Romans 2

The argument moves from a general condemnation of human hypocrisy to a specific, piercing critique of Jewish legalistic security, finally concluding with a redefinition of what it means to be part of the covenant people.

• Eternal life to those who by patient continuance in well doing seek for glory, honour, and immortality (v. 7)
• Glory, honour, and peace to every man that worketh good (v. 10)

• The wrath of God is being stored up against the hard and impenitent heart (v. 5)
• Indignation, wrath, tribulation, and anguish will come upon every soul that doeth evil (v. 8-9)

• The Jewish community in Rome held a unique status and identity, often priding themselves on their possession of the Law (Torah) as a shield against the 'pagan' practices of the surrounding Gentiles.
• The concept of 'judgment' was central to Jewish apocalyptic thought, though they generally believed they would be exempt from the wrath poured out on the Gentiles.

• The 'diatribe' was a popular rhetorical device among Cynic and Stoic philosophers of the day, characterized by rhetorical questions and an imaginary conversation partner.
• Circumcision was the definitive external sign of the Mosaic covenant, making Paul's claim that it could be 'counted for uncircumcision' highly provocative to his Jewish audience.

• Chapter 2 functions as the second step in Paul's argument in the first three chapters, where he systematically proves that 'all have sinned' (Rom 3:23). After addressing the debased pagan in Chapter 1, he now addresses the self-righteous moralist.
• Matthew Henry observes that the Jews 'thought themselves a holy people' by their privileges, and Paul's task is to show that privilege creates greater accountability, not exemption.

• Paul's argument regarding the 'law written in their hearts' (v. 15) relates to the new covenant promise in Jeremiah 31:33, where God promises to write His law on the hearts of His people.
• The reference to God judging by 'Jesus Christ' (v. 16) is a significant Christological note, indicating that the final Judge is the One who also provides the righteousness Paul will soon offer.

• Romans 2:24: Paul cites Isaiah 52:5 (and allusions to Ezekiel 36:20), where the behavior of God's people caused His name to be profaned among the nations.
• Romans 2:6: Paul alludes to Psalm 62:12 and Proverbs 24:12, establishing the biblical principle of works-based judgment that underlies both the Old and New Testaments.

• ἀναπολόγητος (anapológētos) [G379]: Translated 'inexcusable'. It means 'without a defense' or 'indefensible' in a court of law.
• πράσσω (prássō) [G4238]: Used here for 'practice'. This implies habitual, ongoing action rather than a single event, highlighting the depth of the sinner's problem.
• σκληρότης (sklērótēs) [G4643]: 'Hardness', or literally, callousness. In the context of the 'impenitent heart' (v. 5), it describes a stubborn resistance that has become calcified.
• μετάνοια (metánoia) [G3341]: 'Repentance'. It denotes a 'change of mind' that results in a reversal of direction, far more than just regret.

• The 'Jew first' (v. 9-10) theme signifies that the Jew has the privilege of the law and the covenant, but this results in priority in both blessing and judgment.
• There is a tension regarding whether Paul describes a hypothetical scenario (a Gentile fulfilling the law) or a reality (the transformation of the believer under the New Covenant). Historically, some argue this refers to the unregenerate conscience acting as a restraint, while others (often Reformed scholars) argue it points to the radical change in the believer's life through the Spirit.

• Whether the 'doers of the law' in verse 13 refers to a hypothetical scenario of someone perfectly keeping the law (which no one does) or to the transformed life of those under the New Covenant (which Paul develops later in Romans 8).
• The extent to which the 'Gentiles' in verse 14 are believers or those acting according to conscience apart from a written law.