Romans 2:1

The Condemnation of the Moralist

2:1 ¹ Therefore ²  you are without excuse, ³  whoever you are, ⁴  when you judge someone else. ⁵  For on whatever grounds ⁶  you judge another, you condemn yourself, because you who judge practice the same things.

Romans 5:17

5:17 For if, by the transgression of the one man, ⁷  death reigned through the one, how much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one, Jesus Christ!

Romans 8:9

8:9 You, however, are not in ⁸  the flesh but in the Spirit, if indeed the Spirit of God lives in you. Now if anyone does not have the Spirit of Christ, this person does not belong to him.

Romans 8:11

8:11 Moreover if the Spirit of the one ⁹  who raised Jesus from the dead lives in you, the one who raised Christ ¹⁰  from the dead will also make your mortal bodies alive through his Spirit who lives in you. ¹¹ 

Romans 11:24

11:24 For if you were cut off from what is by nature a wild olive tree, and grafted, contrary to nature, into a cultivated olive tree, how much more will these natural branches be grafted back into their own olive tree?

Romans 13:9

13:9 For the commandments, ¹²  “Do not commit adultery, do not murder, do not steal, do not covet,” ¹³  (and if there is any other commandment) are summed up in this, “Love your neighbor as yourself.” ¹⁴ 

Romans 14:4

14:4 Who are you to pass judgment on another’s servant? Before his own master he stands or falls. And he will stand, for the Lord ¹⁵  is able to make him stand.

[2:1]  ¹ 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]  ² 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]  ³ tn That is, “you have nothing to say in your own defense” (so translated by TCNT).

[2:1]  ⁴ tn Grk “O man.”

[2:1]  ⁵ tn Grk “Therefore, you are without excuse, O man, everyone [of you] who judges.”

[2:1]  ⁶ tn Grk “in/by (that) which.”

[5:17]  ⁷ sn Here the one man refers to Adam (cf. 5:14).

[8:9]  ¹³ tn Or “are not controlled by the flesh but by the Spirit.”

[8:11]  ¹⁹ sn The one who raised Jesus from the dead refers to God (also in the following clause).

[8:11]  ²⁰ tc Several mss read ᾿Ιησοῦν (Ihsoun, “Jesus”) after Χριστόν (Criston, “Christ”; א* A D* 630 1506 1739 1881 pc bo); C 81 104 lat have ᾿Ιησοῦν Χριστόν. The shorter reading is more likely to be original, though, both because of external evidence (א² B D² F G Ψ 33 Ï sa) and internal evidence (scribes were much more likely to add the name “Jesus” if it were lacking than to remove it if it were already present in the text, especially to harmonize with the earlier mention of Jesus in the verse).

[8:11]  ²¹ tc Most mss (B D F G Ψ 33 1739 1881 Ï lat) have διά (dia) followed by the accusative: “because of his Spirit who lives in you.” The genitive “through his Spirit” is supported by א A C⁽*⁾ 81 104 1505 1506 al, and is slightly preferred.

[13:9]  ²⁵ tn Grk “For the…” (with the word “commandments” supplied for clarity). The Greek article (“the”) is used here as a substantiver to introduce the commands that are quoted from the second half of the Decalogue (ExSyn 238).

[13:9]  ²⁶ sn A quotation from Exod 20:13-15, 17; Deut 5:17-19, 21.

[13:9]  ²⁷ sn A quotation from Lev 19:18.

[14:4]  ³¹ tc Most mss, especially Western and Byzantine (D F G 048 33 1739 1881 Ï latt), read θεός (qeos, “God”) in place of κύριος (kurios, “Lord”) here. However, κύριος is found in many of the most important mss (Ì⁴⁶ א A B C P Ψ pc co), and θεός looks to be an assimilation to θεός in v. 3.