New International Version(Indeed, when Gentiles, who do not have the law, do by nature things required by the law, they are a law for themselves, even though they do not have the law.
New Living TranslationEven Gentiles, who do not have God’s written law, show that they know his law when they instinctively obey it, even without having heard it.
English Standard VersionFor 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.
Berean Standard BibleIndeed, 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.
Berean Literal BibleFor when Gentiles, not having the Law, do by nature the things of the Law, these not having the Law are a law to themselves,
King James BibleFor 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:
New King James Versionfor when Gentiles, who do not have the law, by nature do the things in the law, these, although not having the law, are a law to themselves,
New American Standard BibleFor when Gentiles who do not have the Law instinctively perform the requirements of the Law, these, though not having the Law, are a law to themselves,
NASB 1995For 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,
NASB 1977For 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,
Legacy Standard BibleFor when Gentiles who do not have the Law naturally do the things of the Law, these, not having the Law, are a law to themselves,
Amplified BibleWhen Gentiles, who do not have the Law [since it was given only to Jews], do instinctively the things the Law requires [guided only by their conscience], they are a law to themselves, though they do not have the Law.
Christian Standard BibleSo, when Gentiles, who do not by nature have the law, do what the law demands, they are a law to themselves even though they do not have the law.
Holman Christian Standard BibleSo, when Gentiles, who do not have the law, instinctively do what the law demands, they are a law to themselves even though they do not have the law.
American Standard Version(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;
Contemporary English VersionSome people naturally obey the Law's commands, even though they don't have the Law.
English Revised Versionfor when Gentiles which have no law do by nature the things of the law, these, having no law, are a law unto themselves;
GOD'S WORD® TranslationFor example, whenever non-Jews who don't have laws from God do by nature the things that Moses' Teachings contain, they are a law to themselves even though they don't have any laws from God.
Good News TranslationThe Gentiles do not have the Law; but whenever they do by instinct what the Law commands, they are their own law, even though they do not have the Law.
International Standard VersionFor whenever gentiles, who do not possess the Law, do instinctively what the Law requires, they are a law to themselves, even though they do not have the Law.
NET BibleFor whenever the Gentiles, who do not have the law, do by nature the things required by the law, these who do not have the law are a law to themselves.
New Heart English BibleFor when the non-Jews who do not have the law do by nature the things of the law, these, not having the law, are a law to themselves,
Webster's Bible TranslationFor when the Gentiles, who have not the law, do by nature the things contained in the law, these having not the law, are a law to themselves.
Weymouth New TestamentFor when Gentiles who have no Law obey by natural instinct the commands of the Law, they, without having a Law, are a Law to themselves; Majority Text Translations Majority Standard BibleIndeed, 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.
World English Bible(for when Gentiles who don’t have the law do by nature the things of the law, these, not having the law, are a law to themselves, Literal Translations Literal Standard VersionFor when nations that have no law, by nature may do the things of the Law, these not having a law—to themselves are a law,
Berean Literal BibleFor when Gentiles, not having the Law, do by nature the things of the Law, these not having the Law are a law to themselves,
Young's Literal Translation For, when nations that have not a law, by nature may do the things of the law, these not having a law -- to themselves are a law;
Smith's Literal TranslationFor when nations, not having the things of the law, by nature do the things of the law, these, not having the law, are law to themselves: Catholic Translations Douay-Rheims BibleFor when the Gentiles, who have not the law, do by nature those things that are of the law; these having not the law are a law to themselves:
Catholic Public Domain VersionFor when the Gentiles, who do not have the law, do by nature those things which are of the law, such persons, not having the law, are a law unto themselves.
New American BibleFor when the Gentiles who do not have the law by nature observe the prescriptions of the law, they are a law for themselves even though they do not have the law.
New Revised Standard VersionWhen Gentiles, who do not possess the law, do instinctively what the law requires, these, though not having the law, are a law to themselves. Translations from Aramaic Lamsa BibleFor if the Gentiles, who do not have the law, do by nature the things contained in the law, these having not the law, are a law unto themselves.
Aramaic Bible in Plain EnglishFor if the Gentiles who have not The Written Law would perform those things of The Written Law by their nature, while they have not The Written Law, they would be The Written Law to themselves. NT Translations Anderson New TestamentFor not the hearers of the law are just before God, but the doers of the law shall be justified.
Godbey New TestamentFor when the Gentiles, not having the law, may by nature do the things of the law, they, not having the law, are a law unto themselves:
Haweis New Testament(for when the Gentiles, who have not the law naturally, do the things of the law, these, though not having the law, are a law unto themselves:
Mace New Testamentwhen the Gentiles who have not the law, do by nature what the law prescribes, tho' these have not the law, they are a law to themselves:
Weymouth New TestamentFor when Gentiles who have no Law obey by natural instinct the commands of the Law, they, without having a Law, are a Law to themselves;
Worrell New Testament(for, when gentiles who have no law do by nature the things of the law, these, having no law, are a law to themselves;
Worsley New Testamentfor when the Gentiles, who have not the law, do by nature theduties of the law, these though they have not the law, are a law to themselves,
Additional Translations ... Audio Bible
Context God's Righteous Judgment… 13For 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. 14Indeed,whenGentiles,whodo not havethe law,doby naturewhatthelaw requires,they area lawto themselves,even though theydo not havethe law.15So 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…
Cross References Romans 1:19-20For what may be known about God is plain to them, because God has made it plain to them. / For since the creation of the world God’s invisible qualities, His eternal power and divine nature, have been clearly seen, being understood from His workmanship, so that men are without excuse.
Romans 2:15So 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
Romans 3:29-30Is God the God of Jews only? Is He not the God of Gentiles too? Yes, of Gentiles too, / since there is only one God, who will justify the circumcised by faith and the uncircumcised through that same faith.
Acts 10:34-35Then Peter began to speak: “I now truly understand that God does not show favoritism, / but welcomes those from every nation who fear Him and do what is right.
Acts 17:26-27From one man He made every nation of men, that they should inhabit the whole earth; and He determined their appointed times and the boundaries of their lands. / God intended that they would seek Him and perhaps reach out for Him and find Him, though He is not far from each one of us.
Galatians 3:28There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus.
Ephesians 2:11-12Therefore remember that formerly you who are Gentiles in the flesh and called uncircumcised by the so-called circumcision (that done in the body by human hands)— / remember that at that time you were separate from Christ, alienated from the commonwealth of Israel, and strangers to the covenants of the promise, without hope and without God in the world.
1 Corinthians 9:21To those without the law I became like one without the law (though I am not outside the law of God but am under the law of Christ), to win those without the law.
James 1:22-25Be doers of the word, and not hearers only. Otherwise, you are deceiving yourselves. / For anyone who hears the word but does not carry it out is like a man who looks at his face in a mirror, / and after observing himself goes away and immediately forgets what he looks like. ...
Matthew 25:31-46When the Son of Man comes in His glory, and all the angels with Him, He will sit on His glorious throne. / All the nations will be gathered before Him, and He will separate the people one from another, as a shepherd separates the sheep from the goats. / He will place the sheep on His right and the goats on His left. ...
John 1:9The true Light, who gives light to everyone, was coming into the world.
John 5:28-29Do not be amazed at this, for the hour is coming when all who are in their graves will hear His voice / and come out—those who have done good to the resurrection of life, and those who have done evil to the resurrection of judgment.
1 Peter 1:14-16As obedient children, do not conform to the passions of your former ignorance. / But just as He who called you is holy, so be holy in all you do, / for it is written: “Be holy, because I am holy.”
Isaiah 56:6-7And the foreigners who join themselves to the LORD to minister to Him, to love the name of the LORD, and to be His servants—all who keep the Sabbath without profaning it and who hold fast to My covenant— / I will bring them to My holy mountain and make them joyful in My house of prayer. Their burnt offerings and sacrifices will be accepted on My altar, for My house will be called a house of prayer for all the nations.”
Jeremiah 31:33“But this is the covenant I will make with the house of Israel after those days, declares the LORD. I will put My law in their minds and inscribe it on their hearts. And I will be their God, and they will be My people.
Treasury of Scripture 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 to themselves: which. Romans 2:12 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; Romans 3:1,2 What advantage then hath the Jew? or what profitis there of circumcision? … Deuteronomy 4:7 For what nationis there so great, whohath Godso nigh unto them, as the LORD our Godis in allthings that we call upon himfor? do by. Romans 2:27 And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision dost transgress the law? Romans 1:19,20 Because that which may be known of God is manifest in them; for God hath shewedit unto them… 1 Corinthians 11:14 Doth not even nature itself teach you, that, if a man have long hair, it is a shame unto him? are a law. Romans 2:12 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; Romans 1:32 Who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them. Jump to Previous CommandsContainedDesireGentilesIndeedInstinctInstinctivelyLawNationsNaturalNatureObeyRequiredRequiresThemselvesJump to Next CommandsContainedDesireGentilesIndeedInstinctInstinctivelyLawNationsNaturalNatureObeyRequiredRequiresThemselvesRomans 2 1.No excuse for sin.6.No escape from judgment.14.Gentiles cannot;17.nor Jews.Indeed, when Gentiles, who do not have the lawThis phrase refers to non-Jewish people who were not given the Mosaic Law, which was specifically given to the Israelites. Historically, the Gentiles were considered outside the covenant community of Israel. The absence of the law for Gentiles highlights the distinction between Jews and Gentiles in the biblical narrative. This distinction is significant in understanding the early church's struggle with integrating Gentile believers, as seen in Acts 15 and the Jerusalem Council. do by nature what the law requires
This suggests that Gentiles, without having the written law, instinctively follow its moral principles. This aligns with the concept of natural law, which posits that God's moral order is evident in creation and accessible to human reason. The idea that moral understanding is inherent in humanity is echoed inGenesis 1:27, where humans are created in the image of God, implying an innate sense of right and wrong. they are a law to themselves
This indicates that Gentiles, through their actions, demonstrate an internal moral compass that aligns with the law's requirements. This internal law is not written on tablets but on their hearts, as suggested inJeremiah 31:33, where God promises a new covenant with His law written on the hearts of His people. This internalization of the law points to the work of the Holy Spirit in guiding moral behavior. even though they do not have the law
Reiterating the absence of the Mosaic Law for Gentiles, this phrase emphasizes that moral actions are not exclusive to those who possess the written law. This challenges the Jewish understanding of righteousness being tied solely to the law. It also foreshadows the inclusion of Gentiles in God's redemptive plan, as seen in prophecies likeIsaiah 49:6, which speaks of salvation reaching the ends of the earth. Persons / Places / Events 1. GentilesNon-Jewish people who were not given the Mosaic Law. In this context, they represent those outside the Jewish covenant who still act in accordance with God's moral standards. 2. The LawRefers to the Mosaic Law given to the Israelites. It includes moral, ceremonial, and civil laws that were meant to guide the Israelites in their relationship with God and others. 3. Paul the ApostleThe author of the Book of Romans, addressing both Jewish and Gentile believers in Rome, explaining the universality of sin and the need for salvation through Jesus Christ. Teaching Points Natural Law and ConscienceGod has instilled a sense of right and wrong in every human being, which is evident even in those who do not have the written law. This innate moral compass is a reflection of God's image in humanity. Universal AccountabilityAll people, regardless of their knowledge of the Mosaic Law, are accountable to God because His moral standards are evident in creation and conscience. The Role of the LawThe law serves to reveal sin and the need for a Savior. Even those without the law can recognize their need for redemption through their conscience. Inclusivity of the GospelThe gospel is for all people, Jew and Gentile alike. God's grace extends beyond the boundaries of the law to reach all who seek Him. Living Out God's StandardsBelievers are called to live according to God's standards, not out of obligation to the law, but as a response to His grace and the transformation of their hearts. Bible Study Questions and Answers 1.What is the meaning of Romans 2:14?
2.How does Romans 2:14 show God's law is written on Gentiles' hearts?
3.What role does conscience play according to Romans 2:14 in moral decisions?
4.How can Romans 2:14 guide us in understanding natural law today?
5.How does Romans 2:14 connect with Jeremiah 31:33 about God's law?
6.How can we apply Romans 2:14 to discern right from wrong daily?
7.How does Romans 2:14 address the concept of natural law for non-believers?
8.Does Romans 2:14 suggest that morality is inherent in all humans?
9.How does Romans 2:14 relate to the idea of conscience in non-Christians?
10.What are the top 10 Lessons from Romans 2?
11.Can Romans 2:14-15, which speaks of the law written on the heart of Gentiles, be supported by archaeological or anthropological findings?
12.Why do moral atheists exist if belief in God is necessary for morality?
13.How can I find forgiveness for my guilt?
14.How does anthropology show moral evolution rather than fixed divine laws?What Does Romans 2:14 Mean Indeed- This opening word ties verse 14 back to Paul’s ongoing argument that God’s judgment is impartial (Romans 2:11). - It underscores certainty—Paul is not speculating; he is stating a fact affirmed by God’s revelation (Romans 3:4).
When Gentiles- Paul addresses non-Jews, those outside the covenant given at Sinai (Ephesians 2:11-12). - His focus is real people in real history, not a hypothetical group (Acts 10:34-35). - By bringing Gentiles into the conversation, Paul widens the scope of accountability to all humanity (Romans 3:9).
Who do not have the law- “The law” refers to the Mosaic Law entrusted to Israel (Psalm 147:19-20). - Gentiles lacked that written code, yet were still under God’s moral expectations (Romans 1:19-20). - Paul affirms the literal distinction: Israel possessed tablets and scrolls; Gentiles did not (Deuteronomy 4:8).
Do by nature what the law requires- “By nature” points to an inward sense of right and wrong implanted by the Creator (Genesis 1:27;Ecclesiastes 3:11). - Examples surface in every culture—honoring parents, prohibiting murder, valuing truth (Genesis 9:6). - These moral actions mirror the substance of the Ten Commandments, showing that God’s standard is written on human hearts (Romans 2:15).
They are a law to themselves- This does not mean autonomous moral inventors; rather, their conscience functions as an internal witness (1 Corinthians 5:1). - When Gentiles act righteously, their behavior confirms the universal reach of God’s law (Micah 6:8). - Their own deeds will testify for or against them on the day of judgment (Matthew 12:37).
Even though they do not have the law- Paul repeats the absence of the Mosaic code to drive home that possession of Scripture is not the sole basis for accountability; response to revealed truth is (Luke 12:47-48). - Israel’s privilege of receiving the law (Romans 3:2) heightens, rather than diminishes, Gentile responsibility, because God remains just toward all (Acts 17:30-31). - The verse anticipates the gospel solution: all fall short, and all need Christ, whether they possess the written law or not (Romans 3:22-23).
summaryRomans 2:14 shows that Gentiles, though lacking the written Mosaic Law, still perform moral deeds because God has inscribed His standards on every human heart. Their actions reveal an internal testimony that parallels the external witness Israel received. This truth confirms God’s impartial judgment and prepares the ground for the universal offer of salvation in Jesus Christ. (14) A sort of parenthesis begins here. Romans 2:16 refers back to the main subject of the paragraph, and not to the particular point on which the Apostle digresses in Romans 2:14-15, the virtual operation of law among the Gentiles as well as Jews. By nature.--Spontaneously; of their own motion; not acting under the coercion of any external rule, but simply by the promptings of their own conscience left to itself. The things contained in the law.--Literally,the things of the law. In this one instance the article is used, meaning, however, not "the law of Moses," but "of this law," or "of such law"--i.e., the ideal law spoken of just before. Verses 14, 15. - For when Gentiles, which have not law, do bynature (or, having not law by nature, do; cf. ver. 27, ἡ ἐκ φύσεωςἀκροβυστία) the things of the Law ( i.e. the Mosaic Law), these, not having law, are law unto themselves; which ( οἵτινες, with its usual significance of quippequi) show the work of the Law written in their hearts, their conscience also bearing witness (or, bearing witness therewith) ,and their thoughts betwixt each other accusing or else excusing (not, as in the Authorized Version, meanwhile accusing or else excusing one another, μεταξὺ being used as a preposition, governing ἀλλήλων). The "for" at the beginning of ver. 14 connects it with the preceding one thus: "Not hearers but doers of law will be justified." The Jew, therefore, has no advantage in the way of justification over the Gentile from being in a peculiar sense a hearer. For Gentiles also may be doers, though not of a positive revealed law, yet of the law of conscience. It is not, of course, implied that on the ground of any such doing they "shall be justified;" only that, so far as they do, they will, equally with the Jews, be rewarded. Nor is it said that any, in fact, do all that law enjoins. We observe the hypothetical form of expression, ὅταν ποιῇ, and also, τὰτοῦ νόμου, i.e. any of the Law's requirements. The Law, for instance, says, "Thou shalt not steal;" and if a Gentile, though knowing nothing of the ten commandments, on principle refrains from stealing, his conscientious honesty will have its own reward as much as that of the Jew who refrains in obedience to the revealed commandment. A few of the expressions in these verses call for consideration. (1) What is meant byτὸ ἔργοντοῦ νόμου, said to be "written in their hearts"?Τὸ ἔργον cannot be pleonastic, as supposed by Tholuck. One view is that it is equivalent toτὰ ἔργα τοῦ νόμου, which is an expression frequently used elsewhere (Romans 3:27, 28;Romans 9:32;Galatians 2:16;Galatians 3:2, 5, 10); and the singular number has been explained ascollective, as in1 Corinthians 3:13;Galatians 6:4, and ver. 7 above (so Meyer), or as "applying to each of the particular cases supposed in theὅταν...ποιῶσιν (so Alford). The objection to this view is that it is not theworks of the Law that can be said to bewritten, but rather the Law itself from which the works proceed. Seeing thatγραπτὸν implies evident reference to the tables of the Law, it seems best to takeἔργον as denoting theefficacy of the Law, as opposed to theletter, which alone was written on the tables. So in effect Bengel: "Legem ipsam cum sua activitate. Opponitur literae, quae est accidens." (2) How do theyshow (ἐνδείκνυνται) thisἔργον νόμου? Evidently, from the context of ver. 14, bydoingτὰ τοῦ νὸμου;i.e. doing them (as is, of course, implied) as being theright things to do, and approving them. The very possibility of their doing this is evidence of an innate moral sense in the human heart, which, however it may often be obscured or perverted, remains as a characteristic of humanity, and is more or less operative in all communities. "Nulls enim gens unquam sic ab humanitate abhorruit ut non se intra leges aliquas contineret. Constat absque dubio quasdam justitiae et rectitudinis conceptiones, quas Graeciπρολήψεις recant, hominum animis esse naturaliter ingenitas" (Calvin). (3) What is exactly meant by theconscience witnessing, and thethoughts accusing or else excusing?Συνειδήσις is not the Law in the heart, but rather ourconsciousness, whereby wittingly, in accordance with that Law, we approve or condemn. The compound verbσυμμαρτυρούσης seems to denote ajoint witness of conscience. InRomans 8:16 and Romans 9:1, where alone the word occurs elsewhere, it is followed by a dative, and means certainlyconcurrent witness. But, if so here, with what? Probably with theἔνδειξις already spoken cf. Right conduct on principle, and conscience approving, witness together to the inward law; or, conduct and conscience together witness to a man's merits or demerits in accordance with that law. Then, what is added about theλογισμοὶ shows how conscience operates. Reason comes into play, evoked by conscience, to reflect on its witness, and definitely condemn or approve what has been done. A kind of court of judicature is supposed. Man calls himself to the bar of his own moral judgment; his conscience adduces witness to the character of his deeds, or rather, with his deeds bears witness for or against himself; his thoughts are as advocates on both sides, arguing for condemnation or acquittal. "Observa quam erudite describat conscientiam, quum dicit nobis venire in mentem rationes, quibus quod recte factum est defendimus; rursum quae nos flagitiorum accusent et redarguant" (Calvin).
Parallel Commentaries ...
Greek Indeed,γὰρ(gar)Conjunction
Strong's 1063:For. A primary particle; properly, assigning a reason.whenὍταν(Hotan)Conjunction
Strong's 3752:When, whenever. From hote and an; whenever; also causatively inasmuch as.Gentiles,ἔθνη(ethnē)Noun - Nominative Neuter Plural
Strong's 1484:Probably from etho; a race, i.e. A tribe; specially, a foreign one.whoτὰ(ta)Article - Nominative Neuter Plural
Strong's 3588:The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.do not haveἔχοντα(echonta)Verb - Present Participle Active - Nominative Neuter Plural
Strong's 2192:To have, hold, possess. Including an alternate form scheo skheh'-o; a primary verb; to hold.[the] Law,νόμον(nomon)Noun - Accusative Masculine Singular
Strong's 3551:From a primary nemo; law, genitive case, specially, (including the volume); also of the Gospel), or figuratively.doποιῶσιν(poiōsin)Verb - Present Subjunctive Active - 3rd Person Plural
Strong's 4160:(a) I make, manufacture, construct, (b) I do, act, cause. Apparently a prolonged form of an obsolete primary; to make or do.by natureφύσει(physei)Noun - Dative Feminine Singular
Strong's 5449:From phuo; growth, i.e. natural production; by extension, a genus or sort; figuratively, native disposition, constitution or usage.whatτὰ(ta)Article - Accusative Neuter Plural
Strong's 3588:The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.theτοῦ(tou)Article - Genitive Masculine Singular
Strong's 3588:The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.Law [requires],νόμου(nomou)Noun - Genitive Masculine Singular
Strong's 3551:From a primary nemo; law, genitive case, specially, (including the volume); also of the Gospel), or figuratively.they areεἰσιν(eisin)Verb - Present Indicative Active - 3rd Person Plural
Strong's 1510:I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.a lawνόμος(nomos)Noun - Nominative Masculine Singular
Strong's 3551:From a primary nemo; law, genitive case, specially, (including the volume); also of the Gospel), or figuratively.to themselves,ἑαυτοῖς(heautois)Reflexive Pronoun - Dative Masculine 3rd Person Plural
Strong's 1438:Himself, herself, itself.[even though] theyοὗτοι(houtoi)Demonstrative Pronoun - Nominative Masculine Plural
Strong's 3778:This; he, she, it.do not haveἔχοντες(echontes)Verb - Present Participle Active - Nominative Masculine Plural
Strong's 2192:To have, hold, possess. Including an alternate form scheo skheh'-o; a primary verb; to hold.[the] Law,νόμον(nomon)Noun - Accusative Masculine Singular
Strong's 3551:From a primary nemo; law, genitive case, specially, (including the volume); also of the Gospel), or figuratively.
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NT Letters: Romans 2:14 For when Gentiles who don't have (Rom. Ro) |
