ROMANS 2 - Annotated Notes
Romans 2:1 [AV]
Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.
ANNOTATED NOTES:
Therefore: indicates a topical continuation of "the judgment of God” spoken of in the prior verse (1:32), and the ungodliness and unrighteousness of men spoken of in 1:18-32
inexcusable=anapologetos: that which cannot be defended; same Gr word is translated “without excuse” in 1:20; all of mankind is "without excuse” in all that’s spoken of in 1:18-32, and any man is still “without excuse” if he thinks judging another man as guilty removes his own guilt
O man: not talking about a specific individual or specific group, but talking about any man who judges; Although the Judeans may have been the group most prone to judging themselves righteous and others unrighteous, any man who engages in judging other men will rightfully find himself condemned of God.
judgest=krino: to pick out, separate, approve, pronounce judgment, to make a decision regarding right or wrong; in the context, that judgment is the condemnation of another. It is necessary for man to make judgments based on biblical standards of right and wrong. However, it is not man's right to pass moral judgments of condemnation on others. The word krino in its various forms is a key theme in Romans. krino is used 3x in this verse alone, with a 4th coming with the prefix kata (see “condemnest”)
condemnest=katakrino: judge down, put down, condemn; root word is krino (see “judgest"); see John 8:2-15 for how Jesus Christ confronted a group of legalists engaged in the condemnation of a sinner. Christ manifested mercy and love, expressing God’s judgment upon the sin, while refraining from condemning the sinner to death in accordance with the OT Law. The AMP translates John 8:15, "You [set yourselves up to] judge according to the flesh—by what you see; you condemn by external, human standards. I do not [set Myself up to] judge or condemn or sentence anyone." John 3:17: “For God sent not his Son into the world to condemn [krino] the world; but that the world through him might be saved.”
doest: commit, practice
same things: whether it’s talking about specific sins, or just sin in general, is irrelevant. Even if the “sins” were not identical, the “sin” was. James 2:10 states that if one does the whole law except in one point, they are guilty of it ALL! In Matt 5:20-22 and 27-28, Jesus Christ declared the thoughts as tantamount to the actual deeds (re: murder, adultery - both of which were punishable by death). We have all sinned and come short of the glory of God (Rom 3:23; 5:12).
ALTERNATIVE TRANSLATION:
Romans 2:1 [NASB]
Therefore you have no excuse, everyone of you who passes judgment, for in that which you judge another, you condemn yourself; for you who judge practice the same things.
Romans 2:1 [NEB]
You therefore have no defense - you who sit in judgment, whoever you may be - for in judging your fellow-man you condemn yourself, since you, the judge, are equally guilty.
Romans 2:2 [AV]
But we are sure that the judgment of God is according to truth against them which commit such things.
ANNOTATED NOTES:
are sure: know
judgment=krima: the sentence pronounced; not the act of judging, but the content of the judgment, the decision; it’s the noun form of krino (see note on “judgest” from 2:1); This verse is referring to the judgment of God upon all mankind, which is always according to truth, as opposed to the judgment of man upon man. This verse and its context reveals that God’s judgment is based on 3 standards: truth (v2), impartiality (v11), and Jesus Christ (v16). God’s judgment according to truth renders man’s testimony of himself void of validity. A man may feel he has an excuse to offer based on good intentions or moral rectitude, but God’s judgment according to truth is that every man is “without excuse”, inescapably indefensible. All are equally condemned as “guilty” (Rom 3:19).
ALTERNATIVE TRANSLATION:
Romans 2:2 [AMP]
[But] we know that the judgment (adverse verdict, sentence) of God falls justly and in accordance with truth upon those who practice such things.
Romans 2:3 [AV]
And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?
ANNOTATED NOTES:
thinkest=logizomai: to reckon, compute, weigh, calculate by reasoning. We get our English word “logic” from it. logizomai has two different usages in Romans. The usage in this verse refers to a process of reasoning whereby one arrives at a conclusion. The other usage is “to impute, to credit to, to set to one's account”. Occurring 19x in Romans, it represents a critical concept in understanding the epistle (see 2:26; 3:28; 4:3, 4, 5, 6, 8, 9, 10, 11, 22, 23, 24; 6:11; 8:18, 36; 9:8; 14:14).
escape=ekpheugo: flee away, escape, find safety; It’s not logical to think that man can find safety from the danger of the judgment of God simply by judging others. This entire verse is a rhetorical question, not intended to put something up for debate, but meant to produce an effect and make a statement. The logical, truthful conclusion is that NO ONE can escape the judgment of God. 2:1-3 makes it clear that a man's judgment upon others does not absolve him from guilt – in fact, it increases his own inescapable condemnation. Only God can provide the means for man to escape the otherwise inescapable - and He will reveal those means, in detail, as the epistle progresses.
ALTERNATIVE TRANSLATIONS:
Romans 2:3 [NEB]
And do you imagine - you who pass judgement on the guilty while committing the same crimes yourself - do you imagine that you, any more than they, will escape the judgement of God?
Romans 2:3 [MSG]
You didn’t think, did you, that just by pointing your finger at others you would distract God from seeing all your misdoings and from coming down on you hard?
Romans 2:4 [AV]
Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?
ANNOTATED NOTES:
despiseth: to think disparagingly of, to think little or nothing of, to hold in contempt
goodness=chrestotes: graciousness, kindness, benevolence in action (the 1st “goodness” is the noun form; the 2nd “goodness” is chrestos, the adjective form); in this verse, both forms are referring to God's kind benevolence toward the undeserving. This quality of God is to be found in the life of His children (in AV see Gal 5:22 “goodness”, Eph 4:32 “kind”, Col 3:12 “kindness”).
forbearance=anoche: a holding back, delay, a temporary looking past in spite of immediate merit; only other occurrence in NT is in Rom 3:25
longsuffering=makrothumia: long before getting angry, patient endurance; referring to self-restraint that does not hastily retaliate a wrong. God’s calm self-restraint is truly amazing in light of man’s ceaseless provocation
repentance=metanoia: a change of mind/heart, as opposed to mere remorse; in essence, this repentance is a change in believing, which emanates from the heart. It’s not the fear of God's anger and punishment or a fear of going to hell that brings a change of heart in man - this verse states quite the opposite. It’s God’s goodness, graciousness, kind benevolence that brings change in a man’s heart. He is a God of kindness, of graciousness, a God ready to withhold deserved punishment, a God who takes a long time before He gets angry, a God who so loved the world that He gave His only begotten Son to pay the price for man's redemption and salvation, even when every man deserved death. In the midst of man's lostness, we have been shown goodness. In the midst of death, our gracious God offers Life. John 3:16-17; Rom 8:32.
ALTERNATIVE TRANSLATIONS:
Romans 2:4 [CEV]
You surely don’t think much of God’s wonderful goodness or of his patience and willingness to put up with you. Don’t you know that the reason God is good to you is because he wants you to turn to him?
Romans 2:4 [NEB]
Or do you think lightly of his wealth of kindness, of tolerance, and of patience, without recognizing that God’s kindness is meant to lead you to a change of heart?
Romans 2:5 [AV]
But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God;
ANNOTATED NOTES:
hardness=sklerotes: obstinacy, stubbornness, callousness; talking about being unreceptive to God’s goodness and grace
impenitent=ametanoetos: unrepentant, unwilling to change; set in contrast to repentance in v4; Man has free will. He can choose to accept the goodness and grace of God, or, he can choose to remain in willful ignorance or unbelief with a stubborn and unrepentant heart. Every man chooses for himself what he will treasure up.
treasurest up=thesaurizo: accumulate, store up; our English word “thesaurus” is a treasury of words; the person being described here is amassing unto himself an accumulation (of wrath); By the FOS Hypocatastasis (a comparison by implication), God's wrath is pictured as being piled up like a treasure in a storehouse. God's wrath is being withheld today by His longsuffering and forbearance. But in the day of wrath, God's righteous judgment will break out against the unjust, the ungodliness and unrighteousness of men. God's wrath will come upon those who refuse to accept His provision of righteousness which comes by believing rightly concerning Jesus Christ.
day of wrath: see related notes from 1:18!!
revelation=apokalupsis: the appearing, the revealing. There's a day coming, and it's referred to as the "day of wrath," which is the apokalupsis, the appearing, when God through Jesus Christ will do the judging, delivering the righteous judgment of God.
righteous judgment=dikaiokrisia: from two key words used in Romans: dikaios (righteous or just) and krino (judge); God is absolutely righteous, and thus righteous in His judgment upon man.
ALTERNATIVE TRANSLATION:
Romans 2:5 [NIV]
But because of your stubbornness and your unrepentant heart, you are storing up wrath against yourself for the day of God’s wrath, when his righteous judgment will be revealed.
Romans 2:6 [AV]
Who will render to every man according to his deeds:
ANNOTATED NOTES:
** This verse quotes from Ps 62:12 and Prov 24:12.
every man: every one, each one
render: to reward, to recompense (whether in a good or bad sense)
deeds: works ; The deeds or works spoken of here are those of unredeemed men, whether Jew or Gentile. The rendering to the born-again one who has believed rightly concerning Jesus Christ is a rendering of rewards, not of punishment (see note on “wrath of God” in Rom 1:18). By believing rightly concerning Jesus Christ, we are saved from wrath and condemnation (see John 3:18; 6:28-29; 1 Thes 1:9-10)
ALTERNATIVE TRANSLATIONS:
Romans 2:6 [NASB]
who will render to each person according to his deeds:
Romans 2:6 [TLB]
He will give each one whatever his deeds deserve.
Romans 2:7 [AV]
To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life:
ANNOTATED NOTES:
patient continuance: steadfastness, constancy, enduring perseverence
well doing: a good work; in the Greek, both the noun (ergon) and the adjective (agathos) are singular, referring to the singular sum total of a man's actions—his life's work.
immortality=aphtharsia: incorruptibility (see other uses in 1 Cor 15:42,50,53,54)
ALTERNATIVE TRANSLATION:
Romans 2:7 [NASB]
to those who by perseverance in doing good seek for glory and honor and immortality, eternal life;
Romans 2:8 [AV]
But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath,
ANNOTATED NOTES:
contentious=eritheia: self-willed, self-seeking, unsubmissive, factious, headstrong against God to the end that a man puts his will above the will of God; this term was used of a person who, by unfair schemes, sought political office in order to serve only their own self-interests
do not obey=apeitheo: not allow oneself to be persuaded, refuse to believe, reject in disobedience
wrath: see notes from 1:18
ALTERNATIVE TRANSLATION:
Romans 2:8 [AMP]
But for those who are self-seeking and self-willed and disobedient to the Truth but responsive to wickedness, there will be indignation and wrath.
EXTENDED NOTES ON ROMANS 2:6-8:
** These notes are intended to be read with an open Bible next to you, looking up all verse references for greatest understanding.
RIGHTLY DIVIDING THE WORD OF TRUTH
In order to rightly divide and accurately understand any verse of Scripture (2 Tim 2:15), there are basic principles that we as workmen of God’s Word need to apply. First in order: Scripture must be allowed to interpret itself (2 Pet 1:20), to speak for itself without anyone injecting their own interpretation or presupposed beliefs. After making sure we understand the text within a verse, the immediate and remote context of the verse must be allowed to speak. In addition, a verse within its context must be in harmony with all related scriptures. We dare never extract a verse out of its context and vaunt it as conclusive truth, at the expense of multiple verses that contradict what the extracted text appears to be saying.
Romans 2:6-8 has often been used to teach that our salvation is based upon our works. However, that contradicts a large number of verses that teach otherwise concerning those who are born again of God’s spirit. 2:6-8 cannot be speaking of born-again children of God who live in this present time, the administration of the grace of God (Eph 3:2), as there are numerous verses that speak to our salvation being by grace through believing/faith, NOT by works (see Eph 2:5, 8-9; Gal 2:16; 3:14, 22; 2 Tim 1:9; Acts 16:31; Rom 3:20, 24, 27-28; 4:2, 5, 16; 9:11, 16; 10:9-10; Titus 3:5; etc.).
Since God's Word clearly declares that no man living in this administration of grace will be saved by works, few preachers are brazen enough to proclaim that salvation is solely on the basis of works. A more palatable error that is fed to and swallowed by unlearned listeners is that man is saved by grace but can lose his salvation by failing to do good works. Such a doctrine is self-contradictory, and fails to adhere to the simple clarity of Romans 11:6: “And if by grace, then it is no longer of works; otherwise grace is no longer grace. But if it is of works, it is no longer grace; otherwise work is no longer work.” The flawed hybrid of grace+works for salvation is condemned throughout the epistle of Galatians by calling such teaching “another gospel”, saying it “would pervert the gospel of Christ”, and highlighting its unsoundness by asking the question, “O foolish Galatians! Who has bewitched you?”
Another popular yet erroneous teaching is that a man's failure to do good works proves that he never really was a true Christian in the first place. Such a teaching fails to recognize the incorruptibility of the new birth seed God has placed in the believer (1 Pet 1:23). Furthermore, it fails to recognize the inherent difference between what a man receives spiritually at the time of the new birth (sonship) and what he manifests in his walk through the renewing of his mind (fellowship). Failure to rightly-divide the Word of Truth concerning the new birth and the walk following the new birth has brought untold confusion and division within the Church. The truth is, a man through faith could become a child of God, a joint-heir with Christ (Rom 8:15-17), with the assurance of eternal life through the incorruptible spirit born within, and yet never faithfully reflect God’s grace in his day-to-day conduct. A man’s unfaithfulness cannot negate God’s faithfulness. A lack of fellowship doesn’t nullify sonship. If God’s Word says you are saved, you are saved (Rom 10:9-10), whether you feel like it or not, whether you live like it or not. If He says eternal life is a gift, then it’s a gift (Rom 6:23), not something to be earned by works (Rom 4:2-8).
Given the truth concerning the born-again one, that “by grace you have been saved through faith…it is the gift of God, not of works” (Eph 2:8-9), that still leaves us with the apparent contradiction in Romans 2:6-8. There must be an answer, for "the Scripture cannot be broken” (John 10:35). The answer lies in the context. Pulling a verse out of its context invites error. The verses in the immediate context are dealing with God's standard of judging man, as opposed to man judging himself and others. God’s judgment is that the man who commits any of the things listed in Romans 1 is worthy of death (1:32), and the man who judges others of those things is equally condemned (2:1,3). God will judge according to truth (2:2), and will do so impartially (2:11). So when God speaks of “rendering to every man according to his deeds” (2:6), we have to keep reading in the context to see what He thinks of our deeds. In 3:9-19, God's evaluation of every man's works/deeds is made clear: whether Jew or Gentile, all men have utterly failed – NOT ONE is righteous (3:10), NOT ONE does good (3:12), ALL are guilty (3:19). So if God says in 2:6-8 that, in essence, “doing good will get you eternal life”, and then in 3:12 He says “NO ONE does good”, that leaves man emptied of any hope of eternal life based on his own “good" works.
Romans (as a doctrinal epistle, teaching us how to believe rightly) is stating the absolute futility of a man's own works as a means of obtaining righteousness and receiving eternal life. After establishing that truth from 1:18-3:20, Romans 3:21 and following will reveal the good news of God's righteousness and salvation available to all, Jew or Gentile, through believing in the redemptive work of Jesus Christ. That is truly Good News! But it is also good news that God, in His mercy and grace, did not wait until the day of judgment to give us His evaluation of where our self-proclaimed good works stand in His eyes. Otherwise we might have mistakenly thought we were doing well enough to warrant heaven, while well-meaning but misinformed church leadership, along with trusted friends and family, may have reinforced this false belief. God has graciously made it clear that our own works are not sufficient for salvation - we need a Savior. Romans puts God’s provision of redemption and salvation for mankind on full display, and the only requirement on our part is to believe on the Lord Jesus Christ - trusting wholly in his finished work as the basis of our acceptance with God, rather than trusting in our own works.
Romans 2:9 [AV]
Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile;
ANNOTATED NOTES:
tribulation=thlipsis: trouble, affliction, pressure; the verb form means to crush, compress, speaking of when you have something pressing down hard on your life and soul
anguish=stenochoria: narrowness of place, closed in, as in a torturing confinement where you can’t get out (in contrast, the OT speaks of being brought into a large or wide room as a blessing, as in Ps 118:5 and II Sam 22:20)
evil: “the evil”; referring to the evil that has been spoken of since 1:18
first: “especially” would be a better translation; Israel had been given the oracles of God, the privilege of access to the knowledge of the will of God, so their disobedience and its consequences would be especially pronounced and magnified, hence “especially”; with privilege comes responsibility. The term “first” or “especially” in no wise could indicate favoritism, since in v11 it will be pointed out that God’s judgment is impartial. “First” could be used as pertaining to order, since historically the gospel went out to the Jews first (Rom 1:16; Acts 2:14; 13:46). The gospel was proclaimed first to the Jews, and the first believers were Jews, right on up to the time Peter declared the gospel to Cornelius and company as recorded in Acts 10, a considerable amount of time after the Day of Pentecost in Acts 2.
ALTERNATIVE TRANSLATION:
Romans 2:9 [HCSB]
affliction and distress for every human being who does evil, first to the Jew, and also to the Greek;
Romans 2:10 [AV]
But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile:
ANNOTATED NOTES:
good=ho agathos: “the good”
Gentile: this usage of “Gentile” (Hellen: Greek) refers to all non-Jews or non-Judeans, so that the whole of mankind is being spoken of; all Jews and all non-Jews covers all mankind
to the Jew first, and also to the Gentile: see notes from 1:16 and 2:9 on this same phrase, as it appears 3x in Romans (1:16, 2:9, 2:10), and each time there is an all-inclusive equality being expressed. There were undeniable differences between the Jew and the Gentile (see 2:17-18; 3:1-2), but in each of the 3 occurrences of this phrase there is an equality being conveyed - in 1:16, it is the truth that “salvation" is “to every one that believes”, whether you are a Judean or non-Judean (Gentile); in 2:9, it is the truth that “every soul of man that doeth evil” will receive what is due him, whether a Judean or non-Judean; and here in 2:10, “every man that worketh good” shall receive what is due him, again, whether a Judean or non-Judean. Of special emphasis is how this identical phrase occurs at the end of both verse 9 and 10. This is the FOS epistrophe, where these like-sentence endings emphasizes that all mankind, whether Jew or Gentile, will be judged by God according to the same standard. Even though the Judeans were a people chosen by God and given unique privileges, that status did not exempt them from God's impartial judgment - there will be no favoritism (2:11).
ALTERNATIVE TRANSLATION:
Romans 2:10 [NCV]
But he will give glory, honor, and peace to everyone who does good—to the Jews first and also to those who are not Jews.
Romans 2:11 [AV]
For there is no respect of persons with God.
ANNOTATED NOTES:
respect of persons=prosopolepsia: partiality, favoritism, literally “to accept a face” (or to look only upon a person’s face); only other uses are in Eph 6:9; Col 3:25; James 2:1. In common vernacular, God does not play favorites. Each is treated justly, according to the same standard of God’s justice for all. See Deut 1:17; 10:17; 16:19 for OT commands on following God’s lead. As believers in the Lord Jesus Christ, we are exhorted to do the same (James 2:1-4 in the NIV reads: “My brothers, as believers in our glorious Lord Jesus Christ, don’t show favoritism [prosopolepsia]. Suppose a man comes into your meeting wearing a gold ring and fine clothes, and a poor man in shabby clothes also comes in. If you show special attention to the man wearing fine clothes and say, ‘Here’s a good seat for you,’ but say to the poor man, ‘You stand there’ or ‘Sit on the floor by my feet,’ have you not discriminated among yourselves and become judges with evil thoughts?”) In reading Acts 10:1-33, one can see what great lengths God had to go to in order to get Peter to finally perceive that “God is no respecter of persons” (10:34).
ALTERNATIVE TRANSLATIONS:
Romans 2:11 [YLT]
For there is no acceptance of faces with God,
Romans 2:11 [NKJV]
For there is no partiality with God.
Romans 2:12 [AV]
For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law;
ANNOTATED NOTES:
as many…without law: talking about Gentiles, who were not given the Mosaic Law at Mt. Sinai, which declared God’s will for the children of Israel
as many…by the law: talking about Israel who had been given the Mosaic Law; This verse merely continues with what has preceded, the point being that ALL have sinned, with or without the law, and ALL will be judged, impartially. according to truth. Gentiles are not excused from God’s judgment just because they didn’t have the Law, and Judeans are not excused from God’s judgment just because they were given the privilege of having the Law.
ALTERNATIVE TRANSLATION:
Romans 2:12 [AMP]
All who have sinned without the Law will also perish without [regard to] the Law, and all who have sinned under the Law will be judged and condemned by the Law.
Romans 2:13 [AV]
(For not the hearers of the law are just before God, but the doers of the law shall be justified.
ANNOTATED NOTES:
** The AV correctly marks v13-15 as a parenthetical insertion. If v13-15 were deleted, the thought line would still read fluidly from the end of v12 to the beginning of v16. But by divine desgin, v13-15 are an inserted elucidation on v12 concerning those with and without the law.
hearers=akroates: found only here and James 1:22, 23, 25. Every sabbath day the reading of the Mosaic Law was a regular part of each synagogue's service, so every Judean would hear it (Lk 4:16; 6:6; 13:10), but they were not made righteous or justified by merely hearing the law. The law demanded perfect and continuous obedience. The only conceivable way of obtaining justification under the law would be to keep it in its entirety without a single fail (James 2:10 “For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all.”)
shall be justified=dikaioo: to justify according to an established standard, make free from all condemnation, to be pronounced or declared righteous. The concept of being justified by doing the law is really setting forth an ideal condition rather than setting forth something that is capable of human attainment. The NT emphatically lays out the impossibility of being justified by law-keeping (see Gal 2:16,21; 3:11; Rom 3:20; Acts 13:39). Yet if a man could be born without having a sin nature, and then produce perfect obedience to the law from the day of his birth, he would be justified according to God’s standard. Of course, this is an impossibility for anyone born through normal processes of conception from the bloodline of Adam, since sin nature is traced back to Adam after his fall. But if a man could be born, not through Adam’s sin-stained lineage but through divine conception, and then walk perfectly every step of his life according to the perfect revealed will of God, he would rightly be termed a righteous man by virtue of his own works. Such a man would have innocent blood.
ALTERNATIVE TRANSLATIONS:
Romans 2:13 [NKJV]
(for not the hearers of the law are just in the sight of God, but the doers of the law will be justified;
Romans 2:13 [NLT]
For merely listening to the law doesn’t make us right with God. It is obeying the law that makes us right in his sight.
Romans 2:14 [AV]
For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves:
ANNOTATED NOTES:
when: whenever; this supposes a case which may occur at any time, whenever the conditions are met
do by nature: referring to how it doesn’t take a written law to know what is right or wrong. When you feel the hurt of being wronged, you instinctively know that you shouldn’t do the same to others. The Gentiles formed their own code of right and wrong behavior from their experiences and moral instincts, becoming a “law unto themselves”. The word “do” builds on the critical point made in v13: “not the hearers…but the DOers”. In the meantime, Judeans were prone to judge themselves superior based solely on the fact that God had given them the Mosaic Law, regardless of whether they did it or not.
ALTERNATIVE TRANSLATION:
Romans 2:14 [HCSB]
So, when Gentiles, who do not have the law, instinctively do what the law demands, they are a law to themselves even though they do not have the law.
Romans 2:15 [AV]
Which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another;)
ANNOTATED NOTES:
shew: show forth
work of the law written in their hearts: referring to a natural conduct which, not coincidentally, parallels commandments contained in the Mosaic law (see note on “do by nature” from v14)
their conscience also bearing witness: Conscience is determined by a) a natural sense of right and wrong, b) by the instruction one has received, and c) by habit patterns in one’s life. Within the heart of a man or woman, the conscience (internal awareness of right and wrong) measures their own actions and motives against an accepted standard. Jesus Christ stated a standard in Matt 7:12 that summed up the entire law and prophets. It is possible for anyone to live by that rule or standard, whether raised Jewish with the law or raised Gentile without it. The man who lives by that standard shows the "work of the law" written in his heart. Any Judean or Gentile knows when they have been treated badly, and would naturally know not to treat others in the same manner. Any Judean or Gentile knows when they have been treated well, and would know to treat others in kind. Note the selflessness of the “good Samaritan” in Luke 10:30-35 - he had no law commanding such behavior, yet treated a stranger in need the way he would want to be treated. Contrary to a natural tendency to retaliate in the name of “fairness", Jesus Christ taught unconditionality as a part of the biblical standard (see Matt 5:44) (also see Eph 4:32; 5:1-2; Rom 12:13-21; 1 Cor 13:4-7; etc.).
conscience=suneidesis: literally, co-knowledge, a knowing witness to one’s self; it's the psychological faculty that evaluates and distinquishes right from wrong. A man’s conscience acts as an internal judge, judging things according to a standard of right and wrong that he has accepted. Most people think of conscience as an inner compass that is absolutely trustworthy - but God’s Word testifies otherwise. If a man's standard is flawed, the ability for his conscience to be a trustworthy guide is compromised. See 1 Cor 8:6-8 for an impaired conscience, where there is nothing inherently wrong with an action, but the man's conscience judges it to be wrong in light of what he has been taught. The aphorism “Let your conscience be your guide” is fallacious. One’s conscience is qualified to be one's guide, as long as one’s conscience is guided by the light of God’s Word. Titus 1:15 speaks of a defiled conscience: “Unto the pure all things are pure: but unto them that are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled.” In contrast 2 Tim 1:3 speaks of how Paul served with a “pure conscience”. 1 Tim 4:2 speaks of men who were: “Speaking lies in hypocrisy; having their conscience seared with a hot iron.” For such men, their conscience was not a reliable inner guide for judging actions or thoughts as right or wrong. Their conscience had become so damaged that they could be doing wrong, but their conscience would not even begin to bother them - it had been seared, burned so badly as to be inoperable, useless. Regardless of how we were raised or habits we have formed, God’s Word is to be the Christian’s only standard for what we will believe and how we will conduct our lives.
the mean while=mataxu: between, in the midst of; could accurately be rendered “alternately"; referring to thought against thought in inner strife, inner mental dialogue where one is passing judgment upon one’s self, bouncing back and forth between condemning self or commending self, alternatively engaged in self-accusation and self-vindication
accusing: bringing charges against, as in a trial
excusing: defending one’s self against those charges
ALTERNATIVE TRANSLATION:
Romans 2:15 [AMP]
They show that the essential requirements of the Law are written in their hearts and are operating there, with which their consciences (sense of right and wrong) also bear witness; and their [moral] decisions (their arguments of reason, their condemning or approving thoughts) will accuse or perhaps defend and excuse [them]
Romans 2:16 [AV]
In the day when God shall judge the secrets of men by Jesus Christ according to my gospel.
ANNOTATED NOTES:
** Given the parathetical insertion of v13-15, this verse ties back to verse 12, referring to how God will justly judge both those without the law (Gentiles) and those who have the law (Judeans).
In the day: talking about the day of judgment that’s coming in the future, also called the Day of the Lord (see Acts 2:20; 1 Cor 5:5; 2 Pet 3:10; Matt 10:15; 12:36; Acts 17:31; Rom 2:5; 2 Tim 4:8)
shall judge=krino: literally “is judging”, since krino is in the present tense; Given that other scriptures make it clear that the "day of judgment" is future, this “is judging” cannot be taken in a literal sense. Whenever a present tense verb is put for a future reality, it is the FOS Heterosis., and in this case it emphasizes the certainty of God’s righteous judgment, as if that day were here already. The same FOS was used by divine design in 1:18 where the present tense "is revealed" was used to show the certainty of that future time when the wrath of God shall be revealed from heaven against all ungodliness and unrighteousness of men.
secrets: hidden things; referring to the concealed things of the heart, as opposed to just those sins that are publically observable by others (see Eccl 12:14; 1 Cor 4:5; Matt 5:27-28). Every form of self-deception and concealment will be removed (Jer 17:9-10). God does not judge as man does - man judges according to the outward appearance. God will judge according to the heart (1 Sam 16:7). Outward deeds are seen by men, inward motives and hidden thoughts are seen by God. See Heb 4:12-13!
by Jesus Christ: in John 5:22 it is written: “For the Father judgeth no man, but hath committed all judgment unto the Son:” (see John 5:23-29 for further context); Acts 10:42 states that Jesus Christ was ordained of God to be the “Judge of the living and the dead.” Also see Acts 17:31 and 2 Tim 4:1.
my gospel: it’s actually the gospel of God concerning Jesus Christ, as stated in 1:1-3. God revealed it to Paul, giving it to him to live and make known to the world. Paul made it an intricate part of his life to the point that God had him refer to it as “my gospel” or “our gospel” (here in 2:16 and later in 16:25; 2 Tim 2:8; 2 Cor 4:3; 2 Thes 2:14). In terms of authorship, it was God’s gospel - in terms of stewardship it was Paul’s gospel. Similarly, God authored the OT Law, but it is called the “law of Moses” 22x in the AV, since Moses is the one who received it by revelation from God and delivered it to Israel.
ALTERNATIVE TRANSLATIONS:
Romans 2:16 [AMP]
On that day when, as my Gospel proclaims, God by Jesus Christ will judge men in regard to the things which they conceal (their hidden thoughts).
Romans 2:16 [TLB]
The day will surely come when at God’s command Jesus Christ will judge the secret lives of everyone, their inmost thoughts and motives; this is all part of God’s great plan, which I proclaim.
Romans 2:17 [AV]
Behold, thou art called a Jew, and restest in the law, and makest thy boast of God,
ANNOTATED NOTES:
Behold: in Gr it accurately reads "But if”, beginning an extended “if” clause
Jew: speaking of descendants of the Israelite bloodline, children of Israel, also referred to as Judeans, those who practiced the religion associated with Judah (a son of Israel), including worship centered around the Temple in Jerusalem (see Gal 1:13-14; 2:15). Prior references to Jews in Romans were with the addition of Gentiles in the makeup of all mankind (1:16; 2:9, 10). Now those from a Jewish background are going to be directly addressed as a segment of mankind.
and…and: the repetition of “ands" begins in this verse and continues into v18 - stringing consecutive items together with “ands". It’s the FOS Polysyndeton ("many ands"), where the intent is to get the reader to stop and take note of each item in the list.
restest: lean upon, trust in; they felt safe and secure from judgment simply because they had the Law
maketh thy boast: The Judeans being addressed were egotistical about their relationship with God. They felt they themselves were immune from God’s judgment while the Gentiles were merely fuel for the flames of hell. Jews boasted not of God Himself, but in their perception of how God favored them just for being Judeans and having the Law, thinking that the true God belonged exclusively to them. In this section of Romans God is declaring that whether one comes from a Gentile background or a Judean background, when they come before Him they are treated equally, and are equally guilty. God is bringing to clear light the erroneous assumptions of superiority that many Jews held. Such clarity had been revealed to Israel before, such as in Deut 9:4-7, Ezek 36:22,32, Micah 3:9-12, etc. A correct attitude was recorded in Ps 115:1: “Not unto us, O Lord, not unto us, but unto thy name give glory, for thy mercy, and for thy truth’s sake."
ALTERNATIVE TRANSLATIONS:
Romans 2:17 [AMP]
But if you bear the name of Jew and rely upon the Law and pride yourselves in God and your relationship to Him,
Romans 2:17 [MSG]
If you’re brought up Jewish, don’t assume that you can lean back in the arms of your religion and take it easy, feeling smug because you’re an insider to God’s revelation,
Romans 2:18 [AV]
And knowest his will, and approvest the things that are more excellent, being instructed out of the law;
ANNOTATED NOTES:
knowest=ginosko: to know by experience, become acquainted with
approvest=dokimazo: to test and approve what passes the test; to examine, scrutinize with a view toward approving as genuine or not, as is done with the testing of metals
being instructed=katecheo: transliterated into our English word catechize, or catechism. A Judean’s catechetical lessons from their youth, and the regular reading of the Law in their synagogues, provided continual instruction.
ALTERNATIVE TRANSLATIONS:
Romans 2:18 [WST]
and have an experiential knowledge of His will, and after having put to the test for the purpose of approving the things that differ, and having found that they meet your specifications, you put your approval upon them, being instructed in a formal way in the law,
Romans 2:18 [TLB]
Yes, you know what he wants; you know right from wrong and favor the right because you have been taught his laws from earliest youth.
Romans 2:19 [AV]
And art confident that thou thyself art a guide of the blind, a light of them which are in darkness,
ANNOTATED NOTES:
art confident: are persuaded, are convinced; Many Jews had thoroughly convinced themselves of certain things about themselves in relationship to Gentiles…a guide…a light…an instructor…a teacher. God is in the midst of setting forth His view of the relationship of Jews to Gentiles, and the relationship of both Jews and Gentiles to Him, which was quite different from the inflated image that Jews had of themselves.
guide of the blind: The religious leaders of Judaism at the time of Jesus Christ were self-absorbed, priding themselves on being guides to the blind, when in reality they were blind guides. Christ quoted Isaiah’s prophecy (Luke 4:18), how he would be anointed for, among other things, the “…recovering of sight to the blind…”, but the self-righteous leaders of Judaism rejected him, even had him crucified. In Matt 15:14, Christ spoke of the Pharisees and scribes: “…they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch.” (also see Matt 23:16a and Luke 18:19)
ALTERNATIVE TRANSLATIONS:
Romans 2:19 [WST]
you have persuaded yourself and have come to a settled conviction that you are a guide of the blind, a light of those in darkness,
Romans 2:19 [NIV]
if you are convinced that you are a guide for the blind, a light for those who are in the dark,
Romans 2:20 [AV]
An instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law.
ANNOTATED NOTES:
instructor=paideutes: corrector; one who provides training, who corrects and chastises (see Heb 12:9-10)
foolish=aphron: immature, senseless
babes=nepios: infant, young child; refers to someone who is unskilled, unlearned; this term was used by the Judeans to refer to proselytes and novices
form=morphosis: external form or semblance; only other NT occurrence is in 2 Tim 3:5 “…a form of godliness, but denying the power thereof”; they had the semblance without the substance.
knowledge…truth...in the law: the Law was indeed the source of knowledge and the truth that God had provided for the Judeans, but merely holding to an outward form of it with an attitude of superiority was not God’s intent, and certainly not enough to avoid God’s judgment. They held the knowledge and truth in their hands rather than their hearts. They held the Word outwardly, but the Word did not hold them inwardly (see 2 Tim 3:7).
ALTERNATIVE TRANSLATIONS:
Romans 2:20 [NASB]
a corrector of the foolish, a teacher of the immature, having in the Law the embodiment of knowledge and of the truth,
Romans 2:20 [PNT]
You can instruct those who have no spiritual wisdom: you can teach those who, spiritually speaking, are only just out of the cradle. You have in the Law a certain grasp of the basis of true knowledge.
Romans 2:21 [AV]
Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal?
ANNOTATED NOTES:
teachest=didasko: to teach, to hold discourse with others in order to instruct them
preachest=kerusso: to publicly herald, proclaim for all to hear
** Beginning here in v21 and running through v23, there are five consecutive rhetorical questions that are asked, all of which point to one undeniable truth: no Judean was in a position to judge anyone, including any Gentile. These 5 questions support the opening statement of chapter 2: “…in passing judgment on another you condemn yourself, because you, the judge, practice the very same things.” [ESV] A Jew filled with pride of race, religion, and knowledge was not likely to see clearly when looking in the mirror.
ALTERNATIVE TRANSLATION:
Romans 2:21 [NKJV]
You, therefore, who teach another, do you not teach yourself? You who preach that a man should not steal, do you steal?
Romans 2:22 [AV]
Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege?
ANNOTATED NOTES:
dost thou commit adultery?: the 3rd rhetorical question in this series of 5 continues from v21, with the painfully honest look in the mirror turning to the capital sin of adultery, the centerpiece of Jesus Christ’s confrontation of the Jewish crowd in John 8:2-9 (also see Matt 5:27-28 on adultery, and Matt 23:1-4 on hypocrisy).
commit sacrilege=hierosuleo: to rob or plunder temples; This was not hypothetical - it had been done, where Jews would go into a pagan temple and rob the temple of their treasures. The rationale was that since they were stealing from pagans who worshipped false gods, in order to help out the purposes of those worshipping the True God, then it was justifiable action. Such action was condemned in the Law as an abomination (Deut 7:25: “The graven images of their gods shall ye burn with fire: thou shalt not desire the silver or gold that is on them, nor take it unto thee, lest thou be snared therein: for it is an abomination to the Lord thy God.”
ALTERNATIVE TRANSLATION:
Romans 2:22 [HCSB]
You who say, “You must not commit adultery”—do you commit adultery? You who detest idols, do you rob their temples?
Romans 2:23 [AV]
Thou that makest thy boast of the law, through breaking the law dishonourest thou God?
ANNOTATED NOTES:
boast of the law: this implies that they held a conviction as to its excellence and its worthiness of exaltation, as no one boasts of something they esteem to be of no value. They just didn’t value living it!
breaking: transgressing; While God and His Law were an honor to them, which they prided themselves in, they were a dishonor to God and His Law through their gross transgressions. They boldly professed God and His Law to be their own, but they lived in open contradiction to their profession. A similar pattern for can be seen in Matt 23:1-4, as well as Matt 15:7-8: “Ye hypocrites, well did Esaias prophesy of you, saying, This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me. But in vain they do worship me…”
dishonourest thou God?: This is the 5th of 5 rhetorical questions posed in v21-23, intended to highlight how the Judean, though having the Law, was not doing the Law - and that no matter what any Gentile did or didn’t do, no Judean could escape the judgment of God against his transgressions.
ALTERNATIVE TRANSLATION:
Romans 2:23 [NIV]
You who brag about the law, do you dishonor God by breaking the law?
ADDED SUMMARY NOTES:
Romans 2:17 begins a major “If” clause, which continues through v20. It is then followed by a series of 5 rhetorical questions in v21-23. This section is handling God’s judgement of those coming from a Judean background (see “Jew” note on 2:17). Here is a translation that accurately renders the cohesiveness of these verses:
Romans 2:17-23 [BARCLAY]
If you are called by the name of Jew, if you take your rest in the Law, if you boast in God and know his will, if you give your approval to the excellent things, if you are instructed in the Law, if you believe yourself to be a leader of the blind, a light in darkness, and educator of the foolish, a teacher of the simple, if you believe yourself to have the very shape of knowledge and of truth in the Law—do you, then, who instruct another, not instruct yourself? Do you, who proclaim to others that stealing is forbidden, steal yourself? Do you, who forbid others to commit adultery, commit adultery yourself? Do you, who shudder at idols, rob temples? Do you, who boast in the Law, dishonour others by transgressing the Law?
Romans 2:24 [AV]
For the name of God is blasphemed among the Gentiles through you, as it is written.
ANNOTATED NOTES:
as it is written: this verse cites either of two prophets, Isaiah or Ezekiel. In Ezek 36:20-23, where the word “profaned” appears 5x in 4 verses (AV), Israel is charged with profaning God’s holy and great name among the heathen through their utter disobedience of His Law. Isaiah 52:5 also declared what the Lord had to say to Israel: “…my name continually every day is blasphemed”. Israel was to bring glory to God, but instead caused His name to be reviled and slandered among the Gentiles. When Israel had a lot of high talk but a low walk, the Gentiles would understandably reason, 'Why should we honor their God, when His chosen people do not honor Him?' According to 2 Sam 12:14, it was not because of David’s ostensible sins (adultery, murder) that the child he and Bathsheba bore would die: “However, because by this deed you have given great occasion to the enemies of the Lord to blaspheme, the child also who is born to you shall surely die.”
** Those of Judean background being spoken of here in Romans 2 would certainly be quick to point a finger of judgment at the Gentiles for blaspheming God, but God is stating His righteous judgment that the Judean who dishonors Him will be held responsible for giving cause to the blasphemy.
ALTERNATIVE TRANSLATIONS:
Romans 2:24 [AMP]
For, as it is written, The name of God is maligned and blasphemed among the Gentiles because of you! [The words to this effect are from your own Scriptures.] [Isa. 52:5; Ezek. 36:20.]
Romans 2:24 [GNB]
The scripture says, “Because of you Jews, the Gentiles speak evil of God.”
Romans 2:25 [AV]
For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision.
ANNOTATED NOTES:
circumcision: referring to the minor surgical procedure of removing the foreskin of a Jewish male. It was instituted by God as the token or sign of His covenant with Abraham (see Gen 17:1-14!). It had been intended as a constant reminder of God’s covenant with Abraham and how He would fulfill His promises as given to Abraham and his seed. The sign was so closely related to God’s covenant promises that the rite itself was termed the “covenant” (Acts 7:8). But in Jewish thinking it had become the sole outward act that they erroneously equated to them being in good standing with God. That was never God’s thinking.
thou: referring to Judeans, those under the Law of Moses. In viewing the context, Judeans not only trusted in their knowledge of the Law of Moses as an escape from judgment, even self-righteously boasting of it (v17-24), they also trusted in circumcision as an irrefutable sign of good standing with God (v25-29). Both trusts were misplaced.
keep: do, carry out, keep, perform, practice
breaker: transgressor, disobeyer
is made: has become
ALTERNATIVE TRANSLATIONS:
Romans 2:25 [NASB]
For indeed circumcision is of value if you practice the Law; but if you are a transgressor of the Law, your circumcision has become uncircumcision.
Romans 2:25 [PHILIPS]
That most intimate sign of belonging to God that we call circumcision does indeed mean something if you keep the Law. But if you flout the Law you are to all intents and purposes uncircumcising yourselves!
Romans 2:25 [NLT]
The Jewish ceremony of circumcision has value only if you obey God’s law. But if you don’t obey God’s law, you are no better off than an uncircumcised Gentile.
Romans 2:26 [AV]
Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision?
ANNOTATED NOTES:
Therefore: this verse follows logically, as the converse of the truth laid out in verse 25. God’s judgments are without partiality.
uncircumcision: used in various senses, depending on the context: it can be used in reference to the physical state of being uncircumcised, or in a figurative manner to a person who is a Gentile, Gentiles generally being uncircumcised. In a similar fashion, the word “circumcision” is often used to refer to Judeans. Rom 3:29-30: “Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also: Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith.” (Also see Rom 4:9; 15:8; Eph 2:11-12). The first use of “uncircumcision” in this verse is referring to Gentiles, who had not entered into a covenant with God as Israel had. The seal of that covenant was circumcision; hence Gentiles are being referred to as “uncircumcision” via the FOS metonymy. The second “uncircumcision” in this verse is not figurative but literal, speaking of not being physically circumcised.
keep: in reference to the Gentiles, some would genuinely try to live righteously, doing their best to be honest and good and live morally sound lives, yet they were not from the blood lineage of the children of Israel, who are called “the circumcision”. Though the Gentiles did not have the external seal of a covenant with God, they could endeavor to the best of their ability to live and act righteously. If a Gentile adhered to the morality prescribed by the law, even if he wasn’t under the law, his uncircumcision was more acceptable to God than the circumcision of a Judean transgressor. In such a case, the Gentile’s heart was circumcised, and that is what counts before God – the heart! (see Deut 10:16-17; 30:6; Jer 4:4; 9:25-26; Ezek 44:9) Acts 10:1-2 gives testimony to the heart of a notable Gentile, Cornelius, and his entire household: “There was a certain man in Caesarea called Cornelius, a centurion of the band called the Italian band, a devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God always.” (see the context, Acts 10:1-45!)
righteousness of the law: talking about the righteous requirements of the Law, as a standard that establishes what is just or right conduct. In saying that Gentiles could keep the righteousness of the law is not to be saying they could be sinless, but rather that they could sincerely endeavor to practice righteous living, as spoken of in the law. Romans 2:14 refers to uncircumcised Gentiles who could do by nature the things contained in the law – and in so doing they would be counted as circumcision.
counted=logizomai: see note on “thinketh” in 2:3. This Greek word has two meanings in Romans. Here it means to impute or set something to one's account. If a Gentile, one who was of the "uncircumcision," did by nature the things of the law, his physical uncircumcision would be credited or set to his account by God as being equivalent to circumcision.
ALTERNATIVE TRANSLATIONS:
Romans 2:26 [PHILIPS]
Conversely, if an uncircumcised man keep the Law's commandments, does he not thereby "circumcise" himself?
Romans 2:26 [WEY]
In the same way, if an uncircumcised man pays attention to the just requirements of the Law, shall not his lack of circumcision be overlooked..?
Romans 2:27 [AV]
And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision dost transgress the law?
ANNOTATED NOTES:
uncircumcision which is by nature: a clearer translation would be “the person who by nature is uncircumcised"
it: referring to the uncircumcised person, i.e. Gentile
fulfil the law: not to be taken as sinlessness, but as a whole-hearted desire and effort for right living, which the law speaks to
judge thee: the concept of an uncircumcised Gentile judging a circumcised Judean would be highly offensive to a proud Judean. The Judeans boasted of having the Scriptures, having a covenant with God, and having circumcision as the seal of that covenant. They despised and condemned the Gentiles who did not have these advantages. But in truth, the Judeans were in no position to judge others, and certainly in no position before God to judge themselves as better than others, regardless of who was or was not circumcised. God declares that the very ones the transgressing Judeans judged as inferior to them, were held in higher regard when they lived according to the requirements of the law. The essence of the word “judge” in this verse is not that the Gentile is in a position to condemn the Judean, but rather that the Gentile could by nature obey the commands of the law, a law which rightfully condemned the transgressing Judean. In that sense, it was a Gentile’s walk according to the righteous requirements of the law that judged the Judean by that law. Central to this section of Romans is that God’s judgment of man is true and righteous - man’s judgment of man remains meaningless.
letter=gramma: figurative reference to the Law of Moses; it’s the FOS Metonymy, where there is a change of one noun for another related noun. In this case, the entire written law of Moses is referred to by the essential part of that which is written, the letter (see Rom 7:6 and 2 Cor 3:6).
ALTERNATIVE TRANSLATION:
Romans 2:27 [NEB]
He may be uncircumcised in his natural state, but by fulfilling the law he will pass judgment on you who break it, for all your written code and your circumcision.
Romans 2:27 [PHILIPS]
Moreover, is it not plain to you that those who are physically uncircumcised, and yet keep the Law, are a continual judgment upon you, who for all your circumcision and knowledge of the Law, break it?
Romans 2:28 [AV]
For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh:
ANNOTATED NOTES:
outwardly/outward: whatever outward signs were being trusted by Judeans (whether physical circumcision in the flesh, or having a physical copy of the Law, or having physical lineage traceable back to Abraham), those were not included in God’s thinking as to what constitutes a true and vital relationship with Him. Nothing merely external, certainly not a one-time act like circumcision, can equate to a living, breathing spiritual relationship with the Creator of the heavens and the earth. (see I Sam 16:7; Matt 7:22-23) God is not swayed by outward considerations of race or ritual, which the Jews trusted in as sufficient to gain praise-worthy judgment.
is that: not in the Gr text, hence italicized in the AV
ALTERNATIVE TRANSLATIONS:
Romans 2:28 [AMP]
For he is not a [real] Jew who is only one outwardly and publicly, nor is [true] circumcision something external and physical.
Romans 2:28 [TLB]
For you are not real Jews just because you were born of Jewish parents or because you have gone through the Jewish initiation ceremony of circumcision.
Romans 2:29 [AV]
But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God.
ANNOTATED NOTES:
But: this conjunction sets v29 in sharp contrast to v28; these two verses form the conclusion to the subject matter that began in v17
inwardly=kruptos: hidden, concealed, and thus secret; here it’s in reference to the inner or hidden person, where one cannot be seen by others; Matt 6:3-6 speaks to this “in secret” concept: “But when thou doest alms, let not thy left hand know what thy right hand doeth: That thine alms may be in secret [kruptos]: and thy Father which seeth in secret [kruptos] himself shall reward thee openly…..when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret [kruptos]; and thy Father which seeth in secret [kruptos] shall reward thee openly.” kruptos was used in Rom 2:16: “God shall judge the secrets of men”.
circumcision is that of the heart: it’s in the heart, the innermost depths of a man or woman, where a person is marked as a “Jew”, as belonging to God. In chapter 4, Abraham will be used as an example of how believing in the heart, not outward circumcision, was what warranted God imputing unto him righteousness. The Jews had the testimony of the OT, how it was more than a simple cut on the foreskin that God was after - the cut needed to be deeper (Deut 10:16: “Circumcise therefore the foreskin of your heart and be no more stiffnecked.”; Jer 9:25-26: "Behold, the days come, saith the Lord, that I will punish all them which are circumcised with the uncircumcised; Egypt, and Judah, and Edom, and the children of Ammon, and Moab, and all that are in the utmost corners, that dwell in the wilderness: for all these nations are uncircumcised, and all the house of Israel are uncircumcised in the heart.” (Also see Deut 30:6; Lev 26:41; Jer 4:4.) Right relationship with God requires a circumcision made without hands (see Col 2:11; Phil 3:3; Gal 5:6; 6:15). Verses 28-29 paint a stark contrast between how Jews judged themselves and how God judges. The Jews trusted that their fleshly bloodline and the outward circumcision of the flesh was sufficient to gain praiseworthy judgment from God. God was looking deeper than the flesh. After all, where is the free-will decision of the heart as to one’s lineage? Who chooses their biological forefathers? And where is the free-will choice in the heart by an 8-day old infant when the foreskin of his flesh is circumcised according to the letter of the Law? God, who “shall judge the secrets of men”, looks on the heart.
the spirit: no article “the” in Gr. text; should simply read “spirit”; in this occurrence it’s idiomatically referring to the innermost part of a person’s being
not in the letter: this indicates it does not rest merely on external conformity to a written code (see note on “letter” in 2:27). One could adhere to the letter of the law concerning outward circumcision, and yet miss the mark by a mile on loving God within the hidden depths of their heart. See Luke 18:9-14.
praise=epainos: the use of this word meaning “praise” is a play on words. A "Judean" refers to a man of Judah, and the name "Judah" in Hebrew means "praise" (see Gen 29:35; 49:8). Judeans vainly praised themselves and each other for being Judean. Man’s vain-glory is not praiseworthy.
ALTERNATIVE TRANSLATION:
Romans 2:29 [WEY]
But the true Jew is one inwardly, and true circumcision is heart-circumcision — not literal, but spiritual; and such people receive praise not from men, but from God.
