Roma 2:14-26

2:14 For whenever the Gentiles, ¹  who do not have the law, do by nature ²  the things required by the law, ³  these who do not have the law are a law to themselves. 2:15 They ⁴  show that the work of the law is written ⁵  in their hearts, as their conscience bears witness and their conflicting thoughts accuse or else defend ⁶  them, ⁷  2:16 on the day when God will judge ⁸  the secrets of human hearts, ⁹  according to my gospel ¹⁰  through Christ Jesus.

The Condemnation of the Jew

2:17 But if you call yourself a Jew and rely on the law ¹¹  and boast of your relationship to God ¹²  2:18 and know his will ¹³  and approve the superior things because you receive instruction from the law, ¹⁴  2:19 and if you are convinced ¹⁵  that you yourself are a guide to the blind, a light to those who are in darkness, 2:20 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 – 2:21 therefore ¹⁶  you who teach someone else, do you not teach yourself? You who preach against stealing, do you steal? 2:22 You who tell others not to commit adultery, do you commit adultery? You who abhor ¹⁷  idols, do you rob temples? 2:23 You who boast in the law dishonor God by transgressing the law! 2:24 For just as it is written, “the name of God is being blasphemed among the Gentiles because of you.” ¹⁸ 

2:25 For circumcision ¹⁹  has its value if you practice the law, but ²⁰  if you break the law, ²¹  your circumcision has become uncircumcision. 2:26 Therefore if the uncircumcised man obeys ²²  the righteous requirements of the law, will not his uncircumcision be regarded as circumcision?

[2:14]  ¹ sn Gentile is a NT term for a non-Jew.

[2:14]  ² 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]  ³ tn Grk “do by nature the things of the law.”

[2:15]  ⁴ 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]  ⁵ tn Grk “show the work of the law [to be] written,” with the words in brackets implied by the Greek construction.

[2:15]  ⁶ tn Or “excuse.”

[2:15]  ⁷ tn Grk “their conscience bearing witness and between the thoughts accusing or also defending one another.”

[2:16]  ⁸ 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]  ⁹ tn Grk “of people.”

[2:16]  ¹⁰ sn On my gospel cf. Rom 16:25; 2 Tim 2:8.

[2:17]  ¹¹ sn The law refers to the Mosaic law, described mainly in the OT books of Exodus, Leviticus, Numbers, and Deuteronomy.

[2:17]  ¹² tn Grk “boast in God.” This may be an allusion to Jer 9:24.

[2:18]  ¹³ tn Grk “the will.”

[2:18]  ¹⁴ tn Grk “because of being instructed out of the law.”

[2:19]  ¹⁵ 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.

[2:21]  ¹⁶ 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).

[2:22]  ¹⁷ tn Or “detest.”

[2:24]  ¹⁸ sn A quotation from Isa 52:5.

[2:25]  ¹⁹ 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, peritomh) 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).

[2:25]  ²⁰ tn This contrast is clearer and stronger in Greek than can be easily expressed in English.

[2:25]  ²¹ tn Grk “if you should be a transgressor of the law.”

[2:26]  ²² tn The Greek word φυλάσσω (fulassw, traditionally translated “keep”) in this context connotes preservation of and devotion to an object as well as obedience.