NOTES for Rom 2:1-11

Returning to the image of the two ways, the way of righteousness and the way of ungodliness, the apostle further develops the theme of universalism that he began in his reflections on natural knowledge of God and on the "natural Torah." He speaks of things that would appear self-evident, reminding his readers that one should not condemn others for sins from which one is not free oneself (vv. 1-2). In the letter, as we can see, he is speaking about people who test God's patience in precisely this way (vv. 3-8). And from the context it becomes clear that this condemnation had formally religious grounds: those who condemned others set themselves against others on the basis of belonging either to the Jewish people or to the Church. The first is more plausible, judging by the apostle's equalizing in righteousness "Jews" and "Greeks" (vv. 9-11), that is, Jews and Gentiles. Of course, such religious pride in no way justified before God those who gave themselves over to it; it only added one more sin to the sins they were already committing.

But the issue was not only hypocrisy and the vain hope that belonging to the Jewish people would in itself prove to be a kind of indulgence. The issue was the very understanding of righteousness held by those who took this position. For them, evidently, righteousness was inseparable from belonging to a particular national and religious community, so that those who belonged to it should by definition be judged by God according to some special, perhaps gentler, laws. Paul, however, from the very beginning sees righteousness exclusively in the context of a person's relationship with God. For him the Torah is universal; it is given to everyone regardless of national or religious belonging and is not the exclusive property of any religious community.

A Gentile can follow the Torah, and then he will find Christ and enter the Kingdom, although of course it is easier for a Jew to do this, since he studies the Torah from childhood. But if a Jew violates the Torah, the demand made of him will not be less than that made of a Gentile, but greater, although a Gentile who has had the experience of natural revelation will also answer for the evil deeds he committed, deeds he knew were evil. Paul has no doubt that the Kingdom Christ brought into the world is one for all. But then righteousness too must be one for all. And so must the Torah.