Romans

2:12-16

Arguments in support of the proposition, 1:18-11:36

1. The impartial nature of God's righteous condemnation of universal sin, 1:18-3:20

iv] The possession of the law does not protect a person from the impartial judgment of God

In this passage Paul examines the role of the law in the righteous judgment of God. When it comes to God's judgment, benefit is gained by "doing good", and the simple fact is, that the possession of the law does not of itself promote good. Even a person who never had the privilege of living under the Mosaic law is able to understand ethics and begin to live an exemplary life. In that day when God will judge the secret thoughts of all, those under the law will actually be condemned by the law itself; they will stand condemned in exactly the same way as those without the law stand condemned.

Most commentators take the view that the "Jews" referred to in this passage are unconverted. Although not a widely held view, Paul may have in mind "the weak", nomists, those committed to the law of Moses for the purpose of appropriating the promised Abrahamic blessings. As for the "Gentiles", the majority of commentators similarly take the view that they are unconverted, although some argue that they are "converted Gentile Christians whose fulfilment of the law will be confirmed at the last judgment", Jewett, cf. Barth, Cranfield. It is though quite possible that Paul's argument at this point does not compare Jews with Gentiles, but rather moral people under the law with moral people outside the law. When it comes to the righteous judgment of God, value lies in "doing good", not in possessing the law. In the day of judgment, even our secret throughts will curse us.

Having established the universality of sin and the impartial judgment of God, Paul introduces the role of the law of Moses. Due to sin, all are judged with or without the law. Those who place themselves under the law are condemned by the law for to be right before God demands obedience to the law, v12-13.

gar "-" - Here drawing a conclusion, namely, that universal sin + the impartial judgment of God means that those without the law (those who never had the opportunity to live under the Sinai covenant) and those with the law are likewise lost. "For this is how things stand", Cassirer.

anomwV "apart from the law" - without law, not having the law. This first mention of "law" in the epistle most likely refers to "the law of Moses / Torah", although a general sense is possible, "the will of God as a rule of duty, no matter how revealed", Hodge. It does seem that on most occasions Paul has in mind the law of Moses (Torah, the old covenant law) when he refers to "law", but sometimes he does seem to use "law" in another sense, possibly referring to new covenant law, the law written on the heart of a believer, cf., 7:21-25, 8:2.

hJmarton (hJmartanw) aor. "sin" - The aorist is probably constative, expressing the action in its entirety.

en nomw/ (oV) "under the law" - in law. As is often the case with the word "law", there is no article. The reason is unclear, although it may support those who argue that Paul means "law in general." "In the area of the law", Morris, "in their relationship to the law."

dia + gen. "by" - by means of, because of.

oiJ akroatai (hV ou) "those who hear [the law]" - the hearers. Hearing was the usual way a person would take in the law. "It is not those who merely listen to what the law says", Cassirer.

dikaioi adj. "righteous" - The sense is "right before God", "in a right relationship with God", "approved before God."

oiJ poihtai (hV ou) "those who obey" - the doers. Of course, commentators are all over the place on whether anyone actually has "done" the law, and if so, who. Most see it as a theoretical possibility only, so Morris, etc. Cranfield has a rather strange idea of something that new Christians do before being introduced to the law proper. See v26.

dikaiwqhsontai (dikaiow) fut. pas. "will be declared righteous" - will be justified. One suspects the future tense is gnomic, expressing an eternal reality, but possibly eschatological. Taking the sense "judged right before God." Note how Barrett happily goes with "made right" since it does not mean "make virtuous", but rather "grants a verdict of acquittal." In simple terms, what God says so is so. If he says we are "right", then we are "right", even though, in ourselves, we are anything but right.

Verses 14 and 15 are often treated as a parenthesis, so NIV, with v16 picking up on v13. The idea being that Gentiles potentially, or some Gentiles, or believing Gentiles, can fulfill the requirements of the law through the leading of their "conscience", or "law written on the heart", Jer.31:33, and so be declared righteous, or confirm that declaration..... Cranfield is not convinced and regards v14-16 as a single unit. Unlike the judaizers who, having sinned under the law, stand condemned by the law, Gentile believers, having not actually received the Torah as a birthright, are not only "declared righteous" without the law, but apply (imperfectly) its requirements in their day to day life prompted as they are by the indwelling compelling of a law within, v14. The righteousness of these believing Gentiles is by faith, a point that Paul has yet to develop, but here he makes the point that their attention to the Mosaic law, having never received the law of Moses, is a product of the law written in their heart, which is of course, a fulfilment of Jeremiah 31:33. This law within, as with the Mosaic law, condemns as well as praises, v15, thus forcing the believer to stand before God and recognize again that their standing is by grace through faith, v16, ie., the law functions to expose sin and drive the sinner to God for mercy - to rest on faith rather than works. Cranfield's line of interpretation, here freely adapted, has much to commend it, but as noted above, it is likely that Paul is simple comparing two moral people, one with the law, one without, both of whom are condemned. Law is of no advantage when it comes to the righteous reign of God; its task is to condemn, not purify.

gar "for" - Expressing cause/reason for the statement v13b, although Dumbrell argues that v13 is an aside and so at this point Paul picks up on the argument commenced in v12.

oJtan + subj. "when" - whenever. Forming an indefinite temporal clause.

eqnh (oV) "Gentiles" - The lack of an article indicates "certain" Gentiles are in Paul's mind. Usually understood as either unbelieving Gentiles who have the unrealized potential of living a moral life (even some actually do live a moral life) on the basis of the revelation available to them, or like Abraham and other Old Testament saints, pre-Christian Gentiles ("righteous Gentiles") who rest in faith on the available knowledge of God's mercy. The position taken in these notes is that the "Gentiles" referred to here are "Gentile believers", who, under the regulations of the Jerusalem Council, Acts 15, were not constrained by the demands of the Old Covenant law since, in Christ, through the Spirit, the new covenant law is written on their hearts, Jer.31:33. The view that they are "Gentile Christians" is by no means innovative, eg., it was proposed by Augustine. It has also been accepted by some modern theologians, eg., W. Mundle, F. Fluckiger, Barth, J.B. Soucek. See also "Gentiles or Gentile Christians?", A. Konig, Journal of Theology for South Africa 15, 1976. Some commentators also accept the "Christian Gentile" theory, eg., Jewett. Cranfield.

ta mh .... exonta (exw) pres. part. "who do not have [the law]" - not having [law]. The participle forms a substantive.

fusei (iV ewV) dat. "by nature" - The dative is usually regarded as instrumental when "by nature" is taken with "do the things required by the law" (ie., natural law), but it is more likely local and taken with "who do not have the law", so Bengel, Cranfield, ie., the Gentiles did not naturally possess the law of Moses as a birthright, although, as members of the church, they would be aware of it.

eJautoiV eisin nomoV "they are a law for themselves" - to themselves are a law. By being in Christ and indwelt by the Spirit of Christ, having the law written on their heart, they are guided independent of the Mosaic law. "They have an inner direction that serves the same purpose as law", Junkins.

oJtineV + ind. "since" - Forming a relative causal clause, as NIV. "Who are of such a quality as to", Morris.

endeiknuntai (endeiknumi) pres. "they show" - they show forth. Possibly a futuristic present tense if viewed eschatologically, although it is surely a "now" reality, but then v16 becomes a problem in that it does seem to refer to the eschaton, see v16.

to ergon tou nomou "the requirements of the law" - the work of the law. Not "effect", Barrett, but "the work which the law requires", Cranfield.

grapton en taiV kardiaiV autwn "written on their hearts" - Obviously alluding to Jer.31:33, so Cranfield, Jewett, although denied by many commentators, eg. Barrett. Presumably it is the "requirements" which are written on the heart, rather than the actual Mosaic law.

thV suneidhsewV (iV ewV) "[their] consciences [also bearing witness]" - The phrase is a genitive absolute probably expressing a temporal sense. The word may imply that the conscience functions as if a law within, but Cranfield argues that the word expresses inward rational thought rather than the prompting of an innate moral core; the word was commonly used "of knowledge shared with oneself whether of one's having done wrong or of one's innocence", Cranfield.

summarturoushV (sumarturew) pres. part. "bearing witness" - bearing joint witness / bear witness, testify. Both meanings are suggested. If "bearing joint witness" then who is the other witness? Barrett suggests the Gentiles themselves, although possibly "the law" is intended. Cranfield argues for "bear witness, testify", the testimony of "the law's requirements written on their heart" of the individual Gentile Christian.

kathgorountwn (kathgorew) pres. part. "now accusing" - accusing. Genitive absolute forming a temporal clause, so also "now even defending them." The action of the law within primarily condemning sin and thus reminding the believer of the basis upon which they stand right before God, namely, by grace through faith and not works of the law.

The sense of this verse is disputed. Its seeming reference to the great assize doesn't seem to fit the "accusing" and "defending" of v15, which is, of course, a present reality. A nice way through the maize is to translate the verse "all this will be made plain on the day of judgment", Leenhardt, but we are best (against Dunn etc.) to view the judgment as a present ongoing reality. Every time we kneel in prayer, properly beginning with confession, we recognize a judge who knows our every secret.
      "This will take place" - The lack of a verb, here supplied by NIV, indicates that Paul is still working with the same time frame, a durative present.

hJmera/ (a) "the day" - day. The lack of an article further indicates that Paul is not speaking about "the day of judgment", the last day.

krinei (krinw) pres. "will judge" - judges. Again, the present tense here further supports the view that Paul is not thinking of a future judgment.

dia + gen. "through [Jesus Christ]" - through, by means of. This prepositional phrase probably indicates the agent of "my gospel" rather than the agent of judgment. The word order in the Gk. supports this view.

kata to euaggelion mou "as my gospel declares" - according to my gospel. Cranfield's "the gospel which I preach [together with other Christian preachers]" misses the point. Paul is suggesting that the gospel which he preaches is distinctive, although as it is "through the agency of Christ", it is not heretical.

Romans Introduction.

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