Romans 2:14 Indeed, when Gentiles, who do not have the law, do by nature what the law requires, they are a law to themselves, even though they do not have the law.

◄ Romans 2:14 ►

New International Version
(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.

New Living Translation
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.

English Standard Version
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.

Berean Standard Bible
Indeed, when Gentiles, who do not have the law, do by nature what the law requires, they are a law to themselves, even though they do not have the law.

Berean Literal Bible
For when Gentiles, not having the Law, do by nature the things of the Law, these not having the Law are a law to themselves,

King James Bible
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:

New King James Version
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,

New American Standard Bible
For when Gentiles who do not have the Law instinctively perform the requirements of the Law, these, though not having the Law, are a law to themselves,

NASB 1995
For when Gentiles who do not have the Law do instinctively the things of the Law, these, not having the Law, are a law to themselves,

NASB 1977
For when Gentiles who do not have the Law do instinctively the things of the Law, these, not having the Law, are a law to themselves,

Legacy Standard Bible
For when Gentiles who do not have the Law naturally do the things of the Law, these, not having the Law, are a law to themselves,

Amplified Bible
When Gentiles, who do not have the Law [since it was given only to Jews], do instinctively the things the Law requires [guided only by their conscience], they are a law to themselves, though they do not have the Law.

Christian Standard Bible
So, when Gentiles, who do not by nature have the law, do what the law demands, they are a law to themselves even though they do not have the law.

Holman Christian Standard Bible
So, when Gentiles, who do not have the law, instinctively do what the law demands, they are a law to themselves even though they do not have the law.

American Standard Version
(for when Gentiles that have not the law do by nature the things of the law, these, not having the law, are the law unto themselves;

Contemporary English Version
Some people naturally obey the Law's commands, even though they don't have the Law.

English Revised Version
for when Gentiles which have no law do by nature the things of the law, these, having no law, are a law unto themselves;

GOD'S WORD® Translation
For example, whenever non-Jews who don't have laws from God do by nature the things that Moses' Teachings contain, they are a law to themselves even though they don't have any laws from God.

Good News Translation
The Gentiles do not have the Law; but whenever they do by instinct what the Law commands, they are their own law, even though they do not have the Law.

International Standard Version
For whenever gentiles, who do not possess the Law, do instinctively what the Law requires, they are a law to themselves, even though they do not have the Law.

Majority Standard Bible
Indeed, when Gentiles, who do not have the law, do by nature what the law requires, they are a law to themselves, even though they do not have the law.

NET Bible
For whenever the Gentiles, who do not have the law, do by nature the things required by the law, these who do not have the law are a law to themselves.

New Heart English Bible
For when the non-Jews who do not have the law do by nature the things of the law, these, not having the law, are a law to themselves,

Webster's Bible Translation
For when the Gentiles, who have not the law, do by nature the things contained in the law, these having not the law, are a law to themselves.

Weymouth New Testament
For when Gentiles who have no Law obey by natural instinct the commands of the Law, they, without having a Law, are a Law to themselves;

World English Bible
(for when Gentiles who don’t have the law do by nature the things of the law, these, not having the law, are a law to themselves,

Literal Translations

Literal Standard Version
For when nations that have no law, by nature may do the things of the Law, these not having a law—to themselves are a law,

Berean Literal Bible
For when Gentiles, not having the Law, do by nature the things of the Law, these not having the Law are a law to themselves,

Young's Literal Translation
For, when nations that have not a law, by nature may do the things of the law, these not having a law -- to themselves are a law;

Smith's Literal Translation
For when nations, not having the things of the law, by nature do the things of the law, these, not having the law, are law to themselves:

Catholic Translations

Douay-Rheims Bible
For when the Gentiles, who have not the law, do by nature those things that are of the law; these having not the law are a law to themselves:

Catholic Public Domain Version
For when the Gentiles, who do not have the law, do by nature those things which are of the law, such persons, not having the law, are a law unto themselves.

New American Bible
For when the Gentiles who do not have the law by nature observe the prescriptions of the law, they are a law for themselves even though they do not have the law.

New Revised Standard Version
When Gentiles, who do not possess the law, do instinctively what the law requires, these, though not having the law, are a law to themselves.

Translations from Aramaic

Lamsa Bible
For if the Gentiles, who do not have the law, do by nature the things contained in the law, these having not the law, are a law unto themselves.

Aramaic Bible in Plain English
For if the Gentiles who have not The Written Law would perform those things of The Written Law by their nature, while they have not The Written Law, they would be The Written Law to themselves.

NT Translations

Anderson New Testament
For not the hearers of the law are just before God, but the doers of the law shall be justified.

Godbey New Testament
For when the Gentiles, not having the law, may by nature do the things of the law, they, not having the law, are a law unto themselves:

Haweis New Testament
(for when the Gentiles, who have not the law naturally, do the things of the law, these, though not having the law, are a law unto themselves:

Mace New Testament
when the Gentiles who have not the law, do by nature what the law prescribes, tho' these have not the law, they are a law to themselves:

Weymouth New Testament
For when Gentiles who have no Law obey by natural instinct the commands of the Law, they, without having a Law, are a Law to themselves;

Worrell New Testament
(for, when gentiles who have no law do by nature the things of the law, these, having no law, are a law to themselves;

Worsley New Testament
for when the Gentiles, who have not the law, do by nature the duties of the law, these though they have not the law, are a law to themselves,

Additional Translations ...

Audio Bible

Context

God's Righteous Judgment
…13For it is not the hearers of the law who are righteous before God, but it is the doers of the law who will be declared righteous. 14Indeed, when Gentiles, who do not have the law, do by nature what the law requires, they are a law to themselves, even though they do not have the law. 15So they show that the work of the law is written on their hearts, their consciences also bearing witness, and their thoughts either accusing or defending them…

Berean Standard Bible · Download

Cross References

Romans 1:19-20
For what may be known about God is plain to them, because God has made it plain to them. / For since the creation of the world God’s invisible qualities, His eternal power and divine nature, have been clearly seen, being understood from His workmanship, so that men are without excuse.

Romans 2:15
So they show that the work of the law is written on their hearts, their consciences also bearing witness, and their thoughts either accusing or defending them

Romans 3:29-30
Is God the God of Jews only? Is He not the God of Gentiles too? Yes, of Gentiles too, / since there is only one God, who will justify the circumcised by faith and the uncircumcised through that same faith.

Acts 10:34-35
Then Peter began to speak: “I now truly understand that God does not show favoritism, / but welcomes those from every nation who fear Him and do what is right.

Acts 17:26-27
From one man He made every nation of men, that they should inhabit the whole earth; and He determined their appointed times and the boundaries of their lands. / God intended that they would seek Him and perhaps reach out for Him and find Him, though He is not far from each one of us.

Galatians 3:28
There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus.

Ephesians 2:11-12
Therefore remember that formerly you who are Gentiles in the flesh and called uncircumcised by the so-called circumcision (that done in the body by human hands)— / remember that at that time you were separate from Christ, alienated from the commonwealth of Israel, and strangers to the covenants of the promise, without hope and without God in the world.

1 Corinthians 9:21
To those without the law I became like one without the law (though I am not outside the law of God but am under the law of Christ), to win those without the law.

James 1:22-25
Be doers of the word, and not hearers only. Otherwise, you are deceiving yourselves. / For anyone who hears the word but does not carry it out is like a man who looks at his face in a mirror, / and after observing himself goes away and immediately forgets what he looks like. ...

Matthew 25:31-46
When the Son of Man comes in His glory, and all the angels with Him, He will sit on His glorious throne. / All the nations will be gathered before Him, and He will separate the people one from another, as a shepherd separates the sheep from the goats. / He will place the sheep on His right and the goats on His left. ...

John 1:9
The true Light, who gives light to everyone, was coming into the world.

John 5:28-29
Do not be amazed at this, for the hour is coming when all who are in their graves will hear His voice / and come out—those who have done good to the resurrection of life, and those who have done evil to the resurrection of judgment.

1 Peter 1:14-16
As obedient children, do not conform to the passions of your former ignorance. / But just as He who called you is holy, so be holy in all you do, / for it is written: “Be holy, because I am holy.”

Isaiah 56:6-7
And the foreigners who join themselves to the LORD to minister to Him, to love the name of the LORD, and to be His servants—all who keep the Sabbath without profaning it and who hold fast to My covenant— / I will bring them to My holy mountain and make them joyful in My house of prayer. Their burnt offerings and sacrifices will be accepted on My altar, for My house will be called a house of prayer for all the nations.”

Jeremiah 31:33
“But this is the covenant I will make with the house of Israel after those days, declares the LORD. I will put My law in their minds and inscribe it on their hearts. And I will be their God, and they will be My people.

Treasury of Scripture

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 to themselves:

which.

Romans 2:12
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;

Romans 3:1,2
What advantage then hath the Jew? or what profit is there of circumcision? …

Deuteronomy 4:7
For 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?

do by.

Romans 2:27
And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision dost transgress the law?

Romans 1:19,20
Because that which may be known of God is manifest in them; for God hath shewed it unto them…

1 Corinthians 11:14
Doth not even nature itself teach you, that, if a man have long hair, it is a shame unto him?

are a law.

Romans 2:12
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;

Romans 1:32
Who 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.

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Romans 2

1. No excuse for sin.
6. No escape from judgment.
14. Gentiles cannot;
17. nor Jews.

Berean Study Bible

Indeed
The word "indeed" serves as an affirmation, emphasizing the truth of the statement that follows. In Greek, the word used is "gar," which often introduces an explanation or reason. This sets the stage for understanding the natural moral capacity of the Gentiles, highlighting the universality of God's moral order.

when Gentiles
The term "Gentiles" refers to non-Jewish people. In the context of the early church, this distinction was significant as it addressed the inclusion of all nations in God's redemptive plan. Historically, Gentiles were seen as outside the covenant community of Israel, yet Paul is emphasizing their ability to act morally, which is a radical inclusion in the narrative of salvation.

who do not have the law
This phrase underscores the fact that Gentiles were not given the Mosaic Law, which was a covenantal gift to Israel. The Greek word for "law" here is "nomos," referring specifically to the Torah. This absence of the law highlights the remarkable nature of their moral actions, suggesting an innate understanding of right and wrong.

do by nature
The phrase "by nature" translates from the Greek "physis," indicating an inherent quality or instinct. This suggests that there is a natural law written on the hearts of all people, a concept that aligns with the idea of general revelation, where God's truth is evident in creation and human conscience.

what the law requires
This refers to the moral and ethical demands of the Mosaic Law. The Greek word "ta tou nomou" implies the deeds or actions prescribed by the law. The Gentiles' ability to fulfill these requirements without having the law points to the universality of God's moral standards.

they are a law to themselves
This phrase indicates that the Gentiles, through their actions, demonstrate an internal moral compass. The Greek "heautois eisin nomos" suggests self-governance according to an internalized standard. This reflects the biblical teaching that God's moral order is accessible to all humanity, not just those with the written law.

even though they do not have the law
Reiterating the earlier point, this phrase emphasizes the absence of the written law among the Gentiles. Yet, their ability to act morally underscores the presence of God's law written on their hearts. This serves as a testament to the innate knowledge of God’s standards, which is a key theme in Paul's argument for the universality of sin and the need for salvation through Christ.

Ellicott's Commentary for English Readers

(14) A sort of parenthesis begins here. Romans 2:16 refers back to the main subject of the paragraph, and not to the particular point on which the Apostle digresses in Romans 2:14-15, the virtual operation of law among the Gentiles as well as Jews.

By nature.--Spontaneously; of their own motion; not acting under the coercion of any external rule, but simply by the promptings of their own conscience left to itself.

The things contained in the law.--Literally, the things of the law. In this one instance the article is used, meaning, however, not "the law of Moses," but "of this law," or "of such law"--i.e., the ideal law spoken of just before.

Pulpit Commentary

Verses 14, 15. - For when Gentiles, which have not law, do by nature (or, having not law by nature, do; cf. ver. 27, ἡ ἐκかっぱ φふぁいύσεως ἀκροβυστίαあるふぁ) the things of the Law (i.e. the Mosaic Law), these, not having law, are law unto themselves; which (οおみくろんἵτινες, with its usual significance of quippequi) show the work of the Law written in their hearts, their conscience also bearing witness (or, bearing witness therewith), and their thoughts betwixt each other accusing or else excusing (not, as in the Authorized Version, meanwhile accusing or else excusing one another, μεταξὺ being used as a preposition, governing ἀλらむだλらむだήλらむだωおめがνにゅー). The "for" at the beginning of ver. 14 connects it with the preceding one thus: "Not hearers but doers of law will be justified." The Jew, therefore, has no advantage in the way of justification over the Gentile from being in a peculiar sense a hearer. For Gentiles also may be doers, though not of a positive revealed law, yet of the law of conscience. It is not, of course, implied that on the ground of any such doing they "shall be justified;" only that, so far as they do, they will, equally with the Jews, be rewarded. Nor is it said that any, in fact, do all that law enjoins. We observe the hypothetical form of expression, ὅτたうαあるふぁνにゅー πぱいοおみくろんιいおたῇ, and also, τたうὰ τたうοおみくろんῦ νにゅーόμみゅーοおみくろんυうぷしろん, i.e. any of the Law's requirements. The Law, for instance, says, "Thou shalt not steal;" and if a Gentile, though knowing nothing of the ten commandments, on principle refrains from stealing, his conscientious honesty will have its own reward as much as that of the Jew who refrains in obedience to the revealed commandment. A few of the expressions in these verses call for consideration.

(1) What is meant by τたうὸ ἔργον τたうοおみくろんῦ νにゅーόμみゅーοおみくろんυうぷしろん, said to be "written in their hearts"? Τたうὸ ἔργον cannot be pleonastic, as supposed by Tholuck. One view is that it is equivalent to τたうὰ ἔργα τたうοおみくろんῦ νにゅーόμみゅーοおみくろんυうぷしろん, which is an expression frequently used elsewhere (Romans 3:27, 28; Romans 9:32; Galatians 2:16; Galatians 3:2, 5, 10); and the singular number has been explained as collective, as in 1 Corinthians 3:13; Galatians 6:4, and ver. 7 above (so Meyer), or as "applying to each of the particular cases supposed in the ὅτたうαあるふぁνにゅー... πぱいοおみくろんιいおたῶσしぐまιいおたνにゅー (so Alford). The objection to this view is that it is not the works of the Law that can be said to be written, but rather the Law itself from which the works proceed. Seeing that γραπτὸνにゅー implies evident reference to the tables of the Law, it seems best to take ἔργον as denoting the efficacy of the Law, as opposed to the letter, which alone was written on the tables. So in effect Bengel: "Legem ipsam cum sua activitate. Opponitur literae, quae est accidens."

(2) How do they show (ἐνにゅーδでるたεいぷしろんίκνυνται) this ἔργον νにゅーόμみゅーοおみくろんυうぷしろん? Evidently, from the context of ver. 14, by doing τたうὰ τたうοおみくろんῦ νにゅーὸμみゅーοおみくろんυうぷしろん; i.e. doing them (as is, of course, implied) as being the right things to do, and approving them. The very possibility of their doing this is evidence of an innate moral sense in the human heart, which, however it may often be obscured or perverted, remains as a characteristic of humanity, and is more or less operative in all communities. "Nulls enim gens unquam sic ab humanitate abhorruit ut non se intra leges aliquas contineret. Constat absque dubio quasdam justitiae et rectitudinis conceptiones, quas Graeci πぱいρろーοおみくろんλらむだήψεις recant, hominum animis esse naturaliter ingenitas" (Calvin).

(3) What is exactly meant by the conscience witnessing, and the thoughts accusing or else excusing? Συνειδήσις is not the Law in the heart, but rather our consciousness, whereby wittingly, in accordance with that Law, we approve or condemn. The compound verb συμμαρτυρούσης seems to denote a joint witness of conscience. In Romans 8:16 and Romans 9:1, where alone the word occurs elsewhere, it is followed by a dative, and means certainly concurrent witness. But, if so here, with what? Probably with the ἔνδειξις already spoken cf. Right conduct on principle, and conscience approving, witness together to the inward law; or, conduct and conscience together witness to a man's merits or demerits in accordance with that law. Then, what is added about the λογισμοὶ shows how conscience operates. Reason comes into play, evoked by conscience, to reflect on its witness, and definitely condemn or approve what has been done. A kind of court of judicature is supposed. Man calls himself to the bar of his own moral judgment; his conscience adduces witness to the character of his deeds, or rather, with his deeds bears witness for or against himself; his thoughts are as advocates on both sides, arguing for condemnation or acquittal. "Observa quam erudite describat conscientiam, quum dicit nobis venire in mentem rationes, quibus quod recte factum est defendimus; rursum quae nos flagitiorum accusent et redarguant" (Calvin).

Parallel Commentaries ...

Greek

Indeed,
γがんまὰρろー (gar)
Conjunction
Strong's 1063: For. A primary particle; properly, assigning a reason.

when
Ὅτたうαあるふぁνにゅー (Hotan)
Conjunction
Strong's 3752: When, whenever. From hote and an; whenever; also causatively inasmuch as.

Gentiles,
ἔθしーたνにゅーηいーた (ethnē)
Noun - Nominative Neuter Plural
Strong's 1484: Probably from etho; a race, i.e. A tribe; specially, a foreign one.

who
τたうὰ (ta)
Article - Nominative Neuter Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

do not have
ἔχοντα (echonta)
Verb - Present Participle Active - Nominative Neuter Plural
Strong's 2192: To have, hold, possess. Including an alternate form scheo skheh'-o; a primary verb; to hold.

[the] Law,
νόμον (nomon)
Noun - Accusative Masculine Singular
Strong's 3551: From a primary nemo; law, genitive case, specially, (including the volume); also of the Gospel), or figuratively.

do
πぱいοおみくろんιいおたῶσしぐまιいおたνにゅー (poiōsin)
Verb - Present Subjunctive Active - 3rd Person Plural
Strong's 4160: (a) I make, manufacture, construct, (b) I do, act, cause. Apparently a prolonged form of an obsolete primary; to make or do.

by nature
φύσει (physei)
Noun - Dative Feminine Singular
Strong's 5449: From phuo; growth, i.e. natural production; by extension, a genus or sort; figuratively, native disposition, constitution or usage.

what
τたうὰ (ta)
Article - Accusative Neuter Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

the
τたうοおみくろんῦ (tou)
Article - Genitive Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

Law [requires],
νόμου (nomou)
Noun - Genitive Masculine Singular
Strong's 3551: From a primary nemo; law, genitive case, specially, (including the volume); also of the Gospel), or figuratively.

they are
εいぷしろんἰσしぐまιいおたνにゅー (eisin)
Verb - Present Indicative Active - 3rd Person Plural
Strong's 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

a law
νόμος (nomos)
Noun - Nominative Masculine Singular
Strong's 3551: From a primary nemo; law, genitive case, specially, (including the volume); also of the Gospel), or figuratively.

to themselves,
ἑαυτοῖς (heautois)
Reflexive Pronoun - Dative Masculine 3rd Person Plural
Strong's 1438: Himself, herself, itself.

[even though] they
οおみくろんὗτたうοおみくろんιいおた (houtoi)
Demonstrative Pronoun - Nominative Masculine Plural
Strong's 3778: This; he, she, it.

do not have
ἔχοντες (echontes)
Verb - Present Participle Active - Nominative Masculine Plural
Strong's 2192: To have, hold, possess. Including an alternate form scheo skheh'-o; a primary verb; to hold.

[the] Law,
νόμον (nomon)
Noun - Accusative Masculine Singular
Strong's 3551: From a primary nemo; law, genitive case, specially, (including the volume); also of the Gospel), or figuratively.

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NT Letters: Romans 2:14 For when Gentiles who don't have (Rom. Ro)