RomarbrevetKapitel 2

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So you have no excuse, whoever you are, when you sit in judgment on someone else. For in judging another you condemn yourself, since you, the judge, do the very same things.

And we know that God's judgment on those who do such things is according to the truth.

Do you really think, you who judge those who do such things and yet do them yourself, that you will escape God's judgment?

Or do you despise the riches of his kindness, forbearance, and patience, not realizing that God's kindness is meant to lead you to repentance?

But by your stubbornness and unrepentant heart you are storing up wrath for yourself for the day of wrath, when God's righteous judgment will be revealed.

He will repay each one according to his works:

eternal life to those who by patient endurance in doing good seek glory and honor and immortality;

but wrath and fury for those who are self-seeking, who refuse to obey the truth and instead obey unrighteousness.

There will be affliction and distress for every human being who does evil, the Jew first and also the Greek,

but glory and honor and peace for everyone who does good, the Jew first and also the Greek.

For God shows no partiality.

All who have sinned without the law will also perish without the law, and all who have sinned under the law will be judged by the law.

For it is not the hearers of the law who are righteous before God, but the doers of the law who will be justified.

For when Gentiles, who do not have the law, do by nature what the law requires, they are a law to themselves, even though they do not have the law.

They show that the work of the law is written on their hearts, while their conscience also bears witness, and their conflicting thoughts either accuse or defend them

on the day when God judges the secrets of human hearts through Christ Jesus, according to my gospel.

But if you call yourself a Jew and rely on the law and boast in God,

if you know his will and can determine what really matters because you are instructed from the law,

and if you are convinced that you are a guide to the blind, a light to those in darkness,

an instructor of the foolish, a teacher of the immature, having in the law the embodiment of knowledge and truth—

you then who teach others, do you not teach yourself? You who preach against stealing, do you steal?

You who forbid adultery, do you commit adultery? You who abhor idols, do you rob temples?

You who boast in the law, do you dishonor God by breaking the law?

For, as it is written, "The name of God is blasphemed among the Gentiles because of you."

Circumcision has value if you keep the law, but if you break the law, your circumcision has become uncircumcision.

So if an uncircumcised man keeps the righteous requirements of the law, will not his uncircumcision be counted as circumcision?

The one who is physically uncircumcised and yet fulfills the law will judge you who, for all your written code and circumcision, are a lawbreaker.

For no one is a Jew who is merely one outwardly, nor is circumcision merely outward and physical.

Rather, a Jew is one inwardly, and circumcision is a matter of the heart, by the Spirit, not the letter. Such a person's praise comes not from other people but from God.

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Kapitel 2

Main Theme: God’s righteous judgment is impartial and strikes all who judge others while doing the same things themselves.

Content: Paul warns against judging others when one does the same oneself, and explains that God’s kindness is meant to lead people to repentance. God judges impartially according to deeds—first the Jew, then the Greek. Gentiles who do not have the law still have the work of the law written on their hearts, with their conscience bearing witness. The true Jew is not one with outward circumcision, but one whose heart has been circumcised by the Spirit.

Key Words/Images:

God’s judgment (κρίμα): God’s righteous judgment is based on truth and deeds, not external status.
Repentance (μετάνοια): God’s kindness and patience are intended to lead people to repentance.
Impartiality (οὐ προσωπολημψία): God shows no partiality—both Jew and Greek are judged alike.
Circumcision of the heart (περιτομὴ καρδίας): The true Jew is circumcised in the heart by the Spirit, not merely in the flesh.

Historisk kontext

Historical and Cultural Context for Romans 2

Events and Customs

The chapter addresses circumcision (περιτομή, peritomē), which was the central covenant sign of Jewish identity. In the first century, circumcision was a hotly debated topic throughout the Roman Empire. Under Antiochus IV Epiphanes (167 B.C.), circumcision was forbidden under penalty of death, making the ritual a symbol of Jewish resistance and faithfulness. By Paul’s time, some Jews had begun undergoing a painful procedure called epispasmos to conceal their circumcision in Greco-Roman bathhouses, while others wore it proudly as a mark of election.

The expression "circumcision of the heart" (v. 29) was not new but drawn from Jewish tradition (Deut 10:16; 30:6; Jer 4:4). Paul applies this prophetic concept to argue that external ritual without inner transformation is insufficient.

Key Terms

The term προσωπολημψία (prosōpolēmpsia, v. 11) – "to regard the person" – is a Semitic idiom meaning partiality or favoritism based on outward status. In Jewish thought, God was known as one who shows no partiality (Deut 10:17), in contrast to human judges who could be swayed by wealth or social position. Paul uses this established theological principle to challenge the idea that Jewish ethnicity alone grants special standing before God.

The word συνείδησις (syneidēsis, v. 15), often translated "conscience", was an important concept in Greco-Roman philosophy, especially in Stoic thought. The Stoics believed all people possessed an inner capacity for moral self-assessment. Paul employs this philosophical term to show that even Gentiles without the Mosaic Law have an inner moral awareness that testifies to the law’s requirements.

Chapter-Specific Insights

Paul’s accusation of temple robbery (ἱεροσυλεῖς, hierosyleis, v. 22) can be illuminated by historical sources. Josephus reports that Jewish law forbade mocking other peoples’ gods and taking from pagan temples (Against Apion 2.237). Nevertheless, several ancient sources document that some Jews were accused of precisely this. An inscription from Delphi and writings by Philo confirm that temple robbery was a serious charge in that era, and that Jews were sometimes associated with such practices – an association that provoked offense among Gentiles and damaged the Jewish reputation.

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