Identifying the Audience in Romans Chapter Two
Identifying the Audience in Romans Chapter Two
The second chapter of Paul's Epistle to the Romans is addressed to a specific audience, which interpreters have debated. The chapter begins with a condemnation of those who judge others while practicing the same sins themselves (Rom 2:1). This opening verse has been understood to be directed at both Gentiles and Jews, with the latter being the primary focus [1].
According to Matthew Henry, the apostle Paul's intention in Romans 2 is to show that Jews and Gentiles stand on the same level before God's justice. Henry argues that Paul proves this by demonstrating that both groups are under sin, with the Jews being guilty of sins despite their profession and pretensions [6, 2].
John Gill also understands Romans 2 as a vindication of God's justice against men, refuting the pleas that might be made by both Gentiles and Jews. Gill notes that the chapter exposes the wickedness of the Jews and shows who are properly considered Jews and circumcised persons in God's account [1].
The audience of Romans 2 is not limited to Jews, but the chapter is particularly addressed to those who identify as Jews. Paul critiques the Jews for their self-conceit and censoriousness, arguing that their possession of the law does not exempt them from judgment (Rom 2:17-24). The chapter ultimately concludes that true Judaism is not merely a matter of external identity, but rather a matter of the heart [2].
The early Church Fathers also understood Romans 2 as being addressed to the Jews. John Chrysostom, for example, notes that Paul's discussion of the relationship between Jews and Gentiles in Romans is relevant to the Corinthian church, where similar issues arose [4].
The interpretation of Romans 2 has been shaped by various theological traditions. Reformed interpreters like John Calvin and Charles Hodge have understood the chapter as emphasizing the universal scope of God's judgment and the need for faith in Christ [3, 5].
The Catholic tradition, represented by Thomas Aquinas, has also engaged with Romans 2, particularly in the context of discussions around prophetic knowledge and the nature of God's judgment [7].
Sources
- Romans (Baptist/Reformed) “John Gill on Romans 2 (introduction): INTRODUCTION TO ROMANS 2 This chapter contains, in general, a vindication of the justice and equity of the divine procedure against men, such as are described in the preceding chapter; and a refutation of the several pleas that might be made by the Gentiles, who had not the law, and by the Jews who had it; and concludes with exposing the wickedness of the latter, and with showing who they are that are properly Jews, and circumcised persons, in the account of God. It begins, in Rom 2:1, with an inference deduced from what had been said in the latter part ”
- Romans (Nonconformist/Puritan) “Matthew Henry on Romans 2:1: In the former chapter the apostle had represented the state of the Gentile world to be as bad and black as the Jews were ready enough to pronounce it. And now, designing to show that the state of the Jews was very bad too, and their sin in many respects more aggravated, to prepare his way he sets himself in this part of the chapter to show that God would proceed upon equal terms of justice with Jews and Gentiles; and now with such a partial hand as the Jews were apt to think he would use in their favour. I. He arraigns them for their censoriousness and self-conceit”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 84: 2304 CHAPTER 2. COMPARISON BETWEEN THE FALSE CHURCH AND THE TRUE. The divisions of the chapter are,—I. Description of a spurious Church, resembling the Papacy vaunting of personal succession, of which a refutation is subjoined. sec. 1-4. II. An answer, in name of the orthodox Churches, to the Popish accusations of heresy and schism. A description of the Churches existing at present under the Papacy. Sections . 1. Recapitulation of the matters treated in the previous chapter. Substance of the present chapter—viz. Where lying and fal”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on 1 & 2 Corinthians: again were grieved, and envied the owners of the greater. And Paul himself as he proceeds intimates this. Since then herefrom they were receiving a fatal blow in the dissolution of their charity, he takes great care to correct it. For this happened indeed in Rome also, but not in the same way. And this is why in the Epistle to the Romans he moots it indeed, but obscurely and briefly, saying thus: “For even as we have many members in one body, and all the members have not 169 the same office; so we, who are many, are one body in Christ, and severa”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 103: entitle Him to the exaltation and power which in our nature He now enjoys. In virtue of the Godhead of his personality, He was of necessity infinitely exalted above all creatures. He came for us. He came as a representative. He came in the same relation to his people, which Adam, in the original covenant, bore to the whole race. He came to take their place; to be their substitute, to do for them, and in their name, what they could not do for themselves. All He did, therefore, was vicarious; his obedience and his sufferings. The parallel ”
- Romans (Nonconformist/Puritan) “Matthew Henry on Romans 2 (introduction): The scope of the first two chapters of this epistle may be gathered from Rom 3:9, "We have before proved both Jews and Gentiles that they are all under sin." This we have proved upon the Gentiles (ch. 1), now in this chapter he proves it upon the Jews, as appears by Rom 2:17, "thou art called a Jew." I. He proves in general that Jews and Gentiles stand upon the same level before the justice of God, to Rom 2:11. II. He shows more particularly what sins the Jews were guilty of, notwithstanding their profession and vain pretensions (Rom 2:17 to the end).”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Second Part of the Second Part (Secunda Secundae), Of the Manner in Which Prophetic Knowledge Is Conveyed, Art. 2: Article: Whether, in prophetic revelation, new species of things are impressed on the prophet's mind, or merely a new light? I answer that, As Augustine says (Gen. ad lit. xii, 9), "prophetic knowledge pertains most of all to the intellect." Now two things have to be considered in connection with the knowledge possessed by the human mind, namely the acceptance or representation of things, and the judgment of the things represented. Now things are represe”