Romans 2:9

KJV

Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile;

KJV (with Strong's)

Tribulation {G2347} and {G2532} anguish {G4730}, upon {G1909} every {G3956} soul {G5590} of man {G444} that doeth {G2716} evil {G2556}, of the Jew {G2453} first {G4412}, and {G5037} also {G2532} of the Gentile {G1672};

Complete Jewish Bible

Yes, he will pay back misery and anguish to every human being who does evil, to the Jew first, then to the Gentile;

Berean Standard Bible

There will be trouble and distress for every human being who does evil, first for the Jew, then for the Greek;

American Standard Version

tribulation and anguish, upon every soul of man that worketh evil, of the Jew first, and also of the Greek;

Commentary

### SUMMARY
Romans 2:9 declares God's righteous judgment, asserting that "tribulation and anguish" will befall "every soul of man that doeth evil," applying this consequence impartially to "the Jew first, and also of the Gentile." This verse underscores the universal accountability of humanity before God, revealing that neither ethnic identity nor religious privilege exempts anyone from the just consequences of their unrighteous actions, setting the stage for Paul's broader argument concerning the need for salvation through faith in Christ.

### CONTEXT
* **Literary Context:** This verse is a pivotal statement within Paul's comprehensive argument in [Romans chapters 1-3](/romans/1-3 "Romans 1-3 - God's Righteous Judgment and Universal Sin"). Having established in [Romans 1](/romans/1 "Romans 1 - The Guilt of the Gentiles") that the Gentile world stands condemned due to their suppression of the truth about God, Paul transitions in [Romans 2](/romans/2 "Romans 2 - The Guilt of the Jews and God's Impartial Judgment") to address those who might presume themselves exempt from judgment, particularly his Jewish audience. He challenges their assumption that possession of the Law or outward religious observance guarantees favor, arguing that true righteousness comes from obedience, not mere knowledge. [Romans 2:9](/romans/2-9 "Romans 2:9 - Judgment for Doing Evil") directly follows the declaration in [Romans 2:6-8](/romans/2-6-8 "Romans 2:6-8 - God's Impartial Judgment on Deeds") that God will render to each person according to their deeds—eternal life for those who persevere in good works, but wrath and indignation for those who are self-seeking and disobey the truth. Thus, [Romans 2:9](/romans/2-9 "Romans 2:9 - The Consequences of Evil") articulates the negative consequence of the latter, emphasizing the universality of this judgment.

* **Historical & Cultural Context:** Paul wrote his letter to the church in Rome, a diverse community of both Jewish and Gentile believers. In the first century, Jewish people held a strong sense of unique privilege as God's chosen people, recipients of the Law and the covenant promises. They often viewed Gentiles as outside the covenant and therefore subject to God's wrath, while presuming their own salvation based on their lineage and adherence to the Torah. Paul directly confronts this ethnocentric bias. The Roman Empire itself was a melting pot of cultures, with a significant Jewish diaspora. The concept of "Jew first" in [Romans 2:9](/romans/2-9 "Romans 2:9 - Priority in Judgment") reflects the historical reality of Israel's unique covenant relationship with God and their initial reception of His revelation, but it simultaneously negates any notion of immunity from judgment based on that privilege. Paul's message was revolutionary, challenging established religious and cultural hierarchies by asserting God's impartial judgment over all humanity.

* **Key Themes:** [Romans 2:9](/romans/2-9 "Romans 2:9 - Universal Judgment for Evil") profoundly contributes to several major themes in Romans. Firstly, it reinforces the theme of **God's Righteous and Impartial Judgment**, demonstrating that God judges all people by the same standard, without favoritism based on ethnicity or religious background. This directly counters the prevailing Jewish belief of automatic favor. Secondly, it highlights the **Universality of Sin and Accountability**, asserting that "every soul of man" is subject to judgment for "doing evil," setting the stage for Paul's later declaration in [Romans 3:23](/romans/3-23 "Romans 3:23 - All Have Sinned") that "all have sinned and fall short of the glory of God." Thirdly, the verse underscores the **Consequences of Disobedience**, explicitly linking the practice of evil with the experience of "tribulation and anguish," thereby emphasizing the gravity of sin. Finally, by stating "of the Jew first, and also of the Gentile," it subtly introduces the theme of **Equal Opportunity and Responsibility**, implying that those who received God's revelation first (the Jews) also bear a greater responsibility, yet ultimately, all are accountable.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Tribulation (Greek, _thlîpsis'_):** From G2347, meaning "pressure (literally or figuratively)." This word conveys a sense of crushing burden, oppression, or affliction. It describes intense external pressure or distress that causes suffering. In this context, it refers to the severe distress and hardship that will be experienced as a consequence of God's righteous judgment.
* **Anguish (Greek, _stenochōría'_):** From G4730, meaning "narrowness of room, i.e. (figuratively) calamity." This term paints a picture of being hemmed in, restricted, or in a tight spot with no escape. It speaks of a deep internal distress, a feeling of being trapped or in great difficulty, complementing "tribulation" by adding an internal, psychological dimension to the external suffering.
* **Evil (Greek, _kakós'_):** From G2556, meaning "worthless (intrinsically, such; whereas πονηρός properly refers to effects), i.e. (subjectively) depraved, or (objectively) injurious." This word describes that which is inherently bad, morally depraved, or harmful. It refers to actions and character that are contrary to God's holy nature and righteous will, highlighting the moral deficiency that incurs divine judgment.

#### Verse Breakdown
* **"Tribulation and anguish":** This phrase describes the severe negative consequences of doing evil. "Tribulation" (thlîpsis) implies external pressure, affliction, and suffering, while "anguish" (stenochōría) suggests internal distress, a feeling of being trapped or without relief. Together, they paint a comprehensive picture of the profound misery and distress awaiting those who persist in unrighteousness.
* **"upon every soul of man that doeth evil":** This clause establishes the universal scope of God's judgment. It emphasizes that these consequences are not arbitrary but are justly applied to "every soul," signifying the entire person—mind, will, and emotions—who actively "doeth evil" (katergázomai kakós), meaning to habitually perform or work out evil. This highlights personal responsibility and the direct link between actions and their divine repercussions.
* **"of the Jew first, and also of the Gentile;":** This crucial phrase underscores God's impartiality in judgment. "Of the Jew first" (Ioudaîos prōton) acknowledges the historical priority of the Jewish people in receiving God's revelation and covenant, implying a greater responsibility for those who had the Law. However, "and also of the Gentile" (kai Hellēnos) immediately extends the same standard of judgment to all non-Jews. This demonstrates that God's justice transcends ethnic or religious distinctions, holding all humanity accountable for their deeds.

#### Literary Devices
Paul employs **Parallelism** and **Antithesis** in this verse to emphasize the universal and impartial nature of God's judgment. The structure "of the Jew first, and also of the Gentile" creates a clear parallel, highlighting that the same consequence ("tribulation and anguish") applies to both groups. This structure simultaneously functions as **Antithesis** to any notion of ethnic or religious favoritism, directly challenging the prevailing Jewish belief that their covenant status exempted them from judgment. By linking "tribulation and anguish" directly to "doing evil," Paul uses **Cause and Effect** to underscore the direct and inevitable consequences of unrighteousness. The phrase "every soul of man" uses **Synecdoche**, where "soul" represents the whole person, emphasizing the comprehensive nature of the judgment that will affect one's entire being.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Romans 2:9 is a foundational text for understanding the absolute righteousness and impartiality of God's judgment. It dismantles any human presumption of privilege based on lineage or religious affiliation, asserting that God's standard of justice applies equally to all humanity. This verse sets the stage for Paul's grand theological argument: since both Jews and Gentiles are under the condemnation of sin, all stand in need of a common salvation found only through faith in Jesus Christ. It underscores that outward religious observance or knowledge of the Law is insufficient; true righteousness demands a transformation of heart and action.

* [Deuteronomy 10:17](/deuteronomy/10-17 "Deuteronomy 10:17 - God Shows No Partiality") - "For the Lord your God is God of gods, and Lord of lords, a great God, a mighty, and a terrible, which regardeth not persons, nor taketh reward."
* [Acts 10:34](/acts/10-34 "Acts 10:34 - God Shows No Partiality") - "Then Peter opened his mouth, and said, Of a truth I perceive that God is no respecter of persons."
* [Galatians 3:28](/galatians/3-28 "Galatians 3:28 - No Jew or Gentile in Christ") - "There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus."

### REFLECTION AND APPLICATION
Romans 2:9 confronts us with the stark reality of divine justice and the universal accountability of humanity. It serves as a powerful reminder that God is not swayed by external appearances, social status, or religious pedigree, but judges according to the deeds of the heart. For those who might feel secure in their own righteousness or dismiss the gravity of their sin, this verse issues a solemn warning: persistent evil leads to inevitable tribulation and anguish. Conversely, for those who feel condemned by their failures, it implicitly points to the immense grace of God, who, through Christ, offers an escape from this judgment. It calls believers to live lives consistent with their confession, understanding that while salvation is by grace through faith, true faith always manifests in righteous living. It also challenges us to shed any form of spiritual pride or judgmentalism towards others, recognizing that we all stand equally in need of God's mercy.

#### Questions for Reflection
* **In what ways might I be tempted to believe that my background, knowledge, or religious practices exempt me from God's full standard of righteousness?**
* **How does the concept of "tribulation and anguish" as a consequence of "doing evil" shape my understanding of sin and its gravity?**
* **Given that God shows no partiality, how should this truth impact my view of others, both within and outside the church?**

### FAQ

**Does "of the Jew first" imply that Jews will experience more severe judgment than Gentiles?**

Answer: No, "of the Jew first" (G4412, _prōton'_) does not imply a more severe judgment for Jews, but rather a priority in terms of historical revelation and opportunity. The Jewish people were the first to receive God's Law and covenant, and thus bore a greater responsibility to live according to His will. This phrase establishes a sequence, not a disparity in the *degree* of judgment. Paul's argument throughout [Romans 2](/romans/2 "Romans 2 - God's Impartial Judgment") is that both Jews and Gentiles are equally accountable before God, and both will receive judgment "according to their deeds" ([Romans 2:6](/romans/2-6 "Romans 2:6 - God Renders to Every Man According to His Deeds")). The emphasis is on God's consistent and impartial justice for all who "doeth evil" ([Romans 2:9](/romans/2-9 "Romans 2:9 - Tribulation for Evil Doers")).

### CHRIST-CENTERED FULFILLMENT
Romans 2:9, with its declaration of tribulation and anguish upon all who do evil, finds its ultimate Christ-centered fulfillment not in a perpetuation of judgment, but in the glorious reality of the Gospel. The "tribulation and anguish" that humanity justly deserves for its evil deeds were fully borne by Jesus Christ on the cross. He, the sinless [Lamb of God](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), became sin for us, enduring the crushing pressure (thlîpsis) and profound inner distress (stenochōría) of God's wrath, so that those who believe in Him might be spared. Where humanity stood condemned, Christ became our substitute, fulfilling the demands of God's righteous law. Through His atoning sacrifice, the impartial judgment of God, which [Romans 2:9](/romans/2-9 "Romans 2:9 - Judgment for Evil") so clearly articulates, is satisfied for all who turn to Him in faith. Thus, the universality of sin and judgment highlighted in this verse leads directly to the universality of salvation offered through Christ, where there is "no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him" ([Romans 10:12](/romans/10-12 "Romans 10:12 - Salvation for All")). He is the one who delivers us from the wrath to come ([1 Thessalonians 1:10](/1_thessalonians/1-10 "1 Thessalonians 1:10 - Jesus Delivers from Wrath")), offering righteousness and eternal life instead of tribulation and anguish.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

1 Peter 4:17

For the time [is come] that judgment must begin at the house of God: and if [it] first [begin] at us, what shall the end [be] of them that obey not the gospel of God?

Ezekiel 18:4

Behold, all souls are mine; as the soul of the father, so also the soul of the son is mine: the soul that sinneth, it shall die.

Romans 1:16

¶ For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.

2 Thessalonians 1:6

Seeing [it is] a righteous thing with God to recompense tribulation to them that trouble you;

Ephesians 2:11

¶ Wherefore remember, that ye [being] in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands;

Ephesians 2:17

And came and preached peace to you which were afar off, and to them that were nigh.

Romans 2:10

But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile: