Romans 2:14
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:
Original Language Analysis
ὅταν
when
G3752
ὅταν
when
Strong's:
G3752
Word #:
1 of 19
whenever (implying hypothesis or more or less uncertainty); also causatively (conjunctionally) inasmuch as
γὰρ
For
G1063
γὰρ
For
Strong's:
G1063
Word #:
2 of 19
properly, assigning a reason (used in argument, explanation or intensification; often with other particles)
ἔθνη
the Gentiles
G1484
ἔθνη
the Gentiles
Strong's:
G1484
Word #:
3 of 19
a race (as of the same habit), i.e., a tribe; specially, a foreign (non-jewish) one (usually, by implication, pagan)
τοῦ
the things
G3588
τοῦ
the things
Strong's:
G3588
Word #:
4 of 19
the (sometimes to be supplied, at others omitted, in english idiom)
μὴ
not
G3361
μὴ
not
Strong's:
G3361
Word #:
5 of 19
(adverb) not, (conjunction) lest; also (as an interrogative implying a negative answer (whereas g3756 expects an affirmative one)) whether
νόμος·
a law
G3551
νόμος·
a law
Strong's:
G3551
Word #:
6 of 19
law (through the idea of prescriptive usage), genitive case (regulation), specially, (of moses (including the volume); also of the gospel), or figurat
ἔχοντες
have
G2192
ἔχοντες
have
Strong's:
G2192
Word #:
7 of 19
to hold (used in very various applications, literally or figuratively, direct or remote; such as possession; ability, contiuity, relation, or conditio
φύσει
by nature
G5449
φύσει
by nature
Strong's:
G5449
Word #:
8 of 19
growth (by germination or expansion), i.e., (by implication) natural production (lineal descent); by extension, a genus or sort; figuratively, native
τοῦ
the things
G3588
τοῦ
the things
Strong's:
G3588
Word #:
9 of 19
the (sometimes to be supplied, at others omitted, in english idiom)
τοῦ
the things
G3588
τοῦ
the things
Strong's:
G3588
Word #:
10 of 19
the (sometimes to be supplied, at others omitted, in english idiom)
νόμος·
a law
G3551
νόμος·
a law
Strong's:
G3551
Word #:
11 of 19
law (through the idea of prescriptive usage), genitive case (regulation), specially, (of moses (including the volume); also of the gospel), or figurat
ποιῇ,
do
G4160
ποιῇ,
do
Strong's:
G4160
Word #:
12 of 19
to make or do (in a very wide application, more or less direct)
οὗτοι
these
G3778
οὗτοι
these
Strong's:
G3778
Word #:
13 of 19
the he (she or it), i.e., this or that (often with article repeated)
νόμος·
a law
G3551
νόμος·
a law
Strong's:
G3551
Word #:
14 of 19
law (through the idea of prescriptive usage), genitive case (regulation), specially, (of moses (including the volume); also of the gospel), or figurat
μὴ
not
G3361
μὴ
not
Strong's:
G3361
Word #:
15 of 19
(adverb) not, (conjunction) lest; also (as an interrogative implying a negative answer (whereas g3756 expects an affirmative one)) whether
ἔχοντες
have
G2192
ἔχοντες
have
Strong's:
G2192
Word #:
16 of 19
to hold (used in very various applications, literally or figuratively, direct or remote; such as possession; ability, contiuity, relation, or conditio
Cross References
Romans 2:12For 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;Romans 2:27And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision dost transgress the law?Ephesians 2:12That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world:Acts 17:30And the times of this ignorance God winked at; but now commandeth all men every where to repent:Acts 10:35But in every nation he that feareth him, and worketh righteousness, is accepted with him.Romans 1:32Who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them.Deuteronomy 4:7For what nation is there so great, who hath God so nigh unto them, as the LORD our God is in all things that we call upon him for?
Historical Context
Greek philosophy (Stoicism particularly) taught natural law—moral principles accessible through reason. Jews generally rejected this, seeing Torah as God's unique revelation to Israel. Paul here validates Gentile moral knowledge while subordinating it to special revelation. He's arguing for universal moral accountability: God judges Gentiles by the light they have (natural revelation, conscience), Jews by the fuller light they received (Torah). Neither group escapes condemnation.
Questions for Reflection
- How does natural law—instinctive moral knowledge—demonstrate God's justice in judging those who never heard the gospel?
- In what ways do I suppress or rationalize away moral truth I naturally know, requiring biblical commands to reinforce it?
- If even Gentiles without Scripture recognize basic morality, how does this expose my excuses for sin?
Analysis & Commentary
For when the Gentiles, which have not the law, do by nature the things contained in the law—ὅταν γὰρ ἔθνη τὰ μὴ νόμον ἔχοντα φύσει τὰ τοῦ νόμου ποιῶσιν (hotan gar ethnē ta mē nomon echonta physei ta tou nomou poiōsin). Φύσει (physei, "by nature") could modify "do" (Gentiles naturally do law's requirements) or "have not" (Gentiles who naturally lack the law). Most likely the former: Gentiles instinctively recognize moral imperatives like honoring parents, prohibiting murder, condemning theft.
These, having not the law, are a law unto themselves—οὗτοι νόμον μὴ ἔχοντες ἑαυτοῖς εἰσιν νόμος (houtoi nomon mē echontes heautois eisin nomos). Not autonomous moral agents, but carriers of internal moral law (v. 15). Paul isn't teaching salvation by natural morality—he'll show all fall short (3:9-23)—but establishing universal moral accountability. Even without Sinai's tablets, Gentiles know murder, adultery, and theft are wrong, making them culpable.
This verse grounds natural law theory: God's moral order is written into creation and human conscience, not solely in written scripture. Calvin developed this into the "general revelation" doctrine. Paul's purpose: eliminate the Jewish excuse that only Torah-breakers sin. Gentiles violate the moral law they instinctively recognize, Jews violate the written law they possess—all are guilty (Romans 1:20, 3:19).