The Meaning of Romans 2:15 Explained

Romans 2:15

KJV: Which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another;)

YLT: who do shew the work of the law written in their hearts, their conscience also witnessing with them, and between one another the thoughts accusing or else defending,

Darby: who shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts accusing or else excusing themselves between themselves;)

ASV: in that they show the work of the law written in their hearts, their conscience bearing witness therewith, and their thoughts one with another accusing or else excusing them );

KJV Reverse Interlinear

Which  shew  the work  of the law  written  in  their  hearts,  their  conscience  also bearing witness,  and  [their] thoughts  the mean while accusing  or  else  excusing  one another;  ) 

What does Romans 2:15 Mean?

Context Summary

Romans 2:12-20 - The Searcher Of All Hearts
The Apostle goes on to show that all men, whether Jews or Gentiles, will be judged by the same standard. For the Jew that law was written upon the pages of the Old Testament; but for the Gentiles, who possessed neither Moses nor Sinai, it was written on the tablets of the heart and known as "conscience." The difference between the two is comparable to that between the time of day indicated by the sun and by the watch which each man carries in his pocket. It is a blessed and profound truth, which makes all men amenable to God's judgment, that deep down in every man's soul He has engraven His holy law.
How clearly Scripture bears witness to the eternal judgment! Acts 17:31. The secrets of men are to be judged, Romans 2:16. How thankful we should be that those who stand in Christ shall not come under condemnation! He has borne the curse of a broken law for us, and is not ashamed to call us brethren, Hebrews 2:11. [source]

Chapter Summary: Romans 2

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

Greek Commentary for Romans 2:15

In that they [οιτινες]
“The very ones who,” qualitative relative. [source]
Written in their hearts [γραπτον εν ταις καρδιαις αυτων]
Verbal adjective of γραπω — graphō to write. When their conduct corresponds on any point with the Mosaic law they practise the unwritten law in their hearts. Their conscience bearing witness therewith (συνμαρτυρουσης αυτων της συνειδησεως — sunmarturousēs autōn tēs suneidēseōs). On conscience (συνειδησις — suneidēsis) see note on 1 Corinthians 8:7; 1 Corinthians 10:25.; 2 Corinthians 1:12. Genitive absolute here with present active participle συνμαρτυρουσης — sunmarturousēs as in Romans 9:1. The word συνειδησις — suneidēsis means Corinthians-knowledge by the side of the original consciousness of the act. This second knowledge is personified as confronting the first (Sanday and Headlam). The Stoics used the word a great deal and Paul has it twenty times. It is not in the O.T., but first in this sense in Wisdom 17:10. All men have this faculty of passing judgment on their actions. It can be over-scrupulous (1 Corinthians 10:25) or “seared” by abuse (1 Timothy 4:12). It acts according to the light it has. Their thoughts one with another accusing or also excusing them Genitive absolute again showing the alternative action of the conscience, now accusing, now excusing. Paul does not say that a heathen‘s conscience always commends everything that he thinks, says, or does. In order for one to be set right with God by his own life he must always act in accord with his conscience and never have its disapproval. That, of course, is impossible else Christ died for naught (Galatians 2:21). Jesus alone lived a sinless life. For one to be saved without Christ he must also live a sinless life. [source]
Their conscience bearing witness therewith [συνμαρτυρουσης αυτων της συνειδησεως]
On conscience The Stoics used the word a great deal and Paul has it twenty times. It is not in the O.T., but first in this sense in Wisdom 17:10. All men have this faculty of passing judgment on their actions. It can be over-scrupulous (1 Corinthians 10:25) or “seared” by abuse (1 Timothy 4:12). It acts according to the light it has. [source]
Their thoughts one with another accusing or also excusing them [μεταχυ αλληλων των λογισμων κατηγορουντων η και απολογουμενων]
Genitive absolute again showing the alternative action of the conscience, now accusing, now excusing. Paul does not say that a heathen‘s conscience always commends everything that he thinks, says, or does. In order for one to be set right with God by his own life he must always act in accord with his conscience and never have its disapproval. That, of course, is impossible else Christ died for naught (Galatians 2:21). Jesus alone lived a sinless life. For one to be saved without Christ he must also live a sinless life. [source]
Which shew [οἵτινες ἐνδείκνυνται]
Rev., better, in that they shew, the double relative specifying the class to which they belong, and therefore the reason for what precedes. Shew, properly, in themselves ( ἐν ). [source]
The work of the law []
The conduct corresponding to the law. [source]
Their conscience also bearing witness [συμμαρτυρούσης αὐτῶν τῆς συνειδήσεως]
For conscience, see on 1 Peter 3:16. The force of ούν with the verb is therewith; i.e., with the prescript of the law, respecting the agreement or disagreement of the act with it. So Rev. [source]
The meanwhile [μεταξὺ]
Rev. renders with one another. Their thoughts one with another. The phrase μεταξὺ ἀλλήλων is variously explained. Some alternately, now acquitting and now condemning. Others, among themselves, as in internal debate. So Alford, “thought against thought in inner strife.” Others again, accusations or vindications carried on between Gentiles and Gentiles. As the other parts of the description refer to the individual soul in itself and not to relations with others, the explanation expressed in Rev. - the mutual relations and interchanges of the individual thoughts - seems preferable. [source]

Reverse Greek Commentary Search for Romans 2:15

Acts 12:12 When he had considered [συνιδων]
Second aorist active participle of συνειδον — suneidon (for the defective verb συνοραω — sunoraō), to see together, to grasp as a whole, old verb, but in the N.T. only here and Acts 14:6, save the perfect indicative συνοιδα — sunoida (1 Corinthians 4:4) and participle (Acts 5:2). It is the word from which συνειδησις — suneidēsis (conscience) comes (Romans 2:15). Peter‘s mind worked rapidly and he decided what to do. He took in his situation clearly. [source]
Acts 19:33 The Jews putting him forward [προβαλοντων αυτον των Ιουδαιων]
Genitive absolute of the second aorist active participle of προβαλλω — proballō old verb to push forward as leaves in the spring (Luke 21:30). In the N.T. only in these two passages. Alexandria had already disgraceful scenes of Jew-baiting and there was real peril now in Ephesus with this wild mob. So Alexander was pushed forward as the champion to defend the Jews to the excited mob. He may be the same Alexander the coppersmith who did Paul much evil (2 Timothy 4:14), against whom Paul will warn Timothy then in Ephesus. “The Jews were likely to deal in the copper and silver required for the shrines, so he may have had some trade connexion with the craftsmen which would give him influence” (Furneaux). Beckoned with the hand (κατασεισας την χειρα — kataseisas tān cheira). Old verb κατασειω — kataseiō to shake down, here the hand, rapidly waving the hand up and down to get a hearing. In the N.T. elsewhere only in Acts 12:17; Acts 13:16; Acts 21:40 where “with the hand” (τηι χειρι — tāi cheiri instrumental case) is used instead of την χειρα — tān cheira (the accusative). Would have made a defence unto the people Imperfect active, wanted to make a defence, tried to, started to, but apparently never got out a word. Απολογεισται — Apologeisthai (present middle infinitive, direct middle, to defend oneself), regular word for formal apology, but in N.T. only by Luke and Paul (twice in Gospel, six times in Acts, and in Romans 2:15; 2 Corinthians 12:19). [source]
Acts 19:33 Would have made a defence unto the people [ητελεν απολογεισται τωι δημωι]
Imperfect active, wanted to make a defence, tried to, started to, but apparently never got out a word. Απολογεισται — Apologeisthai (present middle infinitive, direct middle, to defend oneself), regular word for formal apology, but in N.T. only by Luke and Paul (twice in Gospel, six times in Acts, and in Romans 2:15; 2 Corinthians 12:19). [source]
Acts 23:1 I have lived before God [πεπολιτευμαι τωι τεωι]
Perfect middle indicative of πολιτευω — politeuō old verb to manage affairs of city God This claim seems to lack tact, but for brevity‘s sake Paul sums up a whole speech in it. He may have said much more than Luke here reports along the line of his speech the day before, but Paul did not make this claim without consideration. It appears to contradict his confession as the chief of sinners (1 Timothy 1:13-16). But that depends on one‘s interpretation of “good conscience.” The word συνειδησις — suneidēsis is literally “joint-knowledge” in Greek, Latin (conscientia) and English “conscience” from the Latin. It is a late word from συνοιδα — sunoida to know together, common in O.T., Apocrypha, Philo, Plutarch, New Testament, Stoics, ecclesiastical writers. In itself the word simply means consciousness of one‘s own thoughts (Hebrews 10:2), or of one‘s own self, then consciousness of the distinction between right and wrong (Romans 2:15) with approval or disapproval. But the conscience is not an infallible guide and acts according to the light that it has (1 Corinthians 8:7, 1 Corinthians 8:10; 1 Peter 2:19). The conscience can be contaminated (Hebrews 10:22, evil πονηρας — ponērās). All this and more must be borne in mind in trying to understand Paul‘s description of his motives as a persecutor. Alleviation of his guilt comes thereby, but not removal of guilt as he himself felt (1 Timothy 1:13-16). He means to say to the Sanhedrin that he persecuted Christians as a conscientious (though mistaken) Jew (Pharisee) just as he followed his conscience in turning from Judaism to Christianity. It is a pointed disclaimer against the charge that he is a renegade Jew, an opposer of the law, the people, the temple. Paul addresses the Sanhedrin as an equal and has no “apologies” (in our sense) to make for his career as a whole. The golden thread of consistency runs through, as a good citizen in God‘s commonwealth. He had the consolation of a good conscience (1 Peter 3:16). The word does not occur in the Gospels and chiefly in Paul‘s Epistles, but we see it at work in John 8:9 (the interpolation 7:53-8:11). [source]
Acts 23:1 In all good conscience unto this day [πασηι συνειδησει αγατηι αχρι ταυτης της ημερας]
This claim seems to lack tact, but for brevity‘s sake Paul sums up a whole speech in it. He may have said much more than Luke here reports along the line of his speech the day before, but Paul did not make this claim without consideration. It appears to contradict his confession as the chief of sinners (1 Timothy 1:13-16). But that depends on one‘s interpretation of “good conscience.” The word συνειδησις — suneidēsis is literally “joint-knowledge” in Greek, Latin (conscientia) and English “conscience” from the Latin. It is a late word from συνοιδα — sunoida to know together, common in O.T., Apocrypha, Philo, Plutarch, New Testament, Stoics, ecclesiastical writers. In itself the word simply means consciousness of one‘s own thoughts (Hebrews 10:2), or of one‘s own self, then consciousness of the distinction between right and wrong (Romans 2:15) with approval or disapproval. But the conscience is not an infallible guide and acts according to the light that it has (1 Corinthians 8:7, 1 Corinthians 8:10; 1 Peter 2:19). The conscience can be contaminated (Hebrews 10:22, evil πονηρας — ponērās). All this and more must be borne in mind in trying to understand Paul‘s description of his motives as a persecutor. Alleviation of his guilt comes thereby, but not removal of guilt as he himself felt (1 Timothy 1:13-16). He means to say to the Sanhedrin that he persecuted Christians as a conscientious (though mistaken) Jew (Pharisee) just as he followed his conscience in turning from Judaism to Christianity. It is a pointed disclaimer against the charge that he is a renegade Jew, an opposer of the law, the people, the temple. Paul addresses the Sanhedrin as an equal and has no “apologies” (in our sense) to make for his career as a whole. The golden thread of consistency runs through, as a good citizen in God‘s commonwealth. He had the consolation of a good conscience (1 Peter 3:16). The word does not occur in the Gospels and chiefly in Paul‘s Epistles, but we see it at work in John 8:9 (the interpolation 7:53-8:11). [source]
Romans 1:21 Heart [καρδία]
The heart is, first, the physical organ, the center of the circulation of the blood. Hence, the seat and center of physical life. In the former sense it does not occur in the New Testament. As denoting the vigor and sense of physical life, see Acts 14:17; James 5:5; Luke 21:34. It is used fifty-two times by Paul. Never used like ψυχή , soul, to denote the individual subject of personal life, so that it can be exchanged with the personal pronoun (Acts 2:43; Acts 3:23; Romans 13:1); nor like πνεῦμα spiritto denote the divinely-given principle of life. -DIVIDER-
-DIVIDER-
It is the central seat and organ of the personal life ( ψυχή ) of man regarded in and by himself. Hence it is commonly accompanied with the possessive pronouns, my, his, thy, etc. -DIVIDER-
-DIVIDER-
Like our heart it denotes the seat of feeling as contrasted with intelligence. 2 Corinthians 2:4; Romans 9:2; Romans 10:1; 2 Corinthians 6:11; Philemon 1:7. But it is not limited to this. It is also the seat of mental action, feeling, thinking, willing. It is used - -DIVIDER-
1. Of intelligence, Romans 1:21; 2 Corinthians 3:15; 2 Corinthians 4:6; Ephesians 1:18. -DIVIDER-
-DIVIDER-
2. Of moral choice, 1 Corinthians 7:37; 2 Corinthians 9:7. -DIVIDER-
-DIVIDER-
3. As giving impulse and character to action, Romans 6:17; Ephesians 6:5; Colossians 3:22; 1 Timothy 1:5; 2 Timothy 2:22. The work of the law is written on the heart, Romans 2:15. The Corinthian Church is inscribed as Christ's epistle on hearts of flesh, 2 Corinthians 3:2-3. -DIVIDER-
-DIVIDER-
4. Specially, it is the seat of the divine Spirit, Galatians 4:6; Romans 5:5; 2 Corinthians 1:22. It is the sphere of His various operations, directing, comforting, establishing, etc., Philemon 4:7; Colossians 3:15; 1 Thessalonians 3:13; 2 Thessalonians 2:17; 2 Thessalonians 3:5. It is the seat of faith, and the organ of spiritual praise, Romans 10:9; Ephesians 5:19; Colossians 3:16. -DIVIDER-
-DIVIDER-
It is equivalent to the inner man, Ephesians 3:16, Ephesians 3:17. Its characteristic is being hidden, Romans 2:28, Romans 2:29; Romans 8:27; 1 Corinthians 4:5; 1 Corinthians 14:25. -DIVIDER-
-DIVIDER-
It is contrasted with the face, 1 Thessalonians 2:17; 2 Corinthians 5:12; and with the mouth, Romans 10:8. -DIVIDER-
-DIVIDER-
[source]

Romans 13:5 Ye must needs [αναγκη]
“There is necessity,” both because of the law and because of conscience, because it is right (Romans 2:15; Romans 9:1). [source]
Romans 8:16 Beareth witness with our spirit [συμμαρτυρει τωι πνευματι ημων]
See note on Romans 2:15 for this verb with associative instrumental case. See 1 John 5:10. for this double witness. [source]
Romans 9:1 In Christ [εν Χριστωι]
Paul really takes a triple oath here so strongly is he stirred. He makes a positive affirmation in Christ, a negative one (not lying), the appeal to his conscience as Corinthians-witness (συνμαρτυρουσης — sunmarturousēs genitive absolute as in Romans 2:15 which see) “in the Holy Spirit.” [source]
2 Corinthians 10:5 Casting down imaginations [λογισμους καταιρουντες]
The same military figure The reasonings or imaginations (λογισμους — logismous old word from λογιζομαι — logizomai to reckon, only here in N.T. and Romans 2:15) are treated as forts or citadels to be conquered. [source]
1 Timothy 1:5 Love [αγαπη]
Not “questionings.” Romans 13:9. “Three conditions for the growth of love” (Parry): “Out of a pure heart” (εκ καταρας καρδιας — ek katharas kardias O.T. conception), “and a good conscience” (και συνειδησεως αγατης — kai suneidēseōs agathēs for which see note on Romans 2:15), “and faith unfeigned” (και πιστεως ανυποκριτου — kai pisteōs anupokritou late compound verbal in 2 Corinthians 6:6; Romans 12:9). [source]
Hebrews 9:9 Which [ητις]
“Which very thing,” the first tent Only in the Synoptic Gospels in the N.T. and Hebrews 9:9; Hebrews 11:19. See note on Matthew 13:3 for the word (from paraballō to place alongside). Here like παραβαλλω — tupos (type or shadow of “the heavenly reality,” Moffatt). For the time now present “For the present crisis “ Perfect active articular (repeated article) participle of παραβολη — enistēmi (intransitive), the age in which they lived, not the past, not the future. See 1 Corinthians 3:22; Romans 8:38 for contrast between σκηνης — enestōta and κατα συνειδησιν — mellonta This age of crisis, foreshadowed by the old tabernacle, pointed on to the richer fulfilment still to come. According to which Here the relative refers to τελειωσαι τον λατρευοντα — parabolē just mentioned, not to skēnēs See Hebrews 5:1; Hebrews 10:1-4. As touching the conscience For suneidēsis see 1 Corinthians 8:10; 1 Corinthians 10:17; Romans 2:15. This was the real failure of animal sacrifice (Hebrews 10:1-4). Make the worshipper perfect First aorist active infinitive (Hebrews 2:10). At best it was only ritual or ceremonial purification (Hebrews 7:11), that called for endless repetition (Hebrews 8:3). [source]

What do the individual words in Romans 2:15 mean?

who show the work of the law written in the hearts of them bearing witness their - conscience and between one another the thoughts accusing or also defending [them]
οἵτινες ἐνδείκνυνται τὸ ἔργον τοῦ νόμου γραπτὸν ἐν ταῖς καρδίαις αὐτῶν συμμαρτυρούσης αὐτῶν τῆς συνειδήσεως καὶ μεταξὺ ἀλλήλων τῶν λογισμῶν κατηγορούντων καὶ ἀπολογουμένων

ἐνδείκνυνται  show 
Parse: Verb, Present Indicative Middle, 3rd Person Plural
Root: ἐνδείκνυμι  
Sense: to point out.
ἔργον  work 
Parse: Noun, Accusative Neuter Singular
Root: ἔργον  
Sense: business, employment, that which any one is occupied.
τοῦ  of  the 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
νόμου  law 
Parse: Noun, Genitive Masculine Singular
Root: νόμος  
Sense: anything established, anything received by usage, a custom, a law, a command.
γραπτὸν  written 
Parse: Adjective, Accusative Neuter Singular
Root: γραπτός  
Sense: written.
καρδίαις  hearts 
Parse: Noun, Dative Feminine Plural
Root: καρδία  
Sense: the heart.
αὐτῶν  of  them 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Plural
Root: αὐτός  
Sense: himself, herself, themselves, itself.
συμμαρτυρούσης  bearing  witness 
Parse: Verb, Present Participle Active, Genitive Feminine Singular
Root: συμμαρτυρέω  
Sense: to bear witness with, bear joint witness.
τῆς  - 
Parse: Article, Genitive Feminine Singular
Root:  
Sense: this, that, these, etc.
συνειδήσεως  conscience 
Parse: Noun, Genitive Feminine Singular
Root: συνείδησις  
Sense: the consciousness of anything.
μεταξὺ  between 
Parse: Preposition
Root: μεταξύ  
Sense: between.
ἀλλήλων  one  another 
Parse: Personal / Reciprocal Pronoun, Genitive Masculine Plural
Root: ἀλλήλων  
Sense: one another, reciprocally, mutually.
λογισμῶν  thoughts 
Parse: Noun, Genitive Masculine Plural
Root: λογισμός  
Sense: a reckoning, computation.
κατηγορούντων  accusing 
Parse: Verb, Present Participle Active, Genitive Masculine Plural
Root: κατηγορέω  
Sense: to accuse.
καὶ  also 
Parse: Conjunction
Root: καί  
Sense: and, also, even, indeed, but.
ἀπολογουμένων  defending  [them] 
Parse: Verb, Present Participle Middle or Passive, Genitive Masculine Plural
Root: ἀπολογέομαι  
Sense: to defend one’s self, make one’s defence.