Paul's Reference to the Law in Romans 2
Paul's Reference to the Law in Romans 2
In Romans 2, Paul discusses the law in relation to both Jews and Gentiles, arguing that the law is not just a external code but is also written on the hearts of Gentiles, who "show the work of the law" [2]. The passage begins by addressing a Jewish interlocutor who judges others for the same sins they commit, highlighting the hypocrisy of those who "glory in the law" yet disobey it [3].
The literary context of Romans 2 is crucial. Paul is developing his argument from Romans 1, where he discusses the wrath of God against sinful humanity. In Romans 2, he focuses on the judgment of God, emphasizing that it is according to truth and that those who practice sin will be judged [1]. The surrounding chapters (Romans 1-3) form a larger unit where Paul establishes the universal need for salvation.
The historical setting of Romans is significant. Paul wrote to the Roman church around 57-58 AD, during a time when the relationship between Jewish and Gentile Christians was a pressing issue [4]. Paul's discussion of the law reflects this context, as he navigates the complexities of Jewish identity and the role of the law in the lives of believers.
A key term in Romans 2 is "law" (nomos), which Paul uses in various ways. He refers to the Mosaic law, but also to the law written on the hearts of Gentiles [2]. The phrase "work of the law" is particularly significant, as it highlights the internalization of the law's principles.
One major exegetical decision in interpreting Romans 2 involves understanding Paul's reference to Gentiles doing "by nature the things contained in the law" [6]. According to Calvin, this passage indicates that Gentiles have a natural understanding of the law's principles, which is a key aspect of Paul's argument [6].
The range of interpretations on Romans 2 is broad. Reformed interpreters like Calvin emphasize the internalization of the law and the universal applicability of God's judgment [6]. Eastern Orthodox interpreters, such as John Chrysostom, focus on the law as a means of understanding God's righteousness [5].
In tradition, Romans 2 has functioned as a key text in discussions about the law, judgment, and salvation. The passage has been used to support various theological positions, from the idea of natural law to the importance of obedience to God's commands.
Paul's discussion of the law in Romans 2 remains a complex and contested topic. The passage challenges readers to consider the relationship between the law, judgment, and salvation, highlighting the need for a nuanced understanding of Paul's argument. As Calvin notes, the law is not just an external code, but is also written on the hearts of those who are accountable to God [6].
Sources
- Romans “We know that the judgment of God is according to truth against those who practice such things. -- Romans 2:2”
- 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 “You who glory in the law, through your disobedience of the law do you dishonor God? -- Romans 2:23”
- Romans (Protestant academic) “Tyndale House on Romans 7:6: 7:6 the letter of the law (literally the letter): Paul uses the word letter to refer to the law, which was engraved on tablets of stone and consisted of individual letters (see 2:29; 2 Cor 3:5-7).”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: the Law was the subject of discussion, he moots another special point of controversy, and very opportunely and with much cogency introduces a notice of Abraham. Ver. 6 . “Even as Abraham believed God, and it was reckoned unto him for righteousness.” Even the miracles done by themselves, he says, declare the power of Faith, but I shall attempt if you will suffer me to draw my proofs from ancient narratives also. Then, as they made great account of the Patriarch, he brings his example forward, and shows that he too was justified by”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 38: the former two, since an Apostle declares, “When the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves: which show the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the meantime accusing or else excusing one another” ( Rom. 2:14, 15 ). If the Gentiles have the righteousness of the law naturally engraven on their minds, we certainly cannot say that they are altogether blind as to the rule of life. N”