Roma 2:1

The Condemnation of the Moralist

2:1 ¹ Therefore ²  you are without excuse, ³  whoever you are, ⁴  when you judge someone else. ⁵  For on whatever grounds ⁶  you judge another, you condemn yourself, because you who judge practice the same things.

Roma 10:12

10:12 For there is no distinction between the Jew and the Greek, for the same Lord is Lord of all, who richly blesses all who call on him.

Kisah Para Rasul 15:9

15:9 and he made no distinction ⁷  between them and us, cleansing ⁸  their hearts by faith.

Kisah Para Rasul 15:1

The Jerusalem Council

15:1 Now some men came down from Judea ⁹  and began to teach the brothers, “Unless you are circumcised ¹⁰  according to the custom of Moses, you cannot be saved.”

Kolose 4:7

Personal Greetings and Instructions

4:7 Tychicus, a dear brother, faithful minister, and fellow slave ¹¹  in the Lord, will tell you all the news about me. ¹² 

Galatia 3:28

3:28 There is neither Jew nor Greek, there is neither slave ¹³  nor free, there is neither male nor female ¹⁴  – for all of you are one in Christ Jesus.

Kolose 3:11

3:11 Here there is neither Greek nor Jew, circumcised or uncircumcised, barbarian, Scythian, slave ¹⁵  or free, but Christ is all and in all.

[2:1]  ¹ 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]  ² 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]  ³ tn That is, “you have nothing to say in your own defense” (so translated by TCNT).

[2:1]  ⁴ tn Grk “O man.”

[2:1]  ⁵ tn Grk “Therefore, you are without excuse, O man, everyone [of you] who judges.”

[2:1]  ⁶ tn Grk “in/by (that) which.”

[15:9]  ⁷ tn BDAG 231 s.v. διακρίνω 1.b lists this passage under the meaning “to conclude that there is a difference, make a distinction, differentiate.”

[15:9]  ⁸ tn Or “purifying.”

[15:1]  ⁹ sn That is, they came down from Judea to Antioch in Syria.

[15:1]  ¹⁰ tc Codex Bezae (D) and a few other witnesses have “and walk” here (i.e., instead of τῷ ἔθει τῷ Μωϋσέως [tw eqei tw Mwu>sew"] they read καὶ τῷ ἔθει τῷ Μωϋσέως περιπατῆτε [kai tw eqei tw Mwu>sew" peripathte]). This is a decidedly stronger focus on obedience to the Law. As well, D expands vv. 1-5 in various places with the overall effect of being “more sympathetic to the local tradition of the church at Jerusalem” while the Alexandrian witnesses are more sympathetic to Paul (TCGNT 377). Codex D is well known for having a significantly longer text in Acts, but modern scholarship is generally of the opinion that the text of D expands on the original wording of Acts, with a theological viewpoint that especially puts Peter in a more authoritarian light. The expansion in these five verses is in keeping with that motif even though Peter is not explicitly in view.

[15:1]  sn Unless you are circumcised. These teachers from Judea were teaching that Gentiles could not be saved unless they kept the law of Moses in regard to circumcision. Thus according to them a Gentile had first to become a proselyte to Judaism, including circumcision, before one could become a Christian. This party is sometimes known (collectively) as Judaizers. They did not question that Gentiles could come into the community, but disagreed with Paul and Barnabas on what basis they could do so.

[4:7]  ¹¹ tn See the note on “fellow slave” in 1:7.

[4:7]  ¹² tn Grk “all things according to me.”

[3:28]  ¹³ tn See the note on the word “slave” in 1:10.

[3:28]  ¹⁴ tn Grk “male and female.”

[3:11]  ¹⁵ tn See the note on “fellow slave” in 1:7.