Romans. Craig S. Keener

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Romans - Craig S. Keener


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trap only gradually as he shows that Jew and Gentile alike are condemned. Singling out a hearer (rhetorical “apostrophe”), as Paul does with “O man” (2:1, 3; cf. 9:20), was a common rhetorical device,2 again effective for holding audience attention.

      Because those who commit all kinds of sins (1:29–31) recognize that such behavior merits death under God’s standard (1:32), they deserve divine judgment (2:3, 5). Whether they (like morally lax Gentiles) excuse or (like strict Jews) condemn such behavior, they are condemned (2:15). In 1:32 they excuse it, and in 2:1 they condemn it, but both approaches of sinners are inexcusable (1:20; 2:1–5).

      Continuing his lavish display of effective literary devices, Paul now reinforces his point with inverted repetition, what is called a chiasm (2:6–11):

      A God repays each according to their works (2:6)

      C´ Suffering to those who do evil (2:9)

      B´ But glory and honor to those who do good (2:10)

      A´ Because God is impartial (2:11)

The righteous do good works (2:7) These cannot be Jewish law-works (3:20, 27–28)
The righteous endure (2:7) Believers endure (5:3–4; 8:25; 12:12; 15:4–5)
The righteous “seek” for glory (2:7) No one “seeks” for God (3:11); one must not “seek” righteousness the wrong way (10:3, 20)
The righteous seek glory and honor (2:7, 10) Humanity lost God’s glory (3:23), but glory awaits believers (5:2; 8:18, 21; 9:21, 23)
The righteous receive eternal life (2:7) Believers in Jesus receive eternal life (5:21; 6:22–23; cf. 8:13)
The righteous will have peace (2:10) Humanity does not know peace (3:17), but believers will have it (5:1; 8:6; 14:17)
The righteous do “good” (2:7, 10) The wicked do not do good (7:18–19; cf. 3:10); believers should do what is good (12:9, 21; 13:4; 15:2)
Doers of good include both Jews and Greeks (2:10) Both Jews and Gentiles are under sin (3:9); the community of believers includes both Jews and Gentiles (1:16; 9:24; 10:12; cf. 3:29)

      Thus while Paul is focusing on God’s ethnic impartiality rather than on believers here, when he later addresses such issues he seems to assume that it is believers in Jesus who are able to fulfill the role of the righteous. Christ comes not merely to forgive unrighteousness but to empower for righteous living.

      Indicting Hypocrisy (2:17–24)


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