Romans 2:9-24

9 There will be trouble and calamity for everyone who keeps on doing what is evil—for the Jew first and also for the Gentile.
10 But there will be glory and honor and peace from God for all who do good—for the Jew first and also for the Gentile.
11 For God does not show favoritism.
12 When the Gentiles sin, they will be destroyed, even though they never had God’s written law. And the Jews, who do have God’s law, will be judged by that law when they fail to obey it.
13 For merely listening to the law doesn’t make us right with God. It is obeying the law that makes us right in his sight.
14 Even Gentiles, who do not have God’s written law, show that they know his law when they instinctively obey it, even without having heard it.
15 They demonstrate that God’s law is written in their hearts, for their own conscience and thoughts either accuse them or tell them they are doing right.
16 And this is the message I proclaim—that the day is coming when God, through Christ Jesus, will judge everyone’s secret life.
17 You who call yourselves Jews are relying on God’s law, and you boast about your special relationship with him.
18 You know what he wants; you know what is right because you have been taught his law.
19 You are convinced that you are a guide for the blind and a light for people who are lost in darkness.
20 You think you can instruct the ignorant and teach children the ways of God. For you are certain that God’s law gives you complete knowledge and truth.
21 Well then, if you teach others, why don’t you teach yourself? You tell others not to steal, but do you steal?
22 You say it is wrong to commit adultery, but do you commit adultery? You condemn idolatry, but do you use items stolen from pagan temples?
23 You are so proud of knowing the law, but you dishonor God by breaking it.
24 No wonder the Scriptures say, “The Gentiles blaspheme the name of God because of you.”

Romans 2:9-24 Meaning and Commentary

INTRODUCTION TO ROMANS 2

This chapter contains, in general, a vindication of the justice and equity of the divine procedure against men, such as are described in the preceding chapter; and a refutation of the several pleas that might be made by the Gentiles, who had not the law, and by the Jews who had it; and concludes with exposing the wickedness of the latter, and with showing who they are that are properly Jews, and circumcised persons, in the account of God. It begins, in Ro 2:1, with an inference deduced from what had been said in the latter part of the foregoing chapter; concluding that such, be they who they will, Jews or Gentiles, are inexcusable, who do the things they condemn others for: but though the judgment of such persons is wrong, the apostle observes, Ro 2:2, that the judgment of God, in the condemnation of them, is right, of which he, and others, were fully assured; and which judgment is commended, by the rule of it, being according to truth; by the objects of it, criminals, who are left without excuse, and by the inevitableness of it, Ro 2:3, being such as cannot possibly be escaped: and though some men might hope to escape it, because not immediately punished, but loaded with the blessings of Providence, and peculiar benefits of divine goodness; yet this was to be ascribed to the forbearance of God for the present; and that if these favours were despised, and they had not a good effect upon them to bring to repentance, but instead thereof were more and more hardened under them, as their guilt would be increased, so wrath would be secretly laying up for them, which will be revealed in the day of judgment, Ro 2:4,5, at which time justice will be done to every man as his works will be found to be, Ro 2:6, then follows a description of the several sorts of persons that will be judged, and of the different things that will be their portion: as that eternal life will be given to good men, Ro 2:7, and the wrath of God poured down on bad men, whether they be Jews or Gentiles, Ro 2:8,9. The happiness of good men is repeated again, and explained, and promised to the Jew first, and then to the Gentile, Ro 2:10, and a reason given of this just and equal distribution, taken from the nature of God, who is no respecter of persons, Ro 2:11, an instance of which is produced in both Jews and Gentiles, that sin; the one perishing with, the other without the law, Ro 2:12, since it is not barely having and hearing the law, but acting up to it, which only can justify before God, Ro 2:13, upon which the apostle proceeds to refute the plea that might be made by the Gentiles, in favour of themselves, why they should not be condemned, taken from their not having the written law; for though they had not the law written on tables of stone, as the Jews had, yet they had, as he observes, the law of nature written on their hearts, against which they sinned: this he proves by the effects of it, discernible in many of them by their outward lives and conversations, in conformity to the law; and by the inward testimony of their consciences, approving of good deeds, and reproaching for bad ones, Ro 2:14,15, which two verses being put into a parenthesis, Ro 2:16, is connected with Ro 2:13, and points at the time when the doers of the law shall be justified, even at the day of judgment: which judgment is described by the author of it, God; by the subject of it, the secrets of men's hearts; by the person employed in the divine procedure, Jesus Christ; and by the evidence and certainty of it, the Gospel preached by the apostle, and then follow a description of the Jews, an account of their profession of religion, and an ironical concession of the several characters they assumed to themselves: they are described by their name, a Jew; by their religion, which lay in trusting in the law of Moses, and in boasting of their interest in God, as the God of Israel, Ro 2:17, by their knowledge of the will of God, and approbation of the excellent things of his law, Ro 2:18, and by the characters they took to themselves, Ro 2:19,20, from which the apostle takes an occasion to expose the wickedness of some of their principal men, even their teachers, Ro 2:21,22, by whose wicked lives and conversations God was dishonoured, and his name blasphemed among the Gentiles, Ro 2:23,24, hence it appears, that their name, profession, and character, would not justify them before God; wherefore the apostle goes on, to remove their plea taken from circumcision, showing that could be of no use to them, but became void through their breach of the law, Ro 2:25, and that, on the other hand, an uncircumcised Gentile, by keeping the law from right principles, and to a right end, appeared to be the true circumcision, Ro 2:26, wherefore the circumcised Jew that broke the law, stood condemned by the uncircumcised Gentile that fulfilled it; so far was circumcision from being any part of his justification, or a plea in favour of it, Ro 2:27. Then the apostle concludes the chapter, by giving a definition of a real Jew, and of true circumcision; which he does first negatively, that it is not anything external that makes him a Jew, or anything in the flesh that is right circumcision; but secondly, positively, that it is an inward work of grace that denominates a man a Jew, in a spiritual sense, or an Israelite indeed; and that it is the circumcision of the heart, which is wrought by the Spirit of God, that is true and genuine: and such a Jew, and such a circumcision, are approved of by God, and commended by him, when the other have only praise of men, Ro 2:28,29, and therefore, however such persons may be justified before men, they cannot be justified in the sight of God; which is the drift and design of the apostle in the whole.

Romans 2:9-24 In-Context

7 He will give eternal life to those who keep on doing good, seeking after the glory and honor and immortality that God offers.
8 But he will pour out his anger and wrath on those who live for themselves, who refuse to obey the truth and instead live lives of wickedness.
9 There will be trouble and calamity for everyone who keeps on doing what is evil—for the Jew first and also for the Gentile.
10 But there will be glory and honor and peace from God for all who do good—for the Jew first and also for the Gentile.
11 For God does not show favoritism.
12 When the Gentiles sin, they will be destroyed, even though they never had God’s written law. And the Jews, who do have God’s law, will be judged by that law when they fail to obey it.
13 For merely listening to the law doesn’t make us right with God. It is obeying the law that makes us right in his sight.
14 Even Gentiles, who do not have God’s written law, show that they know his law when they instinctively obey it, even without having heard it.
15 They demonstrate that God’s law is written in their hearts, for their own conscience and thoughts either accuse them or tell them they are doing right.
16 And this is the message I proclaim—that the day is coming when God, through Christ Jesus, will judge everyone’s secret life.
17 You who call yourselves Jews are relying on God’s law, and you boast about your special relationship with him.
18 You know what he wants; you know what is right because you have been taught his law.
19 You are convinced that you are a guide for the blind and a light for people who are lost in darkness.
20 You think you can instruct the ignorant and teach children the ways of God. For you are certain that God’s law gives you complete knowledge and truth.
21 Well then, if you teach others, why don’t you teach yourself? You tell others not to steal, but do you steal?
22 You say it is wrong to commit adultery, but do you commit adultery? You condemn idolatry, but do you use items stolen from pagan temples?
23 You are so proud of knowing the law, but you dishonor God by breaking it.
24 No wonder the Scriptures say, “The Gentiles blaspheme the name of God because of you.”
25 The Jewish ceremony of circumcision has value only if you obey God’s law. But if you don’t obey God’s law, you are no better off than an uncircumcised Gentile.
26 And if the Gentiles obey God’s law, won’t God declare them to be his own people?

Footnotes 3

  • [a]. Greek also for the Greek; also in 2:10 .
  • [b]. Greek do you steal from temples?
  • [c]. Isa 52:5 (Greek version).
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