exegeticalRom 2:1–29; Rom 1:18–3:20
- SaysRomans 2 turns from 1:18–32 to the one who judges others (2:1), states that God judges according to truth, according to deeds, without partiality and through Christ Jesus (2:2, 6, 11, 16), and names the Jew at 2:17.
- ImpliesRomans 2 belongs to the indictment of 1:18–3:20 that concludes in 3:9, 19–20: all, Jew and Greek, are under sin and accountable to God; its statements about judgment and doing serve that purpose.
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exegeticalRom 3:1–31; Rom 1:18–3:20
- Says3:1 asks the Jew's advantage; 3:9 and 3:20 give the verdict that all are under sin and that no one is justified by works of the law; 3:21 announces the righteousness of God revealed apart from the law.
- Implies3:1–20 completes the indictment of 1:18–3:20: the Jew's advantages are real but do not exempt him; 3:21–26 takes up the thesis of 1:16–17 and states how God justifies sinners; 3:27–31 draws the consequences.
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exegeticalRom 2:1–5
- SaysThe one who judges another has no excuse, because in judging he condemns himself: he does the same things (2:1).
- Impliesἀναπολόγητος echoes 1:20, and 'the same things' are the vices of 1:29–31; the judge stands under the verdict of 1:18–32.
- UncertainWhether Διό draws on 1:32 (lean: knowing God's decree and doing the same things) or on 1:18–32 as a whole.
- UncertainWho is addressed in 2:1–5: a Jewish interlocutor (main alternative), a moralizing Gentile, or anyone who judges with the Jew foremost (lean, held loosely: πᾶς ὁ κρίνων; 'Jew' first at 2:17; 2:9–10).
- SaysGod's judgment on those who do such things is according to truth (2:2).
- Implies'We know' appeals to common ground; κατὰ ἀλήθειαν means that God's judgment matches reality, not appearance or standing; δέ or γάρ makes little difference.
- SaysThe one who judges and does the same will not escape; he despises the riches of God's kindness, forbearance and patience, which lead to repentance (2:3–4).
- ImpliesGod's patience is a summons to repent, not an exemption; ἀνοχή returns at 3:25–26.
- UncertainWhether ἄγει is conative ('is meant to lead'; fits 2:5) or simply descriptive; the sense is close.
- UncertainWhether 2:4 echoes Exod 34:6 and Israel's confession, and whether Paul has Wis 15:1–2 (non-canonical) in view; the sequence and vocabulary are suggestive but not decisive.
- SaysThe hard and unrepentant heart stores up wrath for the day of wrath, when God's righteous judgment is revealed (2:5).
- ImpliesThe 'storing up' is ironic, the day of wrath is the prophets' day of the Lord (Zeph 1:15), and the present wrath of 1:18 has its last day still to come.
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historicalRom 2:1–5; Rom 2:17–24
- SaysRom 2:1 and 2:3 address the one who judges as ὦ ἄνθρωπε ('O man'); Rom 2:17 names the hearer as one who calls himself a Jew.
- UncertainWhether Rom 2:1–5 answers reasoning like Wis 15:1–6 ('even if we sin, we are yours'), which follows the condemnation of Gentile idolatry in Wis 13–14; the parallel is likely but is a historical identification, not something the text states.
- UncertainWhether Rom 2:1 already addresses a Jewish hearer or anyone who judges; the general πᾶς ὁ κρίνων points one way, the Wisdom parallels and 2:17 the other.
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languageRom 1:20; Rom 2:1
- SaysPeople are 'without excuse' (ἀναπολογήτους), a forensic term reused in 2:1.
- ImpliesThe verdict leaves no plea of ignorance and prepares for 3:19.
- UncertainPurpose vs result for εἰς τὸ εἶναι.
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languageRom 2:1; Rom 2:3; Rom 2:15
- Saysἀναπολόγητος in 2:1 repeats the verdict of 1:20; the reason given is that the judge does the same things (cf. 1:32).
- UncertainWhether Διό infers from 1:32 (lean) or from 1:18–32 as a whole.
- UncertainWhether ὦ ἄνθρωπε addresses anyone who judges (this note's lean, since πᾶς ὁ κρίνων is general) or a Jewish interlocutor from the start (main alternative: 2:4–5, the Wisdom 15 parallels, and 2:17); a moralizing Gentile is also proposed.
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languageRom 2:1; Rom 2:2; Rom 2:3; Rom 2:12; Rom 2:16; Rom 2:27
- SaysThe one who judges others condemns himself, and God's κρίμα on those who do such things is according to truth (2:1–3).
- ImpliesThe moralist's own verdict becomes the measure of God's verdict on him, since he does the same things.
- Impliesκρινεῖ in 2:27 means to condemn by contrast (cf. Matt 12:41).
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exegeticalRom 2:6–11
- SaysGod will repay each one according to his deeds (2:6), in words drawn from Ps 62:12 and Prov 24:12.
- ImpliesIn wording, 2:6 is closest to Ps 61:13 LXX (future verb, plural ἔργα).
- Implies2:6–11 is a ring (A 2:6, B 2:7, C 2:8, C′ 2:9, B′ 2:10, A′ 2:11) that puts the weight on God's impartiality.
- SaysEternal life is given to those who by perseverance in good work seek glory, honor and immortality; wrath and anger come on the self-seeking who disobey the truth (2:7–8).
- Impliesἐριθεία is selfish ambition; the two groups are defined by what they seek and obey, and 'reject the truth' recalls 1:18.
- SaysTrouble and distress come on everyone who does evil, and glory, honor and peace on everyone who does good, Jew first and then Greek (2:9–10).
- ImpliesThe 'Jew first' of 1:16 applies to judgment too: privilege brings first place in accountability, not exemption.
- SaysGod does not show favoritism (2:11; cf. Deut 10:17).
- ImpliesImpartiality is the point pressed against the hearer: neither being a Jew nor judging others changes God's standard.
- UncertainWho the people of 2:7, 10 are; treated with 2:13, where the two readings are set out on equal terms.
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exegeticalRom 2:6–16; Rom 3:20–28; Rom 4:4–5; Rom 5:1; Rom 8:1; 2 Cor 5:10
- SaysPaul teaches both judgment according to deeds for all, believers included (2:6, 16; 2 Cor 5:10), and justification of the ungodly by faith apart from works (3:20, 28; 4:4–5; 5:1; 8:1).
- ImpliesJudgment according to deeds is real and impartial and is not a second way of salvation alongside faith (2:6, 9–11, 16; 3:20–28; 4:4–5; 2 Cor 5:10).
- ImpliesWorks never form part of the ground of the verdict of justification (3:20–28; 4:4–5; 5:1; 8:1); an account in which the whole life's works form part of the ground of the final verdict falls outside this boundary.
- UncertainWhether 2:7, 10, 13 describe believers' deeds appearing at the judgment as evidence of a living faith; the two readings differ, and it is left open.
- SaysPaul speaks of reward and loss for a believer's work at the Day, though the builder himself will be saved (1 Cor 3:12–15).
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historicalRom 2:6–16; Rom 3:9–28
- SaysRom 2:6 says God will repay each according to his deeds; 2:11 says God shows no favoritism; 2:13 says the doers of the law will be declared righteous.
- ImpliesJudgment according to deeds is real and impartial (Rom 2:6, 16), and it is not a second way of salvation alongside faith (Rom 3:9, 20, 23, 28).
- UncertainWhich conservative reading explains Rom 2:7, 10 and 13: (a) the hypothetical or law-standard reading, the standard no one meets apart from Christ (2:13 grounding 2:12; 3:20); or (b) the deeds of believers as the fruit of saving faith in the Spirit-renewed life, evidence rather than ground (2:26–29; 8:4).
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languageRom 2:6–11
- SaysIn 2:7 ζωὴν αἰώνιον is the object of ἀποδώσει; καθ᾽ ὑπομονὴν ἔργου ἀγαθοῦ is adverbial with ζητοῦσιν; 2:8 breaks off into the nominative.
- Implies2:6–11 forms a chiasm (A 2:6, B 2:7, C 2:8, C′ 2:9, B′ 2:10, A′ 2:11), inferred from the framing statements, the reversed order of outcomes and the verbal links between B and B′.
- ImpliesThe structure makes divine impartiality (2:11) the point; 'Jew first' is priority, not exemption.
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languageRom 2:6; Rom 2:7; Rom 2:8
- SaysGod will repay each according to his deeds (2:6), in wording close to LXX Ps 61:13 and Prov 24:12 (Swete).
- Saysκατά + accusative gives the norm of the verdict; justification is denied ἐξ ἔργων νόμου (3:20; 4:2) and affirmed χωρὶς ἔργων νόμου (3:28).
- ImpliesJudgment according to deeds is real and impartial, and it is not a second way of salvation alongside faith (2:6, 16; 3:9, 20, 23, 28).
- UncertainWhether 2:7 states the law's standard, met by no one apart from Christ, or describes believers whose perseverance is the fruit of faith; both readings are presented on equal terms.
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languageRom 2:6
- SaysPs 62:13 MT תְשַׁלֵּם … כְּמַעֲשֵׂהוּ; Prov 24:12 וְהֵשִׁיב … כְּפָעֳלוֹ: God repays a man according to his work.
- SaysLXX Ps 61:13 σὺ ἀποδώσεις ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ; Prov 24:12 ὃς ἀποδίδωσιν ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ.
- ImpliesIn wording Rom 2:6 is closest to LXX Ps 61:13 (future verb, plural ἔργα); its relative ὃς and third person match LXX Prov 24:12.
- ImpliesJudgment according to deeds is real and impartial and is not a second way of salvation alongside faith (2:6, 16; 3:9, 20, 23, 28); works never form part of the ground of the verdict of justification.
- UncertainWhich conservative reading explains 2:7, 10 and 13: the law-standard reading (Calvin) or the evidence-of-faith reading; presented on equal terms, neither as the team view.
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exegeticalRom 2:12–13
- SaysThose who sin apart from the law perish apart from the law, and those who sin under the law are judged by the law (2:12).
- ImpliesThe two groups are Gentiles and Jews; Gentiles perish for their sin without being judged by a law they lacked (cf. 1:32), and Jews are judged by the law they have.
- UncertainWhether anarthrous νόμος in 2:12–14 is the Mosaic law (lean: Paul's usage, 3:20, 31; 2:17–27) or law as a general category (main alternative).
- SaysIt is not the hearers of the law who are righteous before God, but the doers of the law will be declared righteous (2:13).
- Implies2:13 gives the reason for 2:12; δικαιωθήσονται is forensic, a verdict on standing in God's court (δίκαιοι παρὰ τῷ θεῷ).
- UncertainWhether the future δικαιωθήσονται refers to the last day (lean: 2:5, 16) or is a logical future (main alternative).
- UncertainWho the doers of 2:13 (and the people of 2:7, 10) are: the law-standard (hypothetical) reading and the evidence-of-faith reading are held by conservative interpreters and are given on equal terms, each with its grounds and its fit with 3:20–28; neither is the team's view.
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languageRom 2:12
- SaysThose who sinned without the law will perish without the law; those who sinned under the law will be judged by the law (2:12).
- Saysἀνόμως means 'without law' here (Abbott-Smith: = χωρὶς νόμου); διὰ νόμου is instrumental.
- ImpliesBoth groups are lost if they have sinned; the absence of the law changes the standard of judgment, not the guilt.
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languageRom 2:12; Rom 2:13; Rom 2:14; Rom 2:17; Rom 2:18; Rom 2:20; Rom 2:23; Rom 2:25; Rom 2:26; Rom 2:27
- Saysνόμος occurs 19 times in 2:12–27 (SBLGNT), 12 anarthrous and 7 articular, alternating within sentences (2:23, 27).
- ImpliesIn 2:12–27 the article does not mark a change of referent; anarthrous νόμος after prepositions and in genitive phrases still names the Mosaic law.
- UncertainWhether anarthrous νόμος in 2:12–14 is the Mosaic law (lean) or law in general (Abbott-Smith for 2:12, 14b; main alternative).
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languageRom 2:12; Rom 2:13
- SaysNot the hearers but the doers of the law will be declared righteous before God (2:13).
- Impliesδικαιόω is forensic here, a verdict in God's court (παρὰ τῷ θεῷ; Abbott-Smith, "to declare, pronounce righteous").
- UncertainWhether the future δικαιωθήσονται is logical, gnomic, or eschatological; the coming day of 2:5, 16 favors the eschatological.
- ImpliesJudgment according to deeds is real and impartial, and it is not a second way of salvation alongside faith (2:6, 16; 3:9, 20, 23, 28).
- ImpliesWorks never form part of the ground of the verdict of justification (3:28; 4:4–5).
- UncertainWhether 2:13 states the law's unmet standard (Calvin) or describes believers' Spirit-given obedience as the evidence of faith; the two are presented on equal terms, each with its grounds.
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languageRom 2:12; Rom 2:13; Rom 2:14; Rom 2:15; Rom 2:16
- Says2:16 has no main verb and completes an earlier clause; God judges the secrets of people through Christ Jesus, as Paul's gospel announces.
- UncertainWhether 2:16 attaches to 2:12 with 2:13–15 parenthetical (this note's lean: κρίνει picks up κριθήσονται), to 2:13 (main alternative), or to 2:15 (BSB).
- Impliesτὰ κρυπτά in 2:16 prepares for ὁ ἐν τῷ κρυπτῷ Ἰουδαῖος in 2:29.
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exegeticalRom 1:19–20; Rom 2:14–15; Acts 14:17; Acts 17:24–28
- SaysGod makes himself known in creation to all, leaving them without excuse (1:19–20); conscience also bears witness (2:14–15).
- ImpliesGeneral revelation is clear and makes all accountable but does not save; the gospel alone is God's saving power (1:16).
- ImpliesAgainst a denial of natural knowledge, Paul says they 'knew God' (1:21); against a confident natural theology, that knowledge ends in idolatry (1:21–23).
- ImpliesThe team holds the Reformed position (WCF 1.1; Belgic 2; Calvin, Inst. 1.3–1.6).
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exegeticalRom 2:14–16
- SaysWhenever Gentiles who do not have the law do what the law requires, they are a law to themselves (2:14); ὅταν + subjunctive is indefinite, and τὰ τοῦ νόμου is partial and concrete.
- Implies'A law to themselves' means that the law's demand is present in them (2:15), not a law of their own making.
- UncertainWhether φύσει goes with ποιῶσιν (lean, with the BSB: the contrast is between not having and yet doing) or with τὰ μὴ νόμον ἔχοντα, 'by birth' (main alternative; cf. Gal 2:15; Rom 2:27).
- SaysThey show the work of the law written on their hearts, with conscience bearing witness and their thoughts accusing or defending (2:15).
- ImpliesPaul writes 'the work of the law,' not 'the law'; conscience is a second witness, and accusation appears to be the usual verdict.
- UncertainWhether 2:15 alludes to Jer 31:33; the shared words are real, but the differences (the work of the law; Gentiles; no new-covenant language) leave it open, and its weight goes with the identification of the Gentiles.
- UncertainWhether μεταξὺ ἀλλήλων refers to thoughts within one person (lean) or to people's judgments of one another (main alternative).
- UncertainWhether the Gentiles of 2:14–15 are Gentiles generally (lean), Gentile Christians (main alternative), or a hypothetical case; see the section on 2:14–15 and 2:26–29.
- SaysOn the day when God judges people's secrets through Christ Jesus, according to Paul's gospel (2:16); the text and accent variants do not affect the reference to the coming day.
- UncertainWhether 2:16 attaches to 2:12 with 2:13–15 parenthetical (lean: κρίνει picks up κριθήσονται), to 2:13 (main alternative), or to 2:15 (BSB).
- ImpliesGod judges the hidden things (prepares for 2:28–29); the gospel includes the announcement of judgment, and God judges through Christ (Acts 17:31; 2 Cor 5:10).
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exegeticalRom 2:14–15; Rom 2:26–29
- UncertainWhether the Gentiles of 2:14–15 are Gentiles generally (lean: ὅταν and τὰ τοῦ νόμου are occasional and partial; φύσει with the verb; the accusing conscience; the link to 2:12 and 1:32), Gentile Christians (main alternative: Jer 31:33; φύσει with 'not having the law', cf. 2:27; γάρ after 2:13), or a hypothetical case.
- UncertainWhether the uncircumcised of 2:26–29 are Gentile Christians (lean: circumcision of the heart by the Spirit, cf. 7:6; 8:4; a real reckoning; Phil 3:3) or a hypothetical case (main alternative: ἐάν; 3:9–20; faith not yet introduced).
- UncertainWhether 2:14–15 and 2:26–29 describe the same group; they need not, and the differences between the passages allow different answers.
- ImpliesThe Romans 1 conclusions on general revelation and the knowledge of God's decree rest on 1:19–21 and 1:32 and do not depend on the identification of the Gentiles of 2:14–15.
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historicalRom 1:26–27; Rom 2:14; 1 Cor 11:14
- SaysRom 1:26–27 contrasts 'the natural use' with what is 'contrary to nature'; Paul also uses φύσις in Gal 2:15, Rom 2:14, and 1 Cor 11:14.
- ImpliesBecause Rom 1:18–27 is framed by the Creator and his works (1:20, 25) and uses the 'male' and 'female' terms of Gen 1:27 LXX, 'nature' in 1:26–27 denotes God's created order rather than Stoic natural law or mere custom.
- UncertainWhether φύσις in 1 Cor 11:14 denotes created order or ingrained custom is debated; the Romans usage does not depend on the answer.
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historicalRom 2:14–16
- SaysRom 2:14–15 speaks of Gentiles who do not have the law doing what the law requires, with φύσει ('by nature') in the clause, and says they show the work of the law written on their hearts while their conscience bears witness.
- ImpliesConscience bears witness even where Sinai's law is absent (Rom 2:15); Rom 1:19–20, 32 says all people know God's righteous decree; and the whole argument looks to the day when God will judge through Christ Jesus (2:16), not to Stoic natural law.
- UncertainWhether the Gentiles of Rom 2:14–15 are Gentiles generally or Gentile Christians, and whether φύσει goes with 'do' or with 'not having the law'. The evidence leans toward Gentiles generally (φύσει with 'do'; thoughts accusing or defending; the link to 1:19–20, 32; humanity made in God's image, Gen 1:27). For Gentile Christians: the echo of Jer 31:33 in 'written on their hearts', the parallel with 2:26–29 and 8:4, and φύσει construed with 'not having the law' (cf. Gal 2:15).
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languageRom 2:14
- Saysὅταν + present subjunctive in 2:14 is an indefinite temporal clause about Gentiles who do 'the things of the law', so that they are a law to themselves.
- Implies'A law to themselves' is not a law of their own making but the law's demand present in them (2:15).
- UncertainWhether φύσει modifies ποιῶσιν (lean; BSB) or τὰ μὴ νόμον ἔχοντα (main alternative; cf. Gal 2:15; Rom 2:27).
- UncertainWhether the Gentiles of 2:14–15 are Gentiles generally (this note's lean: φύσει with the verb; the accusing conscience of 2:15), Gentile Christians (main alternative: Jer 31:33; Augustine; Cranfield), or a hypothetical case; 2:14–15 and 2:26–29 need not describe the same group.
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