Roma 2:1-11
Konteks2:1 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. 2:2 Now we know that God’s judgment is in accordance with truth 7 against those who practice such things. 2:3 And do you think, 8 whoever you are, when you judge 9 those who practice such things and yet do them yourself, 10 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 11 that God’s kindness leads you to repentance? 2:5 But because of your stubbornness 12 and your unrepentant heart, you are storing up wrath for yourselves in the day of wrath, when God’s righteous judgment is revealed! 13 2:6 He 14 will reward 15 each one according to his works: 16 2:7 eternal life to those who by perseverance in good works seek glory and honor and immortality, 2:8 but 17 wrath and anger to those who live in selfish ambition 18 and do not obey the truth but follow 19 unrighteousness. 2:9 There will be 20 affliction and distress on everyone 21 who does evil, on the Jew first and also the Greek, 22 2:10 but 23 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.
Roma 14:1-23
Konteks14:1 Now receive the one who is weak in the faith, and do not have disputes over differing opinions. 24 14:2 One person believes in eating everything, but the weak person eats only vegetables. 14:3 The one who eats everything must not despise the one who does not, and the one who abstains must not judge the one who eats everything, for God has accepted him. 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 25 is able to make him stand.
14:5 One person regards one day holier than other days, and another regards them all alike. 26 Each must be fully convinced in his own mind. 14:6 The one who observes the day does it for the Lord. The 27 one who eats, eats for the Lord because he gives thanks to God, and the one who abstains from eating abstains for the Lord, and he gives thanks to God. 14:7 For none of us lives for himself and none dies for himself. 14:8 If we live, we live for the Lord; if we die, we die for the Lord. Therefore, whether we live or die, we are the Lord’s. 14:9 For this reason Christ died and returned to life, so that he may be the Lord of both the dead and the living.
14:10 But you who eat vegetables only – why do you judge your brother or sister? 28 And you who eat everything – why do you despise your brother or sister? 29 For we will all stand before the judgment seat 30 of God. 14:11 For it is written, “As I live, says the Lord, every knee will bow to me, and every tongue will give praise to God.” 31 14:12 Therefore, each of us will give an account of himself to God. 32
14:13 Therefore we must not pass judgment on one another, but rather determine never to place an obstacle or a trap before a brother or sister. 33 14:14 I know and am convinced in the Lord Jesus that there is nothing unclean in itself; still, it is unclean to the one who considers it unclean. 14:15 For if your brother or sister 34 is distressed because of what you eat, 35 you are no longer walking in love. 36 Do not destroy by your food someone for whom Christ died. 14:16 Therefore do not let what you consider good 37 be spoken of as evil. 14:17 For the kingdom of God does not consist of food and drink, but righteousness, peace, and joy in the Holy Spirit. 14:18 For the one who serves Christ in this way is pleasing to God and approved by people. 38
14:19 So then, let us pursue what makes for peace and for building up one another. 14:20 Do not destroy the work of God for the sake of food. For although all things are clean, 39 it is wrong to cause anyone to stumble by what you eat. 14:21 It is good not to eat meat or drink wine or to do anything that causes your brother to stumble. 40 14:22 The faith 41 you have, keep to yourself before God. Blessed is the one who does not judge himself by what he approves. 14:23 But the man who doubts is condemned if he eats, because he does not do so from faith, and whatever is not from faith is sin. 42
[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] 5 tn Grk “Therefore, you are without excuse, O man, everyone [of you] who judges.”
[2:1] 6 tn Grk “in/by (that) which.”
[2:2] 7 tn Or “based on truth.”
[2:3] 8 tn Grk “do you think this,” referring to the clause in v. 3b.
[2:3] 9 tn Grk “O man, the one who judges.”
[2:3] 10 tn Grk “and do them.” The other words are supplied to bring out the contrast implied in this clause.
[2:4] 11 tn Grk “being unaware.”
[2:5] 12 tn Grk “hardness.” Concerning this imagery, see Jer 4:4; Ezek 3:7; 1 En. 16:3.
[2:5] 13 tn Grk “in the day of wrath and revelation of the righteous judgment of God.”
[2:6] 14 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] 15 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] 16 sn A quotation from Ps 62:12; Prov 24:12; a close approximation to Matt 16:27.
[2:8] 17 tn This contrast is clearer and stronger in Greek than can be easily expressed in English.
[2:8] 18 tn Grk “those who [are] from selfish ambition.”
[2:8] 19 tn Grk “are persuaded by, obey.”
[2:9] 20 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] 21 tn Grk “every soul of man.”
[2:9] 22 sn Paul uses the term Greek here and in v. 10 to refer to non-Jews, i.e., Gentiles.
[2:10] 23 tn Grk “but even,” to emphasize the contrast. The second word has been omitted since it is somewhat redundant in English idiom.
[14:1] 24 tn Grk “over opinions.” The qualifier “differing” has been supplied to clarify the meaning.
[14:4] 25 tc Most
[14:5] 26 tn Grk “For one judges day from day, and one judges all days.”
[14:6] 27 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[14:10] 28 tn Grk “But why do you judge your brother?” The introductory phrase has been supplied in the translation to clarify whom Paul is addressing, i.e., the “weak” Christian who eats only vegetables (see vv. 2-3). The author uses the singular pronoun here to rhetorically address one person, but the plural has been used in the translation for stylistic reasons.
[14:10] 29 tn Grk “Or again, why do you despise your brother?” The introductory phrase has been supplied in the translation to clarify whom Paul is addressing, i.e., the “strong” Christian who eats everything (see vv. 2-3). The author uses the singular pronoun here to rhetorically address one person, but the plural has been used in the translation for stylistic reasons.
[14:10] 30 sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city.
[14:11] 31 sn A quotation from Isa 45:23.
[14:12] 32 tc ‡ The words “to God” are absent from some
[14:12] tn Or “each of us is accountable to God.”
[14:15] 35 tn Grk “on account of food.”
[14:15] 36 tn Grk “according to love.”
[14:16] 37 tn Grk “do not let your good.”
[14:18] 38 tn Grk “by men”; but ἄνθρωπος (anqrwpo") is generic here (“people”) since the contrast in context is between God and humanity.
[14:20] 39 sn Here clean refers to food being ceremonially clean.
[14:21] 40 tc A large number of
[14:22] 41 tc ‡ Several important Alexandrian witnesses (א A B C 048) have the relative pronoun ἥν ({hn, “the faith that you have”) at this juncture, but D F G Ψ 1739 1881 Ï lat co lack it. Without the pronoun, the clause is more ambiguous (either “Keep the faith [that] you have between yourself and God” or “Do you have faith? Keep it between yourself and God”). The pronoun thus looks to be a motivated reading, created to clarify the meaning of the text. Even though it is found in the better witnesses, in this instance internal evidence should be given preference. NA27 places the word in brackets, indicating some doubt as to its authenticity.
[14:23] 42 tc Some
