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Romans — Capítulo 2

Romans has been called the greatest theological document ever written. In this letter, the apostle Paul explains the Good News—the climactic revelation of God to the world through his Son, the Lord Jesus Christ. Paul reflects on the human condition, on the meaning of our lives on earth, and on our hope for the world to come. He constantly moves us back to the fundamentals of God’s truth reveale…

Versión

Texto — Reina-Valera 1960

1Por lo cual eres inexcusable, oh hombre, quienquiera que seas tú que juzgas; pues en lo que juzgas a otro, te condenas a ti mismo; porque tú que juzgas haces lo mismo.

2Mas sabemos que el juicio de Dios contra los que practican tales cosas es según verdad.

3¿Y piensas esto, oh hombre, tú que juzgas a los que tal hacen, y haces lo mismo, que tú escaparás del juicio de Dios?

4¿O menosprecias las riquezas de su benignidad, paciencia y longanimidad, ignorando que su benignidad te guía al arrepentimiento?

5Pero por tu dureza y por tu corazón no arrepentido, atesoras para ti mismo ira para el día de la ira y de la revelación del justo juicio de Dios,

6el cual pagará a cada uno conforme a sus obras:

7vida eterna a los que, perseverando en bien hacer, buscan gloria y honra e inmortalidad,

8pero ira y enojo a los que son contenciosos y no obedecen a la verdad, sino que obedecen a la injusticia;

9tribulación y angustia sobre todo ser humano que hace lo malo, el judío primeramente y también el griego,

10pero gloria y honra y paz a todo el que hace lo bueno, al judío primeramente y también al griego;

11porque no hay acepción de personas para con Dios.

12Porque todos los que sin ley han pecado, sin ley también perecerán; y todos los que bajo la ley han pecado, por la ley serán juzgados;

13porque no son los oidores de la ley los justos ante Dios, sino los hacedores de la ley serán justificados.

14Porque cuando los gentiles que no tienen ley, hacen por naturaleza lo que es de la ley, estos, aunque no tengan ley, son ley para sí mismos,

15mostrando la obra de la ley escrita en sus corazones, dando testimonio su conciencia, y acusándoles o defendiéndoles sus razonamientos,

16en el día en que Dios juzgará por Jesucristo los secretos de los hombres, conforme a mi evangelio.

17He aquí, tú tienes el sobrenombre de judío, y te apoyas en la ley, y te glorías en Dios,

18y conoces su voluntad, e instruido por la ley apruebas lo mejor,

19y confías en que eres guía de los ciegos, luz de los que están en tinieblas,

20instructor de los indoctos, maestro de niños, que tienes en la ley la forma de la ciencia y de la verdad.

21Tú, pues, que enseñas a otro, ¿no te enseñas a ti mismo? Tú que predicas que no se ha de hurtar, ¿hurtas?

22Tú que dices que no se ha de adulterar, ¿adulteras? Tú que abominas de los ídolos, ¿cometes sacrilegio?

23Tú que te jactas de la ley, ¿con infracción de la ley deshonras a Dios?

24Porque como está escrito, el nombre de Dios es blasfemado entre los gentiles por causa de vosotros.

25Pues en verdad la circuncisión aprovecha, si guardas la ley; pero si eres transgresor de la ley, tu circuncisión viene a ser incircuncisión.

26Si, pues, el incircunciso guardare las ordenanzas de la ley, ¿no será tenida su incircuncisión como circuncisión?

27Y el que físicamente es incircunciso, pero guarda perfectamente la ley, te condenará a ti, que con la letra de la ley y con la circuncisión eres transgresor de la ley.

28Pues no es judío el que lo es exteriormente, ni es la circuncisión la que se hace exteriormente en la carne;

29sino que es judío el que lo es en lo interior, y la circuncisión es la del corazón, en espíritu, no en letra; la alabanza del cual no viene de los hombres, sino de Dios.

TYNDALE OPEN STUDY NOTES

Versículo 1

I. 2:1-5 You is singular in the Greek. Here, the you is a hypothetical complacent Jew, who feels sup…

2:1-5 You is singular in the Greek. Here, the you is a hypothetical complacent Jew, who feels superior to Gentiles and in no danger of judgment. Paul adopts a popular Hellenistic style called a diatribe, in which a writer tries to win over an audience to his views by portraying a debate between himself and a hypothetical opponent. • these very same things: Paul’s point is that Jews, like Gentiles, turn from God’s revelation to go their own way.

Versículo 4

II. 2:4 Can’t you see that his kindness is intended to turn you from your sin? Behind Paul’s question…

2:4 Can’t you see that his kindness is intended to turn you from your sin? Behind Paul’s question are Jewish passages (e.g., Wisdom of Solomon 12–15; cp. Jer 7:1-5; Amos 5:18-27) that portray a prevalent Jewish complacency toward judgment. Many Jews thought that because they were God’s people, they did not need to worry about judgment, for their sins would not be punished as the sins of Gentiles would be. Paul emphasizes that God’s grace was intended to turn the Jews from their sin, not to condone a sinful lifestyle.

Versículo 6

III. 2:6-11 Paul uses a chiasm (“X” arrangement) to make his point:

2:6-11 Paul uses a chiasm (“X” arrangement) to make his point: A God judges everyone the same (2:6) B Life is the reward for doing good (2:7) C Wrath is the penalty for evil (2:8) C′ Wrath for doing evil (2:9) B′ Life for doing good (2:10) A′ God shows no favoritism (2:11)

Versículo 7

IV. 2:7 He will give eternal life to those who keep on doing good: Paul makes it clear elsewhere that…

2:7 He will give eternal life to those who keep on doing good: Paul makes it clear elsewhere that no one can receive eternal life except as God’s gift through faith (3:20, 28; 4:1-8). Here, Paul is either referring to Christians whose good deeds (that result from faith) will be taken into account in God’s judgment, or he is reminding readers of the absolute standard that God’s own holiness establishes, since only by perfection can sinners hope to find acceptance before God. As the argument of the letter unfolds, Paul will show that no one is capable of meeting that standard.

Versículo 8

V. 2:8 Live for themselves translates a rare Greek word (eritheia) that seems to convey the idea of …

2:8 Live for themselves translates a rare Greek word (eritheia) that seems to convey the idea of selfish ambition or strife. Using this word, Aristotle scolded the politicians of his day for seeking public office for selfish gain rather than from a desire to serve the people (Aristotle, Politics 5.3; see also 2 Cor 12:20; Gal 5:20; Phil 1:17; 2:3; Jas 3:14, 16).

Versículo 12

VI. 2:12 destroyed: This common New Testament word describes the fate of the wicked after death (see …

2:12 destroyed: This common New Testament word describes the fate of the wicked after death (see also 9:22; 14:15; 1 Cor 1:18; 15:18; 2 Cor 2:15; 4:3; Phil 1:28; 3:19; 2 Thes 2:10; 1 Tim 6:9). Condemned sinners do not cease to exist, but they suffer eternal punishment, which includes the everlasting destruction of all good in their identity and experience. • the Jews, who do have God’s law: The Jews were given the law of Moses, while the Gentiles never had God’s written law. In the New Testament period, Jews emphasized their possession of the law as a mark of God’s favor and even as a guarantee of salvation.

Versículo 13

VII. 2:13 obeying the law . . . makes us right in his sight: Regarding the promise of righteousness th…

2:13 obeying the law . . . makes us right in his sight: Regarding the promise of righteousness through obedience, see 2:7; see also Jas 1:22.

Versículo 14

VIII. 2:14-15 The Gentiles who know his law when they instinctively obey it may be Gentile Christians, …

2:14-15 The Gentiles who know his law when they instinctively obey it may be Gentile Christians, especially since written in their hearts (2:15) alludes to the prophecy of the new covenant (Jer 31:31-34). Or they could be non-Christian Gentiles who know God’s general moral law through their consciences. In this case, Paul would be using the notion of natural law to show how all people could be held accountable for certain basic moral requirements.

Versículo 16

IX. 2:16 secret life (literally the hidden things): Scripture frequently stresses that God will judge…

2:16 secret life (literally the hidden things): Scripture frequently stresses that God will judge people according to their thoughts and intentions (see 1 Sam 16:7; Ps 139:1-2; Jer 17:10).

Versículo 17

X. 2:17-20 The boasting of the Jews reflects Old Testament and Jewish teaching about the privileges …

2:17-20 The boasting of the Jews reflects Old Testament and Jewish teaching about the privileges and responsibilities God gave to Israel. God gave his law to Israel, entered into a special relationship with them, and commissioned them to be a light to the Gentiles (see Isa 42:6-7). Jews were not wrong to enjoy these blessings; their error was in failing to live up to their privileged position.

Versículo 21

XI. 2:21-22 Paul again uses the diatribe style to expose the inconsistency of Jewish claims (see stud…

2:21-22 Paul again uses the diatribe style to expose the inconsistency of Jewish claims (see study note on 2:1-5).

Versículo 22

XII. 2:22 do you use items stolen from pagan temples? Old Testament law prohibited Jews from having an…

2:22 do you use items stolen from pagan temples? Old Testament law prohibited Jews from having anything to do with pagan idols (see Deut 7:26), but first-century Jews did not strictly follow this law. Sometimes they stole idols and used or sold the precious metals.

Versículo 24

XIII. 2:24 Paul quotes Isa 52:5, where God’s name is blasphemed because Israel is oppressed by pagan na…

2:24 Paul quotes Isa 52:5, where God’s name is blasphemed because Israel is oppressed by pagan nations. Here, Paul uses that passage to demonstrate the failure of the Jews to live up to their responsibilities.

Versículo 25

XIV. 2:25 God instituted the Jewish ceremony of circumcision as a sign of his covenant with Abraham; i…

2:25 God instituted the Jewish ceremony of circumcision as a sign of his covenant with Abraham; it was to be performed on every male Israelite child (Gen 17:9-13; see Rom 4:11). Circumcision therefore represents God’s covenant with his people Israel. The rite took on greater significance during the intertestamental period when the pagan king Antiochus IV Epiphanes tried to stamp out the Jewish faith by forbidding circumcision and other Jewish practices. The Jews resisted in the famous Maccabean Revolt (166–160 BC). After they restored the worship of the Lord in Israel, the Jews regarded circumcision as a highly prized mark of Jewish loyalty in the midst of a pagan culture.

Versículo 26

XV. 2:26 won’t God declare them to be his own people? Paul might be speaking of Gentile Christians wh…

2:26 won’t God declare them to be his own people? Paul might be speaking of Gentile Christians who are God’s people because they obey God’s law, or he could be speaking hypothetically about what would happen if a Gentile perfectly obeyed God’s law.

Versículo 29

16. 2:29 The letter of the law refers to the law of God written on tablets of stone (see 2 Cor 3:3), …

2:29 The letter of the law refers to the law of God written on tablets of stone (see 2 Cor 3:3), while the Spirit now writes his law on people’s hearts (Jer 31:33-34). Outward conformity is thus contrasted with obedience motivated by a change of heart.

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Romans — Capítulo 2