2:1–16 In this chapter, Paul shifts his focus from the guilt of the Gentiles to the guilt of the Jews. After describing God’s judgment on Gentiles (non-Jewish people) who had rejected God and refused to acknowledge Him (1:18–32), Paul now describes God’s judgment on Jews or those who have the law (vv. 12–16). He makes the point that having the law does not justify people (v. 13). God will judge both Jews and Gentiles according to their works (v. 6).

2:1 you The referent of “you” is somewhat ambiguous at this point. In v. 17, it becomes clear that Paul is referring specifically to Jews.

without excuse Just as Gentiles are without excuse for suppressing the truth of God (see 1:20 and note), Jews are without excuse because they do the same things they condemn others for doing.

passes judgment The Greek word used here, krinō, refers to condemning someone. Those who judge inappropriately assume a role that belongs to God. Later, Paul will warn Gentile Christians not to pass judgment upon Jewish Christians who feel compelled to maintain certain dietary customs (14:1–4).

the same things Refers to the sins listed in Rom 1:28–31. Paul criticizes self-righteous Jews because of their hypocrisy and self-deception. Ironically, when such people pass judgment on others, they also pass judgment upon themselves because they do the same things. Compare 14:22 and note.

2:2 according to truth Paul affirms that God’s judgment is just and true (see 1:18 and note).

2:3 passes judgment See note on v. 1.

that you will escape The Jews Paul addresses might feel that they will not experience God’s judgment because they have the law and are in a covenant with God.

2:4 kindness of God Refers to the Jewish people’s experience of God’s goodness. Paul also refers to God’s kindness in 11:22; Eph 2:7; and Tit 3:4. The term is used in the Septuagint translation of several psalms including Pss 25:17 and 145:7.

forbearance and patience Describes God’s patience in delaying judgment and punishment of people who sin and break the law. Paul cautions against the Jewish assumption that the experience of God’s goodness and mercy would exclude them from God’s righteous judgment.

repentance The Greek word used here, metanoia, describes a change in mindset about sin and God. The purpose behind God’s display of kindness, forbearance, and patience is not assurance, but repentance.

Repentance

2:5 wrath The idea of storing up wrath is an ironic twist on the usual metaphor of storing up blessings or treasures (compare Gen 41:49; 1 Tim 6:19). See note on Rom 1:18.

day of wrath An ot expression synonymous with the Day of Yahweh (e.g., Isa 13:6–9; Joel 2:1–11). In the nt, it is also referred to as the Day of Christ (1 Cor 1:8; Phil 1:6)—the second coming of Jesus. On this day of final judgment, God will pour out His wrath against the wicked and deliver His people from evil (1 Thess 5:2 and note).

2:6 according to his works Paul emphasizes that God judges fairly and righteously (Rom 2:2). Similar statements are found throughout the ot (see Psa 62:12 and note; Job 34:11; Prov 24:12; Jer 17:10). Paul wants his fellow Jews to understand that they must not elevate their ethnicity over good works.

2:7–11 Paul emphasizes that God is a fair and just judge (Rom 2:6). Those who do good will receive glory, honor, and eternal life (vv. 7, 10). In contrast, those who do evil will receive wrath and affliction (vv. 8–9). This applies to both Jews and Gentiles (non-Jewish people), since God does not show partiality (v. 11).

2:7 good work Refers to the collective sum of good deeds. These deeds are expressed especially in kindness toward others; therefore, they reflect God’s character and belief in him (see v. 4; note on v. 13).

glory In this context, the Greek word used here, doxa, probably refers to a future blessing that involves sharing in God’s glory (see 5:2; 6:4; note on 1:23).

Doxa Word Study

honor The Greek word used here, timē, may refer to approval from God. This honor stands in contrast to the wrath that unbelievers will experience on the Day of the Lord (see note on v. 5).

immortality Life without end or not subject to decay. The notion of immortality was popular in Greek thought and literature (as reflected in the deuterocanonical work Wisdom of Solomon 8:13, 17). For Paul, immortality is an aspect of eternal life reserved for believers when God raises the dead to the resurrected life (see 1 Cor 15:42–54; 2 Tim 1:10).

eternal life Refers to life in the coming age or world. “Eternal” expresses not only the duration of life, but the quality of life (i.e., entering into God’s life; see note on Rom 6:22).

2:8 truth Probably refers to the gospel message or the truth about God (see Rom 1:18 and note).

unrighteousness Refers to the sins that Paul listed in 1:28–31.

wrath and anger The use of these words together intensifies the idea of God’s punishment of the wicked. This punishment stands in contrast to the “eternal life” granted to those who obey God (v. 7).

2:9 affliction The Greek word used here, thlipsis, may refer to suffering experienced from condemnation on the Day of Wrath.

Jew first and of the Greek Jews are “first” because God gave them priority in blessing (see 9:4), and they were the first people group that He personally visited and called His own. But this also means that He will give them priority in judgment. See 1:16 and note.

2:10 peace The Greek word used here, eirēnē, refers to perfect well-being that comes from God’s righteous work through Christ.

2:11 partiality The word prosōpolēmpsia describes making unfair distinctions between people and treating some better than others. God does not show partiality (see Deut 10:17; Acts 10:34–35); He judges both Jews and Gentiles on the same basis—according to works (see note on Rom 2:6). Paul is attempting to convince some Jews that God will not overlook their sinful activity just because of their ethnicity.

2:12 For as many as have sinned without law Refers to the Gentiles. They are not sinless merely because they do not know the requirements of God’s law. Later, Paul argues that all have sinned (3:23) and that sin existed before the law defined it (5:13).

law Refers to the law of Moses—the commandments that God gave to Moses at Mount Sinai (Exod 20–22). Paul refers to this law throughout Rom 2:12–16.

The Law in Paul’s Letters

perish The Greek word used here, apollymi, refers to suffering the wrath of God and therefore experiencing eternal separation from God. Paul contrasts those who “perish,” despite not having the law, with those who experience “eternal life” (v. 7).

as many as have sinned under the law Refers to Jews who know the requirements of the law and orient their lives around it.

2:13 hearers of the law Probably refers to Jews who expected that their understanding of the law would spare them from final judgment.

doers of the law A correction for Jews who thought that “knowing” the law was enough to escape final judgment (see 8:3–4): the law has to be acted upon for it to have its effect. See next note.

declared righteous In this context, the Greek word used here, dikaioō, refers to God issuing a verdict by which He considers a person to be right or just in His eyes on the day of judgment. Paul’s point here is to clarify who is righteous. For Paul, the hearers of the law—that is, those who possessed the law, the Jews—did not have a favored status before God. Instead, the impartial God will justify only those who meet God’s requirements (see vv. 6–7). This leads to Paul’s larger point of why there is an absolute need for the saving work of Jesus (vv. 10; 3:20–26).

2:14 Gentiles See note on 1:5.

are a law to themselves Although God did not give the law to the Gentiles, some of them do what God requires in the law. This suggests that people have a natural moral sense or conscience.

2:15 work of the law Refers to the work that the law requires of people. Compare 3:20.

written on their hearts Paul borrows the language of Jer 31:33 to assert that Gentiles have a sense of right and wrong. Although they do not possess knowledge of God’s will in the law, the Gentiles have a natural sense of morality that functions as an internal “law.” At the same time, Paul insists that the human conscience is weak and prone to corruption (see 1 Cor 8:7, 10; 10:29; 1 Tim 4:2; Tit 1:15).

2:16 my gospel Paul does not mean an interpretation of the gospel that is unique to him. His point is that the gospel he preaches upholds the law by insisting that all humanity will be judged according to obedience to the law.

2:17–29 Paul continues to show that Jews are not justified by having the law. He points out their hypocrisy as he describes them teaching others but not themselves and breaking the very law that they boast in (Rom 2:21–23). Using circumcision as an example, Paul argues that being Jewish is of value only if one keeps the law; obedience and action are more important than ethnicity (vv. 25–29).

The Law in Paul’s Letters

2:17 you call yourself a Jew Paul clarifies that the “you” he has been speaking of refers to Jews (see note on v. 1).

rely on the law Describes depending on the law for exemption from final judgment (see v. 5).

2:19 a guide of the blind In the ot, God describes Himself using similar language (Isa 42:16). Paul is most likely mocking an attitude of moral superiority.

2:21 do you not teach yourself A central point of Paul’s critique is that Jews, who possess the law, fail to faithfully heed its commands—thereby undermining the law’s purpose.

not to steal Stealing was prohibited by the law. See Exod 20:15 and note.

2:22 not to commit adultery See Exod 20:14 and note.

idols See Exod 20:4 and note.

2:23 by the transgression of the law Paul concludes that Jews do the very thing that the ungodly do: dishonor God (see Rom 1:21). The law doesn’t exempt Jews from judgment.

2:24 The name of God is blasphemed Paul quotes the ancient Greek translation (Septuagint) of Isa 52:5 to describe the negative outcome of breaking the law. God elected Israel as bearers of His promise to bless the nations, so that the Gentiles might call upon His name (see Rom 9:4–6; 10:12–14; Gen 12:1–2). Instead, the Gentiles blaspheme God’s name.

2:25 circumcision This practice was closely connected to the covenant and to Jewish identity (see Acts 15:1 and note). Paul argues that circumcision loses its value for those who disobey the rest of the law. Circumcision proves that a person did not act out of ignorance when they transgressed; they knew the requirements of the law and still broke it. The outward sign of circumcision does not reflect faithfulness in the inward life (see Jer 9:25–26).

2:26 if the uncircumcised person Refers to a Gentile.

Gentiles

2:27 will judge Compare Rom 2:1.

precise written code Refers to the law.

a transgressor See note on v. 25.

2:28 circumcision outwardly, in the flesh See note on v. 29.

2:29 circumcision is of the heart Emphasizes genuine loyalty to God, becoming obedient with mind as well as body. Paul alludes to the prophecy of Jeremiah, who warned the people of Judah to circumcise their hearts (see Jer 4:4 and note; compare Jer 9:25–26). Christ is the one who does this work (Col 2:11; Eph 2:11; Phil 3:3).

by the Spirit, not by the letter This might represent a contrast between the new covenant (the Spirit) and the old covenant (the written code or letter). In Romans 7–8, Paul describes the transfer from life under the law to life under the Spirit. The contrast also refers to the inability of the “letter” to change the heart and the transformative work of the Spirit in the believer’s life (see 7:6; 2 Cor 3:6).

not from people but from God Reminiscent of Jesus’ warning in the Sermon on the Mount not to practice righteousness to be seen by others (see Matt 6:1 and note).