It appears to me that we are not meant to gather a necessary conclusion on what the Apostle Paul is teaching here in Romans through any one or two chapters, but rather, we'd best wait and read through the entire book so that we may consider all the chapters together as to what Paul ultimately conveys as an Apostle on behalf of Christ. I have seen all too often that any one passage or even a few entire chapters of Romans will be used by people on both sides of the OSAS vs. salvation loss being possible debate to prove their view, or that homosexuality is singled out as a particularly offensive sin to God (if you read just Romans 1), or that Calvinism is flat-out taught by Romans 9 through 11 alone and no other points from anywhere else int he Bible could be sufficient to counter that. The mistake seems to be taking just a part of Romans to prove one's view of OSAS, salvation loss, and Calvinism's points of election and perseverance of the saints, and so forth rather than reading through all of Romans as a full teaching that Paul is intending to convey at the end of the book, that each chapter is continuing the same lesson, because at a glance it will appear that Paul is contradicting himself in one teaching by saying something the next chapter that seems to be the complete opposite of what he said in the previous.
For instance, in Romans 1:16-23, it sounds like Paul is placing an emphasis on belief as the requirements of salvation unto eternal life, to believe in the Gospel, which would help indicate the OSAS soteriological view. ... But wait! Shortly after that in the end of Romans 1 it appears Paul is claiming unbelievers to be so through all manner of wicked deeds (he even lists many specifically: greed, envy, murder, malice, and so on) rather than specifically not believing in God. So that would be a point for the side that believes salvation can be lost, right? And that one is not saved by faith alone. .... Then again, it could be that Paul is saying faith alone is what saves, yet also that one who is an unbeliever would be naturally characterized by the evil deeds he lists at the end of Romans 1, making a point simply that a believer would not be known by them if he has faith, for forgiveness of such evil deeds through the Gospel has been bestowed upon the believer, such that they would no longer have an affinity for committing those deeds. It really makes you think, doesn't it?
It would appear to me here in Romans 2:17-24 that Paul is also exhorting professed believers to be very careful in judgment of others' sins - very careful - as, if the believer is at all guilty of any one of the sins he has harshly admonished another for doing, then it may cause "God's name to be blasphemed among the Gentiles" (v.24). Due to that phrase in quotes and the wording of the beginning of this passage, where Paul says "if you call yourself a Jew", then it may be that Paul is specifically warning Jews who delight upholding in God's written law to be careful, then, to not fail at any point in the law, else the Gentiles will see hypocrisy and want nothing to do with believing in God, being mistakenly led to think of Him as some kind of joke. This is another, more subtle point for the OSAS crowd who believes that faith alone saves, and not following GOd's written law well enough to either gain salvation or keep it.
I also have always liked the wording here in Romans 2:29, where Paul appears to be calling one who believes the Gospel a "Jew", as he is circumcised not of the flesh but "of his heart by the Spirit", which I also believe to mean salvation upon belief in Christ, as the Spirit has come to you and "circumcised" you, so to speak.
This book really can be the center of great controversy among believers as it seems to go all over the place in consistency of teachings, but again, that's why I believe that Romans is a particular book in Scripture that needs to be read entirely first and considered as a continuous lesson - rather than Paul making a definitive point in any one passage or chapter or even two or more chapters together - before coming to a conclusion that it is teaching anything. It can really exercise the theological part of one's brain, can't it?