He could and should have become a "guide" and "light" to those in darkness (Ro 2:19). So Paul is showing the self-righteous Jews, boasting in their status as God's chosen people, that just being a Jew is not sufficient for salvation.

The ISBE entry notes that

"Jew" denotes originally an inhabitant of Judah (2 Kings 16:6 applies to the two tribes of the Southern Kingdom), but later the meaning was extended to embrace all descendants of Abraham. In the Old Testament the word occurs a few times in the singular. (Esther 2:5; 3:4, etc.; Jeremiah 34:9; Zechariah 8:23); very frequently in the plural in Ezra and Nehemiah, Esther, and in Jeremiah and Daniel. The adjective in the Old Testament applies only to the "Jews' language" or speech (2Kings 18:26,28 parallel Nehemiah 13:24; Isaiah 36:11,13). "Jews" (always plural) is the familiar term for Israelites in the Gospels (especially in John), Acts, Epistles, etc. "Jewess" occurs in 1 Chronicles 4:18; Acts 16:1; 24:24. In Titus 1:14 (note) a warning is given against "Jewish fables" (in Greek the adjective is found also in Galatians 2:14). The "Jews' religion" (Ioudaismos) is referred to in Galatians 1:13,14. (James Orr)

AND RELY UPON THE LAW: kai epanapaue (2SPMI) nomo (Ro 2:23; Ro 9:4,32; Jer 7:4, 5, 6, 7, 8, 9, 10; Zep 3:11; Lk 10:28; Jn 5:45; 7:19; 9:28,29)(cp only "doers...justified" Ro 2:13)

Rely (1879) (epanapauomai from epí = upon + anapaúomai = to rest <> from aná = again + paúo = cease, give rest)conveys the basic meaning of to rest on. The idea is to refresh oneself back upon anything.  It describes finding "comfort" through confident dependence on something, trust in and in context trusting in the Law but not being doers of it, which pictures a blind and mechanical reliance on the Mosaic law.

Epanapauomai is used only here here and Luke 10:16

And if a man of peace is there, your peace will rest upon him; but if not, it will return to you.

It means to continue, remain with the sense of remaining upon. In the OT (LXX), this word is describes the Spirit of God "resting" on men (see below - Nu 11:25, 26) So here the picture Paul paints is of a spiritually blind mechanical "resting upon" or relying upon the Mosaic Law. The present tense of this verb pictures this as their continual attitude. Paul says that you continually (present tense) rest upon with a blind and mechanical reliance on the Mosaic law.

From (Ro 2:17-29) God shows that His judgment is based on reality not religious profession.

Epanapauomai is used 8 times in the Septuagint (LXX) (Nu 11:25, Nu 11:26, 2 Ki. 2:15, 2 Ki. 5:18, 2Ki. 7:2, 2Ki. 7:17, Ezek. 29:7, Mic. 3:11) in some cases meaning literally "leaning upon" and in others describing the Spirit "resting upon" men Moses recording for example...

Then the LORD came down in the cloud and spoke to him; and He took of the Spirit who was upon him and placed Him upon the seventy elders. And it came about that when the Spirit rested upon them, they prophesied. But they did not do it again. 26 But two men had remained in the camp; the name of one was Eldad and the name of the other Medad. And the Spirit rested upon them (now they were among those who had been registered, but had not gone out to the tent), and they prophesied in the camp. (Nu 11:25, 26)

AND BOAST IN GOD: kai kauchasai (2SPMI) en theo: (Is 45:25; 48:2; Mic 3:11; Jn 8:41) (Ro 2:23, 3:27, 4:2 contrast real "boasting" Ro 15:17 & real praise Ro 2:29):

NIV = "brag about your relationship to God"

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. The idea is to take pride in something (in a bad sense - Ro 2:23-note, in a good or legitimate sense - Ro 5:2-note, Ro 5:3-note; Ro 5:11-note)

Kauchaomai is translated in the NAS as - boast(24), boasted(1), boasting(3), boasts(2), exult(3), glory(2), take pride in(1).

Fallen men have no grounds for boasting in the presence of God (1Co 1:29, James 4:16) but instead should boast in God (1Co 1:31, from Jer 9:23, 24, cp 2Co 10:17). And so Paul writes that...

that no man should boast before God, but by His doing you are in Christ Jesus, who became to us wisdom from God, and righteousness and sanctification, and redemption, that, just as it is written, "LET HIM WHO BOASTS, BOAST (present imperative = command to continually boast) IN THE LORD." (1Cor 1:29, 30, 31)

Paul however did want the Corinthians to boast in the work of God in and through him (2Co 5:12). Paul himself boasted about the readiness (readiness of mind, eagerness) of the saints at Corinth to contribute to the fiscal needs of the saints at Jerusalem (2Cor 9:2 - his boasting in them here had as its object the calling of the Corinthians back to their original readiness to participate in the offering project.) As noted in the list of NT uses below, kauchaomai is frequent in the letters to the Corinthians. Notice that Paul emphasizes what it is we as saints should genuinely boast about in regard to ourselves...

2Co 10:30 If I have to boast, I will boast of what pertains to my weakness.

2Co 12:1 Boasting is necessary, though it is not profitable; but I will go on to visions and revelations of the Lord...5 On behalf of such a man will I boast; but on my own behalf I will not boast, except in regard to my weaknesses. 6 For if I do wish to boast I shall not be foolish, for I shall be speaking the truth; but I refrain from this, so that no one may credit me with more than he sees in me or hears from me. 7 And because of the surpassing greatness of the revelations, for this reason, to keep me from exalting myself, there was given me a thorn in the flesh, a messenger of Satan to buffet me-- to keep me from exalting myself!8 Concerning this I entreated the Lord three times that it might depart from me. 9 And He has said to me, "My grace is sufficient for you, for power is perfected in weakness." Most gladly, therefore, I will rather boast about my weaknesses, that the power of Christ may dwell in me.

Gal 6:13 For those who are circumcised do not even keep the Law themselves, but they desire to have you circumcised, that they may boast in your flesh. 14 But may it never be that I should boast, (believers give the credit for all they are and have to the Lord Jesus Christ and His efficacious work on Calvary) except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world.

Comment: Beloved, let us exult joyfully in one thing, the Cross of Christ, letting this be our single minded focus, our sole passion and joy. Christ crucified is to forevermore be our boast and exultation so that He Alone receives the glory and honor for every good thing in our lives and every bad thing that God turns for good. Such supernatural boasting happens when we appreciate and live in the glorious truth that we have been crucified with Christ on His old rugged cross. This radical truth transforms our lives that were in the gutter so that they are now directed toward glory, the glory of the cross of Christ. (cp Gal 2:20 - see notes). Next time you catch yourself being tempted to boast, ask yourself "In this boasting, is it ultimately in some way tied to boasting in the almighty Cross?" If not, you might want to check that heart attitude or the words that proceed from that heart attitude (cp Mt 15:18, 19, Mt 12:36 where "careless" = argos = "not working", bearing no fruit type words [see study of words = rhema])

As Paul explained in the famous soteriological passage in Ephesians...

Eph 2:8, 9 (see notes) For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; 9 not as a result of works, that no one should boast.

In Philippians Paul speaking of true believers stated that...

we are the true circumcision, who worship in the Spirit of God and glory in Christ Jesus and put no confidence (do not boast) in the flesh (Php 3:3 - see notes)

James writes...

But let the brother of humble circumstances glory (present imperative = command to continually boast)  in his high position;

Here are the 37 uses of kauchaomai in the NT - Ro 2:17, 23; 5:2, 3, 11; 1Co. 1:29, 31; 3:21; 4:7; 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; Php 3:3; Jas. 1:9; 4:16

There are 12 uses of kauchaomai in the Septuagint (LXX)- Jdg. 7:2; 1Sa 2:3, 10; 1Ki. 20:11; 1Chr. 16:35; Ps 5:11; 32:11; 49:6; 94:3; 149:5; Pr 20:9; 25:14; 27:1; Je 9:23, 24; Da 5:1, 6

Kauchaomai  is used in the OT of any proud and exulting joy and is expressive of triumphant, rejoicing confidence in God (eg, 1Chr 16:35, Ps 5:11; 32:11). This word combines ideas of jubilation and confidence into one word to describe "joyful confidence".

Jdg 7:2 (see notes) And the LORD said to Gideon, "The people who are with you are too many for Me to give Midian into their hands, lest Israel become boastful (Heb = pa'ar = to beautify, to glorify; Lxx = kauchaomai), saying, 'My own power has delivered me.'

NIDNTT adds that...

 In classical Greek the verb kauchaomai is found from Sappho onwards. Homer uses instead euchomai, pray, ask, wish. The tragedians and orators use aucheo, boast, plume oneself. Intrans. kauchaomai means to boast, vaunt oneself, be proud. With the prepositions en, epi, peri, huper, eis, or kata, it means to boast of a person or thing. The trans. form also occurs. The compound vb. enkauchaomai has the same meaning. katakauchaomai is used particularly with reference to the situation of an object, and may be translated to vaunt oneself against someone, to treat someone in a derogatory or contemptuous manner.  Kauchema (Pindar) refers to the subject of boasting, to the words used by the boaster, and occasionally also to the act of boasting, although for the latter (especially in the NT) the noun kauchesis is more frequently found. Kauchesis (Epicurus) can likewise on occasion be used to denote the subject of boasting.  Although the ancient Greeks recognize legitimate pride in oneself (e.g. Homer, Il., 6, 208), there is a clear appreciation of the distinction between this and unwarranted bragging, which was pilloried by the satirists and others. Plutarch also attacked ostentation in an essay on Self-praise without Envy.

The Jew continually (present tense) boasted in God as the covenant God of Israel and that they were His peculiar people. Jesus corrected their faulty misconception that God was their Father accusing the Jews (who paradoxically had believed in Him in John 8:30-31 indicating that their belief was only a profession or mental/intellectual assent and not a changed/circumcised heart!) declaring ...

"You are doing the deeds of your father." They said to Him, "We were not born of fornication; we have one Father, even God." Jesus said to them, "If God were your Father, you would love Me; for I proceeded forth and have come from God, for I have not even come on My own initiative, but He sent Me. "Why do you not understand what I am saying? It is because you cannot hear My word. "You are of your father the devil, and you want to do the desires of your father. He was a murderer from the beginning, and does not stand in the truth, because there is no truth in him. Whenever he speaks a lie, he speaks from his own nature; for he is a liar, and the father of lies. (John 8:41-44)

Even a Divinely revealed religion provides no security to its professor if it is devoid of reality. It makes no difference whether it is the "Jews’ religion" at the beginning of their existence as a nation or Christianity today. Profession does not always signify possession!

In the above verses Paul is directly addressing the Jew. He shows that the Jew "rested" on The Law, —on having it; and were proud that the will of the true God had been revealed to them, that they "knew" that will, and were therefore able to "approve the things that: are excellent." The Jews developed a false confidence in themselves as guides, lights,  correctors of the foolish, teachers, because they felt (self deception) that in the law they had "the form of knowledge and of the truth." Their problem was that they did not apply the Law to themselves -- their teaching, preaching, saying what folks should be, abhorring idols, glorying in The Law! The result was that the very Name they boasted in was blasphemed among the Gentiles because of their blatant selfishness, pride, covetousness, and general wickedness!

William Newell applies Paul's truths to "Christians" writing that...

"If we should thus apply this passage (Romans 17-29), must it not read something like this?—

"If you bear the name of a Christian, and rest on having the gospel, and glory God, and know His will, and approve the things that are excellent, being instructed out of the gospel; and are confident that you yourself are a guide of the blind, having in the gospel the form of knowledge and of the truth"

— Then would follow the searching questions of Romans 2:21-22; for do we not know teachers that teach others, but refuse to follow their own teaching? And preachers that denounce stealing, but are accused by the world of being themselves money-grabbers? So it would read,

AND KNOW HIS WILL AND APPROVE THE THINGS THAT ARE ESSENTIAL: kai ginoskeis (2SPAI) to thelema kai dokimazeis (2SPAI) ta diapheronta (PAPNPA): (Dt 4:8; Ne 9:13,14; Ps 147:19,20; Lk 12:47; Jn 13:17; 1Co 8:1,2; Jas 4:17) (approve Phil 1:10; 1Th 5:21; Heb 5:14)

Know (1097) (ginosko) (present tense) means taking in knowledge in regard to something or someone, knowledge that goes beyond the merely factual, thus Wuest translates it "have an experiential knowledge". By extension, the term frequently was used of a special relationship between the person who knows and the object of the knowledge. For example, ginosko, was often used of the intimate relationship between husband and wife and between God and His people.

Will (2307) (thelema from thelo = to will) means what one wishes or has determined shall be done or that which is desired or wished for. It refers to a desire which proceeds from one’s heart or emotions. This term expresses the result of one’s purpose or desire.

Thelema has both an objective meaning (“what one wishes to happen”) and a subjective connotation (“the act of willing or desiring”). The word conveys the idea of desire, even a heart’s desire, for the word primarily expresses emotion instead of volition. Thus God’s will is not so much God’s intention, as it is His heart’s desire, His gracious disposition. It refers to His will not as a demand but an inclination of pleasure towards that which is liked, which pleases and creates joy. God’s will signifies His gracious disposition toward something or what God Himself does of His own good pleasure.

Approve (1381) (dokimazo from dokimos = tested, proved or approved, tried as metals by fire and thus purified from dechomai = to accept, receive) (Click for in depth study of dokimazo) means  means to assay, to test, to prove, to put to the test, to make a trial of, to verify, to discern to approve.

Paul is saying "You Jews...

after (continually = present tense) having put to the test for the purpose of approving the things that differ (essential), and having found that they meet your specifications, you put your approval upon them." (Wuest)

Dokimazo involves not only testing but determining the genuineness or value of an event or object. That which has been tested is demonstrated to be genuine and trustworthy.

Essential (1308) (diaphero from dia = transition or separation + phéro = carry, bear) means literally to carry two ways and so to carry different ways and then comes to mean "to differ”. As used in this verse (and in Philippians 1:10) diaphero (ta diapheronta) refers to "the things different" and thus has the meaning of distinguishing things that are different.

Diaphero  is used of those moral and spiritual concepts and actions which involve delicate and keen distinctions, those that require a deep and keen discernment to recognize. Not the ordinary, everyday, easily understood spiritual obligations, but the finer points of the Law. It speaks of those things that are superior, vital, that surpass, that excel!

Vincent comments that diaphero...

may also mean the things which differ; in which case we shall render provest instead of approvest. The sense will then be: thou dost test with nice discrimination questions of casuistry. Compare Philip. 1:10. The latter interpretation seems preferable, being borne out by the succeeding being instructed.

BEING INSTRUCTED OUT OF THE LAW: katechoumenos (PPPMSN) ek tou nomou: (Ro 15:4-note; Ps 19:8; 119:98, 99, 100,104,105,130; Pr 6:23; 2Ti 3:14, 15-note; 2Ti 3:16, 17-note)

Instructed (2727) (katecheo from katá = down or intensive + echeo = sound, our English "echo") (see related word sounded forth = execheo) means to literally to sound down on or into the ears. From this the derived meaning is “to inform” or “to instruct orally.” The idea is to re-sound, to re-echo, to teach by by insistent repetition into the ears as the Arabs do when learning the Koran (learning aloud). The present tense indicates they were continuously being (passive voice) instructed out of the Law.  Continuously systematically instructed through catechetical and synagogue instruction. This formal instruction is the basis of the critical discrimination or discernment.

Katecheo is used 8 times in the NAS (Luke; Acts 3x; Romans; 1 Corinthians; Galatians) and is translated instruct, 1; instructed, 2; taught, 2; teaches, 1; told, 2; .

The idea is to teach by word of mouth, to teach in systematic or detailed manner, to indoctrinate ("catechize"). To drill a teaching into another which as alluded to can imply learning by repetition.

Luke wrote his Gospel so that Theophilus might know the certainty of those things concerning which he had been informed orally or catechized (Luke 1:4).

so that you might know the exact truth about the things you have been taught (katecheo) (Luke 1:4)

 Apollos was catechized or orally informed, Luke writing that he...

had been instructed (katecheo) in the way of the Lord; and being fervent in spirit, he was speaking and teaching accurately the things concerning Jesus, being acquainted only with the baptism of John (Acts 18:25)

The Jews had been orally informed by Paul in (Acts 21:21, 24)

As used here in Romans 2:18, Paul says that the Jews were taught orally out of the law.

Paul preferred to speak five understandable words than ten thousand words in another language, so that he could then orally teach others

"however, in the church I desire to speak five words with my mind, that I may instruct others also, rather than ten thousand words in a tongue." (1Cor. 14:19)

God commands that the person who has been orally informed about His Word should share with him who orally teaches

And let the one who is taught the word share all good things with him who teaches. (Gal. 6:6).

In summary, teaching involves the oral passing on of information about the things of God. It is catechizing, informing by word of mouth.

Katecheo is the source of our English word “catechism” - those doing the teaching were called catechists and those receiving it were called catechumens.

AND ARE CONFIDENT THAT YOU YOURSELF: pepoithas (2SRAI) te seauton: (Pr 26:12; Isa 5:21; 56:10; Mt 6:23-note; Mt 15:14; 23:16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26; Mk 10:15; Jn 7:46, 47, 48, 49; 9:34,40,41; 1Co 3:18; 4:10; 8:1,2; Rev 3:17,18)

Confident (convinced, persuaded, trust) (3982) (peitho -- Thayer says it derives from the root meaning `to bind'; allied with pistis, fides, foedus, etc; see study of the antonym = apeitheo) means literally to persuade or induce by words to believe (Acts 19:26, Mt 27:20, Ro 14:14).

Peitho takes on various shades of meaning and the following discussion is an attempt to give an overview of the NT uses and some of the enlightening uses in the Old Testament (Septuagint).

The NIDNTT adds that

The range of meaning of the verb (peitho) may be ascertained by looking at its tenses with regard to the beginning, end and duration of the action concerned.

This range of meaning of peitho is reflected by the large number of English words the NAS uses to translate the Greek text...

assure(1), confident(3), convinced(7), followed (2), have confidence(2), having confidence(2), listen(1), obey(3), obeying(1), persuade(4), persuaded(8), persuading(1), put confidence in(2), put trust in(1),relied(1), seeking favor(1), sure(2), took advice(1), trust in(2), trusted in(1), trusting in(1), trusts in(1), urging(1),win over(1), won over(2).

Peitho is a strong verb, carrying the components of confidence, reliance, and hope. The NT uses (see examples below) in the perfect tense mean to cause to come to a particular point of view or course of action. The idea is to come to a settled persuasion concerning something or to be persuaded. It means to be so convinced that one puts confidence in something or someone. The idea of a settled conviction is the result of a past completed process of turning a matter over in one’s mind until one is persuaded of it.

The basic idea in the active sense is to cause one to come to accept a particular point of view or course of action which depending on the context can take on one of the following meanings -

To convince in a good sense or in a bad sense (seduce by persuasion, trying to mislead or coax)

Ex of Good Sense - Acts 18:4 And he was reasoning in the synagogue every Sabbath and trying to persuade (imperfect tense = over and over they were doing this) Jews and Greeks.

Ex of Bad Sense - Mt 27:20 But the chief priests and the elders persuaded the multitudes to ask for Barabbas, and to put Jesus to death.

To persuade, appeal, urge -

Acts 13:43 Now when the meeting of the synagogue had broken up, many of the Jews and of the God-fearing proselytes followed Paul and Barnabas, who, speaking to them, were urging (NET Bible = were persuading -imperfect tense; KJV = persuaded) them to continue in the grace of God.

Acts 26:28 And Agrippa replied to Paul, "In a short time you will persuade me to become a Christian."

To win over, to strive or seek to please, to gain approval, to make friends of (Acts 14:19,).

Acts 12:20 Now he was very angry with the people of Tyre and Sidon; and with one accord they came to him, and having won over Blastus the king's chamberlain, they were asking for peace, because their country was fed by the king's country.

Acts 14:19 But Jews came from Antioch and Iconium, and having won over the multitudes, they stoned Paul and dragged him out of the city, supposing him to be dead.

Mt 28:14 "And if this should come to the governor's ears, we will win him over (Young's Literal = "we will persuade him") and keep you out of trouble."

Gal 1:10 For am I now seeking the favor of (to win over, to conciliate, to render them friendly toward himself) men, or of God? Or am I striving to please men? If I were still trying to please men, I would not be a bond-servant of Christ.

To assure, pacify, set at ease, Thayer says "to tranquilize", win with confidence, soothe the alarm 

1 John 3:19 We shall know by this that we are of the truth, and shall assure our heart before Him

In the middle or passive voice peitho means to allow one's self to be persuaded --

Luke 16:31  But he said to him, 'If they do not listen to Moses and the Prophets, neither will they be persuaded (ESV, NET Bible = convinced) if someone rises from the dead.'"

Acts 17:4 And some of them were persuaded and joined Paul and Silas, along with a great multitude of the God-fearing Greeks and a number of the leading women.

Acts 21:14 And since he would not be persuaded, we fell silent, remarking, "The will of the Lord be done!"

Acts 28:24 And some were being persuaded by the things spoken, but others would not believe.

Another meaning of peitho in the perfect tense is to have become convinced and because of this to have placed confidence in something (Paul's use here in Romans 2:19), to firmly trust in something or someone, to rely on, to be confident concerning something or someone (Mt 27:43 = in God; Lk 18:9 = in one's self; 2Co 1:9 = not one's self but God; Heb 2:13; 2Cor 2:3 = having confidence in, felt sure of; 2Th 3:4 = confidence in the Lord).

Romans 8:38 (see note) For I am convinced that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers.

The perfect tense expresses the idea that "I have come through a process of persuasion to a settled conclusion."

Romans 14:14 (see note) I know and am convinced in the Lord Jesus that nothing is unclean in itself; but to him who thinks anything to be unclean, to him it is unclean.

The perfect tense expresses the idea that  Paul’s had reasoned through this topic to the a point where it was complete, with the result that he had come to a finished persuasion that was permanent. Paul stands persuaded and could not be budged from his conviction, so sure was he of the truth of the matter.

Romans 15:14 (see note) And concerning you, my brethren, I myself also am convinced (perfect tense) that you yourselves are full of goodness, filled with all knowledge, and able also to admonish one another.

"I stand convinced" or as Wuest has it “I have been completely persuaded with the result that I have arrived at a settled conviction.”

Philippians 1:6 (see note) For I am confident of this very thing, that He who began a good work in you will perfect it until the day of Christ Jesus.

Hebrews 6:9 (see note) But, beloved, we are convinced (perfect tense “I have come to a settled conviction.” ) of better things concerning you, and things that accompany salvation, though we are speaking in this way.

2Timothy 1:5 (see note) For I am mindful of the sincere faith within you, which first dwelt in your grandmother Lois, and your mother Eunice, and I am sure (perfect tense “I have come to a settled conviction”) that it is in you as well.

2Timothy 1:12 (see note) For this reason I also suffer these things, but I am not ashamed; for I know whom I have believed and I am convinced (perfect tense “I have come to a settled conviction”) that He is able to guard what I have entrusted to Him until that day.

Paul became convinced when he was saved by Him and he remains convinced in His saving/keeping power.

Another meaning of peitho in the NT is to obey and/or to follow

Acts 5:36 "For some time ago Theudas rose up, claiming to be somebody; and a group of about four hundred men joined up with him. And he was slain; and all who followed him were dispersed and came to nothing. Acts 5:37 "After this man Judas of Galilee rose up in the days of the census, and drew away some people after him, he too perished, and all those who followed him were scattered.

Hebrews 13:17 Obey (present imperative; passive voice) your leaders, and submit to them; for they keep watch over your souls, as those who will give an account. Let them do this with joy and not with grief, for this would be unprofitable for you.

Peitho is used 52 times in the NT - Mt 27:20, 43; 28:14; Lk. 11:22; 16:31; 18:9; 20:6; Acts 5:36, 37, 39; 12:20; 13:43; 14:19; 17:4; 18:4; 19:8, 26; 21:14; 23:21; 26:26, 28; 27:11; 28:23, 24; Ro 2:8, 19; 8:38; 14:14; 15:14; 2Co 1:9; 2:3; 5:11; 10:7; Ga 1:10; 5:7, 10; Php 1:6, 14, 25; 2:24; 3:3, 4; 2Th 3:4; 2Ti 1:5, 12; Philemon 1:21; He 2:13; 6:9; 13:17, 18; Jas. 3:3; 1Jn 3:19.

There are 117 uses of peitho in the non-apocryphal Septuagint (LXX) - Lv 25:18, 19; Dt. 28:52; 32:37; 33:12, 28; Jdg 8:11; 18:27; Ru 2:12; 1Sa 12:11; 24:7; 2Sa 22:3, 31; 1Ki. 4:20; 2Ki. 18:19, 20, 21; 19:10; 2Chr. 14:11; 16:7, 8; 32:10, 15; Esther 4:4; Job 6:13, 20; 11:18; 12:6; 27:8; 31:21, 24; 39:11; 40:23; Ps 2:12; 11:1; 25:2; 49:6; 57:1; 115:8; 118:8; 125:1; 135:18; 146:3; Pr 3:5, 23, 29; 10:9; 11:28; 14:16, 32; 16:20; 21:22; 26:25; 28:1, 25, 26; 29:25; Isa 8:14, 17; 10:20; 12:2; 14:7; 17:7, 8; 20:5, 6; 22:24; 28:17; 30:3, 12, 15, 32; 31:1; 32:3, 11, 17, 18, 19; 33:2; 36:4, 5, 6, 9; 37:10; 42:17; 47:8; 50:10; 58:14; 59:4; Jer. 5:17; 7:4, 8, 14; 9:4; 12:5; 17:7; 23:6; 28:15; 29:31; 32:37; 39:18; 46:25; 48:7, 11, 13; 49:4, 11; 50:38; Ezek. 16:15; 33:13; Da 3:28; 11:17; Amos 6:1; Hab. 2:18; Zeph. 3:2. A study of the OT uses, especially in Psalms (and Proverbs - see also popup uses in Isaiah!), yields some wonderful fruit. Notice that often the OT idea of taking refuge is translated by peitho, which gives us a very interesting picture of the meaning of this verb. Here are a few OT uses...

Deuteronomy 32:37 "And He will say, 'Where are their gods, the rock in which they sought refuge (Heb = chacah = seek refuge, see other uses below, eg, Ru 2:12; Lxx = peitho)?

Comment: Here the phrase they sought refuge is translated by peitho so that taking refuge conveys the sense of trusting in something, in this case idols! See other examples below.

Deuteronomy 33:28 "So Israel dwells in security (Heb = betach = safety, security, calm assurance - gives idea of in confidence or assurance; Lxx = peitho), The fountain of Jacob secluded, In a land of grain and new wine; His heavens also drop down dew.

Judges 8:11 (ESV rendering) And Gideon went up by the way of the tent dwellers east of Nobah and Jogbehah and attacked the army, for the army felt secure (Heb = batach = safety - gives idea of in confidence or assurance; Lxx = peitho)

Ruth 2:12 (KJV rendering) The LORD recompense thy work, and a full reward be given thee of the LORD God of Israel, under whose wings thou art come to trust (Heb = chacah = seek refuge, flee for protection, put trust or hope in; Lxx = peitho).

1Samuel 24:7 And David persuaded (Lxx = peitho)  his men with these words and did not allow them to rise up against Saul. And Saul arose, left the cave, and went on his way.

Psalm 2:12 (Spurgeon's note) Do homage to the Son, lest He become angry, and you perish in the way, For His wrath may soon be kindled. How blessed are all who take refuge (Heb = chacah = seek refuge, flee for protection, put trust or hope in;  Lxx = peitho) in Him!

Psalm 25:2 (Spurgeon's note) O my God, in Thee I trust (Heb = batach = safety - gives idea of confidence or assurance; Lxx = peitho), Do not let me be ashamed; Do not let my enemies exult over me.

Psalm 49:6 (Spurgeon's note) Even those who trust (Heb = batach = safety - gives idea of confidence or assurance; Lxx = peitho) in their wealth, And boast in the abundance of their riches?

Psalm 115:8 (Spurgeon's note) (cp Ps 135:18) Those who make them will become like them, everyone who trusts (Heb = batach = safety - gives idea of in confidence or assurance; Lxx = peitho) in them.

Psalm 118:8 (Spurgeon's note) It is better to take refuge (Heb = chacah = to seek, take refuge in; Lxx = peitho) the LORD than to trust in man.

Psalm 125:1 (Spurgeon's note) A Song of Ascents. Those who trust (Heb = batach = safety - gives idea of confidence or assurance; Lxx = peitho) in the LORD are as Mount Zion, which cannot be moved, but abides forever.

Psalm 146:3 (Spurgeon's note) Do not trust (Heb = batach = safety - idea of confidence or assurance; Lxx = peitho) in princes, In mortal man, in whom there is no salvation.

Proverbs 3:5 Trust (Heb = batach = safety - idea of confidence or assurance; Lxx = peitho) in the LORD with all your heart, And do not lean on your own understanding.

Proverbs 10:9 He who walks in integrity walks securely (Heb = betach = safety, security, calm assurance - gives idea of in confidence or assurance; Lxx = peitho), But he who perverts his ways will be found out.

Proverbs 11:28 He who trusts (Heb = batach = safety - idea of confidence or assurance; Lxx = peitho) in his riches will fall, But the righteous will flourish like the green leaf.

Proverbs 16:20 He who gives attention to the word shall find good, and blessed is he who trusts (Heb = batach = safety - idea of confidence or assurance; Lxx = peitho)  in the LORD.

Proverbs 21:22 A wise man scales the city of the mighty, and brings down the stronghold in which they trust (Heb = mibtach = confidence, refuge, security; Lxx = peitho).

Proverbs 28:25 An arrogant man stirs up strife, but he who trusts (Heb = batach = safety - idea of confidence or assurance; Lxx = peitho)  in the LORD will prosper.

Proverbs 28:26 He who trusts (Heb = batach = safety - idea of confidence or assurance; Lxx = peitho) in his own heart is a fool, but he who walks wisely will be delivered.

Proverbs 29:25 The fear of man brings a snare, but he who trusts (Heb = batach = safety - idea of confidence or assurance; Lxx = peitho)  in the LORD will be exalted.

Isaiah 8:17 And I will wait for the LORD who is hiding His face from the house of Jacob; I will even look eagerly (Heb = qavah = wait, look for, expect for, hope for, idea of depending on and ordering one's activities around a future event; Lxx = peitho) Him.

Isaiah 10:20 (contrast the two uses of peitho) Now it will come about in that day that the remnant of Israel, and those of the house of Jacob who have escaped, will never again rely (Heb = shaah = look with favor, with intent,  with approval, with hope, with high regard; Lxx = peitho) on the one who struck them, but will truly rely (Heb = shaah == look with favor, with intent,  with approval, with hope, with high regard; Lxx = peitho) on the LORD, the Holy One of Israel.

Isaiah 12:2 "Behold, God is my salvation, I will trust  (Heb = batach = safety - idea of confidence or assurance; Lxx = peitho) and not be afraid; For the LORD God is my strength and song, And He has become my salvation."

Isaiah 17:7 In that day man will have regard for (Heb = shaah = look with favor, with intent,  with approval, with hope, with high regard; Lxx = peitho)  his Maker, and his eyes will look to the Holy One of Israel.

Isaiah 31:1 Woe to those who go down to Egypt for help, and rely on (Heb = batach = safety - idea of confidence or assurance; Lxx = peitho) horses, and trust in chariots because they are many, And in horsemen because they are very strong, But they do not look to (Heb = shaah = look with favor, with intent,  with approval, with hope, with high regard; Lxx = peitho) the Holy One of Israel, nor seek the LORD!

Jeremiah 17:7 "Blessed is the man who trusts (Heb = batach = safety - idea of confidence or assurance; Lxx = peitho) in the LORD And whose trust is the LORD.

The verb peitho suggests that what follows is the result of an idea not only of superiority but of self-complacency. Because they possessed the law, the Jews were confident (self assured, convinced) that they were spiritually superior teachers -- they were guides to blind pagans (cf. Mt 23:24, 25, 26, 27, 28), light to those in spiritual darkness (cf Isa 42:6), wise in God’s ways, and able to teach babes (this could be a reference to Gentile proselytes to Judaism).

ARE A GUIDE TO THE BLIND: hodegon einai (PAN) tuphlon:

Guide (3595) (hodegos from hodos = way + hegeomai = lead) is literally "a leader on the way", a conductor, a guide, a leader.

Hodegos is used 5 times in the NT (Matthew 3x; Acts; Romans) (only once in the LXX - Ezra 8:1) and translated as guide or leader (KJV).

The NT uses it metaphorically of a teacher as in this verse and by Jesus three times in Matthew...

"Let them (the Pharisees) alone; they are blind guides of the blind. And if a blind man guides a blind man, both will fall into a pit." (Mt 15:14)

A T Robertson in his "Word Pictures" notes that this is a "Graphic picture. Once in Cincinnati a blind man introduced me to his blind friend. He said that he was showing him the city. Jesus is not afraid of the Pharisees. Let them alone to do their worst. Blind leaders and blind victims will land in the ditch. A proverbial expression in the OT."

"Woe to you (hypocritical Scribes and Pharisees), blind guides, who say, 'Whoever swears by the temple, that is nothing; but whoever swears by the gold of the temple, he is obligated.' ... 24 "You blind guides, who strain out a gnat and swallow a camel!" (Mt 23:16, 24)

The last use of hodegos refers to Jesus' betrayer Judas, Luke recording Peter's assessment...

"Brethren, the Scripture had to be fulfilled, which the Holy Spirit foretold by the mouth of David concerning Judas, who became a guide to those who arrested Jesus. (Acts 1:16)

Blind (5185) (tuphlos from tuphlóo = envelop with smoke, be unable to see clearly) can refer to literal blindness (Mt 9:27, 28; 11:5; 12:22; Lk 7:21, 22; Jn 9:1, 2, 3.; Acts 13:11 Lv 19:14; Job 29:15) but more often is used to describe spiritual blindness.

Figuratively then tuphlos picture one's mind as blind, ignorant, stupid, slow of understanding, being unable to understand, incapable of comprehending (see Mt 15:14; 23:16, 17, 19, 24, 26; Lk 4:18; Jn 9:39,40,41; Ro 2:19; 2Pe 1:9; Rev 3:17; Isa 42:16,18,19; 43:8) This sense speaks of both mental and spiritual blindness, often the result of self-deception so that one is unable to understand (spiritual truth). The Greek writers used tuphlos to describe those who were "mentally blind".

Tuphlos is used 50 times in the NAS (Mt 9:27, 28; 11:5; 12:22; 15:14, 30, 31; 20:30; 21:14; 23:16, 17, 19, 24, 26; Mk. 8:22, 23; 10:46, 49, 51; Lk. 4:18; 6:39; 7:21, 22; 14:13, 21; 18:35; Jn. 5:3; 9:1, 2, 13, 17, 18, 19, 24, 25, 32, 39, 40, 41; 10:21; 11:37; Acts 13:11; Ro 2:19; 2Pe 1:9-note; Re 3:17-note).

Jesus called the hypocritical religious leaders of His day "blind guides" or “wayleaders”, blind because instead of leading the people to the Light of the world and eternal life, the were leading the people who were in temporal (spiritual) darkness to eternal darkness. Jews in general, and the scribes and Pharisees in particular, considered themselves to be superior mentors of the community in spiritual and moral matters. They saw themselves as religious guides to their unlearned Jewish brethren and especially to the spiritually blind Gentile pagans. But because of their arrogant pride and blatant hypocrisy, Jesus charged them with “blindness” in regard to "the Way, the Truth and the Life"! Far from being qualified to guide others, they were themselves in desperate need of the "Way Leader", Christ Jesus.

A LIGHT TO THOSE WHO ARE IN DARKNESS: phos ton en skotei:  (Isa 49:6,9,10; Mt 4:16; Mt 5:14-note; Lk 1:79; Acts 26:18; Php 2:15-note)

A light - Light shows the way. Jesus is the Way. The Jews for the most part failed to show the Way to those in darkness.

Light (5457) (phos) can refer to literal light (Lk 8:16; Jn 11:9) but more often in the NT has a figurative meaning. Light is closely associated with God (1Jn 1:7) Who “is light” (1Jn 1:5). John uses light symbolism to cast Jesus in the divine light and to show His oneness with the One who sent Him (1Jn 1:4, 5, 6, 7, 8, 9; Jn 8:12; 9:5; 12:46; cf. Lk 2:32).

Those who are enlightened with the truth (believers) are called children of light (Ep 5:8-note; cf. Lk 16:8; Jn 12:36; 1Th 5:5-note). This symbolic use of light explains the emphasis on the eyes as the organs of perception (e.g., Lk 11:34, 35, 36), the close association of “seeing” with “believing,” and the antipathy toward darkness throughout the NT.

Matthew quotes Isaiah 9:2...

"THE PEOPLE WHO WERE SITTING IN DARKNESS (skotos) SAW A GREAT LIGHT (phos = Messiah) AND TO THOSE WHO WERE SITTING IN THE LAND AND SHADOW OF DEATH, UPON THEM A LIGHT (phos = Messiah) DAWNED." (Mt 4:16)

To those who are in darkness - In spiritual darkness and could refer to anyone who is an unbeliever. In context this phrase more likely refers to the Gentiles who were in spiritual darkness because

that you were at that time (when they were in spiritual darkness) separate from Christ, excluded from the commonwealth of Israel, and strangers to the covenants of promise, having no hope and without God in the world. (Eph 2:12 - note)

Darkness (4655) (skotos from skia = shadow  thrown by an object. Skia it can assume the meaning of skotos and indicate the sphere of darkness) is literally that sphere in which light is absent.) (Click in depth study of skotos) can refer to literal or spiritual darkness in the NT.

Skotos is used figuratively in this passage to refer to spiritual or moral darkness (including a lack of understanding)

Skotos is used 31 times in the NT - Mt 4:16; 6:23; 8:12; 22:13; 25:30; 27:45; Mk. 15:33; Lk. 1:79; 11:35; 22:53; 23:44; Jn. 3:19; Acts 2:20; 13:11; 26:18; Ro 2:19; 13:12; 1Co 4:5; 2Co 4:6; 6:14; Ep 5:8, 11; 6:12; Col 1:13; 1Th. 5:4, 5; 1Pe 2:9; 2Pe 2:17; 1Jn 1:6; Jude 1:13

Luke records that Jesus was...

TO SHINE UPON THOSE WHO SIT IN DARKNESS (skotos) AND THE SHADOW OF DEATH, to guide our feet into the way of peace." (Lk 1:79)

The nation of Israel, was called out from all the nations to be a light to the Gentiles, a role they, for the most part failed to fulfill in the OT, but which Jesus perfectly fulfilled, Isaiah recording the prophecy...

"I am the LORD, I have called You (Messiah) in righteousness, I will also hold You by the hand and watch over You, and I will appoint You as a covenant to the people, As a light to the nations (Simeon saw the beginning of this fulfillment at Christ’s first coming in Luke 2:32) (Isaiah 42:6)

And again Isaiah speaks prophetically of Messiah...

He says, "It is too small a thing that You should be My Servant To raise up the tribes of Jacob, and to restore the preserved ones of Israel; I will also make You a light of the nations So that My salvation may reach to the end of the earth." (Isa 49:6)

Paul (for one) fulfilled the role the Jewish people should have filled, when Jesus called him to preach the gospel to the Gentiles...

to open their eyes so that they may turn from darkness to light and from the dominion of Satan to God, in order that they may receive forgiveness of sins and an inheritance among those who have been sanctified by faith in Me.' (Acts 26:18)

All believers today are called to be lights for Jesus said...

You are the light of the world. A city set on a hill cannot be hidden. Nor do men light a lamp, and put it under the peck-measure, but on the lampstand; and it gives light to all who are in the house. Let your light shine before men in such a way that they may see your good works, and glorify your Father who is in heaven. (see notes Matthew 5:14-16)

As Paul wrote in another letter, believers are to conduct themselves in such a manner that...