Romans 2 14

Romans 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:

Romans 2:14 nkjv

for 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,

Romans 2:14 niv

(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.

Romans 2:14 esv

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.

Romans 2:14 nlt

Even 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.

Romans 2 verses

Romans 2 14 Meaning

Romans 2:14 states that Gentiles, who do not possess the written Mosaic Law, nonetheless demonstrate through their actions that they intuitively know and follow the moral principles contained within that Law. They do these things "by nature," indicating an inherent moral sense or an internal guide, effectively acting as "a law unto themselves" and thus revealing that the demands of the law are inscribed on their hearts. This verse underpins Paul's argument about the universality of God's righteous judgment, establishing accountability for all humanity regardless of their direct access to the Torah.

Romans 2 14 Context

Romans 2 sets forth Paul's profound argument concerning God's impartial and righteous judgment of all humanity. Following his indictment of Gentile sinfulness and their suppression of truth in Romans 1, Paul shifts to address those (primarily Jews, but also any moralist) who might presume their inherent righteousness or superior position based on having the Law, circumcision, or external privilege.

Verse 14 is a crucial explanatory bridge within this larger discourse. Paul's argument is that merely possessing the Law (as the Jews did) does not grant righteousness; it's the doing of the Law (Rom 2:13) that matters. Conversely, even those without the written Mosaic Law (the Gentiles) are capable of outwardly performing acts that align with God's moral requirements, demonstrating an innate moral compass. This challenges any notion that only those explicitly given the Torah are subject to God's judgment or capable of discerning good from evil. It clarifies how God justly judges all people, affirming that none are truly ignorant of His basic moral expectations, whether written externally or intrinsically on their hearts. It is a polemic against Jewish exclusivism that denied moral agency to Gentiles and against the self-righteousness that presumed salvation by mere knowledge or lineage rather than by active obedience or genuine faith.

Romans 2 14 Word analysis

• For (γαρ - gar): A conjunction used for explanation or a reason. It links this verse as the "why" behind the preceding assertion (especially Rom 2:12-13) that those without the law perish without it, and those with it are judged by it. It shows how Gentiles are also accountable.
• When (οταν - hotan): Indicates a general temporal condition or occurrence, meaning "whenever" or "if and when." It's not a specific, one-time event, but a general characteristic of certain Gentiles.
• Gentiles (εθνη - ethnē): Refers to "the nations" or non-Jewish peoples. In the Bible, particularly in Paul's writings, it denotes all humanity outside of the covenant people of Israel. Paul emphasizes their distinctiveness—they did not receive the specific Mosaic Law given at Sinai.
• who have not the law (μη εχοντα νομον - mē echonta nomon): The "law" (nomos) here primarily signifies the Mosaic Law (Torah), the specific divine revelation given to Israel. The phrase stresses their historical and theological position distinct from the Jews. The negative particle mē emphasizes a factual absence of the law.
• do by nature (φυσει ποιωσιν - physei poiōsin):
  • By nature (physei): This critical term indicates an inherent, intrinsic, or intuitive manner, rather than through external instruction, coercion, or prior exposure to written legislation. It refers to the way they are inherently constituted or act instinctively. It doesn't imply salvation by human works, but capacity for moral recognition and action.
  • do (poiōsin): Active doing or performing. Paul stresses action over mere hearing or possession of the law.
• the things contained in the law (τα του νομου - ta tou nomou): Literally, "the things of the law." This refers to the moral and ethical demands or principles embedded within the Mosaic Law (e.g., prohibition of murder, theft, adultery), not necessarily the ceremonial or ritualistic aspects specific to Israel. It highlights universal moral tenets.
• these (ουτοι - houtoi): A demonstrative pronoun, referring back to the "Gentiles."
• having not the law (νομον μη εχοντες - nomon mē echontes): A repetition of the earlier phrase for emphasis, powerfully reinforcing the specific context and distinguishing the Gentiles.
• are a law unto themselves (εαυτοις εισιν νομος - heautois eisin nomos): A profound statement.
  • unto themselves (heautois): Emphasizes internal, self-governing principle.
  • are a law (eisin nomos): While not having the written Mosaic Law externally, their actions demonstrate an internalized standard that functions as a law. This "law" is God's moral standard, not self-derived but discerned.

Romans 2 14 Bonus section

The concept of a "natural law" or "law written on the heart" in Romans 2:14-15 has parallels in ancient Greek philosophy, particularly Stoicism, which taught a universal rational principle (Logos) accessible to all humans, guiding their moral behavior. However, Paul's teaching significantly diverges: for Paul, this inherent knowledge ultimately points to God, not just a universal reason, and its violation leads to divine judgment, not merely an illogical life. Furthermore, this natural moral awareness, though present, is corrupted by sin, meaning it cannot perfect humanity or provide salvation. It rather highlights humanity's moral bankruptcy and universal need for God's redemptive work in Christ, which truly writes the law on the heart and empowers its keeping through the Spirit (as prophesied in Jer 31 and Ez 36). The Gentiles acting "by nature" also hints at a remnant of God's original creative intent for humanity to reflect His righteousness.

Romans 2 14 Commentary

Romans 2:14 clarifies how God's moral expectations extend to all humanity, serving as a foundational assertion for the universality of sin and the need for God's righteousness. Paul argues against any presumption of exclusive spiritual advantage based solely on possessing the Mosaic Law. For those Gentiles who lack the written code, their capacity to perform "by nature" certain deeds that align with the Law demonstrates that God has placed an innate moral compass, or a general revelation of His moral character, within every human being. This "law written on their hearts" (as explained further in v.15, accompanied by the conscience's testimony) is part of God's universal governance, ensuring that no one is judged unfairly or without a basis for understanding right and wrong.

This does not imply that these "natural" acts of law-keeping lead to salvation apart from Christ. Instead, it signifies that Gentiles are also accountable for their moral failures, having disregarded an inherent, God-given standard. Their "doing by nature" acts as internal evidence of a divine moral demand, enabling God's just judgment of their "secrets" (Rom 2:16). It speaks to an echo of God's original creation and the imago Dei (image of God), marred by the fall but not entirely erased. It counters philosophical debates of Paul's day regarding who possessed "true law" and underscores that God's justice encompasses all, irrespective of external religious traditions. It shows God's consistent standard for all.

Examples: A culture where honesty is prized without direct biblical instruction; societies where murder is universally condemned; instances of natural altruism or care for family members among non-believers. These are "the things of the law" being performed, showing the imprint of a divine moral order, even if imperfectly.