Judgment and Law

Here are Paul’s words in Romans 2:12-16:

“For all who have sinned without the law will also perish without the law, and all who have sinned under the law will be judged by the law. For it is not the hearers of the law who are righteous before God, but the doers of the law who will be justified. For when Gentitles, who do not have the law, by nature do what the law requires, they are a law to themselves, even though they do not have the law. They show that the work of the law is written on their hearts, while their conscience also bears witness, and their conflicting thoughts accuse or even excuse them on that day when, according to my gospel, God judges the secrets of men by Christ Jesus.”

C.E.B. Cranfield summarizes these words of Paul well when he says, “knowledge of the law does not in itself constitute any defense against the judgment of God.” Two things are accomplished here: (1) The Jews cannot have a sense of false confidence in thinking they are saved just because they have the Law. And (2) this quells any possible complaints that the Gentiles might have about being at a disadvantage because they didn’t have the Law of Moses. Paul is affirming that everyone is equal and deserving of God’s judgment—all are equal in that they fall short. The idea that the Jews were at a clear or distinct advantage for being given the Law is being rejected in this section.

Remember in v.11, Paul had just stated that God does not show favoritism. He is not partial. There are no “favorites.” So in verse 12, Paul clarifies this by reminding them that each of them is susceptible to the judgment of God. Regardless whether you have been given a formal law or special revelation at all, you will still be judged and fall short. This term “perish” here means the complete process of destruction of a person. It is what we deserve. This is part of Paul’s whole point. There is a message for both groups here: (1) To the Jews, they have the law but they must abide by it. Just “possessing” the Law does not relieve them of judgment. And (2) to the Gentiles who did not receive a special law (i.e., Law of Moses) it is not required in order to be subject to God’s judgment. In other words, neither will not having the Law excuse them from judgment. The point to both Jew and Gentile here is that just hearing God’s law is not what is going to justify them anyway. Doing what God says is what matters to God, not merely hearing it. Hearing it is a waste of time if we don’t do what He actually commands.

The term “law” as Paul is using it here, is a direct reference to the Law of Moses. But because of what he says in v.14 however, is why I don’t think the application here is exclusively the Law of Moses. Paul shows that this idea of law, while directly referring to the Law of Moses, is indicative of any law. It seems that vv.14-15 here should be considered in light of Romans 1:19-20. Remember Paul said that God has still given the Gentiles knowledge of law so that they are without excuse. Now he is affirming that they have God’s law in their hearts (v.15). What they have in their hearts is not the "Law of Moses." But rather there is a certain instinctual knowledge of right and wrong possessed by the Gentiles, although they didn’t possess the Law of Moses. The ability to discern right from wrong is something that is woven into the very core of their hearts—therefore they still are without excuse. And just the like the Law of Moses is not able to save, neither is this law of the Gentiles' hearts. These Gentiles to whom Paul is referring are no more able to keep their law perfectly than the Jews were able to keep theirs.

Thus, don’t forget contextually, Paul’s overall point here is that law in general falls short in its ability to justify us, because of man’s inability to keep it perfectly. The alternative to law-keeping as a means of justification will be offered beginning in the latter part of the next chapter (Romans 3:23-24). Paul ends this section with a simple acknowledgment of the Judgment Day. Basically it is a concluding touch on making his point that all are liable to Judgment according to how we have obeyed God’s law or commands; and consequently, all are deserving of perishing (i.e., eternal destruction). Also, once again…..let us take note in v.16 of WHO does the judging. This certainly also implies who does not do the judging.

Ben Witherington III, in his commentary, has some interesting thoughts concerning this section of Romans. This will conclude our study of this section:

“The message is, then, not only about the impartiality of God, though that is emphasized, but also about the fact that all humans are equally in need of mercy in view of their sin, including particularly those Jews who should have been teachers to the blind but in fact proved to be less than good exemplars of what the Law required. Having the Law is no guarantee of doing the Law, and merely having it is no protection against God’s judgment on disobedience, for all human behavior will be judged by God. Even being a Jewish teacher does not exempt one from God’s righteous judgment on sin nor from the need to hear and heed the gospel proclamation.”