Romans 1:20--2:16

1:20 For since the creation of the world his invisible attributes – his eternal power and divine nature – have been clearly seen, because they are understood through what has been made. So people ¹  are without excuse. 1:21 For although they knew God, they did not glorify him as God or give him thanks, but they became futile in their thoughts and their senseless hearts ²  were darkened. 1:22 Although they claimed ³  to be wise, they became fools 1:23 and exchanged the glory of the immortal God for an image resembling mortal human beings ⁴  or birds or four-footed animals ⁵  or reptiles.

1:24 Therefore God gave them over ⁶  in the desires of their hearts to impurity, to dishonor ⁷  their bodies among themselves. ⁸  1:25 They ⁹  exchanged the truth of God for a lie ¹⁰  and worshiped and served the creation ¹¹  rather than the Creator, who is blessed forever! Amen.

1:26 For this reason God gave them over to dishonorable passions. For their women exchanged the natural sexual relations for unnatural ones, ¹²  1:27 and likewise the men also abandoned natural relations with women ¹³  and were inflamed in their passions ¹⁴  for one another. Men ¹⁵  committed shameless acts with men and received in themselves the due penalty for their error.

1:28 And just as they did not see fit to acknowledge God, ¹⁶  God gave them over to a depraved mind, to do what should not be done. ¹⁷  1:29 They are filled ¹⁸  with every kind of unrighteousness, wickedness, covetousness, malice. They are rife with ¹⁹  envy, murder, strife, deceit, hostility. They are gossips, 1:30 slanderers, haters of God, insolent, arrogant, boastful, contrivers of all sorts of evil, disobedient to parents, 1:31 senseless, covenant-breakers, ²⁰  heartless, ruthless. 1:32 Although they fully know ²¹  God’s righteous decree that those who practice such things deserve to die, ²²  they not only do them but also approve of those who practice them. ²³ 

The Condemnation of the Moralist

2:1 ²⁴ Therefore ²⁵  you are without excuse, ²⁶  whoever you are, ²⁷  when you judge someone else. ²⁸  For on whatever grounds ²⁹  you judge another, you condemn yourself, because you who judge practice the same things. 2:2 Now we know that God’s judgment is in accordance with truth ³⁰  against those who practice such things. 2:3 And do you think, ³¹  whoever you are, when you judge ³²  those who practice such things and yet do them yourself, ³³  that you will escape God’s judgment? 2:4 Or do you have contempt for the wealth of his kindness, forbearance, and patience, and yet do not know ³⁴  that God’s kindness leads you to repentance? 2:5 But because of your stubbornness ³⁵  and your unrepentant heart, you are storing up wrath for yourselves in the day of wrath, when God’s righteous judgment is revealed! ³⁶  2:6 He ³⁷  will reward ³⁸  each one according to his works: ³⁹  2:7 eternal life to those who by perseverance in good works seek glory and honor and immortality, 2:8 but ⁴⁰  wrath and anger to those who live in selfish ambition ⁴¹  and do not obey the truth but follow ⁴²  unrighteousness. 2:9 There will be ⁴³  affliction and distress on everyone ⁴⁴  who does evil, on the Jew first and also the Greek, ⁴⁵  2:10 but ⁴⁶  glory and honor and peace for everyone who does good, for the Jew first and also the Greek. 2:11 For there is no partiality with God. 2:12 For all who have sinned apart from the law ⁴⁷  will also perish apart from the law, and all who have sinned under the law will be judged by the law. 2:13 For it is not those who hear the law who are righteous before God, but those who do the law will be declared righteous. ⁴⁸  2:14 For whenever the Gentiles, ⁴⁹  who do not have the law, do by nature ⁵⁰  the things required by the law, ⁵¹  these who do not have the law are a law to themselves. 2:15 They ⁵²  show that the work of the law is written ⁵³  in their hearts, as their conscience bears witness and their conflicting thoughts accuse or else defend ⁵⁴  them, ⁵⁵  2:16 on the day when God will judge ⁵⁶  the secrets of human hearts, ⁵⁷  according to my gospel ⁵⁸  through Christ Jesus.

[1:20]  ¹ tn Grk “they”; the referent (people) has been specified in the translation for clarity.

[1:21]  ² tn Grk “heart.”

[1:22]  ³ tn The participle φάσκοντες (faskonte") is used concessively here.

[1:23]  ⁴ tn Grk “exchanged the glory of the incorruptible God in likeness of an image of corruptible man.” Here there is a wordplay on the Greek terms ἄφθαρτος (afqarto", “immortal, imperishable, incorruptible”) and φθαρτός (fqarto", “mortal, corruptible, subject to decay”).

[1:23]  ⁵ sn Possibly an allusion to Ps 106:19-20.

[1:24]  ⁶ sn Possibly an allusion to Ps 81:12.

[1:24]  ⁷ tn The genitive articular infinitive τοῦ ἀτιμάζεσθαι (tou atimazesqai, “to dishonor”) has been taken as (1) an infinitive of purpose; (2) an infinitive of result; or (3) an epexegetical (i.e., explanatory) infinitive, expanding the previous clause.

[1:24]  ⁸ tn Grk “among them.”

[1:25]  ⁹ tn Grk “who.” The relative pronoun was converted to a personal pronoun and, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:25]  ¹⁰ tn Grk “the lie.”

[1:25]  ¹¹ tn Or “creature, created things.”

[1:26]  ¹² tn Grk “for their females exchanged the natural function for that which is contrary to nature.” The term χρῆσις (crhsi") has the force of “sexual relations” here (L&N 23.65).

[1:27]  ¹³ tn Grk “likewise so also the males abandoning the natural function of the female.”

[1:27]  ¹⁴ tn Grk “burned with intense desire” (L&N 25.16).

[1:27]  ¹⁵ tn Grk “another, men committing…and receiving,” continuing the description of their deeds. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:28]  ¹⁶ tn Grk “and just as they did not approve to have God in knowledge.”

[1:28]  ¹⁷ tn Grk “the things that are improper.”

[1:29]  ¹⁸ tn Grk “being filled” or “having been filled,” referring to those described in v. 28. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:29]  ¹⁹ tn Grk “malice, full of,” continuing the description. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:31]  ²⁰ tn Or “promise-breakers.”

[1:32]  ²¹ tn Grk “who, knowing…, not only do them but also approve…” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:32]  ²² tn Grk “are worthy of death.”

[1:32]  ²³ sn “Vice lists” like vv. 28-32 can be found elsewhere in the NT in Matt 15:19; Gal 5:19-21; 1 Tim 1:9-10; and 1 Pet 4:3. An example from the intertestamental period can be found in Wis 14:25-26.

[2:1]  ²⁴ sn Rom 2:1-29 presents unusual difficulties for the interpreter. There have been several major approaches to the chapter and the group(s) it refers to: (1) Rom 2:14 refers to Gentile Christians, not Gentiles who obey the Jewish law. (2) Paul in Rom 2 is presenting a hypothetical viewpoint: If anyone could obey the law, that person would be justified, but no one can. (3) The reference to “the ones who do the law” in 2:13 are those who “do” the law in the right way, on the basis of faith, not according to Jewish legalism. (4) Rom 2:13 only speaks about Christians being judged in the future, along with such texts as Rom 14:10 and 2 Cor 5:10. (5) Paul’s material in Rom 2 is drawn heavily from Diaspora Judaism, so that the treatment of the law presented here cannot be harmonized with other things Paul says about the law elsewhere (E. P. Sanders, Paul, the Law, and the Jewish People, 123); another who sees Rom 2 as an example of Paul’s inconsistency in his treatment of the law is H. Räisänen, Paul and the Law [WUNT], 101-9. (6) The list of blessings and curses in Deut 27–30 provide the background for Rom 2; the Gentiles of 2:14 are Gentile Christians, but the condemnation of Jews in 2:17-24 addresses the failure of Jews as a nation to keep the law as a whole (A. Ito, “Romans 2: A Deuteronomistic Reading,” JSNT 59 [1995]: 21-37).

[2:1]  ²⁵ tn Some interpreters (e.g., C. K. Barrett, Romans [HNTC], 43) connect the inferential Διό (dio, “therefore”) with 1:32a, treating 1:32b as a parenthetical comment by Paul.

[2:1]  ²⁶ tn That is, “you have nothing to say in your own defense” (so translated by TCNT).

[2:1]  ²⁷ tn Grk “O man.”

[2:1]  ²⁸ tn Grk “Therefore, you are without excuse, O man, everyone [of you] who judges.”

[2:1]  ²⁹ tn Grk “in/by (that) which.”

[2:2]  ³⁰ tn Or “based on truth.”

[2:3]  ³¹ tn Grk “do you think this,” referring to the clause in v. 3b.

[2:3]  ³² tn Grk “O man, the one who judges.”

[2:3]  ³³ tn Grk “and do them.” The other words are supplied to bring out the contrast implied in this clause.

[2:4]  ³⁴ tn Grk “being unaware.”

[2:5]  ³⁵ tn Grk “hardness.” Concerning this imagery, see Jer 4:4; Ezek 3:7; 1 En. 16:3.

[2:5]  ³⁶ tn Grk “in the day of wrath and revelation of the righteous judgment of God.”

[2:6]  ³⁷ tn Grk “who.” The relative pronoun was converted to a personal pronoun and, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[2:6]  ³⁸ tn Or “will render,” “will recompense.” In this context Paul is setting up a hypothetical situation, not stating that salvation is by works.

[2:6]  ³⁹ sn A quotation from Ps 62:12; Prov 24:12; a close approximation to Matt 16:27.

[2:8]  ⁴⁰ tn This contrast is clearer and stronger in Greek than can be easily expressed in English.

[2:8]  ⁴¹ tn Grk “those who [are] from selfish ambition.”

[2:8]  ⁴² tn Grk “are persuaded by, obey.”

[2:9]  ⁴³ tn No verb is expressed in this verse, but the verb “to be” is implied by the Greek construction. Literally “suffering and distress on everyone…”

[2:9]  ⁴⁴ tn Grk “every soul of man.”

[2:9]  ⁴⁵ sn Paul uses the term Greek here and in v. 10 to refer to non-Jews, i.e., Gentiles.

[2:10]  ⁴⁶ tn Grk “but even,” to emphasize the contrast. The second word has been omitted since it is somewhat redundant in English idiom.

[2:12]  ⁴⁷ sn This is the first occurrence of law (nomos) in Romans. Exactly what Paul means by the term has been the subject of much scholarly debate. According to J. A. Fitzmyer (Romans [AB], 131-35; 305-6) there are at least four different senses: (1) figurative, as a “principle”; (2) generic, meaning “a law”; (3) as a reference to the OT or some part of the OT; and (4) as a reference to the Mosaic law. This last usage constitutes the majority of Paul’s references to “law” in Romans.

[2:13]  ⁴⁸ tn The Greek sentence expresses this contrast more succinctly than is possible in English. Grk “For not the hearers of the law are righteous before God, but the doers of the law will be declared righteous.”

[2:14]  ⁴⁹ sn Gentile is a NT term for a non-Jew.

[2:14]  ⁵⁰ tn Some (e.g. C. E. B. Cranfield, Romans [ICC], 1:135-37) take the phrase φύσει (fusei, “by nature”) to go with the preceding “do not have the law,” thus: “the Gentiles who do not have the law by nature,” that is, by virtue of not being born Jewish.

[2:14]  ⁵¹ tn Grk “do by nature the things of the law.”

[2:15]  ⁵² tn Grk “who.” The relative pronoun was converted to a personal pronoun and, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[2:15]  ⁵³ tn Grk “show the work of the law [to be] written,” with the words in brackets implied by the Greek construction.

[2:15]  ⁵⁴ tn Or “excuse.”

[2:15]  ⁵⁵ tn Grk “their conscience bearing witness and between the thoughts accusing or also defending one another.”

[2:16]  ⁵⁶ tn The form of the Greek word is either present or future, but it is best to translate in future because of the context of future judgment.

[2:16]  ⁵⁷ tn Grk “of people.”

[2:16]  ⁵⁸ sn On my gospel cf. Rom 16:25; 2 Tim 2:8.