^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.

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.