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Exegetical and Hermeneutical Commentary of Romans 2:12

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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;

12. For as many as have sinned ] The equality of Jew and Gentile is here pursued, not (as might have been expected from Rom 2:11) in the direction of privilege, but in that of responsibility and judgment. The reason for this direction is, no doubt, that the main subject of the Epistle here is sin and its results. “ Have sinned ” is literally in the Greek sinned; an aorist, not a perfect. It is not safe to press far the distinction of these tenses in N. T. Greek. (See on Rom 1:19.) But the aorist, if taken strictly, would here point to the time when earthly life is closed, and judgment is come; to the sinner’s actions as looked back upon from that point.

sinned without law ] Lit. lawlessly. The context here shews that the word means “in the absence of a law;” and that this means “in the absence of an explicit, revealed law;” other law than the law of conscience. Similarly, the context proves that to “ perish without law” means to perish not “ arbitrarily,” but “ without an explicit code as the standard of guilt.” This verse no doubt implies the truth, elsewhere so clear, that no man shall be condemned for ignorance of what was in no wise revealed to him; but its main purpose is to teach the awful truth that even without the revealed law there is yet real sin and real doom.

perish ] “Be doomed to death;” lose the soul. The Gr. word, which some have held to imply annihilation of being, by no means does so. Its true import is rather ruin and loss in regard of condition. The Latin perditio exactly renders the idea.

in the law ] Where it is revealed; within range of its explicit precepts.

judged by the law ] To “judge” here means practically, as so often when the context is clear, to “ condemn: ” so e.g. Heb 13:4. “ By the law,” as the instrument of the doom; as used in determination of the doom.

The whole argument of this passage sufficiently decides what is meant by the Law. It is the Moral Law, the revealed Divine Will concerning right and wrong in respect both of God and man. That it is not specially the Ceremonial Law (which was a divinely-given but temporary and special code) is plain from Rom 2:14 of this chapter, where the witness of conscience must, of course, concern not the legal ceremonies but the principles of duty.

Fuente: The Cambridge Bible for Schools and Colleges

For – This is used to give a reason for what he had just said, or to show on what principles God would treat man, so as not to be a respecter of persons.

As many – Whosoever. This includes all who have done it, and evidently has respect to the Gentile world. It is of the more importance to remark this, because he does not say that it is applicable to a few only, or to great and incorrigible instances of pagan wickedness, but it is a universal, sweeping declaration, obviously including all.

Have sinned – Have been guilty of crimes of any kind toward God or man. Sin is the transgression of a rule of conduct, however made known to mankind.

Without law – anomos. This expression evidently means without revealed or written law, as the apostle immediately says that they had a law of nature, Rom 2:14-15. The word law, nomos. is often used to denote the revealed Law of God, the Scriptures, or revelation in general; Mat 12:5; Luk 2:23-24; Luk 10:26; Joh 8:5, Joh 8:17.

Shall also perish – apolountai. The Greek word used here occurs frequently in the New Testament. It means to destroy, to lose, or to corrupt, and is applied to life, Mat 10:39; to a reward of labor, Mat 10:42; to wisdom 1Co 1:19; to bottles, Mat 9:17. It is also used to denote future punishment, or the destruction of soul and body in hell, Mat 10:28; Mat 18:14; Joh 3:15, where it is opposed to eternal life, and therefore denotes eternal death; Rom 14:15; Joh 17:12. In this sense the word is evidently used in this verse. The connection demands that the reference should be to a future judgment to be passed on the pagan. It will be remarked here that the apostle does not say they shall be saved without law. He does not give even an intimation respecting their salvation. The strain of the argument, as well as this express declaration, shows that they who had sinned – and in the first chapter he had proved that all the pagan were sinners – would be punished. If any of the pagan are saved, it will be, therefore, an exception to the general rule in regard to them. The apostles evidently believed that the great mass of them would be destroyed. On this ground they evinced such zeal to save them; on this ground the Lord Jesus commanded the gospel to be preached to them; and on this ground Christians are now engaged in the effort to bring them to the knowledge of the Lord Jesus. It may be added here, that all modern investigations have gone to confirm the position that the pagan are as degraded now as they were in the time of Paul.

Without law – That is, they shall not be judged by a law which they have not. They shall not be tried and condemned by the revelation which the Jews had. They shall be condemned only according to the knowledge and the Law which they actually possess. This is the equitable rule on which God will judge the world. According to this, it is not to be apprehended that they will suffer as much as those who have the revealed will of God; compare Mat 10:15; Mat 11:24; Luk 10:12.

Have sinned in the law – Have sinned having the revealed will of God, or endowed with greater light and privileges than the pagan world. The apostle here has undoubted reference to the Jews, who had the Law of God, and who prided themselves much on its possession.

Shall be judged by the law – This is an equitable and just rule; and to this the Jews could make no objection. Yet the admission of this would have led directly to the point to which Paul was conducting his argument, to show that they also were under condemnation, and needed a Saviour. It will be observed here, that the apostle uses a different expression in regard to the Jews from what he does of the Gentiles. He says of the former, that they shall be judged; of the latter, that they shall perish. It is not certainly known why he varied this expression. But if conjecture may be allowed, it may have been for the following reasons.

(1) If he had a affirmed of the Jews that they should perish, it would at once have excited their prejudice, and have armed them against the conclusion to which he was about to come. Yet they could bear the word to be applied to the pagan, for it was in accordance with their own views and their own mode of speaking, and was strictly true.

(2) The word judged is apparently more mild, and yet really more severe. It would arouse no prejudice to say that they would be judged by their Law. It was indeed paying a sort of tribute or regard to that on which they prided themselves so much, the possession of the Law of God. Still, it was a word. implying all that he wished to say, and involving the idea that they would be punished and destroyed. If it was admitted that the pagan would perish; and if God was to judge the Jews by an unerring rule, that is, according to their privileges and light; then it would follow that they would also be condemned, and their own minds would come at once to the conclusion. The change of words here may indicate, therefore, a nice tact, or delicate address in argument, urging home to the conscience an offensive truth rather by the deduction of the mind of the opponent himself than by a harsh and severe charge of the writer. In instances of this, the Scriptures abound; and it was this especially that so eminently characterized the arguments of our Saviour.

Fuente: Albert Barnes’ Notes on the Bible

Rom 2:12

For as many as have sinned without the law shall also perish without law; and as many as have sinned in the law shall be judged by the law.

The law and sin

All sin–

I. Implies law.

II. Must be measured by the law under which it is committed.

III. Must be visited accordingly. (J. Lyth, D. D.)

The responsibility of man

I. The text divides the race into two classes–those who have sinned without law and those who have sinned in the law. What is meant by law? Rule. Here, then, are some without and some within rule–the Gentiles not having and the Jews having a revealed rule.

II. The text affirms a certain amount of obligation connected with each division; for we cannot understand those who have sinned and shall consequently perish without law to mean a class to be judged without any standard whatever by which to try their guilt or innocence. As between man and man we insist, before judgment is passed upon us, on having the opportunity of knowing the rule by which we are to be judged. Before the statute law of this country is proclaimed no one is guilty of any violation of it, and of course it must be the same as between God and man; and so the passage before us would appear to direct our attention to law of some kind applying to each party, and therefore human responsibility appears to arise.

III. Human responsibility seems to arise from the relation in which both classes stand to God. The law revealed to the Gentiles is the law of nature, that to the Jews is the law of the Word of God. Now if both are in substance the same, then we must admit that the responsibility resting on man in a state of nature is as decidedly proved as that resting on him when under revelation.

1. Nature discovers indications of kindness on the part of a fatherly Creator, and of brotherhood among the creatures. Everything is so constructed that all must harmonise to a certain extent with one another or perish together. Different countries have different climates and productions that there may be an intercommunity between the various regions, from all which we conclude that it is the duty and interest of this common family to connect their common wants, safety, and comforts, that they may rejoice together in the same grace of life. To infringe, therefore, this law of nature is to rebel against God, and consequently to incur responsibility for this rebellion. Can we look out on nature, and see what its Author meant, and then set that meaning at naught, and say that we will follow the bent of our own minds and passions, and then say that we feel no accusation of ourselves in our own hearts? We cannot. There is a sense of responsibility to God when we discover what God intends.

2. But to rise into a higher sphere. Are there not intimations in nature that we owe to God an acknowledgment of His being and a veneration for His character? Are there not, e.g., feelings that indicate to us the duty of children to respect their parents? Well, surely we are as much bound to honour the Universal as the particular parent; and so we further establish the responsibility of man, which, when we come to Scripture, is confirmed beyond question.

IV. But it may be said that, admitting all this, there may be an internal inability to meet the rule so cleanly seen. The heathen may see that God is his Father, has kindness and authority, but he may feel within him an indisposition to act accordingly because he is corrupt, and the same may be said about a man who has Gods Word in his hands. Does this, then, relieve from responsibility? Let the answer be derived from individual experience. For what is responsibility? That state which is created by a clear discovery of law to one who is a free agent. And what is inability? A man is physically unable to walk, e.g., when he is chained to his prison, in which case he cannot be blamed for his inability, because it arises from another, not from himself, and this other has the responsibility for all the consequences of his bondage, i.e., whenever the inability is external, and comes not from ourselves, the responsibility is not recognised. So morally, if a man is bound by another his responsibility is at an end. But where is the man whose moral faculty is bound by another? You can tie your neighbours hand, but you cannot bind his will. You can work upon the outward, but you cannot touch the inner man. The moral inclination of man is his own, and can be restrained by none. Why, then, if man is thus free, does he not obey the law? Because he is corrupt, and acts according to his own nature; and is responsible because he so acts. He acts under no foreign influence, but according to the principles by which his own normal nature is moved. And so–to return to our text–those who have had no revelation will be tried by the illustrations of their duty which nature gives, and those who have by the illustrations of duty which it furnishes. And if they are found guilty it will be found to arise, not from inability, but from dislike; and let no man say because he dislikes God therefore he is unaccountable–a delusion which is in itself absurd and an encouragement to all wickedness. Conclusion: Let us acknowledge our responsibility. This will lead us to ask for and to secure power to discharge it, and to find in its discharge peace of conscience in this life and an eternal reward in the life to come. (J. Burner.)

Future of the heathen

A clergyman once travelling in a stagecoach was abruptly asked by one of the passengers if any of the heathen would go to heaven. Sir, replied the clergyman, I am not appointed Judge of the world, and consequently I cannot tell; but if ever you get to heaven you shall either find some of them there or a good reason why they are not there–a reply well fitted to answer an impertinent question, dictated, at best, by an idle curiosity.

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 12. For as many as have sinned without law, c.] They, viz. the Gentiles, who shall be found to have transgressed against the mere light of nature, or rather, that true light that lighteth every man that cometh into the world, Joh 1:9, shall not come under the same rule with those, the Jews, who have in addition to this enjoyed an extraordinary revelation but they shall be dealt with according to the inferior dispensation, under which they lived: while those, the Jews, who have sinned against the law-the positive Divine revelation granted to them, shall be judged by that law, and punished proportionably to the abuse of such an extraordinary advantage.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

By the former he means the Gentiles, by the latter, the Jews; the like distribution he makes, 1Co 9:20,21.

In the law; i.e. under the law, or against it.

Fuente: English Annotations on the Holy Bible by Matthew Poole

12. For as many as have sinnednot”as many as have sinned at all,” but, “as manyas are found in sin” at the judgment of the great day (asthe whole context shows).

without lawthat is,without the advantage of a positive Revelation.

shall also perish withoutlawexempt from the charge of rejecting or disregarding it.

and as many as have sinned inthe lawwithin the pale of a positive, written Revelation.

shall be judged by thelawtried and condemned by the higher standard of that writtenRevelation.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

For as many as have sinned without law,…. This is an instance of the strict justice of God, and proves him to be no respecter of persons; for the Gentiles, who were “without law”, the written law of Moses, not without the law of nature in their breasts, nor without some civil laws and statutes of their own; inasmuch as they “sinned” against the God of nature, and the law and light of nature, they

shall also perish without law: not that their condemnation and perdition will be illegal, or not in due course of law; but it will not proceed upon, or according to the law of Moses, they never had; and much less for not believing in Christ, of whom they never heard; but their perdition will be for their sins committed without the law of Moses, against the law of nature: their not having the written law of Moses will be no plea in their favour, or be a reason why they should not be condemned; their persons will not be regarded as with or without the law, but their sins committed by them, to which facts their consciences will bear witness:

and, so on the other hand,

as many as have sinned in the law; who have been in and under the law of Moses, and have sinned against it, meaning the Jews:

shall be judged by the law; and condemned by it, as they were in this world, and will be hereafter: their having this law will be no bar against their condemnation, but rather an aggravation of it; their hearing of it will be no plea in their favour; nor their doing of it neither, unless they could have done it to perfection; for perfect obedience it requires, as a justifying righteousness, otherwise it curses, condemns, and adjudges to death.

Fuente: John Gill’s Exposition of the Entire Bible

Have sinned (). Constative aorist active indicative, “sinned,” a timeless aorist.

Without law (). Old adverb “contrary to law,” “unjustly,” but here in ignorance of the Mosaic law (or of any law). Nowhere else in N.T.

Shall also perish without law ( ). Future middle indicative of , to destroy. This is a very important statement. The heathen who sin are lost, because they do not keep the law which they have, not because they do not have the Mosaic law or Christianity.

Under law ( ). In the sphere of the Mosaic law.

By the law ( ). The Jew has to stand or fall by the Mosaic law.

Fuente: Robertson’s Word Pictures in the New Testament

Without law [] . Both law in the abstract and the Mosaic law. The principle laid down is general, though apparently viewed with special reference to the law of Moses.

In the law [ ] . Rev., under law, i e., within the sphere of. No decision as to the reference to the law of Moses or otherwise can be based on the presence or absence of the article. Nomov law, is used both with and without the article for the Mosaic law. Cremer correctly says that “the article is usually wanting when the stress is laid, not upon the historical impress and outward form of the law, but upon the conception itself;” or, as Bishop Lightfoot, “law considered as a principle, exemplified no doubt chiefly and signally in the Mosaic law, but very much wider than this in its application.”

Shall be judged [] . The antithesis shall perish suggests a condemnatory judgment. There is no doubt that the simple krinw is used in the New Testament in the sense of condemning. See Joh 3:18; 2Th 2:12; Heb 13:4. The change from perish to judge is suggested by by the law. “The Jews alone will be, strictly speaking, subjected to a detailed inquiry such as arises from applying the particular articles of a code” (Godet). Both classes of men shall be condemned; in both the result will be perishing, but the judgment by the law is confined to those who have the law.

Fuente: Vincent’s Word Studies in the New Testament

1) For as many as have sinned without law, (hosoi gar anomos hemarton) For as many as sinned without law, not having the law of Moses, not under its jurisdiction.

2) Shall also perish without law, (anomos kai apolountai) Will also perish without law, Without being under the law of Moses. There is an eternal law, Divinely communicated to men and passed to all men, by word of mouth, nature, and conscience to render men without excuse for sinning and remaining under its condemnation, Rom 3:23; 1Ki 8:4; 1Ki 8:6; Isa 53:6; 1Co 9:21.

3) And as many as have sinned in the law, (kai hosoi en nomon hemarton) And as many as sinned in the jurisdiction (or under law, the reign of the law of Moses, with its types, shadows, object lessons and direct mandates, Rom 3:19.

4) Shall be judged by the law, (dia nomon krithesontai) Will be judged through the law. For even the law pointed to Christ as the Redeemer provided for and offering salvation to every sinner, every law-breaker. Those who rejected him, under the law, shall be judged as condemned for rejecting him in impenitence, Act 17:30-31.

Fuente: Garner-Howes Baptist Commentary

12. Whosoever have sinned without law, (69) etc. In the former part of this section he assails the Gentiles; though no Moses was given them to publish and to ratify a law from the Lord, he yet denies this omission to be a reason why they deserved not the just sentence of death for their sins; as though he had said — that the knowledge of a written law was not necessary for the just condemnation of a sinner. See then what kind of advocacy they undertake, who through misplaced mercy, attempt, on the ground of ignorance, to exempt the nations who have not the light of the gospel from the judgment of God.

Whosoever have sinned under the law, etc. As the Gentiles, being led by the errors of their own reason, go headlong into ruin, so the Jews possess a law by which they are condemned; (70) for this sentence has been long ago pronounced,

“

Cursed are all they who continue not in all its precepts.” (Deu 27:26.)

A worse condition then awaits the Jewish sinners, since their condemnation is already pronounced in their own law.

(69) Ανόμως commonly means unlawfully, wickedly, lawlessly; but here, as it is evident from the context, it signifies to be without law. The adjective ἀνόμος is also used once in this sense in 1Co 9:21. — Ed.

(70) The word “condemned” would be better in the text than “judged;” it would then more plainly correspond with the former part, where the word “perished” is used: and that it means “condemned” is evident, for those who have “sinned” are the persons referred to. — Ed.

Fuente: Calvin’s Complete Commentary

Text

Rom. 2:12-16. For as many as have sinned without the law shall also perish without the law: and as many as have sinned under the law shall be judged by the law; Rom. 2:13 for not the hearers of the law are just before God, but the doers of the law shall be justified; Rom. 2:14 (for when Gentiles that have not the law do by nature the things of the law, these, not having the law, are the law unto themselves; Rom. 2:15 in that they show the work of the law written in their hearts, their conscience bearing witness therewith, and their thoughts one with another accusing or else excusing them); Rom. 2:16 in the day when God shall judge the secrets of men, according to my gospel, by Jesus Christ.

REALIZING ROMANS, Rom. 2:12-16

65.

Having a law such as the Jews is no advantage in being justified; with or without law, men are lost. But why are they lost? Is it because they do not have Christ, or because they fail to keep their law?

66.

What is the law of Rom. 2:12? Does this verse say that there is no possibility of being saved without Christ, or is it discussing the principle God will use in judgment?

67.

Who are the hearers of the law in Rom. 2:13? Are there any comparable persons today? Who are they?

68.

I thought the law was unable to justify anyone. Here, it says the doers of the law shall be justified.

69.

How could a person who had not the law do by nature the things of the law?

70.

Note carefully what is written on their heart: Not the law, but the work of the law. What is the work or purpose of law?

Paraphrase

Rom. 2:12-16. As many, therefore, as have sinned without revelation, shall also perish without being judged by revelation; their punishment will be less on account of their want of revelation. And as many as have sinned under revelation shall be judged by revelation, their guilt being aggravated by the advantages which they enjoy. They shall be punished in proportion to their guilt.

Rom. 2:13 For not those who have enjoyed revelation are esteemed just in the sight of God, but those only who do (Rom. 2:10) the things enjoined in revelation shall be justified at the judgment.

Rom. 2:14 When, therefore, the Gentiles who have not revelation, do, by the guidance of their reason and conscience, the things enjoined by revelation, these persons, though they have no external revelation to direct them, furnish a revelation to themselves, by obeying that by which they may be justified through Christ, equally with the Jews.

Rom. 2:15 These show plainly, that the distinction between virtue and vice, inculcated in revelation, is written not on tables of stone, but on their hearts, their conscience bearing witness thereto, as also their debates with one another; in which they either accuse one another of evil actions, or else defend each other when so accused.

Rom. 2:16 What I have said concerning Gods rendering to every one according to his works, and concerning the judgment of those who have sinned, whether under law or without law, will happen in the day when God will judge the inward dispositions of men by Jesus Christ, according to the gospel which I preach.

Summary

The Gentiles who have sinned without a written law will be judged without one, while the Jews will be judged by the law under which they live. Nations who have no written law are law to themselves in so far as they know right from wrong. What they know in this respect is attested by their conscience, and shown by their mutual accusations and acquittals.

34.

Explain the meaning of Rom. 2:12.

Comment

Taking up the case of the Jew and Greek from a closer viewpoint, Paul now states the basis of judgment (Notice: the basis of judgment, NOT the basis of justification) for those without the law as well as those with the law (the Mosaic law). As many as have sinned who have not the law of Moses, will be judged by the law they do have, the law of nature. Paul does not tell us exactly what this law is, but he undoubtedly gives us the basis of it in chapter one, verse twenty. And if justice demands it, they will perish, Their judgment will be totally apart from the law of Moses. It is well to notice here that the case of the Gentiles presented in the first chapter would seem to indicate that nearly all, if not all of the Gentile world would be lost, being judged upon the basis of the law of nature. But those who have sinned under the law of Moses, what about them? They will be judged upon the very law they have transgressed. The apostle points out in Rom. 2:13 that what he has said in Rom. 2:12 is true because of the previously stated facts that Gods judgment will be according to works and without respect of persons. (Cp. Rom. 2:6; Rom. 2:11) In effect, he says: Just because you hear the law read in your synagogues every sabbath, you need not rest easily; for this will mean nothing toward your acquittal on the day of eternal equity. I repeat again, it is the doing of the law that counts before God. Paul has thus removed the Jews last vestige of hope of being counted as a special object of favor, and has placed before him the mirror where he can see his need of the gospel. Rom. 2:12-13.

It would be quite probable that some learned Jew would offer this objection: Now how could the Gentiles be judged by this rule (that the doers of the law shall be justified) since they have no law? This objection is answered in the parenthetical statement of Rom. 2:14-15. The apostle says that even though the Gentiles have not the law, if they do by nature (naturally) the things of the law, they thus become a law unto themselves. This strange circumstance is explained in the fact that they have an accurate, though perhaps limited, knowledge of right and wrong which they received from the law of nature, and possibly through tradition. Thus the distinction between virtue and vice (which is the work of the law) is written upon their hearts. That it is written upon their hearts is demonstrated by their actions. Inwardly their conscience assents to the fact that right is preferable to wrong. When the decision of the will is made and the deed is done, their thoughts or inward reasonings either accuse them if the deed was wrong, or excuse them if it was right. The Gentile will be judged according to his conscientiousness in keeping the law of nature and the Jew according to his conscientiousness in keeping the law of Moses. (Cp. Rom. 2:6-7; Rom. 2:10) (We notice here a certain element of mercy extended to those who never heard the gospel.) The apostle has now clearly explained the way God will judge them according to their works, Rom. 2:14-15.

35.

Upon what is the Gentiles law probably based?

36.

What is the conclusion to be drawn from chapter one regarding the spiritual standing of the Gentiles in judgment?

37.

In respect to the law, who is going to be justified in Gods sight?

38.

Why is the parenthetical statement of Rom. 2:14-15 here inserted?

39.

Explain in your own words Rom. 2:14-15.

It is here necessary to point out that the thought of Rom. 2:13 is broken by the parenthetical statement of Rom. 2:14-15, and is not completed until Rom. 2:16. Completely stated the thought is as follows: For not the hearers of the law are just before God, but the doers of the law shall be justified; in the day when God shall judge the secrets of men, according to my gospel, by Jesus Christ. When God begins to mark the secrets of our hearts, O Lord, who can stand? But that will be absolutely fair judgment, will it not? Paul says that this is the message of the gospel he preaches, and that God will commit all decisions unto Jesus Christ, and act through him on that great day of judgment. Rom. 2:13; Rom. 2:16. (Rom. 2:12-16)

ARE THE HEATHEN SAVED?

SPECIAL STUDY ON Rom. 2:12-16

What is the spiritual standing of the Jews and Greeks under consideration in these verses?

Answer: They are sinners, both Jews and Greeks, not having accepted the gospel. We say this for the following reasons:

Since Paul is discussing the universal need of the gospel, it is only logical that he should illustrate this need by those who did not have access to the gospel and those who, having had access to the gospel, had not accepted it. Inasmuch, therefore, as the Jews and Gentiles under consideration had not accepted the gospel, they were sinners, not Christians.

Paul places the basis of judgment for the Jew as the law. This would NOT be the case if these Jews under discussion had been Christians, for they would then have been under the law of Christ, hence, would be judged according to the gospel as Christians.

The Greeks are spoken of as having sinned without the law and thus they would perishbe judged without the law. If they had been Christians they would be judged by the gospel, and it would have been placed as the basis of judgment.

It is self-evident that the Gentiles described in the verses being discussed (Rom. 1:18-32; Rom. 2:14-15) were sinners and could under no consideration be counted as Christians. To suggest otherwise seems absurd.

Therefore, we must conclude that Paul is discussing those Jews and Gentiles of his day who had not accepted the gospel. Let us not forget that in this discussion he demonstrates their desperate need of the justification found in the gospel. Both the Gentile (chap. 1) and the Jew (chap. 2) when measured by their own law are found guilty.

Why take the gospel to the heathen of today if they can be saved without it? The answer is threefold.

We should take the gospel to the heathen of today because they are not saved in their present state.

(1)

They are lost, but not because they rejected Christ, for they never had the opportunity to either accept or reject him. If they had had this opportunity through access to the gospel, it would be a different matter; but we are discussing those who never had the opportunity to accept Christ.

(2)

The heathen of today are surely, actually and eternally lost because they are not conscientious about keeping their law and because they actually try to withstand God. Notice what Paul has to say upon this point.

(a)

In describing the Gentiles in chapter one, he says, among other things, that they hinder the truth in unrighteousness; they exchanged the truth of God for a lie; they refused to have God in their knowledge; wherefore God gave them up . . . (Rom. 1:18 b, Rom. 1:25; Rom. 1:28). Thus using the pronouns (they, their and them) with no qualification whatever, he places the greater part, if not all, of the Gentile world under the wrath of God.

(b)

Again in chapter three in summing up the matter, he writes in Rom. 2:9-12; . . . for we before laid to the charge both of Jews and Greeks that they are all under sin; as it is written, There is none righteous, no, not one; There is none that seeketh after God; They have all turned aside, they are together become unprofitable; There is none that doeth good, no, not so much as one.

Here it would seem beyond a shadow of a doubt that the vast majority of Gentiles (and Jews) are lost and consequently under the wrath of God.

(3)

Well, someone says, what about those spoken of in chapter two, Rom. 2:6-7; Rom. 2:10, who were going to be given eternal life, glory, honor and peace because they were patient in well doing and sought for glory and honor and incorruption, and yet never heard the gospel?

(a)

Well, where are those persons and who are they? According to Paul the number of such persons is practically nil (0).

(b)

God will give to such persons JUST WHAT HE PROMISED and upon EXACTLY the basis he promised it; but on that great day when God begins to judge the secrets of the hearts of men, who will be there to enter into eternal life on this plan?

(c)

The message of these verses (Rom. 2:6-7; Rom. 2:10) is the basis of Gods judgment; the persons referred to are hypothetical.

(d)

In light of what we have just considered, it would seem to our fallible, human understanding that actually there will be but an infinitesimal portion of the Gentiles who will receive eternal life on the basis stated by Paul in the verses under consideration.

Thus we conclude that since the heathen are not saved in their present state, we should take the gospel to them.

We should take the gospel to the heathen because of the great, glorious, and immediate benefits to be found in the reception of the gospel. Think for a moment of some of them.

(1)

The present knowledge that our sins are all forgiven.

(2)

That we have an advocate with the Father, Jesus Christ the Righteous.

(3)

That we are the temple of God, the sanctuary of his Spirit.

(4)

That we have Gods power through his Spirit and word to help us in defeating Satan.

(5)

That the purpose of life and creation is now clear to us.

(6)

That we are prepared for the judgment.

All these wonderful possessions and more are given to the heathen who accepts Christ. Are not these sufficient reasons for taking the glad news to them? Have we no sympathy for the man who has no present knowledge that his sins are forgiven; who is driven to make appeasement to a dumb idol? Have we no compassion upon those poor benighted souls who have some knowledge of what is right and wrong (unless they have been misled) and yet who, like us, are human and too weak to overcome the efforts of Satan to lead them in the wrong road? Have we no sorrow for those millions who have no inclination to follow in the path of righteousness? Why take the gospel to the heathen? Let us examine our hearts, brethren, if we can see no reason in the above stated information!

We would take the gospel to the heathen because the highest authority in heaven and earth has commanded us to take this message to every creature. The condition of the souls of men the world around is a great constraining force, but above and beyond that is our obedience to our King. He whom we call Lord has intrusted us with this task, and to fail is to fail him, yes more, to disobey him. Why preach the gospel to the heathen?because Christ asked us to do it.

Conclusion: We should preach the gospel to the heathen because they are lost in their present state, because of the benefits they will receive upon accepting it, and because Christ asked us to do so.

How could the conscientious, but nevertheless sinful, persons be saved who never heard of Christ or his blood?

Answer: The same way that Abraham, Isaac, Jacob and others were saved. cp. Mat. 8:11. Because of their patience in well doing or conscientious (though imperfect) obedience to the law, God mercifully accepted their faith as righteousness and anticipatively extended to them the blood of Christ to justify them from their sins. Abraham believed God and it was reckoned unto him for righteousness. Rom. 4:3. Thus we see a principle whereby the blood of Christ could be applied to those before Christ who had never heard of him. Though we have shown essentially that there are no heathen who are conscientiously trying to keep Gods law, they could by the same principle have Christs blood applied to their sins also.

What about other scripture references which seem to teach that every last Gentile who has not heard the gospel is lost, regardless of what he does?

We will begin our answer by asking two questions:

(1)

Are the persons involved in the reference those that have done the very best they could to obey the law of nature?

(2)

If so, then are they spoken of as being lost?

The writer has found no scriptural reference to any person who could be counted as lost, who never heard the gospel or had opportunity to hear and yet lived up to the law of his conscience according to Rom. 2:14-15.

Find a reference that speaks of a Gentile who never heard of Christ or had opportunity to hear and yet was lost in spite of his patience in well doingfaithful obedience to the law of nature (Rom. 2:7; Rom. 2:14-15)and we will have a case, but not until then.

Would not this teaching give hope to all those who, in all sincerity, were and are following false doctrines? In other words, if conscientiousness is a basis for eternal life in one case, why wouldnt it be in all cases?

Before we answer this question, please understand that it is not our desire that anyone should be lost. cf. 2Pe. 3:9. It is the truth we are interested in, for while we might like to see every conscientious person saved, we realize that our personal feelings will not be the basis of judgment on that great day. Jesus said, He that rejecteth me, and receiveth not my sayings, hath one that judgeth him: the word that I spake, the same shall judge him in the last day. Joh. 12:48, Rev. 20:12

Is conscientiousness in itself a sufficient basis for receiving eternal life? Answer: No, in the light of revealed facts. Here are the facts:

The law of nature, Biblical history and the plain statements of Scripture seem to prove that conscientiousness alone is insufficient.

(1)

The law of nature definitely teaches this fact.

(a)

Suppose that in all sincerity you take some ant poison, thinking it to be cough syrupwill your conscientiousness save you from sickness or possibly death?

(b)

Remember the time you were traveling when you unknowingly took the wrong road? Did your sincerity make the wrong road the right one?

(2)

Biblical history substantiates this fact.

(a)

Saul of Tarsus Was as conscientious as any man could be and yet he was lost. Act. 22:3-4; Act. 23:1; Gal. 1:13; 1Ti. 1:15

(b)

The Jews of Pauls day were conscientious and yet lost. Rom. 10:1-3

(c)

The Gentiles who had neither the law of Moses nor the gospel of Christ (Rom. 1:1-32; Rom. 2:1-29) were not to be judged on the basis of sincerity alone. Rom. 2:14-15. We will discuss more about this in division b.

(3)

Some plain statements of Scripture which seem to bear out this fact.

(a)

Can the blind guide the blind? shall they not both fall into a pit? Luk. 6:39

(b)

For they that lead this people cause them to err; and they that are led of them are destroyed. Isa. 9:16

(c)

There is a way which seemeth right unto a man; But the end thereof are the ways of death. Pro. 14:12; Pro. 16:25

(4)

All known facts seem to prove conclusively that conscientiousness alone is no guarantee against being eternally lost.

Conscientiousness in relation to the truth is what will count in the day of judgment.

(1)

This principle illustrated.

(a)

If you suddenly discover that you are about to take a spoonful of ant poison instead of cough syrup, what will you do?go ahead and take it, hoping that because you are sincere all will be well?

(b)

Suppose on your journey across the country you find out that you are on the wrong road, what will you do?continue on the wrong way, hoping to arrive at your destination regardless?

(c)

When Saul of Tarsus found out that he was persecuting Jesus Christ, he ceased, and as a result became Paul, the apostle.

(d)

The Gentile of Rom. 1:1-32; Rom. 2:1-29 was to be judged not upon conscientiousness alone, but upon his sincere (though imperfect) obedience to the truth revealed in nature. This truth was plain enough for all to see who would see (Rom. 1:18-20). cf. Mat. 13:14-15

(e)

Only an honest concern for and obedience to the truth will bring anyone to his desired destination. cf. Joh. 3:36 A.R.V.; Joh. 3:5

(2)

Application of this principle and conclusion. (While this principle may be applied to many groups of people, we will deal only with two of them at this time.)

(a)

When we apply the above principle to those who profess to believe the Bible and claim salvation in Christ through faith only, apart from baptism (immersion), we base our conclusion upon two facts inherent in the principle.

The truth is that if the Bible says anything at all, it says that faith, repentance, confession and baptism are conditions upon which salvation is conferred.

ii.

In their relationship to the truth, they are overlooking or disregarding it and disobeying it.

(b)

Will such people be saved simply because they are conscientious? If so, God has not revealed it to us either through nature or revelation. In the light of all known facts, we can only say to such people: Why risk your life by taking this uncertain pathway? Be safe and go by the sure highway which God has revealed in his word.

(c)

It is not within the scope of this book to discuss the application of this principle to those who have been baptized into Christ and yet continue to follow false teachingunscriptural names and practices and other denominational tendencies.

(d)

We are responsible to see that all such people receive the truth. Surely, if they are conscientious and we give them the proper teaching and example, they will turn from false teaching and obey only the truth.

Why do injury to those who never heard by preaching to them and thus making them more responsible and liable to condemnation?

It might be well to refer to what has already been said which gives good and altogether sufficient reasons for taking the message to the heathen.

(1)

They are lost in their present static.

(2)

There are such great and precious benefits in the acceptance of the gospel that can be found nowhere else.

(3)

Christ has commanded us to preach among all the nations.

If we but think for a moment, we can see that to take the gospel to them would be to make them responsible to a law that is far easier to fulfill than the one under which they live. Thus, practically speaking, their responsibility would be lessened rather than increased. This of course is true because of the assistance given by God through Christ to the person who obeys the gospel.

Then, too, the persons who are continuing steadfastly in well doing seeking for glory and honor and incorruption would be the first ones to accept the gospel message; those, among the others, who do not accept the gospel are all lost anyway.

This objection is a shallow one from the logical standpoint.

Questions on the Special Study

Does the failure to accept Christ figure into the lost estate of the Gentiles?

If not, explain why this is not true.

Will the Gentiles be judged by law? What will be the result?

How can we know the Gentiles are lost being judged by their own law?

How many without the gospel are without hope? What does the text say?

Do verses Rom. 2:6; Rom. 7:10 give hope to any who have never heard of Christ? (No yes or no answers.)

How many do you think there are among the heathen who will be saved according to the standard Paul sets up here?

Name from memory three benefits we obtain in Christ Jesus.

Why are these benefits sufficient reason for carrying the gospel to the lost?

How does the authority of Christ apply to carrying the gospel?

10.

Give from memory the three reasons for taking the gospel to those who have never heard.

11.

What is the meaning of the word anticipatively? If you do not know, look it up.

12.

Honestly now, do you know of a scripture reference that states that heathen are lost regardless of what they do?

13.

What two thoughts must be in the reference before it would apply to the case?

14.

What is the proper attitude as we approach a discussion of the sincere but lost?

15.

What is meant by the law of nature?

16.

Cite two cases of Biblical history which point out that sincerity alone is not enough.

17.

What did Jesus mean by the blind?

18.

With what must sincerity be linked to be of any value on judgment day?

19.

Give an illustration of this principle.

20.

Were the Gentiles described in Rom. 2:1-29 judged on sincerity alone? If not, why not?

21.

What sad conclusion are we forced to make when we apply this principle to those sincere souls among the faith only groups?

22.

How do you feel this principle would apply to those who are following ANY false doctrine?

23.

Would we make the heathen more liable to condemnation by taking the gospel to them? If not, why not?

24.

Who among the heathen would be the first to accept the gospel?

25.

Show how their responsibility would be lessened.

Fuente: College Press Bible Study Textbook Series

(12) Jew and Gentile alike will be judged, each by the method proper to his case; the Jew by the written Law against which he has sinned, the Gentile by the unwritten law of conscience against which he too has sinned. The mere hearing of the Law will bring no exemption to the Jew; and, on the other hand, the Gentile, who, at the dictates of conscience, acts as if he were subject to law, shall have the full benefit that law can give him. In fact, his conscience is to him a law. He undergoes precisely the same conflict of self- condemnation and self-acquittal as one who has a written law to refer to. All this will be done, this strict measure of justice will be applied, at the last great day of judgment.

In the law.Rather, in law. Here, as in the phrases which follow, by law, the hearers of law, the doers of law, the Gentiles which have not law, &c., the article is wrongly inserted by the Authorised version. Its absence shows that the Apostle Lad in mind, not the particular Mosaic law, but the abstraction of law. Behind the concrete representationthe Mosaic law itselfSt. Paul sees an imperious principle, an overwhelming presence, antagonistic to grace, to liberty, to spirit, and (in some aspects) even to lifeabstract law, which, though the Mosaic ordinances are its most signal and complete embodiment, nevertheless is not exhausted therein, but exerts its crushing power over the conscience in diverse manifestations. The one, the concrete and special, is ; the other, the abstract and universal, is (Lightfoot).

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

12. For Paul shows this strict impartiality of God in dealing with Gentile as with Jew. In the present verse he declares that unrepented sin, whether without or with the written law, equally incurs perdition.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘For as many as have sinned without law will also perish without the law, and as many as have sinned under the law will be judged by the law,’

The principle is simple. All will be judged on the basis of whether they have sinned or not. Those who are Gentiles and have sinned outside the Law of Moses will perish outside the Law of Moses. They will be judged by the light that they have. But they will still be found guilty and punished. They will still necessarily perish because they have sinned. Similarly those who have sinned under the Law will be judged by the Law. They too will be found guilty and will perish.

Fuente: Commentary Series on the Bible by Peter Pett

All Will Be Judged On The Basis Of Their Own Moral Code (2:12-16).

Paul now stresses that all men, as well as the Jews, have a moral code by which they live, and by which they will be judged, and that all will be judged by their own moral code. Thus none will have grounds to complain.

Fuente: Commentary Series on the Bible by Peter Pett

Rom 2:12. Without lawwithout law Without the law, &c. Those under the law, St. Paul says, shall be judged by the law; and this is easy to conceive: because they were under a positive injunction, wherein life and death were annexed as the reward and punishment of obedience and disobedience. But of the unbelieving Gentiles, who were not under that positive injunction, he says barely, that they shall perish. St. Paul does not use these so eminently different expressions for nothing. See particularly chap. Rom 5:13.

Fuente: Commentary on the Holy Bible by Thomas Coke

Rom 2:12 . Assigns the ground in point of fact for the proposition contained in Rom 2:11 , in special reference to the future judgment of condemnation. [631]

] i.e. without the standard of the law (without having had it). Comp 1Co 9:21 ; Wis 17:2 . Those whose sins were not transgressions of the Mosaic law (but of the moral law of nature), the sinful Gentiles, shall be transferred into the penal state of eternal death without the standard of the law, without having their condemnation decided in accordance with the requirements of a to which they are strangers. The , which is to set in at the final judgment, not through natural necessity (Mangold), is the opposite of the , Rom 1:16 , of the , Rom 1:17 , of the , Rom 2:7 , of the . . [633] , Rom 2:10 ; comp Joh 3:15 ; Rom 14:15 ; 1Co 1:18 . This very should of itself have precluded commentators from finding in the second an element of mitigation (Chrysostom, Theophylact, Oecumenius), as if it was meant to exclude the severity of the law. The immoral Gentiles may not hope to remain unpunished on account of their non-possession of the law; punished they shall be independently of the standard of the law. This is the confirmation of the of God on the one side, in regard to the Gentiles .

The before . is the also of a corresponding relation, but not between and , as if Paul had written . ., but between and .: as they have sinned without law, so shall they also perish without law. In this way retains the emphasis of the specific how . Compare the following. The praeterite is spoken from the standpoint of the time of the judgment.

. . [635] ] This gives the other aspect of the case, with reference to the Jews , who do not escape the judgment (of condemnation) on account of their privilege of possessing the law, but on the contrary are to be judged by means of the law , so that sentence shall be passed on them in virtue of it (see Deu 27:26 ; comp Joh 5:45 ).

] Not on the law (Luther), which would be , but the opposite of : with the law, i.e. in possession of the law, which they had as a standard, [637] Winer, p. 361 [E. T. 482]. On without the article, used of the Mosaic law , see Winer, 117 [E. T. 152]. So frequently in the Apocrypha, and of particular laws also in classical writers. To question this use of it in the N. T. (van Hengel, Th. Schott, Hofmann, and others) opens the way for artificial and sometimes intolerable explanations of the several passages.

.] an unsought change of the verb, suggested by .

[631] Only in reference to the judgment of condemnation , because the idea of a Messianic bliss of unbelievers was necessarily foreign to the Apostle; as indeed In vv. 7 and 10 he was under the necessity of describing those to whom Messianic bliss was to be given in recompense, in terms of a Christian character.

[633] . . . .

[635] . . . .

[637] This opposition does not extend beyond the and , ver. 14. Therefore is not: within the law as the divine order of common life (comp. Rom 3:19 ) as Hofmann takes it.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

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; (13) (For not the hearers of the law just before God, but the doers of the law shall be justified. (14) 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: (15) Which show the work of the law written in their hearts, their conscience also bearing witness, and thoughts the mean while accusing or else excusing one another;) (16) In the day when God shall judge the secrets of men by Jesus Christ according to my gospel. Here the Apostle enters upon the subject, which is the great design he had in view in this whole chapter. His object is to prove, that the had no more advantage by the law, in a way of justification, than (as he had before shewn in the preceding chapter,) the had by the light of nature. Both were included under sin. Having introduced the subject by the preparatory verses, he here enters upon it in the consideration of the law.

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; (13) (For not the hearers of the law are just before God, but the doers of the law shall be justified. (14) 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: (15) Which show 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;) (16) In the day when God shall judge the secrets of men by Jesus Christ according to my gospel. Here the Apostle enters upon the subject, which is the great design he had in view in this whole chapter. His object is to prove, that the Jew had no more advantage by the law, in a way of justification, than (as he had before shewn in the preceding chapter,) the Gentile had by the light of nature. Both were included under sin. Having introduced the subject by the preparatory verses, he here enters upon it in the consideration of the law.

And, first, he considers sinners in the Adam-nature of a fallen state, as sinning, and perishing without law, as a positive and decided proof, that all who sin under the law must be judged, and will consequently fall under the just sentence by that law. And then, in a parenthesis which takes up three verses, the Apostle draws the line of equity to prove the justness of this decision, as it relates both to Jew and Gentile; the one by the law of conscience, and the other by the law of the covenant given to Israel on Mount Sinai.

Some men, (indeed most men,) who have written, or commented upon the subject, have dwelt much upon the law of Moses, as divided into two parts; and have called it, Ceremonial and Moral. But this distinction certainly is not scriptural; for there is not such a word in the whole Bible, as Moral. The Law indeed, is, made up of precepts and ordinances; but then, both point to Christ, and both are fulfilled in Christ. And the law had no other tendency, than to act as a school-master to Christ, See Gal 3:24 and Commentary. And, as Christ is said by the Holy Ghost, to be the end of the law, for righteousness to everyone that believeth; Rom 10:4 , in Him, both the accomplishment of the ordinances, and the fulfillment of the precepts, are alike found.

That the law, in all its bearings had this direction, and was intended for no other purpose, is evident, from the spirituality of its nature. Its chief object was to shew the necessity of a purity within; not of mere ceremonies without. And the law insisted upon an holiness of the thoughts, as well as of the actions. And, therefore, this one view alone is enough to manifest, that none of the Adam – nature stock could come up to it. Indeed it was never expected. For, the Apostle elsewhere saith, in answer to the important question; wherefore then serveth the law? It was added, (saith he,) because of transgressions, Gal 3:19 . As if he had said, it was given, to set forth the spirituality of God’s holy law; and the total impossibility of any one of the sons of Adam, by nature, fulfilling it. And what was all this, but Preaching Christ, in all his fulness and glory, as the Law-fulfiller, in the character and capacity of the Surety of his people? Heb 7:22 .

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

12 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;

Ver. 12. Perish without law ] Or, though they had no written law, as that of Moses.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

12 16. ] The justice of a GENERAL judgment of ALL, but according to the advantages of each .

Fuente: Henry Alford’s Greek Testament

12. . . ] For as many as have sinned without (the) law (of Moses): shall also perish without (the) law (of Moses): i.e. it shall not appear against them in judgment . Whether that will ameliorate their case, is not even hinted, but only the fact , as consonant with God’s justice, stated. That this is the meaning of is clear from 1Co 9:21 . That even these have sinned against a , is presently ( Rom 2:14 ) shewn. Chrys. says (Hom. vi. p. 466),. , (this is perhaps saying too much, see above) , . , , , . , , , , .

(De W.) serves to range ., as well as . under the common condition : As many as without the law have sinned, without the law shall also perish.

, the result of the judgment on them, rather than , its process , because the absence of the law would thus seem as if it were the rule by which they are to be judged , whereas it is only an accident of that judgment, which depends on other considerations .

, under ( in , as a status) the (Mosaic) law; not ‘ a law,’ which would make the sentence a truism: it is on that very undeniable assumption, ‘ that all who have had a law given shall be judged by that law ,’ that the Apostle constructs his argument, asserting it with regard to the Mosaic law in the case of the Jews, and proving that the Gentiles have had a law given to them in the testimony of their consciences. As to the omission of the article, no inference can be drawn, as the word follows a preposition: see Rom 2:23 , where unquestionably means ‘ in the law of Moses .’ Besides, these verses are no general assertions concerning men who have, and men who have not, a law revealed (for all have one ), but a statement of the case as concerning Jews and Gentiles .

, throughout , signifies the law of Moses , even though anarthrous, in every place, except where the absence of the article corresponds to a logical indefiniteness, as e.g. , Rom 2:14 ; and even there not ‘ a law:’ see note. And I hope to shew that it is never thus anarthrously used as = , except where usage will account for such omission of the article.

. . ] Now, shall be judged by the law: for that will furnish the measure and rule by which judgment will proceed.

Fuente: Henry Alford’s Greek Testament

Rom 2:12 . means “without law,” not necessarily “without the law”. In point of fact, no doubt, there was only one law given by God, the Mosaic, and Paul is arguing against those who imagined that the mere possession of it put them in a position of privilege as compared with those to whom it was not given; but he expresses himself with a generality which would meet the case of more such revelations of God’s will having been made to man. As many as sin “without law” shall also perish “without law”. Sin and perdition are correlative in Paul. (Rom 9:22 , Phi 1:28 ; Phi 3:19 ) answers to : it is final exclusion from the blessedness implied in this expression; having no part in the kingdom of God. Similarly, as many as sin “in law” shall be judged “by law”. The expression would cover any law, whatever it might be; really, the Mosaic law is the only one that has to be dealt with. The use of the aorist is difficult. Weiss says it is used as though the writer were looking back from the judgment day, when sin is simply past. Burton compares Rom 3:23 and calls it a “collective historical aorist”: in either case the English idiom requires the perfect: “all who have sinned”.

Fuente: The Expositors Greek Testament by Robertson

NASB (UPDATED) TEXT: Rom 2:12-16

12For all who have sinned without the Law will also perish without the Law, and all who have sinned under the Law will be judged by the Law; 13for it is not the hearers of the Law who are just before God, but the doers of the Law will be justified. 14For when Gentiles who do not have the Law do instinctively the things of the Law, these, not having the Law, are a law to themselves, 15in that they show the work of the Law written in their hearts, their conscience bearing witness and their thoughts alternately accusing or else defending them, 16on the day when, according to my gospel, God will judge the secrets of men through Christ Jesus.

Rom 2:12 “for all who have sinned without the Law” God will hold all humans responsible even if they have never been exposed to the OT or the gospel. All people have some knowledge of God from creation (cf. Rom 1:19-20; Psa 19:1-6), and an innate moral sense, (cf. Rom 2:14-15). The tragedy is that all have willfully violated the light they have (cf. Rom 1:21-23; Rom 3:9; Rom 3:19; Rom 3:23; Rom 11:32; Gal 3:22).

“the Law” There is no article with the term “law.” This grammatical structure usually emphasized the quality of the noun. However, in Romans Paul uses “the law” to refer to several different things.

1. Roman Law

2. Mosaic Law

3. the concept of human societal mores in general

Context, not the article, must reveal which one. This context emphasized that all humans have some knowledge of God’s natural revelation of Himself in their hearts (cf. Rom 2:15).

Rom 2:13 “for it is not the hearers of the Law who are just before God” The term “hearers” can refer to (1) rabbinical usage which had a specialized sense of rabbinical students of the Torah or (2) those who heard the Scriptures read in synagogue. Remember the writers of the NT were Hebrew thinkers writing in Koine Greek. Therefore, word analysis must begin with the Septuagint, not a Greek lexicon.

The term “just” or “justified” (dik in all its forms) is a crucial term in Paul’s theology (cf. Rom 3:4; Rom 3:20; Rom 3:24; Rom 3:26; Rom 3:28; Rom 3:30; Rom 4:2; Rom 4:5; Rom 5:1; Rom 5:9; Rom 6:7; Rom 8:30; Rom 8:33). The words “just,” “justify,” “justification,” “right,” and “righteousness” are all derived from dikaios. See Special Topic: Righteousness at Rom 1:17. In Hebrew (tsadag, BDB 843) it originally referred to a long straight reed (15 to 20 feet) which was used to measure things, such as walls or fences, for plumb. It came to be used metaphorically of God as the standard of judgment.

In Paul’s writings the term had two foci. First, God’s own righteousness is given to sinful mankind as a free gift through faith in Christ. This is often called imputed righteousness or forensic righteousness. It refers to one’s legal standing before a righteous God. This is the origin of Paul’s famous “justification by grace through faith” theme.

Second, God’s activity of restoring sinful mankind into His image (cf. Gen 1:26-27), or to put it another way, to bring about Christlikeness. This verse-like Mat 7:24; Luk 8:21; Luk 11:28; Joh 13:17; Jas 1:22-23; Jas 1:25 -urges believers to be doers not just hearers. Imputed righteousness (justification) must result in righteous living (sanctification). God forgives and changes sinners! Paul’s usage was both legal and ethical. The New Covenant gives humans a legal standing but also demands a godly lifestyle. It is free, but costly.

“but doers of the Law” God demands a new obedient lifestyle (cf. Lev 18:5; Mat 7:24-27; Luk 8:21; Luk 11:28; Joh 13:17; Jas 1:22-25; Jas 2:14-26). In many ways this concept mimics the Hebrew term shema (BDB 1033), which meant to hear so as to do (cf. Deu 5:1; Deu 6:4; Deu 9:1; Deu 20:3; Deu 27:9-10).

Rom 2:14

NASB”For when Gentiles who do not have the Law do instinctively the things of the Law, these, not having the Law, are a law to themselves”

NKJV”for when Gentiles, who do not have the law, by nature do the things contained in the law, these, although not having the law, are a law to themselves”

NRSV”When Gentiles, who do not possess the law, do instinctively what the law requires, these, though not having the law, are a law to themselves”

TEV”The Gentiles do not have the Law, but whenever of their own free will they do what the Law commands, they are a law to themselves, even though they do not have the Law”

NJB”For instance, pagans who never heard of the Law but are led by reason to do what the Law commands, may not actually ‘possess’ the Law, but, they can be said to ‘be’ the Law”

All cultures have an inner moral law, a societal norm. They are responsible for the light they have (cf. 1Co 9:21). This verse was not meant to imply that they can be right with God if they live in light of their culture, but that they are responsible for their innate knowledge of God.

Rom 2:15 “their conscience bearing witness, and their thoughts alternately accusing or else defending them” There is an inner moral voice. But only Scripture, enlightened by the Spirit, can be fully trusted. Fallenness has affected our conscience. However, creation (Rom 1:18-20) and this inner, moral law (Rom 2:14-15) are all the knowledge of God that some humans possess. There was no Hebrew term that was equivalent to the Greek word for “conscience” (syneidesis). The Greek concept of an inner moral sense of right and wrong was often discussed by the Stoic philosophers. Paul was familiar with the Greek philosophers (he quotes Cleanthes in Act 17:28; Menander in 1Co 15:33; and Epimenides in Tit 1:12) from his early education in Tarsus. His hometown was known for its excellent schools of Greek rhetoric and philosophy.

Rom 2:16 “on the day” See note at Rom 2:5.

“according to my gospel” In context this referred to Paul’s preaching of the revelation of Jesus Christ. The pronoun “my” reflected Paul’s understanding of the stewardship of the gospel that had been entrusted to him (cf. Rom 16:25; 1Co 15:1; Gal 1:11; 1Ti 1:11; 2Ti 2:8). It was not uniquely his, but as the Apostle to the Gentiles he felt an awesome sense of responsibility for spreading the truth about Jesus in the Greco-Roman world.

“God will judge the secrets of men” God knows the hearts of all people (cf. 1Sa 2:7; 1Sa 16:7; 1Ki 8:39; 1Ch 28:9; 2Ch 6:30; Psa 7:9; Psa 44:21; Psa 139:1-6; Pro 15:11; Pro 21:2; Jer 11:20; Jer 17:10; Jer 20:12; Luk 15:16; Act 1:24; Act 15:8; Rom 8:27; Rev 2:23). The Father, through the agency of the Son, will bring both motive and action into judicial review (cf. Mat 25:31-46; Rev 20:11-15).

“through Christ Jesus” Jesus did not come to act as judge (cf. Joh 3:17-21). He came to reveal God the Father, die a substitutionary death, and to give believers an example to follow. When people reject Jesus they judge themselves.

However, the NT also teaches that Jesus will act as the Father’s representative in judgment (cf. Joh 5:22; Joh 5:27; Act 10:42; Act 17:31; 2Ti 4:1). The tension between Jesus as Judge and/or Savior can be seen in John’s Gospel (cf. Joh 3:17-21 versus Joh 9:39).

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

have. Omit. The standpoint is the judgment time.

sinned. Greek. hamartano. App-128.

without law. Greek. anomos. Only here.

also perish = perish also. The Mosaic Law will not be cited against non- Jews.

the. Omit.

by. App-104. Rom 2:1.

Fuente: Companion Bible Notes, Appendices and Graphics

12-16.] The justice of a GENERAL judgment of ALL, but according to the advantages of each.

Fuente: The Greek Testament

Rom 2:12. , for as many) the Gentiles: and as many, the Jews.-) This word occurs twice by antanaclasis,[28] in the sense, not in the law, not by the law, ( , ) as is evident from the antithesis.-) sinned: the past tense, [past] in reference to the time of judgment [shall then be found to have sinned].- , they shall also perish) the word, also, denotes the correspondence between the mode of sinning, and the mode of perishing; he says, they shall also perish; for it was not convenient to say, in this instance, , they shall be judged without law, as he presently after says aptly, they shall be judged by law.- ) [in, or] with the law, not, [as the heathen], , without law, i.e. since they had the law.- , by the law) ch. Rom 3:20.

[28] See Appendix.

Fuente: Gnomon of the New Testament

Rom 2:12

For as many as have sinned without the law shall also perish without the law:-The Gentiles had been without law, yet sinned. They were without law because they were gross sinners and refused to honor the Lawgiver and obey the law. During all the ages of the Jewish nation any Gentile could come under and obey the law by becoming a Jew. Then so soon as Gentiles were willing to obey God they were blessed. If the Gentiles, who were without law, sin, God will punish without the law because they would not obey the law.

and as many as have sinned under the law shall be judged by the law;-But if the Jews under the law sin, they will be condemned by the law, and so perish. All who sin, whether within the law or without the law, perish. If any who are not under the law, the Gentiles, come to know the things that are in the law, and of their own choice do the things of the law, they become a law unto themselves, and, doing the things contained in the law of their own free will, show that the works required by the law are written in their hearts. They obey the law not because they are under the law, but because in their hearts they love the things contained in the law, so they will be saved by the law. All persons out of Christ are in a lost condition, and can be saved only by the redemption that is found in Christ.

Fuente: Old and New Testaments Restoration Commentary

the Searcher of All Hearts

Rom 2:12-20

The Apostle goes on to show that all men, whether Jews or Gentiles, will be judged by the same standard. For the Jew that law was written upon the pages of the Old Testament; but for the Gentiles, who possessed neither Moses nor Sinai, it was written on the tablets of the heart and known as conscience. The difference between the two is comparable to that between the time of day indicated by the sun and by the watch which each man carries in his pocket. It is a blessed and profound truth, which makes all men amenable to Gods judgment, that deep down in every mans soul He has engraven His holy law.

How clearly Scripture bears witness to the eternal judgment! Act 17:31. The secrets of men are to be judged, Rom 2:16. How thankful we should be that those who stand in Christ shall not come under condemnation! He has borne the curse of a broken law for us, and is not ashamed to call us brethren, Heb 2:11.

Fuente: F.B. Meyer’s Through the Bible Commentary

sinned

Sin. (See Scofield “Rom 3:23”).

Fuente: Scofield Reference Bible Notes

For: Rom 2:14, Rom 2:15, Rom 1:18-21, Rom 1:32, Eze 16:49, Eze 16:50, Mat 11:22, Mat 11:24, Luk 10:12-15, Luk 12:47, Luk 12:48, Joh 19:11, Act 17:30, Act 17:31

in the law: Rom 2:16, Rom 3:19, Rom 3:20, Rom 4:15, Rom 7:7-11, Rom 8:3, Deu 27:26, 2Co 3:7-9, Gal 2:16-19, Gal 3:10, Gal 3:22, Jam 2:10, Rev 20:12-15

Reciprocal: Jdg 4:16 – pursued 2Ch 15:3 – without law Jer 39:18 – because Mat 25:32 – before Joh 5:45 – there Joh 7:19 – yet 1Co 9:21 – them

Fuente: The Treasury of Scripture Knowledge

:12

Rom 2:12. All sinners, whether Jews or Gentiles, will be punished for their sins. The word law in this verse means the law of Moses; the Jews will be judged for their sins under that law. The Gentiles will be judged for their sins, but it will be without law; that is, not by the law of Moses, for they did not live under that. The law by which they will be judged is stated in verses 14, 15.

Fuente: Combined Bible Commentary

Rom 2:12. For. This introduces an explanation, namely, since God is no respecter of persons it follows that He will judge according to light.

As many as have sinned without law. Without law is a single adverb in the original, and refers to the absence of the Mosaic law as a standard of morals, since the Gentiles were not absolutely without law (comp. Rom 2:14-15). The next clause also refers to the Mosaic law, although both here and in Rom 2:13 the article is wanting in the original. The word law in this definite sense was so common among the Greek-speaking Jews that they treated it as a proper name, and frequently omitted the article. Since the reference to the Mosaic law is so important here, it is to be regretted that Bishop Lightfoot has lent the weight of his authority to the position, that law without the article means abstract law, and the law the Mosaic law.

Also perish. Also points to the correspondence between sinning and perishing; the latter is the opposite of salvation, and does not mean annihilation.

Under law; lit., in law, in that condition, not simply in possession of it.

Shall be judged by law. The Jews do not escape the judgment (of condemnation) on account of their privilege of possessing the law, but on the contrary are to be judged by means of the law, so that sentence shall be passed upon them in virtue of it. See Deu 27:26; comp. Joh 5:45 (Meyer). It is evident that any other reference than to the Mosaic law makes the passage very flat. The verse teaches that the immoral heathen will not be punished, however, with the rigor of the written law, as in the case of disobedient Jews and unfaithful Christians, but according to their light. The unfaithful Christians will be judged more severely than the disobedient Jews, and the disobedient Jews than the immoral Gentiles. The last, however, will not go unpunished, since they are without excuse (chap. Rom 1:20; Rom 2:14-15).

Fuente: A Popular Commentary on the New Testament

That is, as many as have sinned without the written law, which is the case of the Gentiles or Heathens, shall also perish without that law, being judged and condemned by the law of nature written in their hearts; but as many as have sinned in or under the law of Moses, which is the case of the Jews, shall be judged and condemned by that law.

Observe here, 1. A truth plainly implied, and necessarily supposed; namely, That as some sinners perish, having the written word, and all external means of salvation; so others perish, having not the written word or law of God, and the outward and ordinary means of salvation: As many as have sinned without the law, shall perish without the law. God, in the dispensations of his grace, acteth in a way of sovereignty, according to the measures of strict justice, upon the previous demerits of sinners.

Observe, 2. That all men shall not be proceeded against in the day of judgment after one and the same manner; but every man according to the demerit of his sin, and according to the creation capacity and relation in which he stood in this life. The Gentiles which had only the law of nature, shall not be judged by the law of Moses: The Jews, which have both the law of nature, and the law of Moses, shall be judged by both: and consequently, Christians, which have the law of nature unwritten, the Mosaical law written, and the Evangelical law, both written and preached, shall lie under greater guilt, and receive a more aggravating condemnation. Christ will exactly proportion every man’s hell hereafter to his sin committed here; the greater light we have quenched, the greater darkness will be inflicted, How shall we escape, if we neglect so great salvation? Heb 2:3

Fuente: Expository Notes with Practical Observations on the New Testament

Rom 2:12. For as many as have sinned And have not repented and brought forth fruit worthy of repentance; as many as have lived and died in the commission of known sin: he speaks as of the time past, for all time will be past at the day of judgment; without law Without having had any written law, any express and outward revelation from God; shall also perish Be condenmed and punished; without law Without regard had to any written law, or supernatural revelation, being proved guilty by the law written in their hearts. The expression, shall perish, shows the agreement of the manner of suffering with the manner of sinning. He could not so properly say, shall be judged without law. Some understand it of the annihilation of the heathen; but both reason and Scripture assure us they shall be punished for their sins, though in a less degree than those who disobey the greater light of revelation. Since none of mankind ever lived without the law of nature, it is evident the expressions, , without law, in this clause, and , in, or under law, in the following clause, cannot be understood of that law. Neither can they be understood of the law of Moses, seeing it is affirmed in the latter clause, that as many as have sinned in or under the law, shall be judged by the law. For the Jews are not to be judged by the law of Moses. See note on Rom 2:13. In this context, therefore, , law, signifies divine revelation in general. Thus, the oracles of God, with which the Jews were intrusted, Rom 3:2, have the name of , the law, often given to them in Scripture; as Psa 19:7; Joh 10:34; Joh 12:34; Joh 15:25; Rom 3:19; in all which passages, and many others, the law signifies the whole of the divine revelations, taken complexly, as they stand recorded in the Jewish Scriptures. But when these Scriptures are distinguished into parts, as Luk 24:44, where the law of Moses, and the prophets, and the Psalms are mentioned; the law, in that division, denotes the five books of Moses only, as it does likewise, Rom 3:21, being witnessed by the law and the prophets. In this restricted sense, the word , generally, though not always, has the article prefixed, the law. And as many as have sinned in, or under, the law That is, revelation, whether the patriarchal, the Jewish, or the Christian, shall be judged by the law By the revelation wherewith they were favoured. Though the word sometimes signifies, shall be condemned, in this passage it is rightly translated, shall be judged, because the apostles intention is to show, that all who have enjoyed the benefit of an external revelation shall be more severely punished, if wicked, than the Gentiles, who have not had that advantage: an idea which is better conveyed by the expression, shall be judged, than it would have been by shall be condemned. For judgment implies an accurate consideration of all circumstances, whether of aggravation or of alleviation, and the passing such a sentence as appears to the judge equitable, upon due consideration of the whole case. And the meaning here is, that their guilt being aggravated by the advantages which they enjoyed, they shall be punished in proportion to it. See Macknight.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

For as many as have sinned without the law [Gentiles] shall also perish without the law [i. e., without being judged by the expressed terms of the law]: and as many as have sinned under the law [the Jews] shall be judged by the law [i. e., his conduct shall be weighed by the terms of it, and his punishment shall be according to its directions. Thus the Gentiles, having the lesser light of nature, and the Jews, having the greater light of revelation, were alike sinners. By his altars, sacrifices, etc., the Gentile showed that nature’s law smote his conscience as truly as the clear, expressed letter of the Mosaic precept condemned the Jew. Thus both Jew and Gentile were condemned to perish; i. e., to receive the opposite of salvation, as outlined in Rom 2:7];

Fuente: McGarvey and Pendleton Commentaries (New Testament)

12. For so many as sinned without law, shall also perish without law; while those who sinned under the law, shall be judged by the law. From this verse we find there will be three distinct varieties of judgment in the great day. The heathens will not be judged by the Bible, but simply by the laws of nature, the light of conscience and the Holy Ghost. The old Jews will be judged by the Old Testament only, while all who have enjoyed the light of Christendom will be judged by the whole Bible. Hence many heathens will be acquitted and saved whose moral lives have not measured up to the stature of many nominal Christians who will go down under condemnation, because the former walked in all the light they had and the latter did not. Hence we see an infinite diversity of judgments in that great and notable day of the Lord.

Fuente: William Godbey’s Commentary on the New Testament

Verse 12

As have sinned without law; without the revealed law.–Shall perish without law; shall be condemned, without, however, being held amenable to the requirements of revelation.

Fuente: Abbott’s Illustrated New Testament

SECTION 6 THE GIVING OF THE LAW IS NO PROOF THAT GOD WILL HAVE RESPECT OF PERSONS

CH. 2:12-24

For so many as have sinned without law will also perish without law: and so many as have sinned in law will be judged by means of law. For not the hearers of law are righteous before God; but the doers of law will be justified (for whenever Gentiles, the men who have no law, do by nature the things of the Law, these not having law are to themselves a law; men who show the work of the Law written in their hearts, their conscience bearing joint-witness thereto, and their reasonings one with another when accusing or even excusing) in the day when God will judge the hidden things of men, according to my Gospel, through Christ Jesus.

Moreover, if thou bearest the name of Jew, and dost rest upon law, and dost exult in God, and knowest the will of God, and approvest the things that excel, being instructed out of the Law; and art persuaded that thyself art a guide of blind men, a light of those in darkness, an instructor of foolish ones, a teacher of babes, having the form of knowledge and the truth in the Law- the man then that teachest another, dost thou not teach thyself? The man who as herald forbiddest to steal, dost thou steal? The man that biddest not to commit adultery, dost thou commit adultery? The man that abhorrest the idols, dost thou rob temples? Thou who dost exult in law, through transgression of the Law thou dishonourest God. For the name of God, because of you, is blasphemed among the Gentiles, according as it is written.

This section introduces a new element, THE LAW; and confirms the great principle asserted in Rom 2:11 by proving that the gift of the Law to Israel only was no deviation from it. Paul asserts in Rom 2:12 that the presence or absence of the Law will save no one: he proves this in Rom 2:13 by appealing to a principle which underlies all law; by showing in Rom 2:14-15 that this principle applies even to the Gentiles; and by showing in Rom 2:17-24 that to deny its application to the Jews involves the greatest absurdity. In this way the hope struck down in 5 is traced to its source, viz. Gods special kindness to Israel shown in the gift of the Law; and there mercilessly dispelled.

Rom 2:12. Proof of Rom 2:11, even in view of the distinction of Jew and Gentile.

Law: a prescription of conduct by an authority claiming to determine what men are to do or not to do: see note under Rom 3:20.

Without-law: cognate word twice in 1Co 9:21 : Gentiles, who in Rom 2:14 are twice said to have no law. They sinned; but their sin had nothing to do with the historical and external law given to Israel at Sinai. Yet they will perish or be destroyed: see note below: but their ruin will be without law, i.e. on principles independent of the Law of Moses, of which they never heard.

Sinned in law: cp. Rom 3:19 : their sins were committed in a moral environment created by the Law given at Sinai. And this moral environment will be the standard or instrument by means of which they will be judged. The similar form of the two clauses portrays the similar treatment and fate of two classes of sinners. It thus confirms Rom 2:11.

Rom 2:13. A great principle underlying all law and frequently asserted in the Law of Moses. It supports the foregoing words.

Hearers: in an age when books were scarce and when the Law was known chiefly through public reading of it. Cp. Jas 1:22; Act 15:21.

Righteous before God: enjoying His approval as judge: see under Rom 1:17.

Will be justified: will receive a favourable sentence from the judge: see note under 9. That the future tense refers to the day of judgment, we shall learn in Rom 2:16 : so Mat 12:37, an important parallel and a meeting-point of two very different types of N.T. teaching. Not those who have listened to a law, but those who have done what it bids, will be accepted by the judge. This is the very essence of all law: for law is a declaration of what men are to do. And it was proclaimed often in the Law of Moses and by the prophets. Cp. Rom 10:5; Gal 3:10. Moreover, if this principle be admitted, if the rewards of law are given only to those who have obeyed it, and if its punishments are inflicted on those who have broken it, then, evidently, they who have sinned will be judged by means of the law in which they have sinned. Thus the Law itself proclaims the condemnation of those who continue in sin, and the folly of those who while living in sin hope to escape because of the special favour shown to Israel in the gift of the Law. Consequently, the gift of the Law to Israel is no presumption whatever that in their case God will deviate from His principle of judging all men without respect of persons.

Rom 2:14-15. These verses confirm the universal principle asserted in Rom 2:13 by showing that it applies not only to Jews but to Gentiles. All Gentiles belong to the definite category of the men who have no law. They have no external prescription of conduct like the Law of Sinai.

By-nature: by the outworking of forces born in us, as distinguished from results of education and later events, i.e. of influences which since our birth have moulded our conduct and character: same word in Eph 2:3; Gal 2:15; Gal 4:8. By nature the bee builds cells and lays up honey: and this proves that in the bee certain principles of architecture have been implanted by a higher power.

The things of the Law: actions bidden in the Law of Moses; so Rom 2:15, the work of the Law. For instance, the Law says, Honour thy father and thy mother. The Greeks, who never heard the Law, sometimes did this: so Xenophon, Memoirs bk. iv. 4. 20, quoted in my Through Christ to God p. 28. Their conduct, whenever they do the things of the Law, which cannot be a result of a law they never heard, must therefore spring from moral forces born in them. This obedience is only fragmentary, and therefore cannot justify: for the Law demands perfect obedience. So Gal 3:10. But it is sufficient for Pauls argument.

Not having law: emphatic repetition of the point of the argument. The Gentiles have no law external to themselves; yet they sometimes do the things bidden in the Law: they are therefore a law to themselves, i.e. there is within them, as part of themselves, something which is to them what the Books of Moses are to the Jews. This proof appears whenever Gentiles do the things of the Law.

Rom 2:15. Further exposition and confirmation of the argument in Rom 2:14.

The work of the Law: the conduct prescribed in the Law of Moses, looked upon as a code of morals.

Hearts: as in Rom 1:21. Their occasional obedience proves that the God of Nature, who wrote His Law on the tables of stone given to Israel at Sinai, has engraved it on the walls of that inner chamber from which comes all human action. Many disobey this law written within. But, as Socrates argues in Xenophons Memoirs referred to above, this does not disprove the authority of the law. Thus the Gentiles carry within them, written in their hearts, a standard of conduct which God has given to be the rule of their life.

Bearing-joint-witness: confirming what another witness has said: same word in Rom 8:16; Rom 9:1.

Conscience, or consciousness: same word in Rom 9:1; Rom 13:5; 2Co 1:12 : the inborn faculty by which a man contemplates, and pronounces sentence upon, himself, his thoughts, emotions, purposes, words, and actions. It is the inward eye which reads the law written in the heart and compares with it the conduct of himself and others. Practically it is the law written within looked upon as a faculty of judgment: it is the inborn Moral Sense of man. This inward knowledge and inborn faculty of judgment, whose voice no one can contradict, confirms the evidence given by the occasional right action of the Gentiles, and proves that God has given to them a standard of right and wrong by which they will be judged.

And their reasonings etc.: a second confirmation of the same. Every day the heathen reasons in his mind whether something done by his neighbour is right or wrong. The result is that he accuses his neighbour, or excuses him from the accusations of others. These reasonings imply a standard with which the conduct of men around is compared. And in all nations, as is proved by the literature of the ancient world, this standard is in its main outlines the same: and in the main it corresponds with the moral teaching of the Law of Moses. Thus the reasonings which find utterance in the blame or praise with which even the heathen speak one of another bear witness that God has given to them a law which is a part of themselves, and is to them what the book was to Israel.

Accusing: put first because in a world of sinners mans verdict on his fellows is more frequently condemnatory than approving. But even their excusing of others implies a moral standard written within. Of this we have now three proofs, the occasional right conduct of the heathen, their inward estimate of their own actions, and their spoken estimate of the actions of men around them.

It is easy to feel the force of the above reasoning. The ancient writers of Greece and Rome prove clearly that the Gentiles among whom Paul moved sometimes did noble actions in harmony with the moral teaching of the Pentateuch; and that, speaking generally, the heart of the people, expressed in its approval and condemnation of men around, was in harmony with the same. This proves that, although they had no outward law, the Gentiles had an inner law which was a part of themselves, which guided their judgment, and was designed to guide their conduct. The force of this argument is not lessened by the fact that on some points this law was imperfect. The letters written within were partly defaced. But enough remained to prove their divine origin, and to be a standard by which the heathen will be judged.

This argument would not fall to the ground even if the Gentiles had been unconscious of the divine origin of this unwritten, yet deeply-written, law. For all admitted its existence, whether or not they knew whence it came. That it came from God, we infer from its agreement with the Law of Sinai: and that it came from God many ancient writers acknowledge. SOCRATES, in Xenophons Memoirs bk. iv. 4. 19-21, referred to above, speaks of the unwritten laws held in every country, and quotes as samples honour to parents and the prohibition of incest. He says that since these laws are universally held and are evidently not a result of human legislation they must have been made by the gods. Still more explicit is CICERO in his Laws bk. ii. 4: This then, as it appears to me, has been the decision of the wisest philosophers, that law was neither a thing contrived by the genius of man nor established by any decree of the people, but a certain eternal principle which governs the entire universe, wisely commanding what is right and forbidding what is wrong. Therefore they called that primal and supreme law the mind of God enjoining or forbidding each separate thing in accordance with reason. On which account it is that this law, which the gods have bestowed on the human race, is so justly praised. For it is the reason and mind of a wise Being equally able to urge us to good and to deter us from evil For even he (Tarquin) had the light of reason deduced from the nature of things, which incites to good actions and dissuades from evil ones; and which does not begin for the first time to be a law when it is drawn up in writing, but from the first moment that it exists: and its existence is coeval with the divine mind. Therefore the true and supreme law, whose commands and prohibitions are equally authoritative, is the right reason of the Sovereign Jupiter.

The above testimonies receive important confirmation from the supreme authority, recognised by many who reject the authority of the Bible, of the inborn moral sense. This last is by no means infallible; but until better instructed it is the law we are bound to obey. A man may make mistake in obeying Conscience: he never does right to disobey it. The peremptory authority of the moral sense, dominating all other considerations, reveals its divine source.

From this law written within, all external law receives its authority; and by it must all external law be judged. To it appeals not only the moral law given to Israel but the supreme revelation given in Christ. And the homage paid by the moral sense of man to the character and teaching of Christ is the strongest testimony to His divine mission. It is a voice of God in man bearing witness to the Voice of God speaking to us from the lips of the Incarnate Son.

This inborn voice of God is doubtless the chief agent through which God is leading men towards repentance.

The voice of conscience is a clear monition of a universal and impartial judgment to come. For its absolute authority assures us that it is able to vindicate its commands by adequate retribution. Such retribution we do not see in the present life; and are therefore compelled to expect it beyond the grave.

Paul has now confirmed the universal principle stated in Rom 2:13 by showing how it will apply to Gentiles as well as Jews: and, by pointing to a law which all have broken, he has confirmed the statement in Rom 2:12. The difference created by the partial gift of the Mosaic Law is not so great as at first sight appears. To all men, in different ways, God has given the one law. That He gave it to the Jews in more emphatic form, does not afford the slightest presumption that He will deviate in their favour from the great principle which underlies all law.

Rom 2:16. Not connected with Rom 2:15 : for the accusations and excuses were those made in Pauls own day. We must therefore take Rom 2:14-15 as a parenthesis. Paul declared in Rom 2:13 that only the doers of law will be justified. But, instead of saying at what bar and when, he stops to prove that even the Gentiles have a law, and therefore come under the application of this great principle; and then in Rom 2:16 takes up the thought thus broken off.

In the day when God will judge: recalling Rom 2:5, in the day of anger and revelation of Gods righteous judgment.

The hidden things of men: cp. 1Co 4:5, till the Lord come, who also will bring to light the hidden things of darkness and make manifest the counsels of the hearts. God will publicly pass sentence on the secrets which the man himself, in the solitude of his own conscience, has already condemned.

My Gospel: so Rom 16:25 : the good news of salvation as Paul understands and proclaims it. He reminds his readers that the Gospel he everywhere preaches implies that God will judge the secrets of men at the great day. The doctrine of retribution beyond the grave must ever accompany, as a safeguard, the announcement of present salvation.

Through Christ Jesus: see note under Rom 1:5, and compare Joh 5:27; 1Co 4:5.

Rom 2:17-24. Another confirmation of Rom 2:13, in addition to that given in Rom 2:14-15. After supporting the principle that the doers, not the hearers, of law will be justified, by showing how it applies to the Gentiles, Paul now further supports the same by a personal and pointed appeal which brings out the absurdity of the position of the man who practically rejects it.

Rom 2:17-18. Jew: a name of which he is proud: cp. Gal 2:15; Rev 3:9.

Rest upon law: he feels secure because he possesses a standard of right and wrong, an authoritative declaration that those who obey will be rewarded and those who disobey punished. Paul evidently speaks now to the man addressed in Rom 2:3-4. But there the word Jew was kept back because others might cherish the fallacious hope there expressed; and because this hope, in Jew or Greek, was dispelled by the one universal principle that God has no respect of persons. In Rom 2:17-24, Pauls reasoning applies to Jews only.

Exult: so Rom 3:27; Rom 5:2; Rom 5:11; Rom 11:18; a rising or gladness of spirit which has always in view the object external or internal which has called it forth, and which is always ready to express itself in words. We exult in God, when our hearts rise within us at the thought of His greatness, His power, His love to us. This man, while living in sin and therefore under condemnation of God, is lifted up by the thought that Jehovah is God of the Jews.

And knowest the will of God: another ground of confidence. It enables him to distinguish and approve the things that excel: for he is day by day instructed out of the Law. This vain confidence in a mere knowledge of the Law finds utterance in Joh 7:49.

Notice the gradation in Rom 2:17-18. The man addressed remembers that he is a Jew, and that to his nation the tables of stone were given. This gives him, even while living in sin, an assurance of safety. From the Law, his thoughts rise to its great Author. That the Maker of the world is the God of the Jews, fills him with exultation. Through the Law he has looked into the mind, and knows the will, of God: amid the mistaken judgments of others, he has an infallible standard by which he can determine and approve that which is really good.

Rom 2:19-20. A second flight of steps in the self-exaltation of the Jew. Having attained the position described in Rom 2:18, he confidently aspires to something higher. While he can see all things clearly in the light of the Law, others are in darkness: and he is fully persuaded that he is a guide of those who wish to walk in the path of morality but have not eyes to see the way. He can give to blind men not only guidance but sight: for he is a light of those in darkness. He will undertake the whole moral training of those who have not the wisdom which he has learnt from the Law: for he is an instructor of foolish ones. They are babes; and he offers to be their teacher: for in the Law, which he has, knowledge and the truth present themselves in definite form to the mind of man.

Instructor: one who undertakes whatever belongs to moral training, thus differing from a mere teacher.

Form: the sum-total of that by which the inward nature of an object presents itself to our senses, and thus makes itself known to us, that by which we distinguish one object from another. Whatever we can see, feel, or hear is the form of a material object: whatever we can conceive is the form of a mental object. Same word in 2Ti 3:5 : cognate word in Php 2:6-7; Mar 16:12. The revealed will of God is knowledge when grasped by the mind of man; and the knowledge, as that best worth knowing. It is truth, because it corresponds with reality: it is the truth, because it sets forth the one great reality. The knowledge and the truth represent the contents of the Law in their relation to the mind of man and to objective reality. This man claims to be a teacher, because by his acquaintance with the sacred books his mind grasps the most worthy object-matter of intellectual effort, and a correct delineation of the eternal realities. The same eternal reality, and the same true matter of human knowledge, has in a still higher degree assumed form, and presented itself to the mind, in the Gospel of Christ.

Observe the beauty and symmetry of Rom 2:17-20. They fall into two divisions, each ending with a participial clause explaining the clauses before it. In the former, we have a learner; in the latter, a would-be teacher. The second division takes a loftier flight; and is therefore introduced by a word expressing confidence.

Rom 2:21-24. A personal appeal, exposing the ridiculous position of the man addressed.

Rom 2:21-22. The man that teachest another: a short summary of the sentence begun in Rom 2:17; completed now by the question dost thou not teach thyself? If thou hast this knowledge and art a teacher of others, is it true that thou leavest thyself untaught?

Preachest: proclaimest as a herald, a state officer of importance and honour. He made announcements in the name of the Government, in peace or war, to enemies, allies, or subjects: so Dan 3:4. The Jews looked upon themselves as heralds of God. The man before us does that which, as herald, he forbids others to do. He acts as Nebuchadnezzars herald would have done had he refused himself to bow to the image of gold.

Abhorrest the idols. In order to separate Israel as completely as possible from idolatry, God commanded them (e.g. Deu 7:25 f) to look upon everything belonging in any way to idols as utterly hateful and disgusting. They were not to bring into their houses anything pertaining to false gods; else the curse of the idol would rest upon them. This divine detestation of idols, the man before us shares. Yet he robs-temples: a recognised crime (Act 19:37) in the days of Paul, and looked upon as specially atrocious. It was prompted by the treasures often deposited in temples. Josephus says that Moses specially forbad to rob temples: Antiq. bk. iv. 8. 10. Here is a man to whom an idol is an object of abhorrence, to whom the touch of everything belonging to it is pollution. Yet he violently breaks into the very sanctuary of a false god and with his own hands brings into his own house the gold and silver which, because consecrated to an idol, God has pronounced accursed. Paul cannot possibly refer to the plunder, direct or indirect, of the temple at Jerusalem. For this was not inconsistent with abhorrence of idols: whereas the previous questions, of which this is the climax, show that Paul has in his mind a case of gross inconsistency.

The prohibition of the three sins here mentioned is a pattern of the teaching which this man, like many Jews of that day, thrusts upon others but refuses himself to practise. All these sins belong to the secret things of men, in Rom 2:16 for the man who commits them may still have an outward appearance of morality. Notice a gradation of guilt. This man takes the property of another, invades the sanctity of his home, and hides in his own house things specially accursed by God.

Rom 2:23. Solemn assertion, following indignant questions, as Rom 2:5 follows Rom 2:3-4. Paul tells the man the practical result of the conduct just described.

Exult in law: combining rest in law and exult in God in Rom 2:17. He exults in the thought that to his nation God has given an authoritative standard of right and wrong; yet he tramples that standard under foot, and by so doing leads us to think slightly of the God who gave it.

Transgression: as in Rom 4:15; Rom 5:14.

Rom 2:24. Proof of the foregoing. Blaspheme: to speak so as to injure, whether against God, as here, or against men, as in Rom 3:8; Rom 14:16; Mat 27:39 : an English form of the Greek word here used. Even the heathen saw the absurd contradiction of this mans words and works. Yet from his bold profession they suppose him to enjoy the favour of the God of the Jews: and they spoke with contempt of a deity who, as they thought, smiled on such a worshipper.

Because of his profession and conduct, the name of God was blasphemed among the Gentiles.

According as it is written: same words in Rom 1:17, followed by a quotation. Here they follow a quotation nearly word for word from Isa 3:5, LXX. In each case they call attention, as in Rom 3:4; Rom 3:10; Rom 4:17 etc., to a harmony of Pauls teaching with the Old Testament. The words because of you and among the Gentiles are not in the Hebrew, and were doubtless not in the original prophecy: but they are clearly implied there. Through the captivity (Isa 52:2) of His people, the name of God was constantly reviled. His power seemed to have been broken. Men said that the gods of Babylon had triumphed over Him who divided the Red Sea. These words were evidently spoken among the Gentiles and because of what had happened to the Jews. Hence the added words correctly reproduce the prophets meaning: and Paul does not hesitate to quote the current translation, though in an unimportant detail it was not verbally correct. The prophets words teach the great principle that the character and honour of God are at stake in His people. Men judge Him by what they see in them. If we admit this principle-as we are compelled to do both by the prophets words and by daily observation-we cannot be surprised that the Gentiles speak with contempt of Him whose worshippers teach others morality and themselves live in sin.

Here as in Rom 1:17 Paul appeals to the Scriptures not so much for a proof as to point out a harmony; a harmony greater than at first sight appears. In each case, God surrendered to their enemies (cp. Rom 1:24) those who, while professing to be His servants, actually turned away from Him: and, in each case, the degradation brought dishonour to Him whose name the degraded ones bore.

Review of Rom 2:17-24. In the light of the day which will reveal all secrets, Paul turns suddenly round upon a man who calls himself a Jew. In that name he glories. He rests secure because he belongs to the nation to whom the Law was given. He remembers that his fathers were chosen by God to be His own peculiar people; and the thought fills him with exultation. By study of the Law he knows the will of God, and is thus able to form a correct judgment on moral conduct and to approve the right. His possession of the Law and his knowledge of its contents give him confidence. Others are blind: he will be their guide. Himself full of light, he will fill them with light, and will lead in the right path men who have no wisdom to find it for themselves, and teach those who compared with himself are babes. All this he can do because he has the Law, in which the eternal realities, the highest object of human knowledge, are presented in intelligible form. But Paul asks with astonishment, Is it true that you who teach others are yourself untaught? He explains the meaning of this question. You proclaim as herald of the king the law against theft: do you break as well as proclaim that law? You speak against adultery: is it true that in secret you are guilty of it? You profess abhorrence of idols: to you the touch of them and of all that belongs to them is defilement. Is it true that you, regardless alike of the true God and the false gods, enter the inmost chamber of idolatry and steal from the temple and hide in your own house the treasures sacred to the heathen and accursed by God? The man is silent: the absurdity of his position is evident to all. With solemn earnestness Paul paints a still darker picture, the direct result of this gross inconsistency. By trampling under foot the Law given to guide your own conduct, you bring contempt on Him who gave it. By choosing your nation to be His people, God made you the guardians of His name and honour. That glorious and fearful Name, which to know and to honour is life eternal, you have moved the heathen to mention with derision. They have seen and ridiculed the contrast of the words and works of their own teachers: see Lucian, Works lxix. 19. They see the same contrast in you. From your bold profession they suppose that you possess the favour of the God of Israel: and they treat with contempt a deity who, as they think, smiles on you. By your deep depravity, as your fathers by their far-off bondage, you have led the Gentiles to blaspheme.

Notice the double absurdity of the mans position. His own conduct proves the worthlessness to himself of the teaching in which he boasts. If it is good for anything, it is to make men honest and chaste and separate from idols. This man trusts for salvation to that which his own conduct proves to be, so far as he is concerned, worthless. Again, his possession of the Law brings actual dishonour to God: and this is its only practical result. Men around think less of God because this man lives among them, and calls himself a disciple of God. It were more for His glory, and therefore for the good of those who know this man, if he were a professed heathen. Now we know that God is specially jealous for His own honour. Yet this man expects to escape the impartial judgment of God because of his possession of the Law, of which the only result is dishonour to God. That he knows the Law, is his greatest condemnation.

The above argument strikes with equal force against all conduct, of Jews or Christians, which is inconsistent with profession, and which thus brings dishonour to God.

The great principle that Gods judgment will be without respect of persons, stated at the end of 5 as the foundation of its argument, has now been defended from an objection based on the fact that God has Himself made a distinction between man and man by giving the Mosaic Law to Israel only; and has been confirmed by proof that it applies equally to the two great divisions into which the giving of the Law has divided mankind. We found in Rom 2:12 a sort of summary of the section; and in Rom 2:13 a great principle underlying the very idea of law, a reassertion of the principle asserted in Rom 2:11. In Rom 2:14-15 we saw that the principle of Rom 2:13 can be applied to Gentiles. And in the light of the great day (Rom 2:16) we saw in Rom 2:17-24 how absurd it is to deny its application to the Jews: for everyone who does so takes up the ridiculous position there described. Thus the hope which found expression in Rom 2:3-4 has been traced to, and dried up at, its chief source.

DESTRUCTION. The words perish, destroyed, lost, represent, and collectively reproduce the sense of, one Greek word denoting utter ruin, i.e. the end of the normal and beneficial state of that which is lost, the utter failure of the makers or owners purpose regarding it. In this sense of ruin material or moral, the word is very frequent in the Greek drama. It is contrasted in 1Co 1:18 with saved, and in Luk 15:4; Luk 15:6; Luk 15:8-9; Luk 15:32 with found. But it does not imply or suggest that the ruined object has ceased, or will ever cease, to exist; although it by no means excludes this idea. Certainly the lost coin in Luk 15:8-9 still existed uninjured: for it was afterwards found. But, by separation from its owner, it became to her practically non-existent; her purposes about it were utterly frustrated. The broken wine-skins in Mat 9:17 perished when they were so damaged as to be useless. But, though torn, they still existed.

A very common use of the word is to denote natural death, looked upon as utter ruin of human life on earth. But this by no means implies their annihilation: for most of the Greeks looked upon the dead as still conscious; and Christ says in Luk 11:51 that Zachariah perished between the altar and the house, just as we speak of good men as lost at sea.

With these associations of thought, the word is used in Rom 2:12; Rom 9:22; Rom 14:15 and throughout the N.T. to describe the future punishment of sin. As so used, it denotes loss of the eternal life promised (e.g.

Rom 2:7; Rom 6:23) to the righteous, the normal and blessed state of the children of God and the realisation of their original destiny, a life beginning in embryo now and to be fully developed at the great day. The loss of this glorious life is the utter ruin of the lost ones, the complete failure of the purpose of their being, and the loss of whatever gives worth to existence. All this, and no more, the word implies. It does not imply or suggest whether the ruined object continues to exist as a ruin, or has ceased to exist. Nor does the word itself exclude the possibility that the lost may be afterwards found.

In Rom 2:12, the word will-perish asserts that the punishment described in Rom 2:8-9 involves utter ruin; as does the word death in Rom 6:16; Rom 6:21; Rom 6:23, and the second death in Rev 2:11; Rev 20:4. But these terms do not define exactly the ultimate fate of the lost.

The meaning of the word destruction and its bearing on the Eternal Punishment of Sin are discussed fully in my volume on The Last Things.

Fuente: Beet’s Commentary on Selected Books of the New Testament

2:12 {4} 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;

(4) He applies that general accusation against mankind particularly both to the Gentiles and to the Jews.

Fuente: Geneva Bible Notes

The Gentiles do not have the Mosaic Law in the sense that God did not give it to them. Therefore He will not judge them by that Law. The Jews in Paul’s day did have it, and God would judge them by it (Rom 2:12). [Note: See Jeffrey S. Lamp, "Paul, the Law, Jews, and Gentiles: A Contextual and Exegetical Reading of Romans 2:12-16," Journal of the Evangelical Theological Society 42:1 (March 1999):37-51.]

It is not hearing the Law that makes a person acceptable to God, but doing what it commands (Rom 2:13). "Justified" is a legal term that is suitable in this discussion of law observance. Justification is a legal verdict. It reflects a person’s position under the law. The justified person is one whom God sees as righteous in relation to His law (cf. Deu 25:1). The justified person is not necessarily blameless; he may have done things that are wrong. Nevertheless in the eyes of the law he is not culpable (blameworthy). He does not have to pay for his crimes. Paul said in Rom 2:13 that God would declare righteous the person who did not just listen to the Mosaic Law but did what it required. The Law warned that anything short of perfect obedience to it, even reading or studying it or hearing it preached and taught, which Jews relied on, made a person guilty before God (Deu 27:26; cf. Gal 3:10). Moses therefore urged the Israelites to accept and believe in the promised Messiah (e.g., Deu 18:15).

Even Gentiles who do not have the Mosaic Law know that they should do things that are right and not do things that are wrong (Rom 2:14). Right and wrong are the basic elements of the Mosaic Law. Paul did not mean that Gentiles are indifferent to any law except what they invent in their own self-interest. He meant that they have a law that is instinctive, namely, an intuitive perception of what is right and what is wrong. All people have this. One writer sought to explain what Paul did not, namely, how human beings can and do know God’s moral law apart from special revelation. [Note: See Mark D. Mathewson, "Moral Intuitionism and the Law Inscribed on Our Hearts," Journal of the Evangelical Theological Society 42:4 (December 1999):629-43.]

In addition to this innate sense of morality, Gentiles also have consciences (Rom 2:15). The New Testament presents the human conscience as a computer-like faculty. It has no pre-programmed data in it, but whatever a person experiences programs his or her conscience. If he learns that lying is wrong, for example, his conscience will from then on bring that information to his mind in appropriate situations. Therefore some individuals who grow up in cultures that value a particular practice that other cultures abhor, such as deception or treachery, have no conscience about being deceptive or practicing treachery. All people grow up learning that some things that are truly bad are bad and other things that are truly good are good. Thus our conscience, while not a completely reliable guide, is helpful as we seek to live life morally. [Note: See C. A. Pierce, Conscience in the New Testament; and Roy B. Zuck, "The Doctrine of Conscience," Bibliotheca Sacra 126:504 (October-December 1969):329-40.] The New Testament speaks of a good conscience (Act 23:1; 1Ti 1:5; 1Ti 1:19), a clear conscience (Act 24:16; 1Ti 3:9; 2Ti 1:3; Heb 13:18), a guilty conscience (Heb 10:22), a corrupt conscience (Tit 1:15), a weak conscience (1Co 8:7; 1Co 8:10; 1Co 8:12), and a seared conscience (1Ti 4:2).

Rom 2:16 completes Paul’s earlier statement that God will judge impartially (Rom 2:11-13) and forms the end of an inclusio dealing with judgment that began with Rom 2:1-5. Rom 2:14-15 are somewhat parenthetical in the flow of his argument. They qualify his statement that the Gentiles have no law (Rom 2:12). In Rom 2:16 his point is that God’s impartial judgment will include people’s secret thoughts as well as their overt acts. Both thoughts and actions constitute deeds (Rom 2:6). Christ Jesus will be God’s agent of judgment (cf. Act 17:31). "According to my gospel" means that the gospel Paul preached included the prospect of judgment. Throughout this section (Rom 2:1-16) the judgment of unbelievers (i.e., the great white throne judgment, Rev 20:11-15) is in view.

In summary, to convict any self-righteous person of his guilt before God, Paul reminded his readers of three principles by which God will evaluate all people. He will judge righteously, in terms of reality, not just appearance (Rom 2:2). He will judge people because of their deeds, what they actually do both covertly and overtly (Rom 2:6). Moreover He will judge impartially, not because of how much or how little privilege they enjoyed but how they responded to the truth they had (Rom 2:11).

This last principle has raised a question for many people. Will God condemn someone who has never heard the gospel of Jesus Christ if he or she responds appropriately to the limited truth that he or she has? Paul later showed that no one responds appropriately to the truth that he or she has (Rom 3:23). All fail so all stand condemned. He also made it very clear that it is impossible to enjoy salvation without trusting in Jesus Christ (Rom 1:16-17; Rom 10:9; cf. Joh 14:6). That is why Jesus gave the Great Commission and why the gospel is so important (Rom 1:16-17).

". . . Paul agreed with the Jewish belief that justification could, in theory, be secured through works. Where Paul disagreed with Judaism was in his belief that the power of sin prevents any person, even the Jew who depends on his or her covenant status, from actually achieving justification in that manner. While, therefore, one could be justified by doing the law in theory, in practice it is impossible . . ." [Note: Moo, p. 155.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

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