Romans 2
1 Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.
2 But we are sure that the judgment of God is according to truth against them which commit such things.
3 And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?
4 Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?
5 But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God;
6 Who will render to every man according to his deeds:
7 To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life:
8 But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath,
9 Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile;
10 But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile:
11 For there is no respect of persons with God.
12 For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law;
13 For not the hearers of the law are just before God, but the doers of the law shall be justified.
14 For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves:
15 Which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another;
16 In the day when God shall judge the secrets of men by Jesus Christ according to my gospel.
17 Behold, thou art called a Jew, and restest in the law, and makest thy boast of God,
18 And knowest his will, and approvest the things that are more excellent, being instructed out of the law;
19 And art confident that thou thyself art a guide of the blind, a light of them which are in darkness,
20 An instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law.
21 Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal?
22 Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege?
23 Thou that makest thy boast of the law, through breaking the law dishonourest thou God?
24 For the name of God is blasphemed among the Gentiles through you, as it is written.
25 For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision.
26 Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision?
27 And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision dost transgress the law?
28 For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh:
29 But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God.
World Behind This Chapter
Explore the people, places, language, history, and material world connected to Romans 2.
Who is the you addressed at the start?
Romans 2:1 shifts from the preceding description to a direct address against someone who judges while doing comparable things. Scholars disagree over the interlocutor’s identity and how the address develops toward verse 17. Identify the actual transitions before supplying a named opponent or treating the passage as a transcript of an exchange.
What does the claim about impartiality connect?
Romans 2:6–11 links judgment, actions and repeated references to Jew and Greek. Compare the parallel wording and the order of the clauses with Romans 1:16. The passage’s rhetorical pairing should not be mistaken for a complete map of every ancient ethnic category or a claim that all members of either group behave identically.
Which Gentiles are discussed in the law-and-heart passage?
Romans 2:12–16 describes Gentiles, action, the work of the law and conscience. Interpretations differ over whether the people are hypothetical, Gentile believers or others acting without possession of Torah. The chapter does not identify a specific Roman group by name here; compare the competing proposals with the wording before choosing among them.
Research PathsCurated links for exploring this chapter 3
Language & Literature3
- Compare the Isaiah quotation and its later reuseIntertextual Bible · Isaiah, Romans and 2 Clement
Distinguish the Greek Isaiah wording, Paul’s quotation and the later reuse in 2 Clement. Similar wording does not make the three literary situations identical or establish one universal characterization of Jewish life.
- Investigate the Greek word συνείδησιςUniversity of Chicago · Logeion
Use the entry to investigate the vocabulary translated conscience in Romans 2:15. Compare examples and dictionary senses before selecting a sense for this passage; a word does not carry every dictionary meaning each time it occurs.
- Romans 2: translation and textual notesNET Bible
Compare translation choices and manuscript notes with the KJV. The commentary offers particular interpretations; weigh those arguments alongside the Greek wording and the surrounding letter.
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