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ROM 2:1-16

Godʼs Righteous Judgment

1Therefore you are without excuse, every one of you who judges. For in passing judgment on another you condemn yourself, because you who judge practice the same things. [2:2] We know that the judgment of God rightly falls on those who do such things. [2:3] Do you suppose, you who judge those who do such things and yet do them yourself, that you will escape the judgment of God? [2:4] Or do you despise the riches of his goodness and forbearance and patience, not knowing that God's goodness is meant to lead you to repentance? [2:5] But because of your hard and unrepentant heart you are storing up wrath for yourself on the day of wrath when God's righteous judgment will be revealed. [2:6] He will repay each one according to his works: [2:7] to those who by patient endurance in doing good seek glory and honor and immortality, he will give eternal life; [2:8] but for those who are self-seeking and do not obey the truth but obey unrighteousness, there will be wrath and fury. [2:9] There will be affliction and distress for every human being who does evil — the Jew first and also the Greek — [2:10] but glory and honor and peace for everyone who does good — the Jew first and also the Greek. [2:11] For God shows no partiality. [2:12] 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. [2:13] For it is not the hearers of the law who are righteous before God, but the doers of the law who will be declared righteous. [2:14] For when Gentiles, who do not have the law, by nature do what the law requires, they are a law to themselves, even though they do not have the law. [2:15] They show that the work of the law is written on their hearts, while their conscience also bears witness, and their conflicting thoughts accuse or even excuse them [2:16] on that day when, according to my good news, God judges the secrets of men through Christ Jesus.

In the world it was spoken into

In the Roman world, judgment and moral evaluation were deeply tied to social status and public honor. Those in positions of authority—patrons, magistrates, or synagogue leaders—often judged others while assuming their own actions were above reproach. Paul addresses this hypocrisy by invoking the Jewish concept of divine judgment, rooted in Torah, where God’s judgment is impartial and based on truth, not social standing. The term (kindness) would have resonated with Greco-Roman ideals of beneficence, but Paul reframes it as God’s patience leading to repentance, not indulgence. The (forbearance) of God reflects a temporary suspension of wrath, a concept familiar in Roman legal systems where delays in judgment were common. Paul’s warning against (wrath) aligns with Jewish apocalyptic thought, where divine wrath is a settled response to persistent evil. The mention of (selfish ambition) critiques the competitive, honor-seeking behavior pervasive in Roman society, urging a shift from self-interest to alignment with God’s righteous judgment.

See the receipts

How other translations render this

ROM 2:1

KJV
Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.
BSB
You, therefore, have no excuse, you who pass judgment on another. For on whatever grounds you judge the other, you are condemning yourself, because you who pass judgment do the same things.
Koinōnos
Therefore you are without excuse, every one of you who judges. For in passing judgment on another you condemn yourself, because you who judge practice the same things.

ROM 2:2

KJV
But we are sure that the judgment of God is according to truth against them which commit such things.
BSB
And we know that Godʼs judgment against those who do such things is based on truth.
Koinōnos
We know that the judgment of God rightly falls on those who do such things.

ROM 2:3

KJV
And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?
BSB
So when you, O man, pass judgment on others, yet do the same things, do you think you will escape Godʼs judgment?
Koinōnos
Do you suppose, you who judge those who do such things and yet do them yourself, that you will escape the judgment of God?

ROM 2:4

KJV
Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?
BSB
Or do you disregard the riches of His kindness, tolerance, and patience, not realizing that Godʼs kindness leads you to repentance?
Koinōnos
Or do you despise the riches of his goodness and forbearance and patience, not knowing that God's goodness is meant to lead you to repentance?

ROM 2:5

KJV
But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God;
BSB
But because of your hard and unrepentant heart, you are storing up wrath against yourself for the day of wrath, when Godʼs righteous judgment will be revealed.
Koinōnos
But because of your hard and unrepentant heart you are storing up wrath for yourself on the day of wrath when God's righteous judgment will be revealed.

ROM 2:6

KJV
Who will render to every man according to his deeds:
BSB
God “will repay each one according to his deeds.”
Koinōnos
He will repay each one according to his works:

ROM 2:7

KJV
To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life:
BSB
To those who by perseverance in doing good seek glory, honor, and immortality, He will give eternal life.
Koinōnos
to those who by patient endurance in doing good seek glory and honor and immortality, he will give eternal life;

ROM 2:8

KJV
But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath,
BSB
But for those who are self-seeking and who reject the truth and follow wickedness, there will be wrath and anger.
Koinōnos
but for those who are self-seeking and do not obey the truth but obey unrighteousness, there will be wrath and fury.

ROM 2:9

KJV
Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile;
BSB
There will be trouble and distress for every human being who does evil, first for the Jew, then for the Greek;
Koinōnos
There will be affliction and distress for every human being who does evil — the Jew first and also the Greek —

ROM 2:10

KJV
But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile:
BSB
but glory, honor, and peace for everyone who does good, first for the Jew, then for the Greek.
Koinōnos
but glory and honor and peace for everyone who does good — the Jew first and also the Greek.

ROM 2:11

KJV
For there is no respect of persons with God.
BSB
For God does not show favoritism.
Koinōnos
For God shows no partiality.

ROM 2:12

KJV
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;
BSB
All who sin apart from the law will also perish apart from the law, and all who sin under the law will be judged by the law.
Koinōnos
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.

ROM 2:13

KJV
(For not the hearers of the law are just before God, but the doers of the law shall be justified.
BSB
For it is not the hearers of the law who are righteous before God, but it is the doers of the law who will be declared righteous.
Koinōnos
For it is not the hearers of the law who are righteous before God, but the doers of the law who will be declared righteous.

ROM 2:14

KJV
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:
BSB
Indeed, when Gentiles, who do not have the law, do by nature what the law requires, they are a law to themselves, even though they do not have the law.
Koinōnos
For when Gentiles, who do not have the law, by nature do what the law requires, they are a law to themselves, even though they do not have the law.

ROM 2:15

KJV
Which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another;)
BSB
So they show that the work of the law is written on their hearts, their consciences also bearing witness, and their thoughts either accusing or defending them
Koinōnos
They show that the work of the law is written on their hearts, while their conscience also bears witness, and their conflicting thoughts accuse or even excuse them

ROM 2:16

KJV
In the day when God shall judge the secrets of men by Jesus Christ according to my gospel.
BSB
on the day when God will judge menʼs secrets through Christ Jesus, as proclaimed by my gospel.
Koinōnos
on that day when, according to my good news, God judges the secrets of men through Christ Jesus.

Only verses where the wording diverges meaningfully are shown. Identical phrasings are suppressed.

Where the historical framing draws from

  • Josephus, AntiquitiesAntiquities 18.8.5
  • Josephus, AntiquitiesAntiquities 18.8.8
  • Josephus, WarsWars 2.12.7
Josephus, Antiquities Antiquities 18.8.5

yet," said he, "I do not think it just to have such a regard to my own safety and honor, as to refuse to sacrifice them

Cited to ground: Those in positions of authority—patrons, magistrates, or synagogue leaders—often judged others while assuming their own actions were above reproach.

Josephus, Antiquities Antiquities 18.8.8

So Caius, who was mightily taken with Agrippa's obliging behavior, and on other accounts thinking it a dishonorable thing to be guilty of falsehood before so many witnesses

Cited to ground: The term (kindness) would have resonated with Greco-Roman ideals of beneficence, but Paul reframes it as God’s patience leading to repentance, not indulgence.

Josephus, Wars Wars 2.12.7

he condemned the Samaritans, and commanded that three of the most powerful men among them should be put to death; he banished Cumanus, and sent Celer bound to Jerusalem

Cited to ground: The (forbearance) of God reflects a temporary suspension of wrath, a concept familiar in Roman legal systems where delays in judgment were common.

Translator's notes

ROM 2:4

  • kindness:The word translated 'kindness' here refers to a moral goodness or uprightness, often implying a benevolent disposition and actions that are beneficial to others.
  • forbearance:The term used here for 'forbearance' originally described a temporary cessation of hostilities or a truce, implying a deliberate holding back of judgment or punishment.

ROM 2:5

  • wrath:The word translated 'wrath' refers to a deep-seated, passionate anger or indignation, often with the implication of a settled disposition or temperament rather than a fleeting emotion.

ROM 2:8

  • self-interest:The word translated 'self-interest' originally described working for wages or canvassing for political office, evolving to mean selfish ambition or factious rivalry, driven by a desire for personal gain or prominence.