Romans 2:14 difficult
Introduction
Some maintain that Paul describes Gentile Christians who manifest the new life of the Spirit by their obedience to the law.4
Others with equal vigor argue that the Gentiles in this section are unbelievers whose obedience to the law is occasional and not sufficient to obtain salvation
First, the γάρ (gar, for) of verse 14 is linked with the last clause in verse 13, “the doers of the law will be declared righteous” (so Mundle 1934: 251; Cranfield 1975: 155; König 1976: 56; Ito 1995: 25). The doing of the law by the Gentiles (ἔθνη, ethnē) in verse 14 is directly linked with verse 13b, which speaks of a law-keeping that involves justification. Since the γάρ of verse 14 immediately succeeds verse 13b, some claim that this is the most natural and compelling explanation of the logical relationship between verses 13 and 14.
Since verse 13b refers to a keeping of the law that results in justification, the same conclusion applies to the keeping of the law by the Gentiles in verse 14
Second, the phrase τὸ ἔργον τοῦ νόμου γραπτὸν ἐν ταῖς καρδίαις αὐτῶν (to ergon tou nomou grapton en tais kardiais autōn, the work of the law written in their hearts) clearly alludes to Jer. 31:33.5 This text in Jeremiah is in the midst of a section that refers to the new covenant in which God will implant the law on his people’s hearts so that they will obey him spontaneously. This constitutes powerful evidence that in Rom. 2:14–15 Paul is thinking of believers who have been transformed by an internal work of God himself. The writing of the law on the heart is part and parcel of a saving work of God
the accusing and defending thoughts in the conscience (v. 15) should not be taken as evidence that these are unbelievers. The obedience of these believers, though imperfect, is significant (Cranfield 1975: 162). It is substantial enough to provide evidence that they are the beneficiaries of the Holy Spirit’s work.
First, although a plausible case can be made for the γάρ of verse 14 being joined to verse 13b, the connection is more likely to verse 13a. The context decisively favors this interpretation. The main point of verses 14–15 is that Gentiles possess the law. Twice in verse 14 Paul notes that the Gentiles do not have the law (ἔθνη τὰ μὴ νόμον ἔχοντα, ethnē ta mē nomon echonta, Gentiles who do not have the law; οὗτοι νόμον μὴ ἔχοντες, houtoi nomon mē echontes, these not having the law), that is, the Mosaic law. Nonetheless, by doing the law they are a law to themselves. That the main clause in verse 14 is ἑαυτοῖς εἰσιν νόμος (heautois eisin nomos, they are a law to themselves) should be emphasized. The main clause indicates what Paul is driving toward in verse 14: even though the Gentiles do not have the Mosaic law, they in effect possess the law (presumably the moral norms of the Mosaic law; contra Käsemann 1980: 64) as evidenced by their occasionally keeping the commands of that law
Verse 15 confirms this interpretation. Gentiles possess the law in the sense that it is written on their hearts and attested by their conscience. The connection between verse 13 and verses 14–15 can now be stated. Paul’s main purpose in verses 13–15 is to attack any Jewish sense of advantage by virtue of their possession of the law
Of course, verse 13a refers specifically to the Jews, who have heard the Mosaic law. Verses 14–15 advance the argument, however, by showing that the Gentiles—although lacking the specific Mosaic law—have heard the moral norms of the law as well. Thus any claim to an advantage based merely on knowing the law is relativized for the Jews.
Second, the text does not specifically quote or necessarily allude to Jer. 31:33 (38:33 LXX). In fact, the law is not inscribed on the heart but “the work of the law is written in their hearts” (τὸ ἔργον τοῦ νόμου γραπτὸν ἐν ταῖς καρδίαις αὐτῶν, v. 15). The “work of the law” is not love (Michel 1966: 82), neither is it “the effect of the law” (Barrett 1991: 50). It is best defined by the previous verse, which speaks of “the things of the law” (τὰ τοῦ νόμου) (Wilckens 1978: 134; Moo 1991: 148; Deidun 1981: 165–67). The “work of the law,” then, refers to the commands contained in the Mosaic law
When Paul speaks of the “work of the law written in the heart,” therefore, he is merely pointing out that the Gentiles know the commands contained in the Mosaic law (Moo 1991: 148). This should not be confused with Jeremiah’s promise that the law will be written on the heart in a saving work of God. The purpose is to show that they know what the law commands. Paul borrows here the popular Greek conception of a natural law written on the heart
Third, that he refers to natural law is also suggested by the phrase ἑαυτοῖς εἰσιν νόμος. To say that believers are a “law to themselves” would be an unusual way of describing Christians, for Paul typically describes Christian obedience to the law in terms of fulfillment (Rom. 13:8–10; Gal. 5:14), or as enabled by the Holy Spirit (Rom. 2:26–29; 8:4). To say that Gentiles “are a law to themselves” directs attention to what is inscribed in their nature, which accords nicely with the conception of a natural law written on their hearts
