Romans 2:1–29: God's Impartial Judgment, the Law, and the Circumcision of the Heart

Says Romans 2 begins with a turn to the reader: "You, therefore, have no excuse, you who pass judgment on another" (2:1, BSB). It ends with the person whose "praise does not come from men, but from God" (2:29, BSB). Between these, Paul says that God's judgment is "based on truth" (2:2, BSB), that God "will repay each one according to his deeds" (2:6, BSB), that he "does not show favoritism" (2:11, BSB), and that he "will judge men's secrets through Christ Jesus" (2:16, BSB). At 2:17 the one addressed is named for the first time: "Now you, if you call yourself a Jew" (BSB).

Implies The chapter belongs to the indictment that runs from 1:18 to 3:20. Romans 1:18–32 described the human race turning from the Creator. Romans 2 brings within the same verdict the person who agrees with 1:18–32 and condemns others, and above all the Jew who has the law. The conclusion comes in 3:9: "Jews and Greeks alike are all under sin" (BSB), and in 3:19–20, "so that every mouth may be silenced and the whole world held accountable to God" (3:19, BSB). Romans 2 is therefore part of the case for the gospel's necessity. Its statements about judgment and doing are read within that purpose.

Structure. 2:1–5: the one who judges others and does the same things. 2:6–11: the principle of God's impartial judgment according to deeds, set out in a ring (chiasm). 2:12–16: the law and the judgment of Jew and Gentile, with the Gentiles who do "what the law requires" (2:14, BSB). 2:17–24: the Jew's privileges and the charge that he breaks the law he teaches. 2:25–29: circumcision, and the Jew "inwardly" whose circumcision is "a matter of the heart" (2:29, BSB).

Form. Paul writes in the style of a diatribe: he addresses an imagined hearer ("O man," 2:1, 3) and presses him with questions (2:3–4, 21–23). The form, its use in moral teaching, and its bearing on who is addressed are set out in note.historical.Rom.2.1-Rom.2.29.interlocutor-diatribe. Jewish teaching on the final judgment in the Second Temple period is described in note.historical.Rom.2.1-Rom.2.29.second-temple-judgment.

Labels in this chapter. Several questions in Romans 2 are open among careful interpreters, and they carry the Uncertain label below. These include who the people of 2:7, 10 and 13 are, who the Gentiles of 2:14–15 and 2:26–29 are, and several points of grammar. Where this commentary states a lean, it gives the grounds and names the alternative. A doctrinal note after 2:12–16 states how judgment according to deeds relates to justification by faith.

Text. The Greek running text is SBLGNT with the team's unit-by-unit decisions, and the English display text is the BSB. Units that bear on the exegesis are shown in full boxes generated from the variant records (2:2, 16, 17). The other units do not change the meaning and share one compact "Minor variants" box after the section on the Gentiles of 2:14–15 and 2:26–29 (STYLE_GUIDE L19).

Note ID: note.exegetical.Rom.2.1-Rom.2.29.overview

¹ You, therefore, have no excuse, you who pass judgment on another. For on whatever grounds you judge the other, you are condemning yourself, because you who pass judgment do the same things. ² And we know that God’s judgment against those who do such things is based on truth. ³ So when you, O man, pass judgment on others, yet do the same things, do you think you will escape God’s judgment? ⁴ Or do you disregard the riches of His kindness, tolerance, and patience, not realizing that God’s kindness leads you to repentance? ⁵ But because of your hard and unrepentant heart, you are storing up wrath against yourself for the day of wrath, when God’s righteous judgment will be revealed. (BSB)

Says Διὸ ἀναπολόγητος εἶ, ὦ ἄνθρωπε πᾶς ὁ κρίνων: "You, therefore, have no excuse, you who pass judgment on another" (2:1, BSB). The reason follows: "For on whatever grounds you judge the other, you are condemning yourself, because you who pass judgment do the same things" (BSB). Implies ἀναπολόγητος (anapologētos, "without excuse") is the word of 1:20, where the human race is "without excuse" before the witness of creation (lex.G379; note.language.Rom.2.1.anapologetos; note.language.Rom.1.20.anapologetous). The one who judges stands where 1:18–32 left the rest. Paul plays on the verb: κρίνεις ... κατακρίνεις, "you judge ... you condemn" (literal). The sentence the judge passes on others falls on himself, because he does "the same things" (τὰ αὐτά). These are the things listed in 1:29–31, many of them sins of everyday life, not only the idolatry and sexual sins of 1:23–27 (note.language.Rom.2.1.krino-krima; lex.G2919; lex.G2917).

Uncertain What Διό ("therefore") draws on. It may draw on 1:32, the nearest statement: people "know God's righteous decree" (BSB), and the one who judges shows by his judging that he knows it too. Or it may draw on the whole of 1:18–32. This commentary leans to 1:32, since the link of knowing and doing is the point of both verses, but the sense of the chapter is the same either way.

Uncertain Who is addressed in 2:1–5. Three views are held. (1) A Jewish interlocutor from the start: the confidence in God's kindness in 2:4 fits Jewish hope, and 2:17 names a Jew. (2) A Gentile who moralizes, in line with the diatribe's address to a pretentious hearer. (3) Anyone who judges, with the Jew foremost. This commentary leans, loosely, to (3). πᾶς ὁ κρίνων ("everyone who judges," literal) is general. The word "Jew" does not appear until 2:17. And 2:9–10 brings Jew and Greek under one standard. Yet the description fits the Jew most closely, and 2:17–24 makes that explicit. The main alternative is (1).

Stowers reads ὦ ἄνθρωπε as the diatribe's apostrophe to an imagined hearer (src.stowers-diatribe). Thorsteinsson argues for a Gentile interlocutor in Romans 2 (src.thorsteinsson-interlocutor). The forms are described in note.historical.Rom.2.1-Rom.2.29.interlocutor-diatribe.

Says "And we know that God's judgment against those who do such things is based on truth" (2:2, BSB). Implies "We know" appeals to common ground that the hearer will grant. κατὰ ἀλήθειαν ("according to truth," literal) means that God's judgment matches what is actually so. It does not rest on appearance, on a name, or on the judge's own standing. Whether the verse begins with δέ ("and") or γάρ ("for") makes little difference (var.Rom.2.2.de-gar).

Says "So when you, O man, pass judgment on others, yet do the same things, do you think you will escape God's judgment?" (2:3, BSB). "Or do you disregard the riches of His kindness, tolerance, and patience, not realizing that God's kindness leads you to repentance?" (2:4, BSB). Implies The hearer takes God's patience as a sign of exemption. Paul says it is a summons to repent. The three nouns, χρηστότης, ἀνοχή and μακροθυμία, name God's restraint in not judging at once (note.language.Rom.2.4.chrestotes-anoche-makrothymia; lex.G5544; lex.G463; lex.G3115). Romans 3:25–26 will speak of the same forbearance (ἀνοχή) in passing over former sins.

Uncertain Whether ἄγει ("leads") is conative, "is meant to lead you" (literal), or simply states what God's kindness does. The conative sense suits 2:5, where the hearer does not repent. The sense is close either way: the kindness has repentance as its aim.

Uncertain What background Paul has in view in 2:4. (1) Israel's confession of God as "slow to anger" (Exod 34:6, BSB; אֶרֶךְ אַפַּיִם, erekh appayim; xref.Rom.2.4.Exod.34.6.heb; note.language.Rom.2.4.exod-34-6-slow-to-anger). The pairing of kindness and patience echoes that confession, which recurs often in the Old Testament. (2) The Wisdom of Solomon (non-canonical; cited for historical context only). After its attack on Gentile idolatry (Wis 13–14), it says, "But you, our God, are kind and true, patient" (Σὺ δὲ ὁ θεὸς ἡμῶν χρηστὸς καὶ ἀληθής, μακρόθυμος, 15:1, literal), and then, "For even if we sin, we are yours" (καὶ γὰρ ἐὰν ἁμάρτωμεν, σοί ἐσμεν, 15:2, literal). Paul's sequence in 1:18–2:4, with idolatry condemned and then confidence in God's kindness exposed, follows the same order, and 2:4 shares the words χρηστ- and μακροθυμ-. Whether Paul has Wisdom 15 in mind cannot be shown (note.historical.Rom.1.1-Rom.1.32.wisdom-polemic).

Says "But because of your hard and unrepentant heart, you are storing up wrath against yourself for the day of wrath, when God's righteous judgment will be revealed" (2:5, BSB). Implies θησαυρίζεις ("you are storing up") is ironic: the hearer is laying up a treasure, but the treasure is wrath (note.language.Rom.2.5.sklerotes-ametanoetos; lex.G4643; lex.G279). The "day of wrath" is the prophets' day of the Lord: "That day will be a day of wrath" (Zeph 1:15, BSB; xref.Rom.2.5.Zeph.1.15.heb; note.language.Rom.2.5.day-of-wrath). The wrath now being revealed (1:18) has its last day still to come. δικαιοκρισία ("righteous judgment") occurs only here in the New Testament (lex.G1341). The Byzantine text adds καί ("of revelation and of righteous judgment," literal); the sense is unchanged (var.Rom.2.5.kai-dikaiokrisias).

Textual: Romans 2:2 (variant unit: οἴδαμεν δέ / οἴδαμεν γάρ) - In text: οἴδαμεν δὲ ὅτι (oidamen de hoti, "and we know that"): A, B, D, E, G, K, L, P, itᵍ, syrᵖ, Origen (Lat.), Tertullian (Marcion's text), Ambrosiaster, Theodoret, John of Damascus. = SBLGNT, NA28, WH, Treg, Byz, TR - Alternative: οἴδαμεν γὰρ ὅτι (oidamen gar hoti, "for we know that"): ℵ, C, 33 (Tisch. 17), 436 (Tisch. 80), itᵈ, itᵉ, vg, cop, arm, Chrysostom. - Evidence (from the variant record):

Editions (checked 2026-10-29): SBLGNT, RP2018, TR (local files); WH read on the page (Westcott & Hort, pp. 353–354, 1892 printing; scan leaves n358–n359; checked 2026-10-29); Treg/NA28 from the SBLGNT apparatus; NA28 by reference only. Sigla: as in STYLE_GUIDE §2.3. Minuscules are Gregory–Aland numbers, with Tischendorf's Pauline number once in parentheses ("Tisch."); * = first hand, superscript ᶜ = a later corrector; full key in src.tischendorf-8. Minuscules whose Gregory–Aland number is not verified are summarized, not listed. Tischendorf names mainly dissenting witnesses, so some majuscules on the other side are inferred from his silence.

SBLGNT, WH, Treg, RP2018 and TR read δέ; the SBLGNT apparatus has no entry here. WH print γάρ in the margin (p. 353).

Manuscripts (Tischendorf 8, vol. 2 (1872), p. 370): γάρ: ℵ C, 33, 436 (Tisch. 80) and six further minuscules, the Latin d e and vg, cop, arm, Chrysostom. δέ: A B D E G K L P and by far the most others, the Latin g, syrᵖ, Origen (Lat.), Tertullian's Marcion text, Ambrosiaster, Theodoret, John of Damascus. Tischendorf's own text (ed. 8) reads γάρ; the TR, Lachmann and his 7th edition read δέ. Cyprian passes over the verse.

Internal: γάρ makes 2:2 the ground of 2:1 ("for we know"); δέ adds a shared premise ("and we know") that the argument then applies in 2:3. A scribe could easily read the verse as a ground and write γάρ. - Decision: Print δέ, with medium confidence, against Tischendorf's eighth edition, which prints γάρ. A B D G K L P support δέ across text types, against ℵ C and the Latin Vulgate, and γάρ is explainable as an easing. The sense is close: either way God's judgment is 'according to truth.' Confidence medium. - Says/Implies: Either way, 2:2 states common ground: God's judgment on those who do such things is according to truth. - Variant record: var.Rom.2.2.de-gar.

Note ID: note.exegetical.Rom.2.1-Rom.2.5.the-judge-without-excuse

⁶ God “will repay each one according to his deeds.” ⁷ To those who by perseverance in doing good seek glory, honor, and immortality, He will give eternal life. ⁸ But for those who are self-seeking and who reject the truth and follow wickedness, there will be wrath and anger. ⁹ There will be trouble and distress for every human being who does evil, first for the Jew, then for the Greek; ¹⁰ but glory, honor, and peace for everyone who does good, first for the Jew, then for the Greek. ¹¹ For God does not show favoritism. (BSB)

Says God "will repay each one according to his deeds" (2:6, BSB), ὃς ἀποδώσει ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ. The words are taken from the Psalms and Proverbs: "For You will repay each man according to his deeds" (Ps 62:12, BSB; תְשַׁלֵּם לְאִישׁ כְּמַעֲשֵׂהוּ, teshallem le'ish kema'asehu), and "Will He not repay a man according to his deeds?" (Prov 24:12, BSB; וְהֵשִׁיב לְאָדָם כְּפָעֳלוֹ, veheshiv le'adam kefo'olo). Implies Paul's wording is closest to the Greek of Ps 61:13 LXX (note.language.Rom.2.6.ps-62-12-prov-24-12; xref.Rom.2.6.Ps.62.12.heb; xref.Rom.2.6.Prov.24.12.heb; note.language.Rom.2.6.kata-ta-erga).

Implies 2:6–11 is built as a ring (note.language.Rom.2.6.chiasm-2-6-11): - A (2:6): God repays each according to deeds. - B (2:7): eternal life to those who seek glory, honor and immortality by perseverance in good work. - C (2:8): wrath and anger for the self-seeking who disobey the truth. - C′ (2:9): trouble and distress for everyone who does evil, Jew first and Greek. - B′ (2:10): glory, honor and peace for everyone who does good, Jew first and Greek. - A′ (2:11): there is no favoritism with God.

The outer lines state the principle, and the inner lines apply it to two kinds of people and two outcomes. The ring puts the weight on impartiality: 2:11 explains 2:6.

Says "To those who by perseverance in doing good seek glory, honor, and immortality, He will give eternal life" (2:7, BSB). καθ᾿ ὑπομονὴν ἔργου ἀγαθοῦ is "according to endurance in good work" (literal; lex.G5281). "But for those who are self-seeking and who reject the truth and follow wickedness, there will be wrath and anger" (2:8, BSB). Implies ἐριθεία ("self-seeking") is selfish ambition, the attitude of one who works for his own interest (note.language.Rom.2.8.eritheia; lex.G2052). The two groups are defined by what they seek and whom they obey, not only by single acts. The phrase "reject the truth" recalls those who "suppress the truth" (1:18, BSB). The Byzantine text adds μέν in 2:8 and reverses "wrath and anger"; neither change affects the sense (var.Rom.2.8.apeithousi-men; var.Rom.2.8.orge-thymos-order).

Says Trouble and distress will come "for every human being who does evil, first for the Jew, then for the Greek," and glory, honor and peace "for everyone who does good, first for the Jew, then for the Greek" (2:9–10, BSB). Implies The order of 1:16, "first to the Jew, then to the Greek" (BSB), now applies to judgment as well as to salvation. Privilege brings first place in accountability. It does not exempt.

Says "For God does not show favoritism" (2:11, BSB). προσωπολημψία (prosōpolēmpsia, "favoritism") is formed from the idiom "to receive the face" (literal; note.language.Rom.2.11.prosopolempsia; lex.G4382). Moses calls God the one "showing no partiality and accepting no bribe" (Deut 10:17, BSB; לֹא־יִשָּׂא פָנִים, lo'-yissa' fanim; xref.Rom.2.11.Deut.10.17.heb; xref.Rom.2.11.2Chr.19.7.heb; note.language.Rom.2.11.deut-10-17-no-partiality). Implies Impartiality is the point Paul presses against the hearer: being a Jew, or being a judge of others, does not change the standard by which God judges.

Uncertain Who the people of 2:7 and 2:10 are, who seek glory and do good and receive eternal life. The question is the same as at 2:13, where the two readings held by careful interpreters are set out on equal terms. How judgment according to deeds relates to justification by faith is stated in the Doctrinal note after 2:12–16.

Note ID: note.exegetical.Rom.2.6-Rom.2.11.repay-according-to-works

¹² All who sin apart from the law will also perish apart from the law, and all who sin under the law will be judged by the law. ¹³ For it is not the hearers of the law who are righteous before God, but it is the doers of the law who will be declared righteous. (BSB)

Says "All who sin apart from the law will also perish apart from the law, and all who sin under the law will be judged by the law" (2:12, BSB). ἀνόμως ("apart from the law") and ἐν νόμῳ ("under the law," literally "in law") divide the human race into those without the written law and those who have it (note.language.Rom.2.12.anomos-en-nomo). Implies The two groups are Gentiles and Jews. Both groups sin, and both perish or are judged. Gentiles are not judged by a law they never had, but they still perish for their sin; Romans 1:32 has already said that they know God's decree. Jews are judged by the law they have.

Uncertain Whether νόμος without the article in 2:12–14 means the Mosaic law or "law" in a general sense. This commentary leans to the Mosaic law, since Paul uses the anarthrous noun of the law of Moses elsewhere (for example 3:20, 31) and 2:17–27 is plainly about that law. The main alternative is law as a general category (note.language.Rom.2.12.nomos-article; lex.G3551). The article added in the Byzantine text of 2:13 does not change the referent (var.Rom.2.13.tou-nomou).

Says "For it is not the hearers of the law who are righteous before God, but it is the doers of the law who will be declared righteous" (2:13, BSB). Implies "For" (γάρ) gives the reason for 2:12: having the law, and hearing it read in the synagogue, does not protect the hearer at the judgment. δικαιωθήσονται ("will be declared righteous") is forensic. It is a verdict about a person's standing in God's court, as δίκαιοι παρὰ τῷ θεῷ ("righteous before God") in the first half shows (note.language.Rom.2.13.doers-justified; lex.G1344). Whether the article stands before θεῷ makes no difference (var.Rom.2.13.to-theo).

Uncertain Whether the future δικαιωθήσονται refers to the last day, or is a logical future ("will be counted righteous whenever this is so," literal). This commentary leans to the last day, since 2:5 and 2:16 frame the passage with "the day," but the main alternative is possible.

Uncertain Who the "doers" of 2:13 are, and with them the people of 2:7 and 2:10. Conservative interpreters hold two readings. Both are given here on equal terms, and neither is the team's view. - The law-standard reading. Paul states the standard by which the law judges, the principle that "the man who does these things will live by them" (Lev 18:5, BSB; וָחַי בָּהֶם, vakhay bahem; xref.Rom.2.13.Lev.18.5.heb), which Paul cites as the law's principle in Gal 3:12 and Rom 10:5. If anyone did the law, God would declare him righteous; but no one does. Its grounds: the passage is part of an indictment that ends with "no one will be justified in His sight by works of the law" (3:20, BSB) and "all have sinned" (3:23, BSB); 2:12 speaks of "all who sin"; and Gal 3:10 shows that the law's demand is total. Its fit with 3:20–28 is direct: 2:13 states the condition, and 3:20 says that no one meets it, so that justification comes "apart from works of the law" (3:28, BSB). Its difficulty: 2:7 and 2:10 sound like real people who receive eternal life, and 2:14–15 and 2:26–29 seem to describe real people. - The evidence-of-faith reading. Paul describes the obedience that comes from faith and the Spirit. God acknowledges it at the judgment as the evidence of a true faith, not as the ground of acceptance. Its grounds: 2:7 speaks of seeking "glory, honor, and immortality," the language of Christian hope (5:2; 8:18–25); 2:29 speaks of circumcision "by the Spirit," and 8:4 says that "the righteous standard of the law" is "fulfilled in us, who do not walk according to the flesh but according to the Spirit" (BSB); and Paul elsewhere says that believers will be judged for "the things done in the body" (2 Cor 5:10, BSB). Its fit with 3:20–28: the "works of the law" excluded in 3:20, 28 are works offered as the basis of a verdict, while the doing of 2:13 is the fruit of a justification already received (Eph 2:8–10; Gal 5:6). Its difficulty: Paul has not yet spoken of faith in Christ or of the Spirit's work in Romans 2, except at 2:29, and 3:20 seems to shut every door through doing.

Both readings agree that works never form part of the ground of the verdict of justification (see the Doctrinal note below).

Calvin reasons from 2:13 that no one is justified by the law, since no one fulfills it (src.calvin-romans-owen), and Hodge, Haldane, Murray and Moo read the verse in a similar way, as stating the standard of judgment (src.hodge-romans; src.haldane-romans; src.murray-romans; src.moo-romans). Augustine read 2:13 to mean that God's justifying makes people doers of the law, not that their doing earns it (src.npnf1-augustine-spirit-letter). Schreiner argues that the doers are those whose obedience comes from the Spirit and is acknowledged at the judgment (src.schreiner-romans). Snodgrass argues that the passage is not hypothetical: God's grace justifies those who do the law (src.snodgrass-nts-1986). The history of interpretation is summarized in note.historical.Rom.2.1-Rom.2.29.reception-2-13-15-26-29.

Note ID: note.exegetical.Rom.2.12-Rom.2.13.doers-of-the-law

¹⁴ Indeed, when Gentiles, who do not have the law, do by nature what the law requires, they are a law to themselves, even though they do not have the law. ¹⁵ So they show that the work of the law is written on their hearts, their consciences also bearing witness, and their thoughts either accusing or defending them ¹⁶ on the day when God will judge men’s secrets through Christ Jesus, as proclaimed by my gospel. (BSB)

Says "Indeed, when Gentiles, who do not have the law, do by nature what the law requires, they are a law to themselves, even though they do not have the law" (2:14, BSB). ὅταν with the subjunctive ποιῶσιν means "whenever they do" (literal). It describes what happens from time to time, not a condition contrary to fact. ἔθνη has no article: "Gentiles," not "the Gentiles" as a whole. They do τὰ τοῦ νόμου, "the things of the law" (literal), which is a concrete and partial phrase rather than "the law" (note.language.Rom.2.14.hotan-physei). The singular and indicative readings of the Byzantine text and other witnesses do not change the sense (var.Rom.2.14.poiosin-poie). Implies The phrase "a law to themselves" does not mean a law of their own making. It means that the law's demand is present in them, as 2:15 explains.

Uncertain What φύσει ("by nature") goes with. (1) With ποιῶσιν: they "do by nature what the law requires" (BSB). (2) With τὰ μὴ νόμον ἔχοντα: Gentiles who "by birth" do not have the law, as φύσει marks birth status in Gal 2:15 and ἐκ φύσεως does in 2:27. This commentary leans to (1), with the BSB. The contrast in 2:14 is between not having the law and yet doing what it requires, and "a law to themselves" draws the conclusion from the doing. The main alternative is (2), whose parallel in 2:27 is real (lex.G5449). Paul's use of φύσις in 1:26–27 is discussed in note.historical.Rom.1.1-Rom.1.32.stoic-physis. Greek and Roman writers spoke of an "unwritten law" (ἄγραφος νόμος) and of a law in agreement with nature; this background is described in note.historical.Rom.2.1-Rom.2.29.unwritten-law-conscience.

Says "So they show that the work of the law is written on their hearts, their consciences also bearing witness, and their thoughts either accusing or defending them" (2:15, BSB). Implies Paul says "the work of the law" (τὸ ἔργον τοῦ νόμου, singular), that is, what the law requires, and not "the law" itself (note.language.Rom.2.15.ergon-nomou-grapton; lex.G1123). Conscience (συνείδησις) is a second witness alongside their conduct (συμμαρτυρούσης, "bearing witness with," literal; lex.G4893). Their thoughts (λογισμῶν, lex.G3053) are "accusing or even defending" (literal) them; the order, and the "even" (καί) before "defending," suggest that accusation is the usual verdict (note.language.Rom.2.15.syneidesis-participles).

Uncertain Whether "written on their hearts" alludes to Jer 31:33: "I will put My law in their minds and inscribe it on their hearts" (BSB; אֶכְתֲּבֶנָּה, ekhtavennah, "I will write it," literal). The words "write" and "heart" are shared. But Jeremiah promises the law itself, and Paul speaks of "the work of the law"; Jeremiah's promise is for the house of Israel in the new covenant, and Paul speaks of Gentiles. The weight given to the allusion goes with the identification of these Gentiles (note.language.Rom.2.15.jer-31-33; xref.Rom.2.15.Jer.31.33.heb; xref.Rom.2.15.Isa.51.7.heb).

Uncertain Whether μεταξὺ ἀλλήλων ("between one another," literal) means the thoughts within one person, in debate with each other, or people's judgments of one another. This commentary leans to the first, since the verse describes an inner witness. The main alternative is the second.

Uncertain Who these Gentiles are. This commentary leans to Gentiles generally, who at times do what the law requires. The main alternative is Gentile Christians, and a third view takes the verses as a hypothetical case. The full discussion, and its relation to the Romans 1 notes, is in the section on the Gentiles of 2:14–15 and 2:26–29 below.

Says The sentence continues: "on the day when God will judge men's secrets through Christ Jesus, as proclaimed by my gospel" (2:16, BSB). It has no main verb of its own. The day is the day of 2:5. The editions differ on the words for "the day when" and on the accent of κρίνει ("judges") or κρινεῖ ("will judge"); both refer to the coming day (var.Rom.2.16.hemera-hote; var.Rom.2.16.krinei).

Uncertain What 2:16 attaches to (note.language.Rom.2.16.attachment). (1) To 2:15, as the BSB punctuates: the accusing and defending will come to light on that day. The present tense of ἐνδείκνυνται ("they show") makes this harder. (2) To 2:13, with 2:14–15 as an aside: the doers "will be declared righteous" on that day. (3) To 2:12, with 2:13–15 as a parenthesis: they "will be judged" (κριθήσονται) on the day when God judges (κρίνει). This commentary leans to (3), because κρίνει picks up κριθήσονται and both look to the day. The main alternative is (2), since δικαιωθήσονται is also future.

Implies God judges τὰ κρυπτά ("the secrets," lex.G2927), not only outward acts. This prepares for 2:28–29, where the true Jew is the one "inwardly" (ἐν τῷ κρυπτῷ). The phrase "as proclaimed by my gospel" means that the gospel Paul preaches includes the announcement of this judgment (compare Acts 17:31). The words "through Christ Jesus" name Christ as the one through whom God judges (2 Cor 5:10). The order "Jesus Christ" in other witnesses does not change the sense (var.Rom.2.16.christou-iesou).

Textual: Romans 2:16 (variant unit: ἐν ἡμέρᾳ ὅτε / ἐν ᾗ ἡμέρᾳ / ἐν ἡμέρᾳ ᾗ) - In text: ἐν ἡμέρᾳ ὅτε (en hēmera hote, "on the day when"): ℵ, D, E, G, K, L, itᵈ, itᵉ, itᵍ, vg, syrᵖ, arm, Pseudo-Athanasius, Chrysostom, Euthalius, Theodoret, Origen (Lat., divided). = SBLGNT, NA28, Treg, Byz, TR - Alternative 1: ἐν ᾗ ἡμέρᾳ (en hē hēmera, "on the day on which"): B. = WH - Alternative 2: ἐν ἡμέρᾳ ᾗ (en hēmera hē, "on the day on which"): A, syrˢᶜʰ, cop, Origen (Lat., divided), Ambrosiaster. - Evidence (from the variant record):

Editions (checked 2026-10-29): SBLGNT, RP2018, TR (local files); WH read on the page (Westcott & Hort, pp. 353–354, 1892 printing; scan leaves n358–n359; checked 2026-10-29); Treg/NA28 from the SBLGNT apparatus; NA28 by reference only. Sigla: as in STYLE_GUIDE §2.3. Minuscules are Gregory–Aland numbers, with Tischendorf's Pauline number once in parentheses ("Tisch."); * = first hand, superscript ᶜ = a later corrector; full key in src.tischendorf-8. Minuscules whose Gregory–Aland number is not verified are summarized, not listed. Tischendorf names mainly dissenting witnesses, so some majuscules on the other side are inferred from his silence.

SBLGNT, Treg, RP2018 and TR read ἡμέρᾳ ὅτε. WH print ἐν ᾗ ἡμέρᾳ (p. 354) and give "ἡμέρᾳ ᾗ or ἡμέρᾳ ὅτε" in the margin. On the page the word is ᾗ, with rough breathing, circumflex and iota subscript, not the article ἡ.

Manuscripts (Tischendorf 8, vol. 2 (1872), p. 372): ἡμέρᾳ ὅτε: ℵ D E G K L and most others, the Latin d e g and vg, syrᵖ, arm, Pseudo-Athanasius, Chrysostom, Euthalius, Theodoret, Origen (Lat.) in several places; Eusebius (Praep. ev.) and Cyril have ἐν ἡμέρᾳ ὅταν. ἐν ᾗ ἡμέρᾳ: B. ἐν ἡμέρᾳ ᾗ: A, two minuscules, syrˢᶜʰ, cop, Origen (Lat.) once, Ambrosiaster; John of Damascus has ἐν ἡμέρᾳ ἐν ᾗ.

Internal: the relative readings of B and A differ from each other in order, which suggests two independent smoothings of ὅτε after ἡμέρᾳ. - Decision: Print ἡμέρᾳ ὅτε, with high confidence. It has wide early support, and the two relative forms look like separate improvements. The meaning is the same: the day of judgment. The question of what 2:16 attaches to is unaffected (see note.language.Rom.2.16.attachment). Confidence high. - Says/Implies: The day is the day of judgment of 2:5. The wording does not decide what 2:16 attaches to. - Variant record: var.Rom.2.16.hemera-hote.

Textual: Romans 2:16 (variant unit: κρίνει (present) / κρινεῖ (future): accentuation) - In text: ὅτε κρίνει ὁ θεός (hote krinei ho theos, "when God judges"): SBLGNT, NA28, WH (text). = SBLGNT, NA28, WH - Alternative: ὅτε κρινεῖ ὁ θεός (hote krinei ho theos, "when God will judge"): Treg, RP2018, TR (accented rebuild), WH (margin). = Byz, TR, Treg - Evidence (from the variant record):

Editions (checked 2026-10-29): SBLGNT, RP2018, TR (local files); WH read on the page (Westcott & Hort, pp. 353–354, 1892 printing; scan leaves n358–n359; checked 2026-10-29); Treg/NA28 from the SBLGNT apparatus; NA28 by reference only. Sigla: as in STYLE_GUIDE §2.3. Minuscules are Gregory–Aland numbers, with Tischendorf's Pauline number once in parentheses ("Tisch."); * = first hand, superscript ᶜ = a later corrector; full key in src.tischendorf-8. Minuscules whose Gregory–Aland number is not verified are summarized, not listed. Tischendorf names mainly dissenting witnesses, so some majuscules on the other side are inferred from his silence.

WH, NA28 and SBLGNT accent κρίνει (present). Treg and RP2018 accent κρινεῖ (future), and WH give κρινεῖ in the margin (p. 354). The TR is cited as κρινεῖ from the accented rebuild of Scrivener 1894 (library/verse.tr-scrivener1894.jsonl, accents from STEP Bible); the raw Scrivener file is unaccented, so it cannot confirm the accent, and the TR mismatch report has no line for Rom 2:16. Tischendorf's text prints κρινεῖ.

Manuscripts: the early majuscules have no accents, so the letters ΚΡΙΝΕΙ support both readings equally; the readings above are editions, not manuscripts. A Latin future (iudicabit, as in the Vulgate) cannot decide between a futuristic present and a future, so the versions are not cited.

Internal: the future suits the day still to come (2:5, 12). A present after ἐν ἡμέρᾳ ὅτε can carry future reference (a futuristic present). - Decision: Print SBLGNT's κρίνει, with low confidence, since this is an editorial choice of accent, not a manuscript variant. Both accents refer to the future judgment, so the meaning is the same (see note.language.Rom.2.16.attachment). Confidence low. - Says/Implies: Present or future, the verb refers to the coming day on which God judges the secrets of people through Christ Jesus. - Variant record: var.Rom.2.16.krinei.

Note ID: note.exegetical.Rom.2.14-Rom.2.16.work-of-the-law-on-the-heart

This short note, linked from 2:6–16, states the boundary the team holds. The fuller doctrine of justification belongs to the Romans 3–5 packages.

Says Paul teaches both judgment according to deeds and justification by faith apart from works. God "will repay each one according to his deeds" (2:6, BSB; cf. 2:16), and "we must all appear before the judgment seat of Christ" (2 Cor 5:10, BSB). Yet "a man is justified by faith apart from works of the law" (3:28, BSB; cf. 3:20), God "justifies the ungodly" (4:5, BSB; cf. 4:4), and "there is now no condemnation for those who are in Christ Jesus" (8:1, BSB; cf. 5:1).

Implies Judgment according to deeds is real and impartial, and it is not a second way of salvation alongside faith. It is real: 2 Cor 5:10 applies it to believers. It is impartial: Jew and Greek are judged by one standard (2:9–11). It is not a second way of salvation, because 3:20–28 and 4:4–5 exclude works as the ground of acceptance.

Implies Works never form part of the ground of the verdict of justification. The verdict is given now through faith (5:1), and "no condemnation" (8:1) is a present and settled fact for those in Christ. The judgment according to deeds does not reopen it. An account in which the works of the whole life form part of the ground of the final verdict falls outside this boundary.

Uncertain Whether 2:7, 10 and 13 describe believers' deeds appearing at the judgment as the evidence of a living faith; the two readings differ here (see 2:12–13).

Says Paul also speaks of reward and loss for a believer's work at the Day, though the builder "himself will be saved" (1 Cor 3:15, BSB; see 3:12–15).

N. T. Wright speaks of a future justification on the basis of the whole life lived, anticipated by present justification by faith (src.wright-nib-romans). The Council of Trent (Session 6, 1547) taught that nothing preceding justification, whether faith or works, merits its grace (Decree, ch. 8), but that justification includes inward sanctification and renewal (ch. 7), that the justified increase in righteousness through good works (ch. 10; can. 24), and that eternal life is both grace and a reward which their good works truly merit (ch. 16; can. 32) (src.trent-session6-schaff). The Westminster Confession states that God justifies "not for any thing wrought in them, or done by them, but for Christ's sake alone" (WCF 11.1). Good works are "the fruits and evidences of a true and lively faith" (WCF 16.2), and all will appear before Christ "to receive according to what they have done in the body, whether good or evil" (WCF 33.1). The team's position agrees with these articles.

James 2:24, "a man is justified by his deeds and not by faith alone" (BSB), is left to the James package.

Note ID: note.exegetical.Rom.2.6-Rom.2.16.judgment-according-to-works

¹⁷ Now you, if you call yourself a Jew; if you rely on the law and boast in God; ¹⁸ if you know His will and approve of what is superior because you are instructed by the law; ¹⁹ if you are convinced that you are a guide for the blind, a light for those in darkness, ²⁰ an instructor of the foolish, a teacher of infants, because you have in the law the embodiment of knowledge and truth— ²¹ you, then, who teach others, do you not teach yourself? You who preach against stealing, do you steal? ²² You who forbid adultery, do you commit adultery? You who abhor idols, do you rob temples? ²³ You who boast in the law, do you dishonor God by breaking the law? ²⁴ As it is written: “God’s name is blasphemed among the Gentiles because of you.” (BSB)

Says "Now you, if you call yourself a Jew; if you rely on the law and boast in God; if you know His will and approve of what is superior because you are instructed by the law" (2:17–18, BSB). The hearer is convinced that he is "a guide for the blind, a light for those in darkness, an instructor of the foolish, a teacher of infants," because he has "in the law the embodiment of knowledge and truth" (2:19–20, BSB). Implies Εἰ δέ ("but if") opens a long conditional clause that is never completed. Paul breaks it off at the end of 2:20 and starts again in 2:21 with οὖν ("then"). The broken sentence lets the list of privileges build up before the questions strike (note.language.Rom.2.17.ei-de-anacoluthon). The Byzantine text reads Ἴδε ("Look") for Εἰ δέ, which removes the break (var.Rom.2.17.ei-de-ide).

Implies Paul does not deny these privileges. Having the law, knowing God's will, and being instructed by it are real gifts (3:1–2; 9:4–5). μόρφωσις ("embodiment," lex.G3446) is positive here: the law truly gives the shape of knowledge and truth (note.language.Rom.2.20.morphosis). The charge is not that the hearer has these things, but that he does not do what he teaches. The article added before νόμῳ in the Byzantine text does not change the referent (var.Rom.2.17.to-nomo).

Implies "Rely on the law," "boast in God," and "know His will" (2:17–18) probably recall Mic 3:11 and Jer 9:23–24 (note.language.Rom.2.17.ei-de-anacoluthon). Mic 3:11 speaks of leaders who "lean upon the Lord" while they do wrong (BSB; xref.Rom.2.17.Mic.3.11.heb), and Swete's LXX uses the same verb (ἐπὶ τὸν κύριον ἐπανεπαύοντο; 2:17 has ἐπαναπαύῃ νόμῳ, without ἐπί; lex.G1879). Jer 9:24 says, "let him who boasts boast in this, that he understands and knows Me" (BSB; xref.Rom.2.17.Jer.9.23-Jer.9.24.heb; note.language.Rom.2.17.jer-9-23-24-boast). Swete's LXX shares καυχάομαι ἐν, γινώσκειν, and θέλημα with 2:17–18, and Paul quotes Jer 9:24 himself at 1 Cor 1:31 and 2 Cor 10:17.

Uncertain Whether the titles of 2:19–20 echo Isaiah. The title "a light for those in darkness" may echo the Servant's calling to be "a light to the nations" (Isa 42:6, BSB; לְאוֹר גּוֹיִם, le'or goyim; compare 49:6; xref.Rom.2.19.Isa.42.6-Isa.42.7.heb; note.language.Rom.2.19.isa-42-6-7-light-to-nations). The wording is close, but Paul gives no marker of citation. The image of a "guide for the blind" also appears in Jewish and Greek teaching (note.historical.Rom.2.1-Rom.2.29.guide-to-the-blind; lex.G3595).

Says The questions follow: "you, then, who teach others, do you not teach yourself? You who preach against stealing, do you steal? You who forbid adultery, do you commit adultery? You who abhor idols, do you rob temples?" (2:21–22, BSB). Implies The questions name transgressions of the commandments themselves, stealing and adultery, and not only an attitude of pride. Paul does not claim that every Jew steals or commits adultery. His point is that the teacher's knowledge does not protect him, since the law he teaches condemns what he does, and that such sins were found among those who had the law.

Uncertain What ἱεροσυλεῖς ("do you rob temples?") refers to (note.language.Rom.2.22.hierosyleis; lex.G2416; lex.G948). (1) Literal robbery of pagan temples, or trade in their valuables. (2) Sacrilege in a wider sense, such as robbing God of what is his due. This commentary leans to (1). The verb is set beside stealing and adultery, which are literal. And the law forbade Israel to take the silver and gold of idols: "do not covet the silver and gold that is on them or take it for yourselves" (Deut 7:25, BSB; xref.Rom.2.22.Deut.7.25-Deut.7.26.heb). The hearer who abhors idols (βδελυσσόμενος) would then be profiting from them. The main alternative is (2).

Uncertain Whether Paul alludes to the Fulvia affair. Josephus tells of a Jew at Rome who posed as a teacher of the laws of Moses and, with three partners, persuaded Fulvia, a noblewoman who had become a proselyte, to send purple and gold to the temple in Jerusalem, and then kept it; when this came to the emperor Tiberius, he expelled the Jews from Rome (Ant. 18.81–84). The story would have been known in Rome, and it joins a self-appointed teacher of the law to a fraud involving temple gifts. But it was fraud, not the robbery of a shrine, and Paul gives no sign that he has it in mind. It shows that such a charge could be made in Rome; it does not identify what Paul meant. The evidence is set out in note.historical.Rom.2.1-Rom.2.29.temple-robbery.

Uncertain Whether 2:23, "You who boast in the law, do you dishonor God by breaking the law?" (BSB), is a fifth question, as SBLGNT and the BSB print it, or a statement that sums up 2:21–22 and is grounded by the γάρ of 2:24. This commentary leans to a question, with the editions. The change from participles to the relative ὅς allows the other reading, which is the main alternative (note.language.Rom.2.23-Rom.2.24.isa-52-5-form).

Says "As it is written: 'God's name is blasphemed among the Gentiles because of you'" (2:24, BSB). The words follow the Greek of Isa 52:5, which has "because of you" (δι᾿ ὑμᾶς) and "among the nations" (ἐν τοῖς ἔθνεσιν). The Hebrew has neither: "My name is blasphemed continually all day long" (Isa 52:5, BSB; שְׁמִי מִנֹּאָץ, shemi minno'ats). Paul changes "my name" to "the name of God" and places "as it is written" after the quotation (note.language.Rom.2.24.isa-52-5-ezek-36; xref.Rom.2.24.Isa.52.5.heb).

Uncertain How Paul uses Isa 52:5. In Isaiah the name is reviled because Israel is oppressed in exile. (1) Paul applies the words to a new situation, the conduct of his hearers, in the way Ezekiel had already diagnosed: "wherever they went among the nations, they profaned My holy name" (Ezek 36:20, BSB; xref.Rom.2.24.Ezek.36.20-Ezek.36.23.heb). (2) Paul keeps Isaiah's setting and reads the exile, in which the nations mock God's name, as itself the result of Israel's sin. This commentary leans to (1), with Ezekiel's diagnosis as the bridge, since 2:21–23 concerns conduct and δι᾿ ὑμᾶς is applied to it. Paul cites only Isaiah, and the main alternative is (2).

Since the work of E. P. Sanders, many have read Second Temple Judaism as a "covenantal nomism," in which a person entered the covenant by grace and remained in it by obedience (src.sanders-ppj). Sanders himself judged that Romans 2 sits uneasily with the rest of Paul's thought on the law (src.sanders-plj), and Räisänen argued that Paul's charges in 2:17–24 do not describe Jews fairly (src.raisanen-paul-law). Dunn reads the boast of 2:17, 23 mainly as confidence in Israel's privileged status, marked by the law and circumcision (src.dunn-wbc-romans). Gathercole argues that Jewish texts of the period also show confidence in final vindication on the basis of obedience, and he reads the boasting of Romans 2 in that light (src.gathercole-where-is-boasting). Westerholm surveys the debate and defends the older Protestant reading of Paul (src.westerholm-perspectives). Boasting returns in 3:27 and 4:2.

Textual: Romans 2:17 (variant unit: Εἰ δὲ σύ / Ἴδε σύ) - In text: Εἰ δὲ σὺ Ἰουδαῖος ἐπονομάζῃ (Ei de sy Ioudaios eponomazē, "But if you call yourself a Jew"): ℵ, A, B, D*, E, K, 1908ᵐᵍ (Tisch. 47), itᵈ, itᵉ, itᵍ, vg, syrˢᶜʰ, cop, arm, aeth, Clement, Didymus, Euthalius, John of Damascus, Theophylact, Origen (Lat.), Ambrosiaster. = SBLGNT, NA28, WH, Treg - Alternative: Ἴδε σὺ Ἰουδαῖος ἐπονομάζῃ (Ide sy Ioudaios eponomazē, "Look, you call yourself a Jew"): Dᶜ, L, syrᵖ, Chrysostom, Theodoret, Oecumenius, Theodore of Mopsuestia. = Byz, TR - Evidence (from the variant record):

Editions (checked 2026-10-29): SBLGNT, RP2018, TR (local files); WH/Treg/NA28 from the SBLGNT apparatus; NA28 by reference only. Sigla: as in STYLE_GUIDE §2.3. Minuscules are Gregory–Aland numbers, with Tischendorf's Pauline number once in parentheses ("Tisch."); * = first hand, superscript ᶜ = a later corrector; full key in src.tischendorf-8. Minuscules whose Gregory–Aland number is not verified are summarized, not listed. Tischendorf names mainly dissenting witnesses, so some majuscules on the other side are inferred from his silence.

SBLGNT, WH and Treg read Εἰ δέ; RP2018 and TR read Ἴδε.

Manuscripts (Tischendorf 8, vol. 2 (1872), pp. 372–373): εἰ δέ: ℵ A B D* E K, 1908ᵐᵍ, many minuscules, the Latin d e g and vg, syrˢᶜʰ, cop, arm, aeth, Clement, Didymus, Euthalius, John of Damascus, Theophylact, Origen (Lat.), Ambrosiaster. ἴδε: Dᶜ L and many others, syrᵖ, Chrysostom, Theodoret, Oecumenius. Tischendorf quotes Theodore of Mopsuestia, who read ἴδε as a statement, not a question: οὐ κατ᾽ ἐρώτησιν … ἀλλὰ κατὰ ἀπόφασιν. K is cited as Tischendorf prints it.

Internal: ΕΙΔΕ and ΙΔΕ sounded alike (itacism). εἰ δέ opens a long condition (2:17–20) with no main clause, the question of 2:21 taking its place. ἴδε removes that break in construction, so εἰ δέ is the harder reading. - Decision: Print Εἰ δέ with high confidence. The early witnesses of all text types agree, and ἴδε is explained by itacism and as a smoothing of the anacoluthon. The sense is close either way, but εἰ δέ makes 2:17–24 one long accusation. Confidence high. - Says/Implies: Εἰ δέ opens a conditional that is left incomplete and resumed by οὖν in 2:21 (note.language.Rom.2.17.ei-de-anacoluthon). - Variant record: var.Rom.2.17.ei-de-ide.

Note ID: note.exegetical.Rom.2.17-Rom.2.24.the-name-blasphemed

²⁵ Circumcision has value if you observe the law, but if you break the law, your circumcision has become uncircumcision. ²⁶ If a man who is not circumcised keeps the requirements of the law, will not his uncircumcision be regarded as circumcision? ²⁷ The one who is physically uncircumcised yet keeps the law will condemn you who, even though you have the written code and circumcision, are a lawbreaker. ²⁸ A man is not a Jew because he is one outwardly, nor is circumcision only outward and physical. ²⁹ No, a man is a Jew because he is one inwardly, and circumcision is a matter of the heart, by the Spirit, not by the written code. Such a man’s praise does not come from men, but from God. (BSB)

Says "Circumcision has value if you observe the law, but if you break the law, your circumcision has become uncircumcision" (2:25, BSB). Implies Paul does not call circumcision worthless. It "has value" (ὠφελεῖ), and when 3:1 asks about "the value of circumcision," 3:2 answers, "Much in every way" (BSB). But its value is tied to keeping the law of which it is the sign. The one who breaks the law stands before God as if uncircumcised (note.language.Rom.2.25.peritome-ophelei; lex.G4061; lex.G203). The practice and its meaning in the period are described in note.historical.Rom.2.1-Rom.2.29.circumcision.

Says "If a man who is not circumcised keeps the requirements of the law, will not his uncircumcision be regarded as circumcision?" (2:26, BSB). "The one who is physically uncircumcised yet keeps the law will condemn you who, even though you have the written code and circumcision, are a lawbreaker" (2:27, BSB). Implies τὰ δικαιώματα τοῦ νόμου ("the requirements of the law," lex.G1345) are the law's righteous demands. Paul uses the singular in 8:4: "the righteous standard of the law might be fulfilled in us, who do not walk according to the flesh but according to the Spirit" (BSB). λογισθήσεται ("will be regarded," literal) is God's reckoning (note.language.Rom.2.26.dikaiomata-logisthesetai). ἡ ἐκ φύσεως ἀκροβυστία is uncircumcision "by birth" (literal), "physically" (BSB). διὰ γράμματος καὶ περιτομῆς means "with," that is, in spite of, the written code and circumcision. The words "will condemn you" are the language of the judgment, where one party's conduct stands as a witness against another, as with the men of Nineveh, who "will stand at the judgment with this generation and condemn it" (Matt 12:41, BSB).

Uncertain Whether 2:27 is a statement, as SBLGNT and the BSB print it, or a question continuing 2:26, as some editions print it. This commentary leans to a statement. The main alternative is a question, and the sense is the same (note.language.Rom.2.27.ek-physeos-dia-grammatos).

Says "A man is not a Jew because he is one outwardly, nor is circumcision only outward and physical. No, a man is a Jew because he is one inwardly, and circumcision is a matter of the heart, by the Spirit, not by the written code. Such a man's praise does not come from men, but from God" (2:28–29, BSB). Implies The image of circumcision of the heart comes from Moses and the prophets. Moses commands, "Circumcise your hearts" (Deut 10:16, BSB; עָרְלַת לְבַבְכֶם, 'orlat levavkhem, "the foreskin of your heart," literal), and promises, "The Lord your God will circumcise your hearts" (Deut 30:6, BSB; וּמָל, umal, "and he will circumcise," literal). Jeremiah calls Judah to "remove the foreskins of your hearts" (Jer 4:4, BSB) and says that God will punish "all who are circumcised only in the flesh," for "the whole house of Israel is uncircumcised in heart" (Jer 9:25–26, BSB). See also Lev 26:41 and Ezek 44:7–9 (note.language.Rom.2.29.circumcision-of-heart; note.language.Rom.2.29.peritome-kardias; xref.Rom.2.29.Deut.10.16.heb; xref.Rom.2.29.Deut.30.6.heb; xref.Rom.2.29.Jer.4.4.heb; xref.Rom.2.28-Rom.2.29.Jer.9.25-Jer.9.26.heb; xref.Rom.2.29.Lev.26.41.heb; xref.Rom.2.29.Ezek.44.7-Ezek.44.9.heb). The contrast between outward and inward does not set the Old Testament aside; it is the Old Testament's own contrast. Deut 30:6 makes the inward circumcision God's own work.

Uncertain What ἐν πνεύματι οὐ γράμματι ("by the Spirit, not by the written code") means (note.language.Rom.2.29.en-pneumati-ou-grammati; lex.G4151; lex.G1121). (1) The Holy Spirit, in contrast with the written law. (2) The human spirit, or the inward sphere, in contrast with the outward letter, so that the phrase repeats "inwardly." This commentary leans to (1). Paul sets πνεῦμα against γράμμα elsewhere as the Holy Spirit against the written code: "we serve in the new way of the Spirit, and not in the old way of the written code" (7:6, BSB); "not of the letter but of the Spirit; for the letter kills, but the Spirit gives life" (2 Cor 3:6, BSB). Ezekiel joins the new heart to God's Spirit: "I will put My Spirit within you and cause you to walk in My statutes" (Ezek 36:27, BSB; רוּחִי, rukhi, "My Spirit"; xref.Rom.2.29.Ezek.36.26-Ezek.36.27.heb; xref.Rom.2.26.Ezek.36.27.heb; note.language.Rom.2.26.ezek-36-26-27-spirit-statutes). Paul also writes, "it is we who are the circumcision, we who worship by the Spirit of God" (Phil 3:3, BSB). The main alternative is (2), which fits the run of outward and inward in 2:28–29.

Uncertain Whom Paul calls a "Jew" in 2:29. (1) The Jew who is inwardly what the name claims, a definition of the true Jew within Israel, as in "not all who are descended from Israel are Israel" (9:6, BSB). (2) All who have the circumcision of the heart, Gentile believers included, so that the name is applied to the people of God as a whole. (3) A statement of principle, with its application left to later chapters. Paul does not settle this in Romans 2. He returns at once to the Jew's advantage (3:1–2), and he takes up Israel and the Gentiles at length in Romans 9–11. This commentary leaves the question to the Romans 9–11 packages.

Uncertain Whether "praise" (ἔπαινος, lex.G1868) plays on the name "Judah." Leah named her son Judah, saying, "This time I will praise the Lord" (Gen 29:35, BSB; אוֹדֶה, odeh; יְהוּדָה, yehudah). The play works only in Hebrew, and Paul gives no sign of it. It is possible, and nothing is built on it here (note.language.Rom.2.29.judah-praise; xref.Rom.2.29.Gen.29.35.heb).

Implies Praise "from God" answers the judgment of the secrets in 2:16. The one whom God approves is the one whose heart God has circumcised, whatever others think (compare 1 Cor 4:5). The chapter ends where Romans 3 begins: "What, then, is the advantage of being a Jew? Or what is the value of circumcision?" (3:1, BSB).

The identity of the uncircumcised man of 2:26–27, and of the Gentiles of 2:14–15, is discussed in the next section.

Note ID: note.exegetical.Rom.2.25-Rom.2.29.circumcision-of-the-heart

Two passages in Romans 2 speak of Gentiles who do what the law requires: 2:14–15 and 2:26–29. Who they are is one of the most debated questions in the chapter, and careful interpreters hold different views.

Uncertain The Gentiles of 2:14–15. (1) Gentiles generally, who at times do some of the things the law requires. Its grounds: ὅταν ("whenever") describes occasional acts, and τὰ τοῦ νόμου ("the things of the law," literal) is partial; φύσει most naturally goes with the verb, "do by nature"; their conscience and thoughts are "accusing or even defending" (literal), which suits a mixed record rather than the obedience of faith; and the verses serve 2:12, which says that those "apart from the law" are still accountable, as 1:32 has already said. (2) Gentile Christians, with the law written on their hearts as Jer 31:33 promised. Its grounds: "written on their hearts" echoes Jeremiah; φύσει may go with "not having the law" (literal), as ἐκ φύσεως does in 2:27; 2:14 begins with γάρ and seems to give an instance of the "doers" of 2:13; and 2:26–29 appears to describe believers. (3) A hypothetical case. This commentary leans to (1). The main alternative is (2).

Uncertain The uncircumcised of 2:26–29. (1) Gentile Christians. Its grounds: their circumcision is "of the heart, by the Spirit" (2:29), and Paul speaks of the Spirit and the fulfilling of the law's requirement in the same terms in 7:6 and 8:4; their uncircumcision is to "be regarded as circumcision" (2:26, BSB), a real reckoning; and Paul says of believers, "it is we who are the circumcision" (Phil 3:3, BSB). (2) A hypothetical case, stated to show that circumcision without obedience counts for nothing. Its grounds: the conditional ἐάν ("if," 2:26); the conclusion of 3:9–20 that no one keeps the law; and the fact that faith in Christ has not yet been introduced. This commentary leans to (1). The main alternative is (2).

Uncertain Whether the two passages describe the same group. They need not. The combinations held include: - 2:14–15 Gentiles generally and 2:26–29 Gentile Christians (the leans of this commentary); - both passages Gentile Christians; - both passages Gentiles generally, or a hypothetical case.

The two passages differ. 2:14–15 speaks of "the work of the law" and of conscience accusing or defending, while 2:26–29 speaks of keeping the law's requirements and of circumcision of the heart by the Spirit. That difference allows different answers.

Chrysostom read "by nature" in 2:14 as natural reasoning, and he named Gentiles such as Job and the Ninevites as examples (src.npnf1-chrysostom-romans). Augustine took the Gentiles of 2:14–15 as believers under the new covenant, and he also allowed a second view, that unbelievers do some things the law requires because God's image in them is not wholly erased (src.npnf1-augustine-spirit-letter). Calvin took them as Gentiles generally, and he called 2:26 a supposed case (src.calvin-romans-owen). Cranfield takes both passages of Gentile Christians (src.cranfield-icc-romans), and Gathercole argues the same for 2:14–15 (src.gathercole-jsnt-2002). Moo takes the Gentiles of 2:14–15 as non-Christians (1996; 2018) (src.moo-romans). Schreiner took them as non-Christians in his first edition and argues for Gentile Christians in his second (src.schreiner-romans). The reception is summarized in note.historical.Rom.2.1-Rom.2.29.reception-2-13-15-26-29.

Relation to the Romans 1 notes. Three approved records on Romans 1 refer to 2:14–15. The doctrinal note on general revelation speaks of "a witness of conscience (2:14–15)" (note.exegetical.Rom.1.19-Rom.1.20.natural-theology). The note on 1:29–32 says, "Even without the written law, people know that God judges these things (compare 2:14–15)" (note.exegetical.Rom.1.29-Rom.1.32.vice-list-and-verdict). The historical note on φύσις refers to φύσει in 2:14 and leaves its construal to Romans 2 (note.historical.Rom.1.1-Rom.1.32.stoic-physis). These references take the Gentiles of 2:14–15 as Gentiles generally, which agrees with this commentary's lean. Implies The conclusions of those notes do not depend on 2:14–15. Romans 1:19–21 and 1:32 by themselves say that people know God and know "God's righteous decree" (1:32, BSB). If 2:14–15 describes Gentile Christians, those references to 2:14–15 would need adjusting, but the teaching they support would stand on Romans 1 alone.

Note ID: note.exegetical.Rom.2.14-Rom.2.29.gentiles-who-do-the-law

Minor variants (no change in meaning; STYLE_GUIDE L19). Each unit keeps its own variant record, with the full evidence and decision. - Romans 2:5: text ἀποκαλύψεως δικαιοκρισίας τοῦ θεοῦ (ℵ*, A (ἀνταποδόσεως), B, D*, E, G, …) / alt. ἀποκαλύψεως καὶ δικαιοκρισίας τοῦ θεοῦ (ℵᶜ, Dᶜ, K, L, P, syrᵖ, …). Byz = alternative; TR = text. Confidence high. var.Rom.2.5.kai-dikaiokrisias. - Romans 2:8: text καὶ ἀπειθοῦσι τῇ ἀληθείᾳ (ℵ*, B, D*, G, itᵈ, itᵉ, …) / alt. καὶ ἀπειθοῦσι μὲν τῇ ἀληθείᾳ (ℵᶜ, A, Dᶜ, E, K, L, …). Byz, TR = alternative. Confidence medium. var.Rom.2.8.apeithousi-men. - Romans 2:8: text ὀργὴ καὶ θυμός (ℵ, A, B, D*, E, G, …) / alt. θυμὸς καὶ ὀργή (Dᶜ, K, L, P, syrᵖ, Eusebius, …). Byz, TR = alternative. Confidence high. var.Rom.2.8.orge-thymos-order. - Romans 2:13: text δίκαιοι παρὰ τῷ θεῷ (ℵ, A, Dᶜ, E, G, K, …) / alt. δίκαιοι παρὰ θεῷ (B, D*). Byz, TR = text. Confidence medium. var.Rom.2.13.to-theo. - Romans 2:13: text οἱ ἀκροαταὶ νόμου … οἱ ποιηταὶ νόμου (ℵ, A, B, D*, G, 104 (Tisch. 31), …) / alt. 1 οἱ ἀκροαταὶ νόμου … οἱ ποιηταὶ τοῦ νόμου (Dᶜ, E) / alt. 2 οἱ ἀκροαταὶ τοῦ νόμου … οἱ ποιηταὶ τοῦ νόμου (K, L, arm, Chrysostom, Theodoret). Byz, TR = alternative 2. Confidence high. var.Rom.2.13.tou-nomou. - Romans 2:14: text τὰ τοῦ νόμου ποιῶσιν (ℵ, A, B, 104 (Tisch. 31), 1908ᵐᵍ (Tisch. 47), Clement, …) / alt. 1 τὰ τοῦ νόμου ποιοῦσιν (D*, G) / alt. 2 τὰ τοῦ νόμου ποιῇ (Dᶜ, E, Eusebius, Chrysostom, Theodoret) / alt. 3 τὰ τοῦ νόμου ποιεῖ (K, L, P, 1, 33 (Tisch. 17)). Byz, TR = alternative 2. Confidence high. var.Rom.2.14.poiosin-poie. - Romans 2:16: text διὰ Χριστοῦ Ἰησοῦ (ℵ*, B) / alt. 1 διὰ Ἰησοῦ Χριστοῦ (ℵᵃ, A, K, L, P, vg, …) / alt. 2 διὰ Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν (D, E, itᵈ, itᵉ, Ambrose, Ambrosiaster). Byz, TR = alternative 1. Confidence low. var.Rom.2.16.christou-iesou. - Romans 2:17: text καὶ ἐπαναπαύῃ νόμῳ (ℵ, A, B, D*, 104 (Tisch. 31), 436 (Tisch. 80), …) / alt. καὶ ἐπαναπαύῃ τῷ νόμῳ (Dᶜ, E, K, L, arm, Chrysostom (text), …). Byz, TR = alternative. Confidence high. var.Rom.2.17.to-nomo.

Sigla: ℵᵃ = Tischendorf's corrector a.

This summary repeats the conclusions above. It adds no new argument.

• Says The one who judges others and does the same things has no excuse, and he will not escape God's judgment, which is according to truth. God's kindness, forbearance and patience lead to repentance, but the hard heart stores up wrath for the day of wrath (2:1–5). God will repay each one according to his deeds: eternal life to those who seek glory, honor and immortality by perseverance in good work, and wrath to the self-seeking, Jew first and also Greek, for God shows no favoritism (2:6–11). Those who sin apart from the law perish apart from it, and those under the law are judged by it; the doers of the law, not its hearers, will be declared righteous (2:12–13). Gentiles who do what the law requires show its work written on their hearts, on the day when God judges people's secrets through Christ Jesus (2:14–16). The one who calls himself a Jew and teaches the law breaks it, and God's name is blasphemed among the Gentiles because of him (2:17–24). Circumcision has value if one keeps the law; a Jew is one inwardly, and circumcision is of the heart, by the Spirit, with praise from God (2:25–29). Paul teaches both judgment according to deeds, believers included (2 Cor 5:10), and justification by faith apart from works (3:20, 28; 4:4–5).
• Implies Romans 2 belongs to the indictment of 1:18–3:20: the one who judges stands under the verdict of 1:18–32, and the Jew's privileges, which are real, do not exempt him (3:1–2, 9, 19–20). God's judgment is impartial, and privilege brings first place in accountability. Judgment according to deeds is real and impartial and is not a second way of salvation; works never form part of the ground of the verdict of justification (3:20–28; 4:4–5; 5:1; 8:1). Circumcision of the heart is the Old Testament's own image, and Deut 30:6 makes it God's work. 2:17–18 probably recalls Mic 3:11 and Jer 9:23–24.
• Uncertain What Διό draws on (2:1); who is addressed in 2:1–5 (lean: anyone who judges, with the Jew foremost); whether ἄγει is conative (2:4); whether Exod 34:6 or Wis 15:1–2 (non-canonical) stands behind 2:4; whether anarthrous νόμος is the Mosaic law (lean) and whether the future of 2:13 is eschatological (lean); who the people of 2:7, 10, 13 are, where the law-standard reading and the evidence-of-faith reading are given on equal terms; what φύσει goes with (lean: the verb); whether 2:15 alludes to Jer 31:33; the sense of μεταξὺ ἀλλήλων (lean: inner); what 2:16 attaches to (lean: 2:12); who the Gentiles of 2:14–15 (lean: Gentiles generally) and 2:26–29 (lean: Gentile Christians) are, and whether they are the same group; whether 2:19 echoes Isa 42:6; 49:6; the sense of ἱεροσυλεῖς (lean: literal) and any allusion to the Fulvia affair; whether 2:23 is a question (lean) and how Paul uses Isa 52:5 (lean: applied to conduct, with Ezek 36:20–23 as the bridge); whether 2:27 is a statement (lean); the sense of ἐν πνεύματι (lean: the Holy Spirit); whom Paul calls a "Jew" in 2:29 (deferred to Romans 9–11); and a play on "Judah" and "praise."