Romans, Chapter 2
Commentary
2.1-This is one of the most important moments in the book. All the fervor, disdain, and disgust of the Roman church for the Barbarians is suddenly turned around--on the church itself! The curtain is pulled away, to reveal that the terrible sinners whom Paul was calling to repentance were none other than the Christians reading his letter. The people who had no excuse for their sin (1.20) are the very ones who shook their heads at the depraved souls who committed inexcusable sin. It is here that Paul's "anthropology" (his theology about human beings and their place in the created order) comes into view. All humans are sinners "worthy of death," and because there are none who are righteous, those who judge others are the most worthy of rebuke, for thinking that they can ever prevail by justice and trial rather than by grace and forgiveness.
2.2-3-The judgmental hearer, who was ready to ascent to the righteousness of God's wrath when 1:32 was read, cannot now reverse their opinion, when it has been revealed that the wrath of God is against them as well.
2.4-The desire to be hard hearted, and see sinners harshly punished, is a rejection of God's grace, a grace that you, as a sinner, desperately need.
2.5-You cannot have the grace of God for yourself and the wrath of God for someone else. The grace and mercy of God, available through repentance, has got to be available to all, or else all will suffer judgement. The reference to the end of the world as the "day of wrath" (rather than its more normal form, "the day of judgement" or similar) has its roots in Zephaniah 1:14-18, where the prophet says that earthly wealth (and, perhaps metaphorically, things of earthly value) will be insufficient to save anyone on that day.
2.6-Here is a fascinating verse in a theology of salvation by grace. The importance of works or deeds (Greek: "Erga," cf. ergonomic), is lifted up here, but it isn't talking specifically about observance of the Law, as will become clear later.
2.7-This is a loaded sentence. Endurance/patience/long-suffering (Greek: Hypomone, literally "to stand or remain for one time) is used frequently in Paul and Luke's (A Pauline surrogate) writing to describe the fortitude under adversity that is required of those who profess the faith and hold firm to Jesus Christ. Jesus in Luke tells the disciples that at the judgement, "by your endurance (hypomone), you will save your lives."
"Good" (Greek: Agathos, cf. the English name, Agatha) is used more frequently in Romans by Paul than in any other letter, but the clearest expression of what "the good" is comes in 1st Corinthians 12.
To each is given the manifestation of the Spirit for the common good. To one is given through the Spirit the utterance of wisdom, and to another the utterance of knowledge according to the same Spirit, to another faith by the same Spirit, to another gifts of healing by the one Spirit, to another the working of miracles, to another prophecy, to another the discernment of spirits, to another various kinds of tongues, to another the interpretation of tongues. All these are activated by one and the same Spirit, who allots to each one individually just as the Spirit chooses.
Paul seems to indicate (Romans 12.2) that "good" both comes from, and is discerned by, the work of the Holy Spirit, while the desires of the heart and the actions of the will are bad apart from the Spirit's intervention (Romans 7.17-19).
"Glory" (Greek: Doxa, cf. Doxology)-This is an important word in Paul's writing that is deeply tied up in an all-important sense of the correct order of the universe, an order God created and ordains, and which sin disrupts. God is the due and proper recipient of glory, and free to bestow it on others, while sin is a fundamental misattribution of glory (Romans 1.23). Glory was often sought by generals and athletes and orators in the Roman world, and was seen as a very desirable prize.
"Honor" Again, Paul is making an allusion to order, but this time, to the important order of the world. While the Christians in Rome likely think of themselves as more worthy of honor than others, and Paul affirms that some are due honor (Romans 13.7), a correctly ordered sense of who should be honored and who should be humbled comes from properly ordered understanding of the world. Gods dominion over all creation should not merely be an intellectual idea or something we pay lip service to, but a matter of deep honor and respect, lest we not really believe in God at all (1.26).
Paul concludes that seeking after all these things is the pursuit of eternal life. This may stand in contrast to the Greek concept of "Eudaimonia," the philosophical concept of what constitutes human flourishing, happiness, and the good life.
2.8-"Selfishness" in Paul often means people who stir up factionalism or rivalry with one another for their own benefit. This may be particularly loaded in the context of the Romans potentially refusing to help proselytize the Spanish. Paul has already introduced the theme of disobeying or disregarding the truth (about God and righteousness) in Chapter 1.
2.9-11-Neither the Jew nor the Gentile is treated preferentially in God's eyes (a fairly shocking statement), for, as Paul often repeats (Ephesians 6.9, Colossians 3.25), God shows no partiality or favoritism. This is a radical shift in theology from the traditional beliefs of the Jews, who saw themselves favored above all other nations, as well as a blow to the pride of the Romans, who saw themselves as more cultured and civilized than the Barbarians.
Romans 2.12-This is an intensely difficult verse to understand in English, but the Greek clears it up a bit. "Apart from the law" or "lawless" was a frequent euphemism for Gentiles. However, whether "perish" means simply to die, or to go to Hell, is not clear, the Greek word "apoluo, cf. the name of the king of the army of Locusts in Revelation, "Apollyon") can mean anything from "to be destroyed" to "to be undone" to "to die" to something as mild as "to be untied."
Romans 2.13-James 1.25 echos this sentiment.
Romans 2.14-16-These are some of the most contested verses in the book. What is the fate of gentiles who have had no exposure to the Gospel? Are they able to be saved by their works, in a way that those who have learned of Jesus are not? Arguments have raged on this topic over the centuries, but it seems safe to say that this question was not Paul's primary object. Rather, Paul wanted to explain that the gentiles could be deemed guilty (2.1) by a Law they had never heard, just by transgressing or abiding by the conscience that God gave to them. How this affects the morality of doing things which a whole culture deems right, but which scripture says is actually wrong (like idol worship, the very subject of Romans 1) is not clear. Perhaps Paul means to imply that even in those societies, the people worshiping idols really know, deep down, that what they're doing is wrong.
Romans 2.17-24-Here Paul speaks directly to his Jewish hearers, who suppose themselves to be morally superior to the Gentiles because of the law, and who take it upon themselves to correct others. It's likely that "guiding the blind" was a common expression among Jews for correcting the morality of Gentiles (cf. Matthew 15:14, Luke 6:39, etc.) The culmination of this absurd behavior is temple robbery. Often, trinkets were left before the idols in open-air pagan temples. It may have been the practice of some unscrupulous people, or even people who thought that they were assaulting the institution of idolatry, to pick up these offerings and make off with them when nobody was around. It is useful to reflect on what ways we might be enriching ourselves or lauding ourselves for such contradictory behavior in our own lives, under the guise of righteousness.
2.25-29-Paul engaged in frequent battles on the topic of circumcision. In the early days of the church, some Christians, called Judaizers, wanted all Gentile converts to be circumcised in order to enter into Christian belief. Paul was a strident opponent of this practice, urging the Gentiles to rely only on Grace and the name of Jesus for salvation. Just as Jesus added a spiritual dimension to the Law in his teaching, so Paul adds a spiritual dimension to being part of the covenant-The covenant is not those who have been outwardly circumcised, but who inwardly turn their hearts to God. The argument about who represents the "true Israel" will culminate in Romans 9.
Next: Romans, Chapter 3
Previous: Romans, Chapter 1
Back to the Centennial Scripture Challenge
2.1-This is one of the most important moments in the book. All the fervor, disdain, and disgust of the Roman church for the Barbarians is suddenly turned around--on the church itself! The curtain is pulled away, to reveal that the terrible sinners whom Paul was calling to repentance were none other than the Christians reading his letter. The people who had no excuse for their sin (1.20) are the very ones who shook their heads at the depraved souls who committed inexcusable sin. It is here that Paul's "anthropology" (his theology about human beings and their place in the created order) comes into view. All humans are sinners "worthy of death," and because there are none who are righteous, those who judge others are the most worthy of rebuke, for thinking that they can ever prevail by justice and trial rather than by grace and forgiveness.
2.2-3-The judgmental hearer, who was ready to ascent to the righteousness of God's wrath when 1:32 was read, cannot now reverse their opinion, when it has been revealed that the wrath of God is against them as well.
2.4-The desire to be hard hearted, and see sinners harshly punished, is a rejection of God's grace, a grace that you, as a sinner, desperately need.
2.5-You cannot have the grace of God for yourself and the wrath of God for someone else. The grace and mercy of God, available through repentance, has got to be available to all, or else all will suffer judgement. The reference to the end of the world as the "day of wrath" (rather than its more normal form, "the day of judgement" or similar) has its roots in Zephaniah 1:14-18, where the prophet says that earthly wealth (and, perhaps metaphorically, things of earthly value) will be insufficient to save anyone on that day.
2.6-Here is a fascinating verse in a theology of salvation by grace. The importance of works or deeds (Greek: "Erga," cf. ergonomic), is lifted up here, but it isn't talking specifically about observance of the Law, as will become clear later.
2.7-This is a loaded sentence. Endurance/patience/long-suffering (Greek: Hypomone, literally "to stand or remain for one time) is used frequently in Paul and Luke's (A Pauline surrogate) writing to describe the fortitude under adversity that is required of those who profess the faith and hold firm to Jesus Christ. Jesus in Luke tells the disciples that at the judgement, "by your endurance (hypomone), you will save your lives."
"Good" (Greek: Agathos, cf. the English name, Agatha) is used more frequently in Romans by Paul than in any other letter, but the clearest expression of what "the good" is comes in 1st Corinthians 12.
To each is given the manifestation of the Spirit for the common good. To one is given through the Spirit the utterance of wisdom, and to another the utterance of knowledge according to the same Spirit, to another faith by the same Spirit, to another gifts of healing by the one Spirit, to another the working of miracles, to another prophecy, to another the discernment of spirits, to another various kinds of tongues, to another the interpretation of tongues. All these are activated by one and the same Spirit, who allots to each one individually just as the Spirit chooses.
Paul seems to indicate (Romans 12.2) that "good" both comes from, and is discerned by, the work of the Holy Spirit, while the desires of the heart and the actions of the will are bad apart from the Spirit's intervention (Romans 7.17-19).
"Glory" (Greek: Doxa, cf. Doxology)-This is an important word in Paul's writing that is deeply tied up in an all-important sense of the correct order of the universe, an order God created and ordains, and which sin disrupts. God is the due and proper recipient of glory, and free to bestow it on others, while sin is a fundamental misattribution of glory (Romans 1.23). Glory was often sought by generals and athletes and orators in the Roman world, and was seen as a very desirable prize.
"Honor" Again, Paul is making an allusion to order, but this time, to the important order of the world. While the Christians in Rome likely think of themselves as more worthy of honor than others, and Paul affirms that some are due honor (Romans 13.7), a correctly ordered sense of who should be honored and who should be humbled comes from properly ordered understanding of the world. Gods dominion over all creation should not merely be an intellectual idea or something we pay lip service to, but a matter of deep honor and respect, lest we not really believe in God at all (1.26).
Paul concludes that seeking after all these things is the pursuit of eternal life. This may stand in contrast to the Greek concept of "Eudaimonia," the philosophical concept of what constitutes human flourishing, happiness, and the good life.
2.8-"Selfishness" in Paul often means people who stir up factionalism or rivalry with one another for their own benefit. This may be particularly loaded in the context of the Romans potentially refusing to help proselytize the Spanish. Paul has already introduced the theme of disobeying or disregarding the truth (about God and righteousness) in Chapter 1.
2.9-11-Neither the Jew nor the Gentile is treated preferentially in God's eyes (a fairly shocking statement), for, as Paul often repeats (Ephesians 6.9, Colossians 3.25), God shows no partiality or favoritism. This is a radical shift in theology from the traditional beliefs of the Jews, who saw themselves favored above all other nations, as well as a blow to the pride of the Romans, who saw themselves as more cultured and civilized than the Barbarians.
Romans 2.12-This is an intensely difficult verse to understand in English, but the Greek clears it up a bit. "Apart from the law" or "lawless" was a frequent euphemism for Gentiles. However, whether "perish" means simply to die, or to go to Hell, is not clear, the Greek word "apoluo, cf. the name of the king of the army of Locusts in Revelation, "Apollyon") can mean anything from "to be destroyed" to "to be undone" to "to die" to something as mild as "to be untied."
Romans 2.13-James 1.25 echos this sentiment.
Romans 2.14-16-These are some of the most contested verses in the book. What is the fate of gentiles who have had no exposure to the Gospel? Are they able to be saved by their works, in a way that those who have learned of Jesus are not? Arguments have raged on this topic over the centuries, but it seems safe to say that this question was not Paul's primary object. Rather, Paul wanted to explain that the gentiles could be deemed guilty (2.1) by a Law they had never heard, just by transgressing or abiding by the conscience that God gave to them. How this affects the morality of doing things which a whole culture deems right, but which scripture says is actually wrong (like idol worship, the very subject of Romans 1) is not clear. Perhaps Paul means to imply that even in those societies, the people worshiping idols really know, deep down, that what they're doing is wrong.
Romans 2.17-24-Here Paul speaks directly to his Jewish hearers, who suppose themselves to be morally superior to the Gentiles because of the law, and who take it upon themselves to correct others. It's likely that "guiding the blind" was a common expression among Jews for correcting the morality of Gentiles (cf. Matthew 15:14, Luke 6:39, etc.) The culmination of this absurd behavior is temple robbery. Often, trinkets were left before the idols in open-air pagan temples. It may have been the practice of some unscrupulous people, or even people who thought that they were assaulting the institution of idolatry, to pick up these offerings and make off with them when nobody was around. It is useful to reflect on what ways we might be enriching ourselves or lauding ourselves for such contradictory behavior in our own lives, under the guise of righteousness.
2.25-29-Paul engaged in frequent battles on the topic of circumcision. In the early days of the church, some Christians, called Judaizers, wanted all Gentile converts to be circumcised in order to enter into Christian belief. Paul was a strident opponent of this practice, urging the Gentiles to rely only on Grace and the name of Jesus for salvation. Just as Jesus added a spiritual dimension to the Law in his teaching, so Paul adds a spiritual dimension to being part of the covenant-The covenant is not those who have been outwardly circumcised, but who inwardly turn their hearts to God. The argument about who represents the "true Israel" will culminate in Romans 9.
Next: Romans, Chapter 3
Previous: Romans, Chapter 1
Back to the Centennial Scripture Challenge