Judgment And Accountability In Romans 2

Judgment and Accountability in Romans 2

Romans 2:1 states, "Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; because thou that judgest doest the same things" ^[3]. This verse introduces Paul's discussion on judgment and accountability, emphasizing the hypocrisy of judging others while committing the same sins.

The literary context of Romans 2 is crucial. The chapter is part of Paul's larger argument in Romans, where he addresses the relationship between faith and works, and the universality of sin. In chapter 1, Paul describes the Gentiles' sinful state, and in chapter 2, he turns his attention to the Jews, arguing that they are equally guilty ^[4]. The surrounding verses in chapter 2 highlight the impartiality of God's judgment, as seen in Romans 2:2, "We are sure that the judgment of God is according to truth against them that do such things" ^[1].

The historical setting of Romans is significant. Paul wrote the letter to the Roman church around 57-58 AD, during a time when the early Christian community was grappling with the relationship between Jewish and Gentile believers ^[4]. Paul's argument in Romans 2 reflects this context, as he seeks to establish that God's judgment is not limited to the Jews, but applies to all people equally.

A key term in Romans 2 is "conscience," mentioned in verse 15, "in that they show the work of the law written in their hearts, their conscience bearing witness, and their thoughts one with another accusing or else excusing them" ^[2]. The concept of conscience is crucial in understanding Paul's argument, as it highlights the internal moral compass that guides human behavior.

One major exegetical decision in interpreting Romans 2 is understanding the identity of the "man" in verse 1. Some interpretations see this as a reference to the Jews, while others understand it as a more general address to anyone who judges others ^[6]. John Gill, a Baptist/Reformed commentator, interprets this verse as a condemnation of those who judge others while committing the same sins, arguing that such individuals are "inexcusable" ^[9].

The range of interpretations on Romans 2 is diverse. According to John Calvin, one theologian, this passage emphasizes God's sovereignty in judgment, highlighting the futility of human attempts to justify themselves ^[5]. In contrast, Adam Clarke, a Methodist/Wesleyan commentator, focuses on the impartiality of God's judgment, stressing that sin is equally punishable regardless of whether it is committed by a Jew or a Gentile ^[8].

The passage has functioned significantly in Christian tradition, particularly in discussions around the nature of God's judgment and the importance of personal accountability. The early Church Fathers, such as John Chrysostom, an Eastern Orthodox commentator, used this passage to emphasize the universal nature of God's judgment, arguing that it applies to all people, regardless of their background or status ^[7].

The implications of Romans 2 have been far-reaching, influencing Christian thought on issues such as sin, judgment, and salvation. As Charles Hodge, a Reformed (Old Princeton) theologian, notes, the passage underscores the importance of understanding the relationship between faith and works in the context of God's judgment ^[10].

Sources

Romans “Romans 2:2 (BBE) — And we are conscious that God is a true judge against those who do such things.”
Romans “in that they show the work of the law written in their hearts, their conscience testifying with them, and their thoughts among themselves accusing or else excusing them) -- Romans 2:15”
Romans “Romans 2:1 (YLT) — Therefore, thou art inexcusable, O man--every one who is judging--for in that in which thou dost judge the other, thyself thou dost condemn, for the same things thou dost practise who art judging,”
Romans (Baptist/Reformed) “John Gill on Romans 2 (introduction): INTRODUCTION TO ROMANS 2 This chapter contains, in general, a vindication of the justice and equity of the divine procedure against men, such as are described in the preceding chapter; and a refutation of the several pleas that might be made by the Gentiles, who had not the law, and by the Jews who had it; and concludes with exposing the wickedness of the latter, and with showing who they are that are properly Jews, and circumcised persons, in the account of God. It begins, in Rom 2:1, with an inference deduced from what had been said in the latter part ”
CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 89: may not be tedious to my readers. The whole comes to this, that to the Roman Pontiff belongs the supreme cognisance of all ecclesiastical causes, whether in determining and defining doctrines, or in enacting laws, or in appointing discipline, or in giving sentences. It were also tedious and superfluous to review the privileges which they assume to themselves in what they call reservations. But the most intolerable of all things is their leaving no judicial authority in the world to restrain and curb them when they licentiously abus”
Romans (Nonconformist/Puritan) “Matthew Henry on Romans 2:1: In the former chapter the apostle had represented the state of the Gentile world to be as bad and black as the Jews were ready enough to pronounce it. And now, designing to show that the state of the Jews was very bad too, and their sin in many respects more aggravated, to prepare his way he sets himself in this part of the chapter to show that God would proceed upon equal terms of justice with Jews and Gentiles; and now with such a partial hand as the Jews were apt to think he would use in their favour. I. He arraigns them for their censoriousness and self-conceit”
CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: themselves bearing witness by the things which they do daily, and say, to the doctrines of the truth. But of this in the sequel: but for the present, let us keep to what is set before us. “For the wrath of God is revealed from heaven.” And indeed even here this often takes place in famines and pestilences and wars: for each individually and all in common are punished. What will be the new thing then? That the chastisement will be greater, and common to all, and not by the same rules. For now what takes place is for correction; but then for vengeance.”
Romans (Methodist/Wesleyan) “Adam Clarke on Romans 2:2: We are sure that the judgment of God, etc. - God is impartial, and will punish sin wheresoever he finds it. Transgression in a Jew is not less criminal than iniquity in a Gentile.”
Romans (Baptist/Reformed) “John Gill on Romans 2:3: And thinkest thou this, O man, that judgest them which do such things, and doest the same,.... Some men may be so vain as to imagine, that though they do the same things which they condemn in others, they shall escape the judgment of God: but such will find themselves most sadly mistaken; there is no avoiding the general judgment; all men must come to it; there will be no eluding it through craftiness and deceit, through bribery and corruption; there will be no escaping condign punishment, through might in the criminal, or through the judge's ignorance of his crimes,”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 13: work. It is, therefore, contrary not only to the argument of the Apostle, but to the whole spirit of the passage ( Romans v. 12-21 ), to exclude infants from “the all” who are made alive in Christ. The conduct and language of our Lord in reference to children are not to be regarded as matters of sentiment, or simply expressive of kindly feeling. He evidently looked upon them as the lambs of the flock for which, as the good Shepherd, He laid down his life, and of whom He said they shall never perish, and no man could pluck them out of his ”

Ask Your Own Question