Why are Gentiles condemned for sin if they are ignorant of God’s law?
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| Painting by Rembrandt of Paul, one of the most notable of early Christian missionaries, who called himself the "Apostle to the Gentiles." Paul, a Hellenistic Jew, was very influential on the shift of Christianity to Gentile dominated movement. (Photo credit: Wikipedia) |
Transgression can be distinguished from sin, for “where there is no law there is no transgression” (Rom. 4:15). If we adopt this distinction, Gentiles did not transgress the law, for they did not have the written law. But even though they did not transgress a written law, they still sinned, in that they violated the will of God. Similarly, Paul argues that those who lived between the time of Adam and the time of Moses sinned, even if they did not transgress a specifically revealed commandment as Adam did or as the Israelites did under the Mosaic covenant (Rom. 5:14).
But why are Gentiles condemned for sin if they are ignorant of God’s law? Even though they did not have a written law from God communicating what was right or wrong, they were familiar with “God’s decree that those who practice such things deserve to die” (Rom. 1:32). God’s “decree” or “ordinance” (dikaiōma) that those who practice evil deserve eternal death is not hidden from them. They know intuitively, presumably because God planted such knowledge in their hearts, that those who practice evil deserve death.
Paul’s discussion in Romans 2:14–16 is quite illuminating when we consider whether Gentiles were under the law. We already have noted that Paul says that they were without the law and did not possess the law. On the other hand, Paul declares that they “are a law to themselves” (Rom. 2:14). As such, they occasionally keep the things that are mandated in the written law.
But why are Gentiles condemned for sin if they are ignorant of God’s law? Even though they did not have a written law from God communicating what was right or wrong, they were familiar with “God’s decree that those who practice such things deserve to die” (Rom. 1:32). God’s “decree” or “ordinance” (dikaiōma) that those who practice evil deserve eternal death is not hidden from them. They know intuitively, presumably because God planted such knowledge in their hearts, that those who practice evil deserve death.
Paul’s discussion in Romans 2:14–16 is quite illuminating when we consider whether Gentiles were under the law. We already have noted that Paul says that they were without the law and did not possess the law. On the other hand, Paul declares that they “are a law to themselves” (Rom. 2:14). As such, they occasionally keep the things that are mandated in the written law.
Gentiles lack the written law, but the moral norms of the law are written on their hearts (Rom. 2:15). Their consciences either accuse or defend their behavior in accord with the law stamped on their hearts. Paul does not intend to provide a treatise here on natural law, so we should not expect all our questions to be answered. Paul’s purposes are rather limited. He wants to show that Gentiles are not bereft of moral norms, for God’s requirements are imprinted on their hearts.
Some scholars maintain that Paul refers to Christian Gentiles here, and thus the verses do not speak to the issue of whether unbelieving Gentiles know God’s moral requirements.1 A reference to believing Gentiles in Romans 2:12–16 is possible but unlikely for several reasons. First, the topic sentence of the paragraph refers to those who will perish without possessing the law, not those who will be justified (Rom. 2:12). Second, the obedience described in Romans 2:14 is occasional and sporadic, not a result of the Spirit’s work in their hearts.
Some scholars maintain that Paul refers to Christian Gentiles here, and thus the verses do not speak to the issue of whether unbelieving Gentiles know God’s moral requirements.1 A reference to believing Gentiles in Romans 2:12–16 is possible but unlikely for several reasons. First, the topic sentence of the paragraph refers to those who will perish without possessing the law, not those who will be justified (Rom. 2:12). Second, the obedience described in Romans 2:14 is occasional and sporadic, not a result of the Spirit’s work in their hearts.
Third, Romans 2:15 emphasizes the accusing role of thoughts, while acknowledging that in some instances (“even,” kai) the law is kept. But such obedience is viewed as exceptional and unusual; it does not reach to the level where justification is gained (Rom. 2:13). Fourth, the certainty of judgment is emphasized by the concluding thought—the recognition that God will judge “the secrets of men by Christ Jesus” (Rom. 2:16). So, even though unbelieving Gentiles do not have God’s written law, God’s law—the moral precepts of the law—is imprinted on their hearts. God is righteous in judging them on the last day, for they knew what was morally praiseworthy and failed to carry it out.
It is difficult to discern whether Paul includes Gentiles in Romans 3:19: “Now we know that whatever the law says it speaks to those in the realm of the law” (my translation). Many scholars think that only Jews are intended. Paul has argued earlier in the letter, as noted above, that Gentiles are without the law (2:12–14).
It is difficult to discern whether Paul includes Gentiles in Romans 3:19: “Now we know that whatever the law says it speaks to those in the realm of the law” (my translation). Many scholars think that only Jews are intended. Paul has argued earlier in the letter, as noted above, that Gentiles are without the law (2:12–14).
So, it seems strange to say now that they are in the realm of the law, for Paul has specifically placed them outside the law’s realm. If we adopt this reading, then Paul’s argument is as follows. If the Jews who possess so many covenant privileges fail to keep God’s law (2:17–29), then surely the Gentiles cannot observe it either. Based on this interpretation, Paul moves from speaking to the Jews in 3:19a to the closing of “every mouth” and the guilt of “the whole world” before God (Rom. 3:19b).
Previously this interpretation seemed persuasive to me, but I now incline to the notion that Gentiles are included in those who are in the realm of the law for the following reasons. Strictly speaking, of course, the Gentiles did not possess the Mosaic law, as Romans 2:12–14 verifies. Still, Paul argues in that very text that the moral norms of the law are etched on their hearts. The catena of sins listed in Romans 3:9–18 focus on the moral infractions of which all people are guilty, including the Gentiles.
Previously this interpretation seemed persuasive to me, but I now incline to the notion that Gentiles are included in those who are in the realm of the law for the following reasons. Strictly speaking, of course, the Gentiles did not possess the Mosaic law, as Romans 2:12–14 verifies. Still, Paul argues in that very text that the moral norms of the law are etched on their hearts. The catena of sins listed in Romans 3:9–18 focus on the moral infractions of which all people are guilty, including the Gentiles.
Hence, in Paul’s concluding statement in Romans 3:19 he may be placing Gentiles in the realm of the law in that they are fully aware of the moral norms stated in the law. Such a reading makes better sense of the following words, which declare that “every mouth” is shut and “the whole world” is guilty before God. Finally, in 3:20 Paul emphasizes that “no human being” (pasa sarx) is justified by the works of law, suggesting again that both Jews and Gentiles are in view. On balance, it seems slightly preferable that Paul includes the Gentiles as being in the realm of the law.
When we turn to Galatians, it seems that Paul also places the Gentiles under the law. The two texts that are most important for resolving this question are Galatians 3:23–25 and 4:1–11. Initially, it seems that only Jews are under the law, for Paul argues salvation historically in Galatians 3:23–25, declaring that “we were held captive under the law” (v. 23), that “the law was our guardian until Christ came” (v. 24), and “we are no longer under a guardian” (v. 25). Certainly the Jews must be the focus of Paul’s comments here. We have seen already in Romans that Paul distinguishes between the Jews and Gentiles with respect to the law, affirming that Gentiles are not under the law. We see the same sort of distinction in Galatians 2:15, where Jews are distinguished from Gentile sinners.
When we turn to Galatians, it seems that Paul also places the Gentiles under the law. The two texts that are most important for resolving this question are Galatians 3:23–25 and 4:1–11. Initially, it seems that only Jews are under the law, for Paul argues salvation historically in Galatians 3:23–25, declaring that “we were held captive under the law” (v. 23), that “the law was our guardian until Christ came” (v. 24), and “we are no longer under a guardian” (v. 25). Certainly the Jews must be the focus of Paul’s comments here. We have seen already in Romans that Paul distinguishes between the Jews and Gentiles with respect to the law, affirming that Gentiles are not under the law. We see the same sort of distinction in Galatians 2:15, where Jews are distinguished from Gentile sinners.
Nevertheless, it also seems that Paul, in a sense, places Gentiles under the law as well. For instance, God sent his Son “to redeem those who were under the law, so that we might receive adoption as sons” (Gal. 4:5). Some commentators have argued that those under the law here refers to Jews only, but it is more likely that the “we” who receive adoption in Galatians 4:5 refers to both Jews and Gentiles. Otherwise Paul would be undercutting one of the central themes of Galatians—that both Jews and Gentiles are adopted as sons. So, there is a sense in which he places the Gentiles under the law here, probably because they lived under the dominion of sin.
This interpretation is confirmed by Galatians 4:8–10. The Galatians are reproached for turning back to the weak elements after their conversion. Does Paul indict them for relapsing into paganism? Not precisely. It seems that the Galatians were beginning to observe “days and months and seasons and years” (4:10). Since the Galatians were tempted to submit to circumcision (5:2–4) and desired to come under the Old Testament law (4:21), it is likely that the observance of days here refers to the Old Testament calendar (cf. Gen. 1:14). Hence, pagan festivals are not in view.
This interpretation is confirmed by Galatians 4:8–10. The Galatians are reproached for turning back to the weak elements after their conversion. Does Paul indict them for relapsing into paganism? Not precisely. It seems that the Galatians were beginning to observe “days and months and seasons and years” (4:10). Since the Galatians were tempted to submit to circumcision (5:2–4) and desired to come under the Old Testament law (4:21), it is likely that the observance of days here refers to the Old Testament calendar (cf. Gen. 1:14). Hence, pagan festivals are not in view.
What is intriguing is that Paul characterizes observance of the Old Testament law as a return to the Gentiles’ former ways. But the Gentiles were not taking up pagan practices again. It seems, then, that Paul lumps together adherence to the Old Testament law with pagan idolatry. Even though the Gentiles were not technically under the law, the life of the Jews under the law and the life of pagans in idolatry coalesce for Paul. In one sense, therefore, the Gentiles can be understood to be under the law.
SUMMARY
Even though Gentiles did not technically live under the Mosaic law, they are still considered to be in the realm of the law, for they have the law written on their hearts and know what God expects of them. Such a view seems to be reflected in Galatians, where the desire of the Gentiles to submit to the law is described as a return to paganism. Such an indictment makes sense if Paul sees the Gentiles in a sense to be under the law.
Schreiner, T. R. (2010). 40 Questions about Christians and Biblical Law. (B. L. Merkle, Ed.) (pp. 77–80). Grand Rapids, MI: Kregel Academic & Professional.
SUMMARY
Even though Gentiles did not technically live under the Mosaic law, they are still considered to be in the realm of the law, for they have the law written on their hearts and know what God expects of them. Such a view seems to be reflected in Galatians, where the desire of the Gentiles to submit to the law is described as a return to paganism. Such an indictment makes sense if Paul sees the Gentiles in a sense to be under the law.
Schreiner, T. R. (2010). 40 Questions about Christians and Biblical Law. (B. L. Merkle, Ed.) (pp. 77–80). Grand Rapids, MI: Kregel Academic & Professional.
