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Text -- Romans 2:14 (NET)

Strongs On/Off
Context
2:14 For whenever the Gentiles, who do not have the law, do by nature the things required by the law, these who do not have the law are a law to themselves.
Parallel   Cross Reference (TSK)   ITL  

Names, People and Places, Dictionary Themes and Topics

Names, People and Places:
 · Gentile a non-Jewish person


Dictionary Themes and Topics: Sin | Rome | Romans, Epistle to the | Resurrection of the dead | Law | Judgment, The final | Judgment | JUSTICE | Heart | God | Gentiles | GALATIANS, EPISTLE TO THE | Fall of man | Doer | Conscience | more
Table of Contents

Word/Phrase Notes
Robertson , Vincent , Wesley , JFB , Clarke , Calvin , TSK

Word/Phrase Notes
Barnes , Poole , Haydock , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

Verse Range Notes
TSK Synopsis , MHCC , Matthew Henry , Barclay , Constable , College , McGarvey

Other
Critics Ask

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Commentary -- Word/Phrase Notes (per phrase)

Robertson: Rom 2:14 - -- That have no law ( ta mē nomon echonta ). Better, "that have not the law"(the Mosaic law).

That have no law ( ta mē nomon echonta ).

Better, "that have not the law"(the Mosaic law).

Robertson: Rom 2:14 - -- By nature ( phusei ). Instrumental case of phusis , old word from phuō , to beget. The Gentiles are without the Mosaic law, but not without some kn...

By nature ( phusei ).

Instrumental case of phusis , old word from phuō , to beget. The Gentiles are without the Mosaic law, but not without some knowledge of God in conscience and when they do right "they are a law to themselves"(heautois eisin nomos ). This is an obvious reply to the Jewish critic.

Vincent: Rom 2:14 - -- When ( ὅταν ) Lit., whenever , supposing a case which may occur at any time.

When ( ὅταν )

Lit., whenever , supposing a case which may occur at any time.

Vincent: Rom 2:14 - -- The Gentiles Rev., properly, Gentiles . There is no article. Not the Gentiles collectively, but Gentiles among whom the supposed case occurs.

The Gentiles

Rev., properly, Gentiles . There is no article. Not the Gentiles collectively, but Gentiles among whom the supposed case occurs.

Vincent: Rom 2:14 - -- Which have not the law ( τὰ μὴ νόμον ἔχοντα ) The μὴ not negatives the possession of the law . Rev., which h...

Which have not the law ( τὰ μὴ νόμον ἔχοντα )

The μὴ not negatives the possession of the law . Rev., which have no law .

Vincent: Rom 2:14 - -- Having not the law ( νόμον μὴ ἔχοντες ) Here μὴ not negatives the possession of the law. Rev., having no law...

Having not the law ( νόμον μὴ ἔχοντες )

Here μὴ not negatives the possession of the law. Rev., having no law . It is difficult to indicate the proper emphasis in the English text, since the use of italics is limited to words not in the original.

Wesley: Rom 2:14 - -- That is, any of them. St. Paul, having refuted the perverse judgment of the Jews concerning the heathens, proceeds to show the just judgment of God ag...

That is, any of them. St. Paul, having refuted the perverse judgment of the Jews concerning the heathens, proceeds to show the just judgment of God against them. He now speaks directly of the heathens, in order to convince the heathens. Yet the concession he makes to these serves more strongly to convince the Jews.

Wesley: Rom 2:14 - -- That is, without an outward rule; though this also, strictly speaking, is by preventing grace.

That is, without an outward rule; though this also, strictly speaking, is by preventing grace.

Wesley: Rom 2:14 - -- The ten commandments being only the substance of the law of nature. These, not having the written law, are a law unto themselves - That is, what the l...

The ten commandments being only the substance of the law of nature. These, not having the written law, are a law unto themselves - That is, what the law is to the Jews, they are, by the grace of God, to themselves; namely, a rule of life.

JFB: Rom 2:13-15 - -- As touching the Jews, in whose ears the written law is continually resounding, the condemnation of as many of them as are found sinners at the last in...

As touching the Jews, in whose ears the written law is continually resounding, the condemnation of as many of them as are found sinners at the last involves no difficulty; but even as respects the heathen, who are strangers to the law in its positive and written form--since they show how deeply it is engraven on their moral nature, which witnesses within them for righteousness and against iniquity, accusing or condemning them according as they violate or obey its stern dictates--their condemnation also for all the sin in which they live and die will carry its dreadful echo in their own breasts.

Clarke: Rom 2:14 - -- For when the Gentiles, which have not the law, etc. - Nor does it follow that the Gentiles who have not had a Divine revelation, shall either perish...

For when the Gentiles, which have not the law, etc. - Nor does it follow that the Gentiles who have not had a Divine revelation, shall either perish, because they had it not; or their unrighteous conduct pass unpunished, because not having this revelation might be considered as an excuse for their sins

Clarke: Rom 2:14 - -- Do by nature the things contained in the law - Do, without this Divine revelation, through that light which God imparts to every man, the things con...

Do by nature the things contained in the law - Do, without this Divine revelation, through that light which God imparts to every man, the things contained in the law - act according to justice, mercy, temperance and truth, the practice of which the revealed law so powerfully enjoins; these are a law unto themselves - they are not accountable to any other law, and are not to be judged by any dispensation different from that under which they live

Rabbi Tanchum brings in the Supreme Being as saying: When I decreed any thing against the Gentiles, to whom I have not given laws and statutes, and they know what I have decreed; immediately they repent; but the Israelites do not so. Tanchum, fol. 43. 2.

Calvin: Rom 2:14 - -- 14.=== For when the Gentiles, === etc. He now states what proves the former clause; for he did not think it enough to condemn us by mere assertion, ...

14.=== For when the Gentiles, === etc. He now states what proves the former clause; for he did not think it enough to condemn us by mere assertion, and only to pronounce on us the just judgment of God; but he proceeds to prove this by reasons, in order to excite us to a greater desire for Christ, and to a greater love towards him. He indeed shows that ignorance is in vain pretended as an excuse by the Gentiles, since they prove by their own deeds that they have some rule of righteousness: for there is no nation so lost to every thing human, that it does not keep within the limits of some laws. Since then all nations, of themselves and without a monitor, are disposed to make laws for themselves, it is beyond all question evident that they have some notions of justice and rectitude, which the Greeks call preconceptions προληψεις, and which are implanted by nature in the hearts of men. They have then a law, though they are without law: for though they have not a written law, they are yet by no means wholly destitute of the knowledge of what is right and just; as they could not otherwise distinguish between vice and virtue; the first of which they restrain by punishment, and the latter they commend, and manifest their approbation of it by honoring it with rewards. He sets nature in opposition to a written law, meaning that the Gentiles had the natural light of righteousness, which supplied the place of that law by which the Jews were instructed, so that they were a law to themselves. 72

TSK: Rom 2:14 - -- which : Rom 2:12, Rom 3:1, Rom 3:2; Deu 4:7; Psa 147:19, Psa 147:20; Act 14:16, Act 17:30; Eph 2:12 do by : Rom 2:27, Rom 1:19, Rom 1:20; 1Co 11:14; P...

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Rom 2:14 - -- For when - The apostle, in Rom 2:13, had stated a general principle, that the doers of the Law only can be justified, if justification is attem...

For when - The apostle, in Rom 2:13, had stated a general principle, that the doers of the Law only can be justified, if justification is attempted by the Law. In this verse and the next, he proceeds to show that the same principle is applicable to the pagan; that though they have not the written Law of God, yet that they have sufficient knowledge of his will to take away every excuse for sin, and consequently that the course of reasoning by which he had come to the conclusion that they were guilty, is well founded. This verse is not to be understood as affirming, as an historical fact, that any of the pagan ever did perfectly obey the Law which they had, any more than the previous verse affirms it of the Jews, The main point in the argument is, that if people are justified by the Law, their obedience must be entire and perfect; that this is not to be external only, or to consist in hearing or in acknowledging the justice of the Law; and that the Gentiles had an opportunity of illustrating this principle as well as the Jews, since they also had a law among themselves. The word "when" ὅταν hotan does not imply that the thing shall certainly take place, but is one form of introducing a supposition; or of stating the connection of one thing with another, Mat 5:11; Mat 6:2, Mat 6:5-6, Mat 6:16; Mat 10:19. It is, however, true that the main things contained in this verse, and the next, actually occurred, that the Gentiles did many things which the Law of God required.

The Gentiles - All who were not Jews.

Which have not the law - Who have net a revelation, or the written word of God. In the Greek the article is omitted, "who have not law,"that is, any revealed law.

By nature - By some, this phrase has been supposed to belong to the previous member of the sentence, "who have not the law by nature."But our translation is the more natural and usual construction. The expression means clearly by the light of conscience and reason, and whatever other helps they may have without revelation. It denotes simply, in that state which is without the revealed will of God. In that condition they had many helps of tradition, conscience, reason, and the observation of the dealings of divine Providence, so that to a considerable extent they knew what was right and what was wrong.

Do the things - Should they not merely understand and approve, but actually perform the things required in the Law.

Contained in the law - Literally, the things of the Law, that is, the things which the Law requires. Many of those things might be done by the pagan, as, e. g., respect to parents. truth, justice, honesty, chastity. So far as they did any of those things, so far they showed that they had a law among themselves. And wherein they failed in these things they showed that they were justly condemned. "Are a law unto themselves."This is explained in the following verse. It means that their own reason and conscience constituted, in these things, a law, or prescribed that for them which the revealed law did to the Jews.

Poole: Rom 2:14 - -- Here he preoccupates the Gentiles’ plea. They might object, that having not the law, they could not transgress, nor be culpable in judgment: s...

Here he preoccupates the Gentiles’ plea. They might object, that having not the law, they could not transgress, nor be culpable in judgment: see Rom 4:15 . To this he says, that though they had not the law written in tables of stone, as the Jews had, yet they had a law written in their hearts, which was a copy or counterpart of the other, and had in a manner the effects of it; for thereby they were instructed to do well, and debarred from doing evil, which are the two properties of all laws.

Do by nature nature is opposed to Scripture and special revelation: by the direction of the law, and light of nature, they did many things which the law of Moses commanded, and forbore many things which it forbade.

Are a law unto themselves i.e. they have in themselves such principles of reason and rules of equity, as are to them instead of a law, prescribing what they ought to do and avoid.

Haydock: Rom 2:14-15 - -- When the Gentiles...do by nature, or naturally, that is, without having received any written law, these men are a law to themselves, and have it w...

When the Gentiles...do by nature, or naturally, that is, without having received any written law, these men are a law to themselves, and have it written in their hearts, as to the existence of a God, and their reason tells them, that many sins are unlawful: they may also do some actions that are morally good, as by giving alms to relieve the poor, honouring their parents, &c. not that these actions, morally good, will suffice for their justification of themselves, or make them deserve a supernatural reward in the kingdom of heaven; but God, out of his infinite mercy, will give them some supernatural graces, by which they come to know, and believe, that he will reward their souls for eternity. Such, says St. John Chrysostom, were the dispositions of Melchisedech, Job, Cornelius the Centurion, &c. (Witham)

Gill: Rom 2:14 - -- For when the Gentiles which have not the law,.... The objection of the Gentiles against their condemnation, taken from their being without the law, is...

For when the Gentiles which have not the law,.... The objection of the Gentiles against their condemnation, taken from their being without the law, is here obviated. The apostle owns that they had not the law, that is, the written law of Moses, and yet intimates that they had, and must have a law, against which they sinned, and so deserved punishment, and which they in part obeyed; for these men

do by nature the things contained in the law. The matter and substance of the moral law of Moses agrees with the law and light of nature; and the Gentiles in some measure, and in some sort, did these things by nature; not that men by the mere strength of nature without the grace of God, can fulfil the law, or do anything that is acceptable to God; and indeed, what these men did was merely natural and carnal, and so unacceptable to God. Some understand this of nature assisted by grace, in converted Gentiles, whether before or after the coming of Christ; others expound the phrase, by nature, freely, willingly, in opposition to the servile spirit of the Jews, in their obedience to the law; though it rather seems to design the dictates of natural reason, by which they acted: and so

these having not the law, the written law,

are a law to themselves; which they have by nature and use, and which natural reason dictates to them. So Plato distinguishes the law

"into written and un written q: the written law is that which was used in commonwealths; and that κατα εθη γινομενος, "which was according to custom or nature", was called unwritten, such as not to go to market naked, nor to be clothed with women's clothes; which things were not forbidden by any law, but these were not done because forbidden by the unwritten law;''

which he calls "unwritten", because not written on tables, or with ink; otherwise it was written in their minds, and which by nature and use they were accustomed to.

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Commentary -- Verse Notes / Footnotes

NET Notes: Rom 2:14 Grk “do by nature the things of the law.”

Geneva Bible: Rom 2:14 ( 6 ) For when the Gentiles, which have ( i ) not the law, do by ( k ) nature the things contained in the law, these, having not the law, are a law un...

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Commentary -- Verse Range Notes

TSK Synopsis: Rom 2:1-29 - --1 No excuse for sin.6 No escape from judgment.14 Gentiles cannot;17 nor Jews.

MHCC: Rom 2:1-16 - --The Jews thought themselves a holy people, entitled to their privileges by right, while they were unthankful, rebellious, and unrighteous. But all who...

Matthew Henry: Rom 2:1-16 - -- In the former chapter the apostle had represented the state of the Gentile world to be as bad and black as the Jews were ready enough to pronounce i...

Barclay: Rom 2:12-16 - --In the translation we have slightly changed the order of the verses. In the sense of the passage Rom 2:16follows Rom 2:13, and Rom 2:14-15are a long...

Constable: Rom 1:18--3:21 - --II. THE NEED FOR GOD'S RIGHTEOUSNESS 1:18--3:20 Paul began his explanation of the gospel by demonstrating that t...

Constable: Rom 2:1--3:9 - --B. The need of good people 2:1-3:8 In the previous section (1:18-32), Paul showed mankind condemned for ...

Constable: Rom 2:1-16 - --1. God's principles of judgment 2:1-16 Before showing the guilt of moral and religious people before God (vv. 17-29), Paul set forth the principles by...

College: Rom 2:1-29 - --II. 2:1-3:8 - THE SINFULNESS OF THE JEWS INTRODUCTION The overall subject of the first main section of Romans is the impotence of law as a way of sa...

McGarvey: Rom 2:14 - --(for when Gentiles that have not the law do by nature the things of the law, these, not having the law, are the law unto themselves ;

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Commentary -- Other

Critics Ask: Rom 2:14 ROMANS 2:14-15 —How can those who are by nature sinners keep God’s laws of nature? PROBLEM: Ephesians 2:3 asserts that all humans are “by n...

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Introduction / Outline

Robertson: Romans (Book Introduction) The Epistle to the Romans Spring of a.d. 57 By Way of Introduction Integrity of the Epistle The genuineness of the Epistle is so generally adm...

JFB: Romans (Book Introduction) THE GENUINENESS of the Epistle to the Romans has never been questioned. It has the unbroken testimony of all antiquity, up to CLEMENT OF ROME, the apo...

JFB: Romans (Outline) INTRODUCTION. (Rom. 1:1-17) THE JEW UNDER LIKE CONDEMNATION WITH THE GENTILE. (Rom. 2:1-29) JEWISH OBJECTIONS ANSWERED. (Rom 3:1-8) THAT THE JEW IS S...

TSK: Romans (Book Introduction) The Epistle to the Romans is " a writing," says Dr. Macknight, " which, for sublimity and truth of sentiment, for brevity and strength of expression,...

TSK: Romans 2 (Chapter Introduction) Overview Rom 2:1, No excuse for sin; Rom 2:6, No escape from judgment; Rom 2:14, Gentiles cannot; Rom 2:17, nor Jews.

Poole: Romans 2 (Chapter Introduction) CHAPTER 2

MHCC: Romans (Book Introduction) The scope or design of the apostle in writing to the Romans appears to have been, to answer the unbelieving, and to teach the believing Jew; to confir...

MHCC: Romans 2 (Chapter Introduction) (v. 1-16) The Jews could not be justified by the law of Moses, any more than the Gentiles by the law of nature. (Rom 2:17-29) The sins of the Jews co...

Matthew Henry: Romans (Book Introduction) An Exposition, with Practical Observations, of The Epistle of St. Paul to the Romans If we may compare scripture with scripture, and take the opinion ...

Matthew Henry: Romans 2 (Chapter Introduction) The scope of the first two chapters of this epistle may be gathered from Rom 3:9, " We have before proved both Jews and Gentiles that they are all ...

Barclay: Romans (Book Introduction) A GENERAL INTRODUCTION TO THE LETTERS OF PAUL The Letters Of Paul There is no more interesting body of documents in the New Testament than the letter...

Barclay: Romans 2 (Chapter Introduction) The Responsibility Of Privilege (Rom_2:1-11) The Unwritten Law (Rom_2:12-16) The Real Jew (Rom_2:17-29)

Constable: Romans (Book Introduction) Introduction Historical Background Throughout the history of the church, from postapos...

Constable: Romans (Outline) Outline I. Introduction 1:1-17 A. Salutation 1:1-7 1. The writer 1:1 ...

Constable: Romans Romans Bibliography Alford, Henry. The Greek Testament. 4 vols. New ed. Cambridge: Rivingtons, 1881. ...

Haydock: Romans (Book Introduction) THE EPISTLE OF ST. PAUL, THE APOSTLE, TO THE ROMANS. INTRODUCTION. After the Gospels, which contain the history of Christ, and the Acts of...

Gill: Romans (Book Introduction) INTRODUCTION TO ROMANS Though this epistle is in order placed the first of the epistles, yet it was not first written: there were several epistles ...

Gill: Romans 2 (Chapter Introduction) INTRODUCTION TO ROMANS 2 This chapter contains, in general, a vindication of the justice and equity of the divine procedure against men, such as ar...

College: Romans (Book Introduction) INTRODUCTION I. ROMANS: ITS INFLUENCE AND IMPORTANCE God's Word is a lamp to our feet and a light for our path (Ps 119:105), and no part of it shine...

College: Romans (Outline) VIII. OUTLINE PROLOGUE - 1:1-17 I. EPISTOLARY GREETING - 1:1-7 A. The Author Introduces Himself - 1:1 1. A Slave of Christ Jesus 2. Call...

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