Sin and Romans 2

Romans 2 is one of those curious spots in Paul's writings whose intriguing aspects may actually reveal major blind spots in thinking about Paul. Interpreters like N.T. Wright, Richard Hays, and Simon Gathercole I believe are on the right track with their approach to this chapter.

After Paul has paraded stereotypical Gentile sins before his readers in Romans 1, he now turns in chapter 2 to those who think they are exempt from God's wrath because they know better and condemn the behaviors of chapter 1. Of course the primary type of person who was in a position to do so is the person who "call yourself a Jew." This obviously would refer to Jews, but I am willing to believe it might also apply to "God fearers" as well who valued Judaism without fully converting.

Paul certainly evens the playing field here--in perhaps a shocking way. We know that God's judgment against those who practice the things of chapter 1 is true and appropriate (2:2). So if a person does these same things--whether they are a Jew or not--they also stand under the judgment of God's wrath. It is God's graciousness, his kindness, his hesed, that allows them to repent rather than simply destroying them outright (2:4).

[Notice that I fall of the log thinking that it is anachronistic to see prevenient or irresistable grace as the point here--it is God's grace within you causing you to repent. Rather, I suspect the point is that God's is gracious to allow repentance at all. I am not fixed in this interpretation. It is my current hunch.]

The person who does not repent, however, those who think the fact that they are Jews will suffice to escape God's wrath, these individuals are "storing up for yourself wrath on the Day of Wrath and the revelation of the righteous judgment of God" (2:5). What will happen on that day? God "will repay to each according to his works" (2:6).

The repayment, Paul argues will not be affected one way or another on the basis of whether a person is a Jew or not. God will repay eternal life to those who seek glory and honor and immortality by persistence of a good work (2:7). On the other hand, God will repay wrath and rage to those who disobey the truth in strife and who are persuaded with unrighteousness (adikia). Those who practice the evil, they will encounter at that time tribulation and hardship, whether they are Jew or Greek (2:9). Those who do good, they will receive glory and honor and peace (2:10). God does not show favoritism.

These are striking words, both to the ancient Jew and to the modern Protestant. When Paul comes to speak of the final judgment and final justification, he speaks of a judgment according to works. This is shocking to the ancient Jew, because they thought that God punished them differently. Not that God didn't punish them. But with the Jews he punished them a little at a time and they endured. With the Gentiles, he stored up His wrath and then blasted them from existence. Paul says all face God's wrath equally.

For the Protestant, it is shocking to hear Paul saying that it is only those who actually do good who will receive eternal life. There is no mention of God looking the other way from our sin. The grace is on the front end, in the possibility of repentance as we approach God. But afterwards, if our lives do not show true righteousness, we will be fried all the same.

The next verses reinforce these same thoughts (2:12-16). It is not the hearers of the law who will be justified on that day (final justification), but the doers. Those who have sinned "without law" also will perish without law. And as many as have sinned with the law will be judged through the law. Once again, Paul speaks of a final judgment by way of the law.

This seems to contradict things he says elsewhere about not being under the law, leading some to think that this entire chapter is unreal, that he will discard this line of thought when he gets to chapter 3. But other comments Paul makes in 3:31 and chapters 6 and 8 preclude this suggestion.

What is interesting is Paul's reference to those who do not have the law doing the law. They demonstrate the law written on their hearts, something Paul elsewhere implies is a matter of the Holy Spirit and the new covenant (2:15). They demonstrate the work of the law written on the their hearts, even though they are Gentiles. I agree with the growing number who believe this is a reference to Gentile Christians. Paul indicates that the consciences of these individuals might actually "defend" them on the Day when God will judge the hidden things of the heart (2:16).

So for the Jew, and I believe Paul would equally say the Christian, it is not enough simply to know the law. It is not enough to know that stealing is wrong or adultery is wrong or worshipping idols is wrong. You must show the law written on your hearts and not do these things as well, or God will judge you all the same on the Day whether you are Jew or Christian.

Paul ends the chapter by redefining what a Jew is. A Jew is not someone who is a Jew outwardly. A Jew is someone who is one inwardly. And the Gentile who keeps the righteous standard of the law (dikaioma; see 1:32; 8:4) will condemn the Jew who follows the letter (2:27).

This is potentially a very confusing passage. First, Paul cannot be using a definition of law that entails the entire Jewish law. An uncircumcised Gentile de facto cannot keep the law! For a Gentile to have the law written on the heart or to keep the righteous standard of the law, that dikaioma must not be the entire Jewish law. It must be some essential core to the Jewish law, one that does not include circumcision but does include things like stealing, adultery, and idol worship.

1. The definition of sin here seems to be all the things of chapter one and chapter two that Paul indicates are sins. In chapter 2, the ten commandments feature large as measures of sin.

2-3. The dikaiomata of the law for Paul are apparently required of believer and non-believer. Whether believer or non-believer violate these, they will be judged on the Day according to their works. The secret is to have the law written on your heart by the Holy Spirit.