Roma 1:11--2:21
Konteks1:11 For I long to see you, so that I may impart to you some spiritual gift 1 to strengthen you, 1:12 that is, that we may be mutually comforted by one another’s faith, 2 both yours and mine. 1:13 I do not want you to be unaware, 3 brothers and sisters, 4 that I often intended to come to you (and was prevented until now), so that I may have some fruit even among you, just as I already have among the rest of the Gentiles. 5 1:14 I am a debtor 6 both to the Greeks and to the barbarians, both to the wise and to the foolish. 1:15 Thus I am eager 7 also to preach the gospel to you who are in Rome. 8
1:16 For I am not ashamed of the gospel, for it is God’s power for salvation to everyone who believes, to the Jew first and also to the Greek. 9 1:17 For the righteousness 10 of God is revealed in the gospel 11 from faith to faith, 12 just as it is written, “The righteous by faith will live.” 13
1:18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of people 14 who suppress the truth by their 15 unrighteousness, 16 1:19 because what can be known about God is plain to them, 17 because God has made it plain to them. 1:20 For since the creation of the world his invisible attributes – his eternal power and divine nature – have been clearly seen, because they are understood through what has been made. So people 18 are without excuse. 1:21 For although they knew God, they did not glorify him as God or give him thanks, but they became futile in their thoughts and their senseless hearts 19 were darkened. 1:22 Although they claimed 20 to be wise, they became fools 1:23 and exchanged the glory of the immortal God for an image resembling mortal human beings 21 or birds or four-footed animals 22 or reptiles.
1:24 Therefore God gave them over 23 in the desires of their hearts to impurity, to dishonor 24 their bodies among themselves. 25 1:25 They 26 exchanged the truth of God for a lie 27 and worshiped and served the creation 28 rather than the Creator, who is blessed forever! Amen.
1:26 For this reason God gave them over to dishonorable passions. For their women exchanged the natural sexual relations for unnatural ones, 29 1:27 and likewise the men also abandoned natural relations with women 30 and were inflamed in their passions 31 for one another. Men 32 committed shameless acts with men and received in themselves the due penalty for their error.
1:28 And just as they did not see fit to acknowledge God, 33 God gave them over to a depraved mind, to do what should not be done. 34 1:29 They are filled 35 with every kind of unrighteousness, wickedness, covetousness, malice. They are rife with 36 envy, murder, strife, deceit, hostility. They are gossips, 1:30 slanderers, haters of God, insolent, arrogant, boastful, contrivers of all sorts of evil, disobedient to parents, 1:31 senseless, covenant-breakers, 37 heartless, ruthless. 1:32 Although they fully know 38 God’s righteous decree that those who practice such things deserve to die, 39 they not only do them but also approve of those who practice them. 40
2:1 41 Therefore 42 you are without excuse, 43 whoever you are, 44 when you judge someone else. 45 For on whatever grounds 46 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 47 against those who practice such things. 2:3 And do you think, 48 whoever you are, when you judge 49 those who practice such things and yet do them yourself, 50 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 51 that God’s kindness leads you to repentance? 2:5 But because of your stubbornness 52 and your unrepentant heart, you are storing up wrath for yourselves in the day of wrath, when God’s righteous judgment is revealed! 53 2:6 He 54 will reward 55 each one according to his works: 56 2:7 eternal life to those who by perseverance in good works seek glory and honor and immortality, 2:8 but 57 wrath and anger to those who live in selfish ambition 58 and do not obey the truth but follow 59 unrighteousness. 2:9 There will be 60 affliction and distress on everyone 61 who does evil, on the Jew first and also the Greek, 62 2:10 but 63 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. 2:12 For all who have sinned apart from the law 64 will also perish apart from the law, and all who have sinned under the law will be judged by the law. 2:13 For it is not those who hear the law who are righteous before God, but those who do the law will be declared righteous. 65 2:14 For whenever the Gentiles, 66 who do not have the law, do by nature 67 the things required by the law, 68 these who do not have the law are a law to themselves. 2:15 They 69 show that the work of the law is written 70 in their hearts, as their conscience bears witness and their conflicting thoughts accuse or else defend 71 them, 72 2:16 on the day when God will judge 73 the secrets of human hearts, 74 according to my gospel 75 through Christ Jesus.
2:17 But if you call yourself a Jew and rely on the law 76 and boast of your relationship to God 77 2:18 and know his will 78 and approve the superior things because you receive instruction from the law, 79 2:19 and if you are convinced 80 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 81 you who teach someone else, do you not teach yourself? You who preach against stealing, do you steal?
[1:11] 1 sn Paul does not mean here that he is going to bestow upon the Roman believers what is commonly known as a “spiritual gift,” that is, a special enabling for service given to believers by the Holy Spirit. Instead, this is either a metonymy of cause for effect (Paul will use his own spiritual gifts to edify the Romans), or it simply means something akin to a blessing or benefit in the spiritual realm. It is possible that Paul uses this phrase to connote specifically the broader purpose of his letter, which is for the Romans to understand his gospel, but this seems less likely.
[1:12] 2 tn Grk “that is, to be comforted together with you through the faith in one another.”
[1:13] 3 sn The expression “I do not want you to be unaware [Grk ignorant]” also occurs in 1 Cor 10:1; 12:1; 1 Thess 4:13. Paul uses the phrase to signal that he is about to say something very important.
[1:13] 4 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).
[1:13] 5 tn Grk “in order that I might have some fruit also among you just as also among the rest of the Gentiles.”
[1:15] 7 tn Or “willing, ready”; Grk “so my eagerness [is] to preach…” The word πρόθυμος (proqumo", “eager, willing”) is used only elsewhere in the NT in Matt 26:41 = Mark 14:38: “the spirit indeed is willing (πρόθυμος), but the flesh is weak.”
[1:15] 8 map For location see JP4 A1.
[1:16] 9 sn Here the Greek refers to anyone who is not Jewish.
[1:17] 10 tn The nature of the “righteousness” described here and the force of the genitive θεοῦ (“of God”) which follows have been much debated. (1) Some (e.g. C. E. B. Cranfield, Romans [ICC], 1:98) understand “righteousness” to refer to the righteous status given to believers as a result of God’s justifying activity, and see the genitive “of God” as a genitive of source (= “from God”). (2) Others see the “righteousness” as God’s act or declaration that makes righteous (i.e., justifies) those who turn to him in faith, taking the genitive “of God” as a subjective genitive (see E. Käsemann, Romans, 25-30). (3) Still others see the “righteousness of God” mentioned here as the attribute of God himself, understanding the genitive “of God” as a possessive genitive (“God’s righteousness”).
[1:17] 11 tn Grk “in it”; the referent (the gospel) has been specified in the translation for clarity.
[1:17] 12 tn Or “by faith for faith,” or “by faith to faith.” There are many interpretations of the phrase ἐκ πίστεως εἰς πίστιν (ek pistew" ei" pistin). It may have the idea that this righteousness is obtained by faith (ἐκ πίστεως) because it was designed for faith (εἰς πίστιν). For a summary see J. Murray, Romans (NICNT), 1:363-74.
[1:17] 13 sn A quotation from Hab 2:4.
[1:18] 14 tn The genitive ἀνθρώπων could be taken as an attributed genitive, in which case the phase should be translated “against all ungodly and unrighteous people” (cf. “the truth of God” in v. 25 which is also probably an attributed genitive). C. E. B. Cranfield takes the section 1:18-32 to refer to all people (not just Gentiles), while 2:1-3:20 points out that the Jew is no exception (Romans [ICC], 1:104-6; 1:137-38).
[1:18] 15 tn “Their” is implied in the Greek, but is supplied because of English style.
[1:18] 16 tn Or “by means of unrighteousness.” Grk “in (by) unrighteousness.”
[1:19] 17 tn Grk “is manifest to/in them.”
[1:20] 18 tn Grk “they”; the referent (people) has been specified in the translation for clarity.
[1:22] 20 tn The participle φάσκοντες (faskonte") is used concessively here.
[1:23] 21 tn Grk “exchanged the glory of the incorruptible God in likeness of an image of corruptible man.” Here there is a wordplay on the Greek terms ἄφθαρτος (afqarto", “immortal, imperishable, incorruptible”) and φθαρτός (fqarto", “mortal, corruptible, subject to decay”).
[1:23] 22 sn Possibly an allusion to Ps 106:19-20.
[1:24] 23 sn Possibly an allusion to Ps 81:12.
[1:24] 24 tn The genitive articular infinitive τοῦ ἀτιμάζεσθαι (tou atimazesqai, “to dishonor”) has been taken as (1) an infinitive of purpose; (2) an infinitive of result; or (3) an epexegetical (i.e., explanatory) infinitive, expanding the previous clause.
[1:24] 25 tn Grk “among them.”
[1:25] 26 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.
[1:25] 28 tn Or “creature, created things.”
[1:26] 29 tn Grk “for their females exchanged the natural function for that which is contrary to nature.” The term χρῆσις (crhsi") has the force of “sexual relations” here (L&N 23.65).
[1:27] 30 tn Grk “likewise so also the males abandoning the natural function of the female.”
[1:27] 31 tn Grk “burned with intense desire” (L&N 25.16).
[1:27] 32 tn Grk “another, men committing…and receiving,” continuing the description of their deeds. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[1:28] 33 tn Grk “and just as they did not approve to have God in knowledge.”
[1:28] 34 tn Grk “the things that are improper.”
[1:29] 35 tn Grk “being filled” or “having been filled,” referring to those described in v. 28. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[1:29] 36 tn Grk “malice, full of,” continuing the description. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[1:31] 37 tn Or “promise-breakers.”
[1:32] 38 tn Grk “who, knowing…, not only do them but also approve…” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[1:32] 39 tn Grk “are worthy of death.”
[1:32] 40 sn “Vice lists” like vv. 28-32 can be found elsewhere in the NT in Matt 15:19; Gal 5:19-21; 1 Tim 1:9-10; and 1 Pet 4:3. An example from the intertestamental period can be found in Wis 14:25-26.
[2:1] 41 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] 42 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] 43 tn That is, “you have nothing to say in your own defense” (so translated by TCNT).
[2:1] 45 tn Grk “Therefore, you are without excuse, O man, everyone [of you] who judges.”
[2:1] 46 tn Grk “in/by (that) which.”
[2:2] 47 tn Or “based on truth.”
[2:3] 48 tn Grk “do you think this,” referring to the clause in v. 3b.
[2:3] 49 tn Grk “O man, the one who judges.”
[2:3] 50 tn Grk “and do them.” The other words are supplied to bring out the contrast implied in this clause.
[2:4] 51 tn Grk “being unaware.”
[2:5] 52 tn Grk “hardness.” Concerning this imagery, see Jer 4:4; Ezek 3:7; 1 En. 16:3.
[2:5] 53 tn Grk “in the day of wrath and revelation of the righteous judgment of God.”
[2:6] 54 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] 55 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] 56 sn A quotation from Ps 62:12; Prov 24:12; a close approximation to Matt 16:27.
[2:8] 57 tn This contrast is clearer and stronger in Greek than can be easily expressed in English.
[2:8] 58 tn Grk “those who [are] from selfish ambition.”
[2:8] 59 tn Grk “are persuaded by, obey.”
[2:9] 60 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] 61 tn Grk “every soul of man.”
[2:9] 62 sn Paul uses the term Greek here and in v. 10 to refer to non-Jews, i.e., Gentiles.
[2:10] 63 tn Grk “but even,” to emphasize the contrast. The second word has been omitted since it is somewhat redundant in English idiom.
[2:12] 64 sn This is the first occurrence of law (nomos) in Romans. Exactly what Paul means by the term has been the subject of much scholarly debate. According to J. A. Fitzmyer (Romans [AB], 131-35; 305-6) there are at least four different senses: (1) figurative, as a “principle”; (2) generic, meaning “a law”; (3) as a reference to the OT or some part of the OT; and (4) as a reference to the Mosaic law. This last usage constitutes the majority of Paul’s references to “law” in Romans.
[2:13] 65 tn The Greek sentence expresses this contrast more succinctly than is possible in English. Grk “For not the hearers of the law are righteous before God, but the doers of the law will be declared righteous.”
[2:14] 66 sn Gentile is a NT term for a non-Jew.
[2:14] 67 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] 68 tn Grk “do by nature the things of the law.”
[2:15] 69 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] 70 tn Grk “show the work of the law [to be] written,” with the words in brackets implied by the Greek construction.
[2:15] 72 tn Grk “their conscience bearing witness and between the thoughts accusing or also defending one another.”
[2:16] 73 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] 75 sn On my gospel cf. Rom 16:25; 2 Tim 2:8.
[2:17] 76 sn The law refers to the Mosaic law, described mainly in the OT books of Exodus, Leviticus, Numbers, and Deuteronomy.
[2:17] 77 tn Grk “boast in God.” This may be an allusion to Jer 9:24.
[2:18] 79 tn Grk “because of being instructed out of the law.”
[2:19] 80 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] 81 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).
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