Romans 2 9

Romans 2:9 kjv

Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile;

Romans 2:9 nkjv

tribulation and anguish, on every soul of man who does evil, of the Jew first and also of the Greek;

Romans 2:9 niv

There will be trouble and distress for every human being who does evil: first for the Jew, then for the Gentile;

Romans 2:9 esv

There will be tribulation and distress for every human being who does evil, the Jew first and also the Greek,

Romans 2:9 nlt

There will be trouble and calamity for everyone who keeps on doing what is evil ? for the Jew first and also for the Gentile.

Romans 2 verses

Romans 2 9 Meaning

Romans 2:9 declares the impartial judgment of God that will bring tribulation and anguish upon every person who persists in doing evil. It explicitly states this applies "of the Jew first, and also of the Gentile," signifying that no one, regardless of their background or access to divine revelation, is exempt from God's righteous consequences for disobedience and unrighteous living. The verse underscores the certainty and severity of the divine reckoning for wickedness.

Romans 2 9 Context

Romans chapter 2 begins Paul's argument for the universal guilt of humanity before God, challenging anyone who judges others while committing similar wrongs (Rom 2:1). He stresses that God's judgment is based on truth (Rom 2:2), is inescapable (Rom 2:3), and is revealed at a future day of wrath (Rom 2:5). Before verse 9, Paul has just stated in Rom 2:6-8 that God will repay each person according to their deeds, granting eternal life to those who seek glory, honor, and immortality through good works, but wrath and indignation to those who are self-seeking and disobey the truth, opting instead for wickedness. Romans 2:9 then reiterates the negative consequences specifically for the evildoer, serving as a counterpoint to the positive promise in verse 10 and further emphasizing God's impartial justice as stated in verse 11, where there is "no partiality with God." This entire passage lays the groundwork for Paul's foundational declaration that both Jew and Gentile are "under sin" (Rom 3:9), setting the stage for the necessity and universality of salvation through faith in Christ.

Romans 2 9 Word analysis

• Tribulation (Greek: thlipsis): This word signifies intense pressure, affliction, distress, or anguish. It's often used for suffering or trouble, not just an external hardship but a deep-seated misery. In this context, it speaks of the penal judgment from God that brings severe internal and external distress.
• And anguish (Greek: stenochōria): Literally meaning "narrowness of space," it conveys a feeling of being hemmed in, restricted, or oppressed, leading to extreme distress or despair. Paired with "tribulation," it describes a comprehensive suffering that leaves one no escape or relief.
• Upon (Greek: epi): Indicates direction towards, rest on, or consequence following. It suggests that this tribulation and anguish are directly laid upon or brought about for the specified individuals.
• Every soul (Greek: pasan psychēn): Refers to every individual person, the entire being – their life, consciousness, and self. Emphasizes the universal reach of God's judgment, applying to the whole person, not just external actions.
• Of man (Greek: anthrōpou): Of humanity, mankind. Further reinforces that this judgment is applicable to all human beings without exception.
• That doeth evil (Greek: tou katergazomenou to kakon): "That performs evil," "that works evil," or "that produces evil." Katergazomai denotes carrying out, performing, or accomplishing something thoroughly and effectively, implying a consistent practice, pattern, or lifestyle of evil deeds. "To kakon" refers to moral wrong, wickedness, or anything contrary to God's nature and will. This judgment is reserved for those whose characteristic life is defined by working wickedness.
• Of the Jew (Greek: Ioudaion): Refers specifically to the ethnic Jewish people, descendants of Abraham, who were in covenant with God and had the Law.
• First (Greek: prōton): Indicates priority in sequence or responsibility. It implies that the Jew, having been given the Law and a greater knowledge of God's will, bears a primary accountability and therefore faces judgment first due to greater privilege. It also echoes the pattern of the gospel being presented to the Jew first (Rom 1:16).
• And also (Greek: kai): Connects the two groups, demonstrating inclusivity.
• Of the Gentile (Greek: Hellēnos): Generally used in the New Testament to refer to all non-Jewish peoples, signifying that the judgment is universally applicable, irrespective of cultural background or direct access to the Law.

Word-groups analysis:

• "Tribulation and anguish": This pairing vividly describes the painful and overwhelming suffering that awaits those found guilty. It denotes both external pressures and deep, internal torment.
• "Upon every soul of man that doeth evil": This phrase highlights the universality of divine judgment and its focus on consistent practice of wickedness rather than isolated missteps. It applies to the entire person, emphasizing a state of being devoted to evil.
• "Of the Jew first, and also of the Gentile": This crucial distinction underlines God's impartiality yet also His standard of greater accountability for those who have received more revelation or privilege. The order implies a principle of responsibility based on light received, setting up the argument for universal condemnation.

Romans 2 9 Bonus section

• Polemics: This verse directly challenges the self-righteousness common among some first-century Jews who believed their status as God's chosen people or adherence to external law-keeping would exempt them from divine judgment. Paul dismantles any notion of special privilege protecting them from the consequences of active sin.
• Reciprocity: There is a theological principle of reciprocity embedded: those who "do evil" will have "evil" (tribulation and anguish) befall them. God’s judgment is fitting and just.
• Future Orientation: While God’s patience leads to repentance (Rom 2:4), this verse points towards a future time of reckoning—the "day of wrath" (Rom 2:5) when these consequences will be fully enacted for those who do not turn from evil.

Romans 2 9 Commentary

Romans 2:9 acts as a stark declaration of God's impartial justice. It communicates that the suffering and distress, characterized as "tribulation and anguish," are certain consequences for anyone who lives a life characterized by evil. This isn't arbitrary punishment, but the righteous outworking of a holy God's nature in response to human rebellion. The double emphasis on "Jew first, and also of the Gentile" is foundational to Paul's argument in Romans. It directly counters any Jewish assumption of immunity or inherent favor based solely on their ethnic identity or possession of the Law. While the Jew had the distinct privilege of God's covenant and revealed will, this very privilege meant a greater responsibility; their judgment, therefore, carried a proportional weight. God’s standard of righteousness applies universally, leaving no room for nationalistic or religious partiality. All humanity, regardless of their background, is accountable to God for their deeds, thus creating a level ground of condemnation before the necessity and grace of the gospel can be understood.