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Romans 2
New English Translation

The Condemnation of the Moralist

2 [a] Therefore[b] you are without excuse,[c] whoever you are,[d] when you judge someone else.[e] For on whatever grounds[f] you judge another, you condemn yourself, because you who judge practice the same things. 2 Now we know that God’s judgment is in accordance with truth[g] against those who practice such things. 3 And do you think,[h] whoever you are, when you judge[i] those who practice such things and yet do them yourself,[j] that you will escape God’s judgment? 4 Or do you have contempt for the wealth of his kindness, forbearance, and patience, and yet do not know[k] that God’s kindness leads you to repentance? 5 But because of your stubbornness[l] and your unrepentant heart, you are storing up wrath for yourselves in the day of wrath, when God’s righteous judgment is revealed![m] 6 He[n] will reward[o] each one according to his works:[p] 7 eternal life to those who by perseverance in good works seek glory and honor and immortality, 8 but[q] wrath and anger to those who live in selfish ambition[r] and do not obey the truth but follow[s] unrighteousness. 9 There will be[t] affliction and distress on everyone[u] who does evil, on the Jew first and also the Greek,[v] 10 but[w] glory and honor and peace for everyone who does good, for the Jew first and also the Greek. 11 For there is no partiality with God. 12 For all who have sinned apart from the law[x] will also perish apart from the law, and all who have sinned under the law will be judged by the law. 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.[y] 14 For whenever the Gentiles,[z] who do not have the law, do by nature[aa] the things required by the law,[ab] these who do not have the law are a law to themselves. 15 They[ac] show that the work of the law is written[ad] in their hearts, as their conscience bears witness and their conflicting thoughts accuse or else defend[ae] them,[af] 16 on the day when God will judge[ag] the secrets of human hearts,[ah] according to my gospel[ai] through Christ Jesus.

The Condemnation of the Jew

17 But if you call yourself a Jew and rely on the law[aj] and boast of your relationship to God[ak] 18 and know his will[al] and approve the superior things because you receive instruction from the law,[am] 19 and if you are convinced[an] that you yourself are a guide to the blind, a light to those who are in darkness, 20 an educator of the senseless, a teacher of little children, because you have in the law the essential features of knowledge and of the truth— 21 therefore[ao] you who teach someone else, do you not teach yourself? You who preach against stealing, do you steal? 22 You who tell others not to commit adultery, do you commit adultery? You who abhor[ap] idols, do you rob temples? 23 You who boast in the law dishonor God by transgressing the law! 24 For just as it is written, “the name of God is being blasphemed among the Gentiles because of you.”[aq]

25 For circumcision[ar] has its value if you practice the law, but[as] if you break the law,[at] your circumcision has become uncircumcision. 26 Therefore if the uncircumcised man obeys[au] the righteous requirements of the law, will not his uncircumcision be regarded as circumcision? 27 And the physically uncircumcised man,[av] by keeping the law, will judge you to be the transgressor of the law, even though[aw] you have the letter[ax] and circumcision! 28 For a person is not a Jew who is one outwardly, nor is circumcision something that is outward in the flesh, 29 but someone is a Jew who is one inwardly, and circumcision is of the heart[ay] by the Spirit[az] and not by the letter.[ba] This person’s[bb] praise is not from people but from God.

Footnotes

  1. Romans 2:1 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. Romans 2:1 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.
  3. Romans 2:1 tn That is, “you have nothing to say in your own defense” (so translated by TCNT).
  4. Romans 2:1 tn Grk “O man.”
  5. Romans 2:1 tn Grk “Therefore, you are without excuse, O man, everyone [of you] who judges.”
  6. Romans 2:1 tn Grk “in/by (that) which.”
  7. Romans 2:2 tn Or “based on truth.”
  8. Romans 2:3 tn Grk “do you think this,” referring to the clause in v. 3b.
  9. Romans 2:3 tn Grk “O man, the one who judges.”
  10. Romans 2:3 tn Grk “and do them.” The other words are supplied to bring out the contrast implied in this clause.
  11. Romans 2:4 tn Grk “being unaware.”
  12. Romans 2:5 tn Grk “hardness.” Concerning this imagery, see Jer 4:4; Ezek 3:7; 1 En. 16:3.
  13. Romans 2:5 tn Grk “in the day of wrath and revelation of the righteous judgment of God.”
  14. Romans 2:6 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.
  15. Romans 2:6 tn Or “will render,” “will recompense.” In this context Paul is setting up a hypothetical situation, not stating that salvation is by works.
  16. Romans 2:6 sn A quotation from Ps 62:12; Prov 24:12; a close approximation to Matt 16:27.
  17. Romans 2:8 tn This contrast is clearer and stronger in Greek than can be easily expressed in English.
  18. Romans 2:8 tn Grk “those who [are] from selfish ambition.”
  19. Romans 2:8 tn Grk “are persuaded by, obey.”
  20. Romans 2:9 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…”
  21. Romans 2:9 tn Grk “every soul of man.”
  22. Romans 2:9 sn Paul uses the term Greek here and in v. 10 to refer to non-Jews, i.e., Gentiles.
  23. Romans 2:10 tn Grk “but even,” to emphasize the contrast. The second word has been omitted since it is somewhat redundant in English idiom.
  24. Romans 2:12 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.
  25. Romans 2:13 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.”
  26. Romans 2:14 sn Gentile is a NT term for a non-Jew.
  27. Romans 2:14 tn Some (e.g. C. E. B. Cranfield, Romans [ICC], 1:135-37) take the phrase φύσει (phusei, “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.
  28. Romans 2:14 tn Grk “do by nature the things of the law.”
  29. Romans 2:15 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.
  30. Romans 2:15 tn Grk “show the work of the law [to be] written,” with the words in brackets implied by the Greek construction.
  31. Romans 2:15 tn Or “excuse.”
  32. Romans 2:15 tn Grk “their conscience bearing witness and between the thoughts accusing or also defending one another.”
  33. Romans 2:16 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.
  34. Romans 2:16 tn Grk “of people.”
  35. Romans 2:16 sn On my gospel cf. Rom 16:25; 2 Tim 2:8.
  36. Romans 2:17 sn The law refers to the Mosaic law, described mainly in the OT books of Exodus, Leviticus, Numbers, and Deuteronomy.
  37. Romans 2:17 tn Grk “boast in God.” This may be an allusion to Jer 9:24.
  38. Romans 2:18 tn Grk “the will.”
  39. Romans 2:18 tn Grk “because of being instructed out of the law.”
  40. Romans 2:19 tn This verb is parallel to the verbs in vv. 17-18a, so it shares the conditional meaning even though the word “if” is not repeated.
  41. Romans 2:21 tn The structure of vv. 21-24 is difficult. Some take these verses as the apodosis of the conditional clauses (protases) in vv. 17-20; others see vv. 17-20 as an instance of anacoluthon (a broken off or incomplete construction).
  42. Romans 2:22 tn Or “detest.”
  43. Romans 2:24 sn A quotation from Isa 52:5.
  44. Romans 2:25 sn Circumcision refers to male circumcision as prescribed in the OT, which was given as a covenant to Abraham in Gen 17:10-14. Its importance for Judaism can hardly be overstated: According to J. D. G. Dunn (Romans [WBC], 1:120) it was the “single clearest distinguishing feature of the covenant people.” J. Marcus has suggested that the terms used for circumcision (περιτομή, peritomē) and uncircumcision (ἀκροβυστία, akrobustia) were probably derogatory slogans used by Jews and Gentiles to describe their opponents (“The Circumcision and the Uncircumcision in Rome,” NTS 35 [1989]: 77-80).
  45. Romans 2:25 tn This contrast is clearer and stronger in Greek than can be easily expressed in English.
  46. Romans 2:25 tn Grk “if you should be a transgressor of the law.”
  47. Romans 2:26 tn The Greek word φυλάσσω (phulassō, traditionally translated “keep”) in this context connotes preservation of and devotion to an object as well as obedience.
  48. Romans 2:27 tn Grk “the uncircumcision by nature.” The word “man” is supplied here to make clear that male circumcision (or uncircumcision) is in view.
  49. Romans 2:27 tn Grk “through,” but here the preposition seems to mean “(along) with,” “though provided with,” as BDAG 224 s.v. διά A.3.c indicates.
  50. Romans 2:27 tn Or “written code.”
  51. Romans 2:29 sn On circumcision is of the heart see Lev 26:41; Deut 10:16; Jer 4:4; Ezek 44:9.
  52. Romans 2:29 tn Some have taken the phrase ἐν πνεύματι (en pneumati, “by/in [the] S/spirit”) not as a reference to the Holy Spirit, but referring to circumcision as “spiritual and not literal” (RSV).
  53. Romans 2:29 tn Or “written code.”
  54. Romans 2:29 tn Grk “whose.” The relative pronoun has been replaced by the phrase “this person’s” and, because of the length and complexity of the Greek sentence, a new sentence was started in the translation.
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Romans 2
Wycliffe Bible

2 Therefore thou art unexcusable, each man that deemest, for in what thing thou deemest another, thou condemnest thyself; for thou doest the same things which thou deemest.

2 And we know, that the doom of God is after truth against them, that do such things.

3 But guessest thou, man, that deemest them that do such things, and thou doest those things [and thou doest them], that thou shalt escape the doom of God?

4 Whether thou despisest the riches of his goodness, and the patience, and the long abiding? Knowest thou not, that the benignity of God leadeth thee to repenting? [Whether despisest thou the riches of his goodness, and patience, and long abiding? Unknowest thou, that the benignity, or good will, of God leadeth thee to penance?]

5 But after thine hardness and unrepentant heart, thou treasurest to thee wrath in the day of wrath [Forsooth after thy hardness and unrepentant heart, thou treasurest to thee wrath into the day of wrath] and of showing of the rightful doom of God,

6 that shall yield to each man after his works;

7 soothly to them that be by patience of good work, glory, and honour, and uncorruption, to them that seek everlasting life;

8 but to them that be of strife, and that assent not to truth, but believe to wickedness, wrath and indignation,

9 tribulation and anguish, into each soul of man that worketh evil, to the Jew first, and to the Greek [of Jew first and of the Greek];

10 but glory, and honour, and peace, to each man that worketh good thing, to the Jew first, and to the Greek.

11 For acception of persons [that is, to put one before another without desert,] is not with God.

12 For whoever have sinned without the law, shall perish without the law; and whoever have sinned in the law, they shall be deemed by the law. [For whoever sin without law, shall perish without law; and whoever in the law sin, shall be deemed by the law.]

13 For the hearers of the law be not just with God, but the doers of the law shall be made just.

14 For when heathen men that have not law, do naturally [do by kind] those things that be of the law, they not having such manner [of] law, be law to themselves,

15 that show the work of the law written in their hearts. For the conscience of them yieldeth to them a witnessing betwixt themselves of thoughts that be accusing or defending, [that show the work of law written in their hearts; the conscience of them yielding to them a witnessing and between themselves of thoughts accusing or also defending,]

16 in the day when God shall deem the privy things of men after my gospel, by Jesus Christ.

17 But if thou art named a Jew [Forsooth if thou art named a Jew], and restest in the law, and hast glory in God,

18 and hast known his will, and thou learned by the law approvest [provest] the more profitable things,

19 and trustest thyself to be a leader of blind men, the light of them that be in darknesses,

20 a teacher of unwise men, a master of young children, that hast the form of knowing [having the form of science, or knowing,] and of truth in the law;

21 what then teachest thou another, and teachest not thyself? Thou that preachest that me shall not steal, stealest? [therefore thou that teachest another, teachest not thyself? Thou that preachest to not steal, stealest?]

22 Thou that teachest that me shall not do lechery, doest lechery? Thou that loathest maumets, doest sacrilege?[a]

23 Thou that hast glory in the law, unhonourest God by breaking of the law? [Thou that gloriest in the law, by breaking of the law unworshippest, or despisest, God?]

24 For the name of God is blasphemed by you among heathen men, as [it] is written. [For the name of God by you is blasphemed among heathen men, as it is written.]

25 For circumcision profiteth, if thou keep the law; but if thou be a trespasser against the law [forsooth if thou be a trespasser of the law], thy circumcision is made prepuce.

26 Therefore if prepuce keep the rightwiseness of the law, whether his prepuce shall not be areckoned [shall not be reckoned] into circumcision?

27 And the prepuce of kind that fulfilleth the law, shall deem thee, that by letter and circumcision art a trespasser against the law. [And the prepuce, which is of the kind, fulfilling the law, shall deem thee, that by letter and circumcision art trespasser of the law.]

28 For he that is in open is not a Jew, neither it is circumcision that is openly in the flesh [neither the circumcision that is in the flesh in open];

29 but he that is a Jew in hid, and the circumcision of heart, in spirit, not by the letter [not in letter], whose praising is not of men, but of God.

Footnotes

  1. Romans 2:22 Thou that sayest to not do lechery, doest lechery? Thou that loathest idols, or maumets, doest sacrilege?
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