Romans 2

Paul waits to explain righteousness through faith (see 3:21) until he first teaches about the sinfulness of all people. Both non-Jews and Jews are equally under the power of sin (1:18–32; 2:1–3:8). Because of this, both groups are in the same situation before God. No one can gain God’s favor by their own actions or obedience (3:9–20). All people need God’s saving action, not their own efforts.

• You is singular in the Greek text. Here, you refers to a hypothetical Jew who feels superior to Gentiles and believes that he is not in danger of judgment. Paul uses a popular Hellenistic writing style called a diatribe (a teaching method that presents a debate with an imagined opponent). In this style, the writer argues against a made-up person in order to persuade the audience.

• the same things: Paul’s means that Jews, like Gentiles, turn away from God’s revelation and choose to follow their own path.

not realizing that God’s kindness leads you to repentance?: Jewish writings describe a common attitude of false security about judgment (for example, Wisdom of Solomon 12–15; compare Jeremiah 7:1–5; Amos 5:18–27). Paul uses this idea when he asks his question. Many Jews believed that because they were God’s people, they did not need to fear judgment. They thought their sins would not be punished in the same way as the sins of Gentiles. Paul makes clear that God’s grace was meant to turn Jews away from sin, not to approve of a sinful way of life.

Paul uses a chiasm (a pattern shaped like an “X,” where ideas are repeated in reverse order) to make his point:

• A God judges everyone the same (2:6)

  • B Life is the reward for doing good (2:7)

    • C Wrath is the penalty for evil (2:8)

    • C′ Wrath for doing evil (2:9)

  • B′ Life for doing good (2:10)

• A' God shows no favoritism (2:11)

To those … doing good … He will give eternal life: Paul explains elsewhere that no one can receive eternal life except as God's gift through faith (3:20, 28; 4:1–8). Here, Paul may be speaking about Christians whose good actions come from faith and will be considered in God’s judgment. Or he may be pointing to God’s perfect standard of holiness, which shows that only complete perfection could bring acceptance before God. As Paul’s argument continues, he shows that no one is able to meet this standard.

self-seeking: This phrase translates a rare Greek word, eritheia, which means selfish ambition or strife. The Greek philosopher Aristotle used this word to criticize politicians of his time. He said they pursued public office for personal gain instead of wanting to serve the people (Aristotle, Politics 5.3; see also 2 Corinthians 12:20; Galatians 5:20; Philippians 1:17; 2:3; James 3:14, 16).

• Perish: This common New Testament word describes the final outcome of the wicked after judgment (see also 9:22; 14:15; 1 Corinthians 1:18; 15:18; 2 Corinthians 2:15; 4:3; Philippians 1:28; 3:19; 2 Thessalonians 2:10; 1 Timothy 6:9). It refers to complete ruin and loss under God’s judgment.

• all … under the law: The Jews received the law of Moses, while the Gentiles (non-Jewish people) never had God’s written law. In the New Testament period, Jews saw having the law as a mark of God's favor towards them and even as a guarantee of salvation.

the doers of the law who will be declared righteous: Regarding the promise of righteousness through obedience, see 2:7 and James 1:22.

Gentiles, who do not have the law, do by nature what the law requires: This fits with the idea that the law is written on their hearts (2:15), which points to the promise of the new covenant (Jeremiah 31:31–34).

Or Paul may be speaking about non-Christian Gentiles. These Gentiles know God’s basic moral law through their conscience. In this case, Paul shows that all people can be held responsible for basic moral standards, even without God’s written law.

secrets (literally the hidden things): Scripture often emphasizes that God will judge people based on their thoughts and intentions (see 1 Samuel 16:7; Psalm 139:1–2; Jeremiah 17:10).

The pride of the Jews reflects Old Testament and Jewish teachings about the privileges and responsibilities God gave to Israel. God gave his law to Israel, formed a special relationship with them, and gave them the task of being a spiritual light to the Gentiles (see Isaiah 42:6–7). Jews were not wrong to enjoy these blessings; their error was in failing to live up to their privileged position.

Paul again uses the diatribe style (a teaching method that argues with an imagined opponent) to show the inconsistency in Jewish claims (see study note on 2:1–5).

do you rob temples?: Old Testament law prohibited Jews from having anything to do with pagan idols (see Deuteronomy 7:26). Pagans were those who worshiped false gods, and idols were hand-made representations of these false gods. But first-century AD Jews did not always follow this law. Sometimes they stole idols and used or sold the valuable metals from which the pagans made the idols.

Paul quotes Isaiah 52:5, where God’s name is blasphemed because Israel is oppressed by pagan nations. Here, Paul uses that passage to demonstrate the failure of the Jews to live up to their responsibilities.

God established the Jewish ceremony of circumcision as a sign of his covenant (special agreement) with Abraham. God required that every male Israelite child be circumcised (Genesis 17:9–13; see Romans 4:11). Circumcision represents God’s covenant with his people, Israel.

The ceremony became more important during the intertestamental period (the time between the Old and New Testaments). During this time, the pagan king Antiochus IV Epiphanes tried to destroy the Jewish faith. He did this by forbidding circumcision and other Jewish practices.

The Jews resisted him in the Maccabean Revolt (166–160 BC). After they restored worship of the Lord in Israel, the Jews viewed circumcision as a valued sign of loyalty to God while living among pagan peoples.

will not his uncircumcision be regarded as circumcision?: Paul might be referring to Gentile Christians who are God's people because they follow God's law. Alternatively, he could be speaking in an imaginary way about what would happen if a non-Jew perfectly obeyed God's law.

the written code: This refers to God's law written on tablets of stone (see 2 Corinthians 3:3). Now the Holy Spirit writes God’s law on people’s hearts, meaning that God places his law within them and changes how they think and live (Jeremiah 31:33–34). This contrast shows the difference between obeying rules only on the outside and obeying God because he has changed a person’s inner life.