The term érga is the plural form of érgon (vv. 6, 7, 15), referring to an “act” or “action,” a “work” or “deed,” “what one undertakes to do” or “something done,” applicable to human conduct whether good or bad.2 The second chapter of Romans highlights active obedience in the justification process (vv. 6-8, 10, 13, 14), which seems at variance with the chapters that follow regarding justification by faith apart from works (e.g., 3:20, 28; 4:2-5).
In a linguistic sense, interpreters throughout the history of the interpretation of Paul have resolved the problem of Romans 2 by taking the rest of the letter, understood in the traditional sense of a negation of justification through the doing of good works, as the main text which determines the meaning of the entire letter. Romans 2—or the parts that do not fit that meaning—is then read in a way that is consistent with the rest of the letter. In that way, before the process of interpretation begins, the reading of Romans is predetermined in such a way that one part of the letter determines how another is to be read. In reality this predetermination of how chapter 2 is to be read also determines the meaning of the rest of the letter. By leaving out of consideration the possible influence of chapter 2 on the meaning of Romans, the traditional understanding is reinforced. Our understanding of the letter would be different if chapter 2 were allowed to co-determine its meaning…. the tension between Romans 2 and the rest of Romans should be considered, not as a problem to be avoided, but as a promising starting point for deepening our understanding of the letter …3
Alleviating Misconceptions
If justification is “by faith alone,” as commonly inferred from chaps. 3–4, what are we to make of chap. 2? Is this apparent discrepancy irreconcilable? The problem is not what Paul actually says but the way in which “faith” has been misconceived as merely an internal belief devoid of external acts [érga] of obedience. However, the original audience to whom Paul’s letter is addressed understood “faith” [pístis] as “obedience of faith” [hupakoēn písteōs] (1:5; 16:26; cf. 1:8; 2:6, 7, 8, 10, 13, 14; 6:3-17; 10:16; 15:18; 16:19).
The humble “works” of obedience in chap. 2 are not the same as the judaized meritorious “works of the law” [érgōn nómou] (3:20, 28) discussed later.4 Context and linguistic qualifiers determine whether the term “works” [érga] and comparable expressions are meant in a positive or negative sense, so “there is no real antithesis between Faith and Works in themselves. Works are the evidence of Faith, and Faith has its necessary outcome in Works.”5
Conclusion
For those on the positive side of God’s righteous judgment, Paul clearly does not discount personal responsibility and effort as implied in Romans chap. 2 by the requisites of “seeking,” “endurance,” “of good work,” and “doing good” (vv. 7-10). Salvation involves divine-human participation for “those who do not regard their good works as an end in themselves, but see them as marks not of human achievement but of hope in God. Their trust is not in their good works, but in God, the only source of glory, honour, and incorruption.”6
For those on the negative side, the motivating disposition is “self-seeking” characterized by the ones who “do not obey [apeithéō] the truth, but obey [peíthō] unrighteousness” and everyone “who does [katergázomai] evil” (vv. 8-9). Condemnation is the inevitable consequence of human defiance, sinful effort, and rejection of God’s merciful grace. Whether good or bad, God “will give to each one according to his works” (v. 6).
--Kevin L. Moore
Endnotes:
1 Eternal life is indicative of both longevity and quality of existence (cf. John 10:10; 1 Tim. 4:8). Unless otherwise noted, scripture quotations are the author’s own translation.
2 Note Rom. 9:11; cf. Matt. 16:27; 1 Cor. 3:13-15; 2 Cor. 11:15; 2 Tim. 4:14; Tit. 1:16.
3 Hendrikus Boers, The Justification of the Gentiles (Peabody, MA: Hendrickson, 1994) 8-10.
4 A number of passages employ érgōn (“works”) without nómou (“of law”) but have the same meaning (BAGD 308), e.g., Rom. 4:2, 6; 9:12; 11:6; Eph. 2:9.
5 William Sanday and Arthur C. Headlam, A Critical and Exegetical Commentary on The Epistle to the Romans. ICC. 5th ed. (Edinburgh: T. and T. Clark, 1908) 57.
6 C. K. Barrett, The Epistle to the Romans BNTC (London: Adam & Charles Black, 1984) 46-47.
Related Posts: Bookends of Romans: Defining Faith, Abraham Believed God (Rom 4:3), Abbreviated Gospel, Baptism (Rom 6:1-4)
Related articles: Donnie DeBord, When Are We Saved?
