^2:1¹ Therefore² you are without excuse,³ whoever you are,⁴ when you judge someone else.⁵ For on whatever grounds⁶ you judge another, you condemn yourself, because you who judge practice the same things. ^2:2Now we know that God’s judgment is in accordance with truth⁷ against those who practice such things. ^2:3And do you think,⁸ whoever you are, when you judge⁹ those who practice such things and yet do them yourself,¹⁰ that you will escape God’s judgment? ^2:4Or do you have contempt for the wealth of his kindness, forbearance, and patience, and yet do not know¹¹ that God’s kindness leads you to repentance? ^2:5But because of your stubbornness¹² and your unrepentant heart, you are storing up wrath for yourselves in the day of wrath, when God’s righteous judgment is revealed!¹³^2:6He¹⁴ will reward¹⁵ each one according to his works:¹⁶^2:7eternal life to those who by perseverance in good works seek glory and honor and immortality, ^2:8but¹⁷ wrath and anger to those who live in selfish ambition¹⁸ and do not obey the truth but follow¹⁹ unrighteousness. ^2:9There will be²⁰ affliction and distress on everyone²¹ who does evil, on the Jew first and also the Greek,²²^2:10but²³ glory and honor and peace for everyone who does good, for the Jew first and also the Greek. ^2:11For there is no partiality with God. ^2:12For all who have sinned apart from the law²⁴ will also perish apart from the law, and all who have sinned under the law will be judged by the law. ^2:13For it is not those who hear the law who are righteous before God, but those who do the law will be declared righteous.²⁵^2:14For whenever the Gentiles,²⁶ who do not have the law, do by nature²⁷ the things required by the law,²⁸ these who do not have the law are a law to themselves. ^2:15They²⁹ show that the work of the law is written³⁰ in their hearts, as their conscience bears witness and their conflicting thoughts accuse or else defend³¹ them,³²^2:16on the day when God will judge³³ the secrets of human hearts,³⁴ according to my gospel³⁵ through Christ Jesus.

The Condemnation of the Jew

^2:17But if you call yourself a Jew and rely on the law³⁶ and boast of your relationship to God³⁷^2:18and know his will³⁸ and approve the superior things because you receive instruction from the law,³⁹^2:19and if you are convinced⁴⁰ that you yourself are a guide to the blind, a light to those who are in darkness, ^2:20an educator of the senseless, a teacher of little children, because you have in the law the essential features of knowledge and of the truth—^2:21therefore⁴¹ you who teach someone else, do you not teach yourself? You who preach against stealing, do you steal? ^2:22You who tell others not to commit adultery, do you commit adultery? You who abhor⁴² idols, do you rob temples? ^2:23You who boast in the law dishonor God by transgressing the law! ^2:24For just as it is written, “the name of God is being blasphemed among the Gentiles because of you.”⁴³

^2:25For circumcision⁴⁴ has its value if you practice the law, but⁴⁵ if you break the law,⁴⁶ your circumcision has become uncircumcision. ^2:26Therefore if the uncircumcised man obeys⁴⁷ the righteous requirements of the law, will not his uncircumcision be regarded as circumcision? ^2:27And will not the physically uncircumcised man⁴⁸ who keeps the law judge you who, despite⁴⁹ the written code⁵⁰ and circumcision, transgress the law? ^2:28For a person is not a Jew who is one outwardly, nor is circumcision something that is outward in the flesh, ^2:29but someone is a Jew who is one inwardly, and circumcision is of the heart⁵¹ by the Spirit⁵² and not by the written code.⁵³ This person’s⁵⁴ praise is not from people but from God.

^3:1Therefore what advantage does the Jew have, or what is the value of circumcision? ^3:2Actually, there are many advantages.¹ First of all,² the Jews³ were entrusted with the oracles of God.⁴^3:3What then? If some did not believe, does their unbelief nullify the faithfulness of God? ^3:4Absolutely not! Let God be proven true, and every human being⁵ shown up as a liar,⁶ just as it is written: “so that you will be justified⁷ in your words and will prevail when you are judged.”⁸

^3:5But if our unrighteousness demonstrates⁹ the righteousness of God, what shall we say? The God who inflicts wrath is not unrighteous, is he?¹⁰ (I am speaking in human terms.)¹¹^3:6Absolutely not! For otherwise how could God judge the world? ^3:7For if by my lie the truth of God enhances¹² his glory, why am I still actually being judged as a sinner? ^3:8And why not say, “Let us do evil so that good may come of it”?—as some who slander us allege that we say.¹³ (Their¹⁴ condemnation is deserved!)

The Condemnation of the World

^3:9What then? Are we better off? Certainly not, for we have already charged that Jews and Greeks alike are all under sin, ^3:10just as it is written:

“There is no one righteous, not even one,

^3:11there is no one who understands,

there is no one who seeks God.

^3:12All have turned away,

together they have become worthless;

there is no one who shows kindness, not even one.”¹⁵

^3:13“Their throats are open graves,¹⁶

they deceive with their tongues,

the poison of asps is under their lips.”¹⁷

^3:14“Their mouths are¹⁸ full of cursing and bitterness.”¹⁹

^3:15“Their feet are swift to shed blood,

^3:16ruin and misery are in their paths,

^3:17and the way of peace they have not known.”²⁰

^3:18“There is no fear of God before their eyes.”²¹

^3:19Now we know that whatever the law says, it says to those who are under²² the law, so that every mouth may be silenced and the whole world may be held accountable to God. ^3:20For no one is declared righteous before him²³ by the works of the law,²⁴ for through the law comes²⁵ the knowledge of sin. ^3:21But now²⁶ apart from the law the righteousness of God (which is attested by the law and the prophets)²⁷ has been disclosed—^3:22namely, the righteousness of God through the faithfulness of Jesus Christ²⁸ for all who believe. For there is no distinction, ^3:23for all have sinned and fall short of the glory of God. ^3:24But they are justified²⁹ freely by his grace through the redemption that is in Christ Jesus. ^3:25God publicly displayed³⁰ him³¹ at his death³² as the mercy seat³³ accessible through faith.³⁴ This was to demonstrate³⁵ his righteousness, because God in his forbearance had passed over the sins previously committed.³⁶^3:26This was³⁷ also to demonstrate³⁸ his righteousness in the present time, so that he would be just³⁹ and the justifier of the one who lives because of Jesus’ faithfulness.⁴⁰

^3:27Where, then, is boasting?⁴¹ It is excluded! By what principle?⁴² Of works? No, but by the principle of faith! ^3:28For we consider that a person⁴³ is declared righteous by faith apart from the works of the law.⁴⁴^3:29Or is God the God of the Jews only? Is he not the God of the Gentiles too? Yes, of the Gentiles too! ^3:30Since God is one,⁴⁵ he will justify the circumcised by faith and the uncircumcised through faith. ^3:31Do we then nullify⁴⁶ the law through faith? Absolutely not! Instead⁴⁷ we uphold the law.

Read in Logos

Footnotes

1 Rom 2:1–29 presents unusual difficulties for the interpreter. There have been several major approaches to the chapter and the group(s) it refers to: (1) Rom 2:14 refers to Gentile Christians, not Gentiles who obey the Jewish law. (2) Paul in Rom 2 is presenting a hypothetical viewpoint: If anyone could obey the law, that person would be justified, but no one can. (3) The reference to “the ones who do the law” in 2:13 are those who “do” the law in the right way, on the basis of faith, not according to Jewish legalism. (4) Rom 2:13 only speaks about Christians being judged in the future, along with such texts as Rom 14:10 and 2 Cor 5:10. (5) Paul’s material in Rom 2 is drawn heavily from Diaspora Judaism, so that the treatment of the law presented here cannot be harmonized with other things Paul says about the law elsewhere (E. P. Sanders, Paul, the Law, and the Jewish People, 123); another who sees Rom 2 as an example of Paul’s inconsistency in his treatment of the law is H. Räisänen, Paul and the Law [], 101–9. (6) The list of blessings and curses in Deut 27–30 provide the background for Rom 2; the Gentiles of 2:14 are Gentile Christians, but the condemnation of Jews in 2:17–24 addresses the failure of Jews as a nation to keep the law as a whole (A. Ito,” Romans 2: A Deuteronomistic Reading,” 59 [1995]: 21–37).
2 Some interpreters (e.g., C. K. Barrett, Romans [], 43) connect the inferential Διό (dio, “therefore”) with 1:32a, treating 1:32b as a parenthetical comment by Paul.
3 That is, “you have nothing to say in your own defense” (so translated by ).
4 Grk “O man.”
5 Grk “Therefore, you are without excuse, O man, everyone [of you] who judges.”
6 Grk “in/by (that) which.”
7 Or “based on truth.”
8 Grk “do you think this,” referring to the clause in v. 3b.
9 Grk “O man, the one who judges.”
10 Grk “and do them.” The other words are supplied to bring out the contrast implied in this clause.
11 Grk “being unaware.”
12 Grk “hardness.” Concerning this imagery, see Jer 4:4; Ezek 3:7; 16:3.
13 Grk “in the day of wrath and revelation of the righteous judgment of God.”
14 Grk “who.” The relative pronoun was converted to a personal pronoun and, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
15 Or “will render,” “will recompense.” In this context Paul is setting up a hypothetical situation, not stating that salvation is by works.
16 A quotation from Ps 62:12; Prov 24:12; a close approximation to Matt 16:27.
17 This contrast is clearer and stronger in Greek than can be easily expressed in English.
18 Grk “those who [are] from selfish ambition.”
19 Grk “are persuaded by, obey.”
20 No verb is expressed in this verse, but the verb “to be” is implied by the Greek construction. Literally “suffering and distress on everyone …”
21 Grk “every soul of man.”
22 Paul uses the term Greek here and in v. 10 to refer to non-Jews, i.e., Gentiles.
23 Grk “but even,” to emphasize the contrast. The second word has been omitted since it is somewhat redundant in English idiom.
24 This is the first occurrence of law (nomos) in Romans. Exactly what Paul means by the term has been the subject of much scholarly debate. According to J. A. Fitzmyer (Romans [], ; ) there are at least four different senses: (1) figurative, as a “principle”; (2) generic, meaning “a law”; (3) as a reference to the OT or some part of the OT; and (4) as a reference to the Mosaic law. This last usage constitutes the majority of Paul’s references to “law” in Romans.
25 The Greek sentence expresses this contrast more succinctly than is possible in English. Grk “For not the hearers of the law are righteous before God, but the doers of the law will be declared righteous.”
26 Gentile is a NT term for a non-Jew.
27 Some (e.g. C. E. B. Cranfield, Romans [], 1:) take the phrase φύσει (phusei, “by nature”) to go with the preceding “do not have the law,” thus: “the Gentiles who do not have the law by nature,” that is, by virtue of not being born Jewish.
28 Grk “do by nature the things of the law.”
29 Grk “who.” The relative pronoun was converted to a personal pronoun and, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
30 Grk “show the work of the law [to be] written,” with the words in brackets implied by the Greek construction.
31 Or “excuse.”
32 Grk “their conscience bearing witness and between the thoughts accusing or also defending one another.”
33 The form of the Greek word is either present or future, but it is best to translate in future because of the context of future judgment.
34 Grk “of people.”
35 On my gospel cf. Rom 16:25; 2 Tim 2:8.
36 The law refers to the Mosaic law, described mainly in the OT books of Exodus, Leviticus, Numbers, and Deuteronomy.
37 Grk “boast in God.” This may be an allusion to Jer 9:24.
38 Grk “the will.”
39 Grk “because of being instructed out of the law.”
40 This verb is parallel to the verbs in vv. 17–18a, so it shares the conditional meaning even though the word “if” is not repeated.
41 The structure of vv. 21–24 is difficult. Some take these verses as the apodosis of the conditional clauses (protases) in vv. 17–20; others see vv. 17–20 as an instance of anacoluthon (a broken off or incomplete construction).
42 Or “detest.”
43 A quotation from Isa 52:5.
44 Circumcision refers to male circumcision as prescribed in the OT, which was given as a covenant to Abraham in Gen 17:10–14. Its importance for Judaism can hardly be overstated: According to J. D. G. Dunn (Romans [], 1:) it was the “single clearest distinguishing feature of the covenant people.” J. Marcus has suggested that the terms used for circumcision (περιτομή, peritomē) and uncircumcision (ἀκροβυστία, akrobustia) were probably derogatory slogans used by Jews and Gentiles to describe their opponents (“The Circumcision and the Uncircumcision in Rome,” 35 [1989]: 77–80).
45 This contrast is clearer and stronger in Greek than can be easily expressed in English.
46 Grk “if you should be a transgressor of the law.”
47 The Greek word φυλάσσω (phulassō, traditionally translated “keep”) in this context connotes preservation of and devotion to an object as well as obedience.
48 Grk “the uncircumcision by nature.” The word “man” is supplied here to make clear that male circumcision (or uncircumcision) is in view.
49 Grk “through,” but here the preposition seems to mean “(along) with,” “though provided with,” as διά A.3.c indicates.
50 Grk “letter.”
51 On circumcision is of the heart see Lev 26:41; Deut 10:16; Jer 4:4; Ezek 44:9.
52 Some have taken the phrase ἐν πνεύματι (en pneumati, “by/in [the] S/spirit”) not as a reference to the Holy Spirit, but referring to circumcision as “spiritual and not literal” ().
53 Grk “letter.”
54 Grk “whose.” The relative pronoun has been replaced by the phrase “this person’s” and, because of the length and complexity of the Greek sentence, a new sentence was started in the translation.
1 Grk “much in every way.”
2 Most witnesses (א A D2 33 𝔐) have γάρ (gar) after μέν (men), though some significant Alexandrian and Western witnesses lack the conjunction (B D* G Ψ 81 365 1506 2464* latt). A few have γάρ, but not μέν (6 1739 1881). γάρ was frequently added by scribes as a clarifying conjunction, making it suspect here. has the γάρ in brackets, indicating doubt as to its authenticity. Grk “first indeed that.”
3 Grk “they were.”
4 The referent of λόγια (logia, “oracles”) has been variously understood: (1) λόγιον takes the term to refer here to “God’s promises to the Jews”; (2) some have taken this to refer more narrowly to the national promises of messianic salvation given to Israel (so S. L. Johnson, Jr., “Studies in Romans: Part VII: The Jews and the Oracles of God,” 130 [1973]: ); (3) perhaps the most widespread interpretation sees the term as referring to the entire OT generally.
5 Grk “every man”; but ἄνθρωπος (anthrōpos) is used in a generic sense here to stress humanity rather than masculinity.
6 Grk “Let God be true, and every man a liar.” The words “proven” and “shown up” are supplied in the translation to clarify the meaning.
7 Grk “might be justified,” a subjunctive verb, but in this type of clause it carries the same sense as the future indicative verb in the latter part. “Will” is more idiomatic in contemporary English.
8 Or “prevail when you judge.” A quotation from Ps 51:4.
9 Or “shows clearly.”
10 Grk “That God is not unjust to inflict wrath, is he?”
11 The same expression occurs in Gal 3:15, and similar phrases in Rom 6:19 and 1 Cor 9:8.
12 Grk “abounded unto.”
13 Grk “(as we are slandered and some affirm that we say …).”
14 Grk “whose.” Because of the length and complexity of the Greek sentence, this relative clause was rendered as a new sentence in the translation.
15 Verses 10–12 are a quotation from Ps 14:1–3.
16 Grk “their throat is an opened grave.”
17 A quotation from Pss 5:9; 140:3.
18 Grk “whose mouth is.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
19 A quotation from Ps 10:7.
20 Rom 3:15–17 is a quotation from Isa 59:7–8.
21 A quotation from Ps 36:1.
22 Grk “in,” “in connection with.”
23 An allusion to Ps 143:2.
24 Grk “because by the works of the law no flesh is justified before him.” Some recent scholars have understood the phrase ἒργα νόμου (erga nomou, “works of the law”) to refer not to obedience to the Mosaic law generally, but specifically to portions of the law that pertain to things like circumcision and dietary laws which set the Jewish people apart from the other nations (e.g., J. D. G. Dunn, Romans [], 1:). Other interpreters, like C. E. B. Cranfield (“‘The Works of the Law’ in the Epistle to the Romans,” 43 [1991]: 89–101) reject this narrow interpretation for a number of reasons, among which the most important are: (1) The second half of v. 20, “for through the law comes the knowledge of sin,” is hard to explain if the phrase “works of the law” is understood in a restricted sense; (2) the plural phrase “works of the law” would have to be understood in a different sense from the singular phrase “the work of the law” in 2:15; (3) similar phrases involving the law in Romans (2:13, 14; 2:25, 26, 27; 7:25; 8:4; and 13:8) which are naturally related to the phrase “works of the law” cannot be taken to refer to circumcision (in fact, in 2:25 circumcision is explicitly contrasted with keeping the law). Those interpreters who reject the “narrow” interpretation of “works of the law” understand the phrase to refer to obedience to the Mosaic law in general.
25 Grk “is.”
26 Νυνὶ δέ (Nuni de, “But now”) could be understood as either (1) logical or (2) temporal in force, but most recent interpreters take it as temporal, referring to a new phase in salvation history.
27 Grk “being witnessed by the law and the prophets,” a remark which is virtually parenthetical to Paul’s argument.
28 Or “faith in Christ.” A decision is difficult here. Though traditionally translated “faith in Jesus Christ,” an increasing number of NT scholars are arguing that πίστις Χριστοῦ (pistis Christou) and similar phrases in Paul (here and in v. 26; Gal 2:16, 20; 3:22; Eph 3:12; Phil 3:9) involve a subjective genitive and mean “Christ’s faith” or “Christ’s faithfulness” (cf., e.g., G. Howard, “The ‘Faith of Christ’,” 85 [1974]: 212–15; R. B. Hays, The Faith of Jesus Christ []; Morna D. Hooker, “Πίστις Χριστοῦ,” 35 [1989]: 321–42). Noteworthy among the arguments for the subjective genitive view is that when πίστις takes a personal genitive it is almost never an objective genitive (cf. Matt 9:2, 22, 29; Mark 2:5; 5:34; 10:52; Luke 5:20; 7:50; 8:25, 48; 17:19; 18:42; 22:32; Rom 1:8; 12; 3:3; 4:5, 12, 16; 1 Cor 2:5; 15:14, 17; 2 Cor 10:15; Phil 2:17; Col 1:4; 2:5; 1 Thess 1:8; 3:2, 5, 10; 2 Thess 1:3; Titus 1:1; Phlm 6; 1 Pet 1:9, 21; 2 Pet 1:5). On the other hand, the objective genitive view has its adherents: A. Hultgren, “The Pistis Christou Formulations in Paul,” 22 (1980): 248–63; J. D. G. Dunn, “Once More, ΠΙΣΤΙΣ ΧΡΙΣΤΟΥ,” Seminar Papers, 1991, 730–44. Most commentaries on Romans and Galatians usually side with the objective view. , which notes that the grammar is not decisive, nevertheless suggests that “the faith/faithfulness of Christ is not a denial of faith in Christ as a Pauline concept (for the idea is expressed in many of the same contexts, only with the verb πιστεύω rather than the noun), but implies that the object of faith is a worthy object, for he himself is faithful.” Though Paul elsewhere teaches justification by faith, this presupposes that the object of our faith is reliable and worthy of such faith.
29 Or “declared righteous.” Grk “being justified,” as a continuation of the preceding clause. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
30 Or “purposed, intended.”
31 Grk “whom God publicly displayed.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
32 Grk “in his blood.” The prepositional phrase ἐν τῷ αὐτοῦ αἵματι (ejn tō aujtou haimati) is difficult to interpret. It is traditionally understood to refer to the atoning sacrifice Jesus made when he shed his blood on the cross, and as a modifier of ἱλαστήριον (hilastērion). This interpretation fits if ἱλαστήριον is taken to refer to a sacrifice. But if ἱλαστήριον is taken to refer to the place where atonement is made as this translation has done (see note on the phrase “mercy seat”), this interpretation of ἐν τῷ αὐτοῦ αἵματι creates a violent mixed metaphor. Within a few words Paul would switch from referring to Jesus as the place where atonement was made to referring to Jesus as the atoning sacrifice itself. A viable option which resolves this problem is to see ἐν τῷ αὐτοῦ αἵματι as modifying the verb προέθετο (proetheto). If it modifies the verb, it would explain the time or place in which God publicly displayed Jesus as the mercy seat; the reference to blood would be a metaphorical way of speaking of Jesus’ death. This is supported by the placement of ἐν τῷ αὐτοῦ αἵματι in the Greek text (it follows the noun, separated from it by another prepositional phrase) and by stylistic parallels with Rom 1:4. This is the interpretation the translation has followed, although it is recognized that many interpreters favor different options and translations. The prepositional phrase has been moved forward in the sentence to emphasize its connection with the verb, and the referent of the metaphorical language has been specified in the translation. For a detailed discussion of this interpretation, see D. P. Bailey, “Jesus As the Mercy Seat: The Semantics and Theology of Paul’s Use of Hilasterion in Romans 3:25” (Ph.D. diss., University of Cambridge, 1999).
33 The word ἱλαστήριον (hilastērion) may carry the general sense “place of satisfaction,” referring to the place where God’s wrath toward sin is satisfied. More likely, though, it refers specifically to the “mercy seat,” i.e., the covering of the ark where the blood was sprinkled in the OT ritual on the Day of Atonement (Yom Kippur). This term is used only one other time in the NT: Heb 9:5, where it is rendered “mercy seat.” There it describes the altar in the most holy place (holy of holies). Thus Paul is saying that God displayed Jesus as the “mercy seat,” the place where propitiation was accomplished. See N. S. L. Fryer, “The Meaning and Translation of Hilasterion in Romans 3:25,” 59 (1987): 99–116, who concludes the term is a neuter accusative substantive best translated “mercy seat” or “propitiatory covering,” and D. P. Bailey, “Jesus As the Mercy Seat: The Semantics and Theology of Paul’s Use of Hilasterion in Romans 3:25” (Ph.D. diss., University of Cambridge, 1999), who argues that this is a direct reference to the mercy seat which covered the ark of the covenant.
34 The prepositional phrase διὰ πίστεως (dia pisteōs) here modifies the noun ἱλαστήριον (hilastērion). As such it forms a complete noun phrase and could be written as “mercy-seat-accessible-through-faith” to emphasize the singular idea. See Rom 1:4 for a similar construction. The word “accessible” is not in the Greek text but has been supplied to clarify the idea expressed by the prepositional phrase (cf. : “effective through faith”).
35 Grk “for a demonstration,” giving the purpose of God’s action in v. 25a. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
36 Grk “because of the passing over of sins previously committed in the forbearance of God.”
37 The words “This was” have been repeated from the previous verse to clarify that this is a continuation of that thought. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
38 Grk “toward a demonstration,” repeating and expanding the purpose of God’s action in v. 25a.
39 Or “righteous.”
40 Or “of the one who has faith in Jesus.” See note on “faithfulness of Jesus Christ” in v. for the rationale behind the translation “Jesus’ faithfulness.”
41 Although a number of interpreters understand the “boasting” here to refer to Jewish boasting, others (e.g. C. E. B. Cranfield, “ ‘The Works of the Law’ in the Epistle to the Romans,” 43 [1991]: 96) take the phrase to refer to all human boasting before God.
42 Grk “By what sort of law?”
43 Here ἄνθρωπον (anthrōpon) is used in an indefinite and general sense ( ἄνθρωπος 4.a.γ).
44 See the note on the phrase “works of the law” in .
45 Grk “but if indeed God is one.”
46 Grk “render inoperative.”
47 Grk “but” (Greek ἀλλά, alla).