Romans 2:12

King James Version (KJV)

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;

Adam Clarke
Bible Commentary

For as many as have sinned without law, etc. - They, viz. the Gentiles, who shall be found to have transgressed against the mere light of nature, or rather, that true light that lighteth every man that cometh into the world, John 1:9, shall not come under the same rule with those, the Jews, who have in addition to this enjoyed an extraordinary revelation; but they shall be dealt with according to the inferior dispensation, under which they lived: while those, the Jews, who have sinned against the law - the positive Divine revelation granted to them, shall be judged by that law, and punished proportionably to the abuse of such an extraordinary advantage.

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Albert Barnes
Notes on the Whole Bible

For - This is used to give a reason for what he had just said, or to show on what principles God would treat man, so as not to be a respecter of persons.

As many - Whosoever. This includes all who have done it, and evidently has respect to the Gentile world. It is of the more importance to remark this, because he does not say that it is applicable to a few only, or to great and incorrigible instances of pagan wickedness, but it is a universal, sweeping declaration, obviously including all.

Have sinned - Have been guilty of crimes of any kind toward God or man. Sin is the transgression of a rule of conduct, however made known to mankind.

Without law - ἀνόμως anomōsThis expression evidently means without revealed or written law, as the apostle immediately says that they had a law of nature, Romans 2:14-15. The word “law,” νόμος nomosis often used to denote the revealed Law of God, the Scriptures, or revelation in general; Matthew 12:5; Luke 2:23-24; Luke 10:26; John 8:5, John 8:17.

Shall also perish - ἀπολοῦνται apolountaiThe Greek word used here occurs frequently in the New Testament. It means to destroy, to lose, or to corrupt, and is applied to life, Matthew 10:39; to a reward of labor, Matthew 10:42; to wisdom 1 Corinthians 1:19; to bottles, Matthew 9:17. It is also used to denote future punishment, or the destruction of soul and body in hell, Matthew 10:28; Matthew 18:14; John 3:15, where it is opposed to eternal life, and therefore denotes eternal death; Romans 14:15; John 17:12. In this sense the word is evidently used in this verse. The connection demands that the reference should be to a future judgment to be passed on the pagan. It will be remarked here that the apostle does not say they shall be saved without law. He does not give even an intimation respecting their salvation. The strain of the argument, as well as this express declaration, shows that they who had sinned - and in the first chapter he had proved that all the pagan were sinners - would be punished. If any of the pagan are saved, it will be, therefore, an exception to the general rule in regard to them. The apostles evidently believed that the great mass of them would be destroyed. On this ground they evinced such zeal to save them; on this ground the Lord Jesus commanded the gospel to be preached to them; and on this ground Christians are now engaged in the effort to bring them to the knowledge of the Lord Jesus. It may be added here, that all modern investigations have gone to confirm the position that the pagan are as degraded now as they were in the time of Paul.

Without law - That is, they shall not be judged by a law which they have not. They shall not be tried and condemned by the revelation which the Jews had. They shall be condemned only according to the knowledge and the Law which they actually possess. This is the equitable rule on which God will judge the world. According to this, it is not to be apprehended that they will suffer as much as those who have the revealed will of God; compare Matthew 10:15; Matthew 11:24; Luke 10:12.

Have sinned in the law - Have sinned having the revealed will of God, or endowed with greater light and privileges than the pagan world. The apostle here has undoubted reference to the Jews, who had the Law of God, and who prided themselves much on its possession.

Shall be judged by the law - This is an equitable and just rule; and to this the Jews could make no objection. Yet the admission of this would have led directly to the point to which Paul was conducting his argument, to show that they also were under condemnation, and needed a Saviour. It will be observed here, that the apostle uses a different expression in regard to the Jews from what he does of the Gentiles. He says of the former, that they “shall be judged;” of the latter, that they “shall perish.” It is not certainly known why he varied this expression. But if conjecture may be allowed, it may have been for the following reasons.

(1) if he had a affirmed of the Jews that they should perish, it would at once have excited their prejudice, and have armed them against the conclusion to which he was about to come. Yet they could bear the word to be applied to the pagan, for it was in accordance with their own views and their own mode of speaking, and was strictly true.

(2) the word “judged” is apparently more mild, and yet really more severe. It would arouse no prejudice to say that they would be judged by their Law. It was indeed paying a sort of tribute or regard to that on which they prided themselves so much, the possession of the Law of God. Still, it was a word. implying all that he wished to say, and involving the idea that they would be punished and destroyed. If it was admitted that the pagan would perish; and if God was to judge the Jews by an unerring rule, that is, according to their privileges and light; then it would follow that they would also be condemned, and their own minds would come at once to the conclusion. The change of words here may indicate, therefore, a nice tact, or delicate address in argument, urging home to the conscience an offensive truth rather by the deduction of the mind of the opponent himself than by a harsh and severe charge of the writer. In instances of this, the Scriptures abound; and it was this especially that so eminently characterized the arguments of our Saviour.

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Matthew Henry
Concise Bible Commentary

The Jews thought themselves a holy people, entitled to their privileges by right, while they were unthankful, rebellious, and unrighteous. But all who act thus, of every nation, age, and description, must be reminded that the judgment of God will be according to their real character. The case is so plain, that we may appeal to the sinner's own thoughts. In every wilful sin, there is contempt of the goodness of God. And though the branches of man's disobedience are very various, all spring from the same root. But in true repentance, there must be hatred of former sinfulness, from a change wrought in the state of the mind, which disposes it to choose the good and to refuse the evil. It shows also a sense of inward wretchedness. Such is the great change wrought in repentance, it is conversion, and is needed by every human being. The ruin of sinners is their walking after a hard and impenitent heart. Their sinful doings are expressed by the strong words, "treasuring up wrath." In the description of the just man, notice the full demand of the law. It demands that the motives shall be pure, and rejects all actions from earthly ambition or ends. In the description of the unrighteous, contention is held forth as the principle of all evil. The human will is in a state of enmity against God. Even Gentiles, who had not the written law, had that within, which directed them what to do by the light of nature. Conscience is a witness, and first or last will bear witness. As they nature. Conscience is a witness, and first or last will bear witness. As they kept or broke these natural laws and dictates, their consciences either acquitted or condemned them. Nothing speaks more terror to sinners, and more comfort to saints, than that Christ shall be the Judge. Secret services shall be rewarded, secret sins shall be then punished, and brought to light.

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SDA Bible Commentary (limited)
Volume 1-7

12. For. Because of their privileges the Jews had questioned whether the principle that “there is no respect of persons with God” (v. 11) could be applied to them. They had so far abused their favored position that they had even come to the place where they felt free to condemn the crimes of others while committing the same sins themselves (vs. 1-3). Now Paul proceeds to explain how God will exercise impartiality in judging the privileged Jew and the less privileged Gentile. Each will be judged by the method appropriate to his case, the Jew by the written law against which he has sinned, and the Gentile by the unwritten law of conscience against which he has sinned.

Without law. This expression evidently means without specifically revealed or written law, for the heathen are not without the unwritten law of conscience (vs. 14, 15). The Gentiles will not be judged by a law that they do not possess. Nevertheless, if they transgress the unwritten law of conscience they will be lost just as those who have sinned against greater light. Paul has already explained that the sins of the Gentiles are inexcusable, for they have rejected God’s revelation to them in nature and conscience (ch. 1:19, 20, 32). The lack of greater light does not give one the right to sin against lesser light. The heathen who sin will be lost, even though they do not have God’s written law. They have sinned against the law they do possess, and punishment follows as the inevitable consequence.

In the law. Literally, “in law,” that is, in the sphere of law, under the authority of law. In this general statement of the principle of God’s judgment, Paul uses the term “law” without the definite article “the.” In the Epistle to the Romans “law” appears about 35 times with the article and about 40 times without. The problem of identifying the particular law referred to in each passage has been the subject of much debate for many years. This much seems certain, that no final decision as to whether the reference is to the Ten Commandments, the ceremonial law, or otherwise, should be based merely on the presence or absence of the article. However, it seems to be quite generally agreed that in the absence of the article the emphasis is being placed upon “law” primarily as an abstract and universal principle. When the article is present, the stress is upon “the law” as a special and concrete code.

In the absence of a precise and simple rule for arriving at the identity of “law” by means of the use or nonuse of the definite article, it will perhaps be wisest to rely mainly upon the context to indicate the particular identification to be made. In each significant passage where the term “law” or “the law” occurs, mention will be made as to whether the article is present or absent in the Greek. Then the context will be considered to help determine whether the reference is to the moral or ceremonial law, to law as a principle, or to other aspects of law.

In this verse, since the article is not present, the passage may be understood as a statement of the principle that those who have sinned against law will be judged by law. Those who have sinned without law will perish without law. However, it is evident from the context that Paul is also alluding to the revealed, or written, code of moral conduct against which the Jews have sinned. Fundamentally this is the moral law of the Ten Commandments, but Paul may also have had in mind the whole OT system of instruction, rules, and standards of moral conduct based upon the Ten Commandments (see PP 464). Those who have been privileged to know this law and yet have sinned against so clear an expression of God’s will are to receive greater punishment than those who have been less enlightened. The severity of punishment corresponds to the measure of guilt, and the measure of guilt depends on the amount of opportunity. That there are different degrees of punishment is clearly taught in the Bible (Matt. 11:21-24; 12:41, 42; Luke 12:47, 48).

Judged by the law. The parallel “shall also perish” suggests that this is a judgment of condemnation. The word “judge” may have this meaning where the context so indicates (see John 3:18; 2 Thess. 2:12; Heb. 13:4, where the KJV translates “condemned,” “damned,” “judge,” respectively). Both classes of sinners will be condemned; both will perish. But judgment “by the law” is mentioned only of those who have the law.

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Ellen G. White
Lift Him Up, 342.1

As many as have sinned in the law shall be judged by the law; (for not the hearers of the law are just before God, but the doers of the law shall be justified). Romans 2:12, 13. LHU 342.1

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Ellen G. White
The Great Controversy, 436

By the first angel, men are called upon to “fear God, and give glory to Him” and to worship Him as the Creator of the heavens and the earth. In order to do this, they must obey His law. Says the wise man: “Fear God, and keep His commandments: for this is the whole duty of man.” Ecclesiastes 12:13. Without obedience to His commandments no worship can be pleasing to God. “This is the love of God, that we keep His commandments.” “He that turneth away his ear from hearing the law, even his prayer shall be abomination.” 1 John 5:3; Proverbs 28:9. GC 436.1

The duty to worship God is based upon the fact that He is the Creator and that to Him all other beings owe their existence. And wherever, in the Bible, His claim to reverence and worship, above the gods of the heathen, is presented, there is cited the evidence of His creative power. “All the gods of the nations are idols: but the Lord made the heavens.” Psalm 96:5. “To whom then will ye liken Me, or shall I be equal? saith the Holy One. Lift up your eyes on high, and behold who hath created these things.” “Thus saith the Lord that created the heavens; God Himself that formed the earth and made it: ... I am the Lord; and there is none else.” Isaiah 40:25, 26; 45:18. Says the psalmist: “Know ye that the Lord He is God: it is He that hath made us, and not we ourselves.” “O come, let us worship and bow down: let us kneel before the Lord our Maker.” Psalm 100:3; 95:6. And the holy beings who worship God in heaven state, as the reason why their homage is due to Him: “Thou art worthy, O Lord, to receive glory and honor and power: for Thou hast created all things.” Revelation 4:11. GC 436.2

In Revelation 14, men are called upon to worship the Creator; and the prophecy brings to view a class that, as the result of the threefold message, are keeping the commandments of God. One of these commandments points directly to God as the Creator. The fourth precept declares: “The seventh day is the Sabbath of the Lord thy God: ... for in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the Sabbath day, and hallowed it.” Exodus 20:10, 11. Concerning the Sabbath, the Lord says, further, that it is “a sign, ... that ye may know that I am the Lord your God.” Ezekiel 20:20. And the reason given is: “For in six days the Lord made heaven and earth, and on the seventh day He rested, and was refreshed.” Exodus 31:17. GC 437.1

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