Ed Urzi

“Those people who don’t know about God’s Law will still be punished for what they do wrong. And the Law will be used to judge everyone who knows what it says” (Romans 2:12 CEV).

The axiological argument for God’s existence seeks to demonstrate God’s existence by highlighting the presence of universal moral absolutes. If we can demonstrate the existence of transcendent moral absolutes that are universally acknowledged, then such laws must naturally derive from a transcendent source as well.

One such example is this: it is wrong to end the life of another human being arbitrarily and without cause. This universal moral principle asserts that it is always wrong to take a life indiscriminately without justification or reason. While every culture may debate the precise definition of a justifiable homicide, all cultures share the mutual understanding that it is wrong to kill another human being without any reason.

Another transcendent moral law states, it is wrong to be unjust. While injustice may take different forms, there is cross-cultural agreement on this general principle. In fact, we can find an ancient expression of this idea in the Biblical book of Proverbs: “The Lord detests the use of dishonest scales, but he delights in accurate weights” (Proverbs 11:1 NLT).

We can find another example in the following principle: it is wrong to be unfair. For instance, anyone who has ever said, “It’s not fair…” is someone who accepts the reality of this objective moral law. Even small children recognize this law, as any parent of a small child will undoubtedly attest. To underscore this idea, let’s return to another quotation from the author and apologist C. S. Lewis…

“Whenever you find a man who says he does not believe in a real Right and Wrong, you will find the same man going back on this a moment later. He may break his promise to you, but if you try breaking one to him he will be complaining ‘It’s not fair…'” ₍₁₎

Of course, many reject the idea that transcendent moral values exist. But a person who does not believe in the existence of these absolute moral standards still adheres to at least one absolute moral standard. That absolute moral standard is this: there are no absolute moral standards. 

So, if transcendent moral absolutes exist for every culture, tribe, and society, then there must be a transcendent source from which those absolute moral laws derive. This helps explain why “…people who don’t know about God’s Law will still be punished for what they do wrong” as we read here in Romans 2:12.

(1) Lewis, C. (1960). Mere Christianity. Macmillan Paperbacks Edition [pg. 5]

Image Attribution: Unfair, public domain, via Wikimedia Commons

“For all who have sinned without the law will also perish without the law, and all who have sinned under the law will be judged by the law” (Romans 2:12 ESV).

What evidence do we have to support the conclusion that those who “sin without the law” possess an internal comprehension of God’s existence? The axiological argument for God’s existence offers another potential answer to that question. This approach capitalizes on the existence of values or morality to support the premise that God exists. Much like our previous two examples, the axiological argument consists of three points:

1. Objective or absolute moral laws exist for all humanity. In this context, “objective” refers to something that exists independently of our perception or individual conception.
2. Every law must have a point of origin (sometimes stated as “every law must have a lawmaker”).
3. Therefore, the existence of these absolute moral laws points to the existence of an absolute source from which these moral laws derive.

This approach argues for the existence of universal moral statutes that transcend time and culture. It also asserts that all laws have authors who create them. In order to prescribe those transcendent moral absolutes, our law source must also transcend time and culture as well. If we can document the existence of transcendent moral laws that every culture, tribe, and society recognizes and accepts, then it means that such laws must also derive from a transcendent source as well.

To put it another way, the existence of an absolute moral law requires the existence of an absolute moral source. That source ultimately defines what is good, right, and just. In general terms, we recognize this transcendent moral source as “God.” Consider how the well-known author and apologist C. S. Lewis once framed this idea…

“My argument against God was that the universe seemed so cruel and unjust. But how had I got this idea of just and unjust? A man does not call a line crooked unless he has some idea of a straight line… Of course I could have given up my idea of justice by saying it was nothing but a private idea of my own. But if I did that, then my argument against God collapsed too- for the argument depended on saying that the world was really unjust, not simply that it did not happen to please my private fancies.”₍₁₎

We’ll consider some examples of transcendent moral absolutes and look at an objection to the axiological argument for God’s existence next.

(1) Lewis, C. (1960). Mere Christianity. Macmillan Paperbacks Edition [pg. 31]

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“All those who sinned without the law will also perish without the law, and all those who sinned under the law will be judged by the law” (Romans 2:12 HCSB).

As we seek to build a foundation for the conclusions drawn from our text in Romans 2:12, we now come to another supporting argument for God’s existence. That philosophical concept is known as the teleological argument for God’s existence, or the argument from design. The word “telos” means “end” or “purpose,” and the teleological argument for God’s existence, much like the cosmological argument, can be stated in three points…

1. A design implies the existence of a designer.
2. Creation shows evidence of design.
3. Therefore, there is evidence of a Designer of creation.

This approach builds on the cosmological argument for God’s existence in an important way. It states that the things that have been made serve to reveal the existence of a designer. Several analogies have been developed to illustrate this concept over the years. For example…

• Watches imply the existence of watchmakers.
• A building implies the existence of an architect.
• Paintings imply the existence of a painter.

An intricate creative design also suggests the presence of a superior designer, for the complexity of a design is directly proportional to the intelligence required to create it. For instance, birds construct nests, bees create hives, and ants build large underground colonies to accommodate their needs. But none of those creatures ever built a structure as magnificent as the Taj Mahal, the Eiffel Tower, or the Great Wall of China. That’s because great design complexity requires superior intelligence. In like manner, the sophisticated processes we observe in the natural realm point to the existence of a supremely intelligent Designer.

The field of archaeology offers another example. An archaeologist on a dig is not surprised to uncover a natural stone from an earlier era, for it is nothing more than a feature of the surrounding landscape. However, when that archaeologist uncovers a natural stone from an earlier era that has been fashioned into a tool, he or she knows that an intelligent entity modified that stone for a reason. The archaeologist thus finds a level of complexity in that discovery that natural processes cannot explain.

Much like our hypothetical archaeologist, we find great complexity in the various forms of life that exist on this planet. If an archaeologist can infer the existence of an intelligent being from the discovery of an ancient stone that has been fashioned for use as a tool, we can surely associate the complex forms of life that exist on this planet with the work of an intelligent Designer.

Image Attribution 1: geralt, CC0, via Wikimedia Commons

Image Attribution 2: Gary Todd, CC0, via Wikimedia Commons

“For all who have sinned apart from the law will also perish apart from the law, and all who have sinned under the law will be judged by the law” (Romans 2:12 NET).

Romans 2:12 marks our entry into a critical portion of this epistle. As discussed earlier in our look at Romans 1:20, God conveys the reality of His existence through general revelation, or the natural world around us. Even though there are many who have never encountered God’s Word, we are still immersed in a natural world that points to His existence. While general revelation doesn’t tell us everything there is to know about God, it does reveal the existence of a Creator who is worthy of recognition.

One philosophical argument that highlights this idea is known as the cosmological argument for God’s existence. We can summarize this argument in three points:

1. The universe had a beginning.
2. Anything that has a beginning must have been caused by something other than itself.
3. Therefore, a First Cause (or Creator) must exist to explain the fact that the universe began.

We can illustrate this idea on a personal level. For example, if you are reading this sentence, then it means you must exist. However, that wasn’t always true, for there was a time when “you” began. The point is that you did not create your own existence as a human being; instead, your existence was caused by others. This is not only true of human beings; it is also true of every finite thing that exists.

The cosmological argument is built on the premise that it is impossible for something that has a beginning to create its own existence. That line of reasoning goes like this: “nothing” cannot produce “something” (like our universe) because “nothing” is “no-thing” and doesn’t even exist. Instead, some other agent must have been responsible for bringing the universe and our natural world into being.

If a finite universe exists, then it must have been caused (or created) by something other than itself. This causal relationship requires that a “Beginner” (or First Cause) of the universe must exist as well. To put it another way, we can’t have a Creation without some kind of Creator.

In considering this idea, we should guard against the error of stating that everything needs a cause. The cosmological argument does not state that everything needs a cause; it states that every finite thing (or everything that begins to exist) must have a cause. In other words, everything that begins to exist must have a cause to explain its existence.

This is important, especially when we encounter the question of who or what caused God. A First Cause must ultimately be uncaused or self-existent. As an eternal being, God is the uncaused, First Cause that explains the existence of every finite thing that exists.

“For as many as have sinned without law will also perish without law, and as many as have sinned in the law will be judged by the law” (Romans 2:12).

Romans 2:12 marks the first of seventy-eight appearances of the word “law” in the New King James Version of this epistle. An excerpt from the following commentary will serve as our introduction to this important concept…

“Paul’s reference to ‘law’ (Rom. 2:12) has to do not with laws in general, but with the specific code of rules and regulations that God gave to Moses on Mount Sinai. The Law was part of the covenant that set Israel apart as God’s people. It governed their worship, their relationship to God, and their social relationships with one another. The Ten Commandments form a summary of that Law…

What set the Mosaic Law apart from these other codes was, first of all, its origin. The Law was given by God Himself. It issued from His very nature; like Him it was holy, righteous, and good. Thus, all crimes in Israel were crimes against God (1 Sam. 12:9–10). He expected all of the people to love and serve Him (Amos 5:21–24). As their final judge, He disciplined those who violated the Law (Ex. 22:21–24; Deut. 10:18; 19:17), though He also held the nation responsible for insuring that justice was carried out (13:6–10; 17:7; Num. 15:32–36)…

The Law was given specifically to Israel, but it rests on eternal moral principles that are consistent with God’s character. Thus it is a summary of fundamental and universal moral standards. It expresses the essence of what God requires of people. That’s why when God judges, He can be impartial. Gentiles will not be judged by the Law (Rom. 2:12), since it was not given to them, but they will still be judged by the same righteous standard that underlies the Law.” ₍₁₎

With these things in mind, we should recognize that there were three aspects to the Old Testament law: civil, ceremonial, and moral. The civil law defined lawful and unlawful conduct for the people of Old Testament Israel, along with various types of contractual arrangements. The ceremonial law governed the manner in which one might approach God under the sacrificial system of the Old Covenant. The moral law set forth the difference between right and wrong.

The New Testament epistles of Colossians and Galatians tell us Christ fulfilled these aspects of the Old Testament law (Colossians 2:16-17, Galatians 3:24-25). But even though we are no longer under these Old Testament requirements, we still maintain a moral obligation to honor God in regard to our personal conduct. Since the Law provides us with the knowledge of sin (as we’ll read later in Romans 3:20), the general behavioral principles that we find within the moral law remain as valid now as they were when they were first written.

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(1) Word in Life Study Bible, electronic ed. (Nashville, TN: Thomas Nelson, 1996), Ro 2:12.

“For there is no partiality with God” (Romans 2:11).

Romans 2:11 presents a characteristic that is easily discerned, yet rarely practiced: impartiality. For instance, most of us have likely encountered the adverse effects of partiality at various points throughout our lives. Much like the Biblical example of Jacob and his son Joseph, some parents have favorites among their sons and daughters. Then there are employers who promote favored employees while other, more qualified candidates are denied an opportunity for advancement. These, and other such examples abound in everyday life, often with predictably negative results.

But there are other, less conspicuous illustrations of partiality that may be easy to miss. Consider the example of those who favor others on the basis of…

• Shared allegiances.
• Common interests.
• Physical attraction.
• Wealth.
• Influence.
• Political affiliation
• Family relationships, or other arbitrary qualities.

These expressions of partiality are so ingrained that we may fail to notice them, except when they impact us in an unfavorable way. This helps explain why Romans 2:11 is easy to understand, but difficult to grasp.

While human beings might overlook the transgressions of those whom they favor, God will treat everyone with absolute, unconditional impartiality. That characteristic quality is restated in both the Old and New Testaments…

“You shall not show partiality in judgment; you shall hear the small as well as the great; you shall not be afraid in any man’s presence, for the judgment is God’s…” (Deuteronomy 1:17).

“…Judge carefully, for with the LORD our God there is no injustice or partiality or bribery” (2 Chronicles 19:7 NIV).

“…God shows no partiality and is no respecter of persons” (Acts 10:34 AMPC).

“And if you call on the Father, who without partiality judges according to each one’s work, conduct yourselves throughout the time of your stay here in fear” (1 Peter 1:17).

So, this verse reminds us that God will treat everyone without favoritism, partiality, or bias. The following source offers several modern-day applications that help provide us with a timely reminder…

“By personal application, this teaching should be related to those who believe they are saved because they were born into a Christian family, have godly parents and were baptized as a child. This should also be related to the nice people, who have been and are living a moral life and have more integrity than many who profess to be disciples of Jesus Christ.

If you fall into that category, as Paul addresses the Jew, realize that he is addressing you if you are trusting in your godly heritage or your moral integrity for salvation.” ₍₁₎

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(1) Dick Woodward, Mini Bible College Booklet Twenty-Nine The Book Of Romans Verse By Verse (part one) [pg.24] https://mbc.icm.org/

“but glory, honor, and peace to everyone who works what is good, to the Jew first and also to the Greek” (Romans 2:10).

Romans 2:10 highlights three important qualities that God will render to those whose faith in Christ leads them to pursue good works. The first of those qualities is “glory.”

The concept of “glory” is derived from the word doxa in the original language of this passage. This word is associated with the value we place upon an individual or an object of significant worth. It also relates to such noble characteristics as excellence, preeminence, and dignity. ₍₁₎ The Old Testament uses the word kabod in a similar manner to express a sense of weight or substance. So, this passage speaks of a future life that is marked by characteristic qualities of substance, excellence, and dignity.

Next comes “honor.” Much like the word glory, “honor” expresses the qualities of value, esteem, deference, and reverence. While those who seek to honor God may not receive such recognition today, Jesus offers the following assurance: “If anyone serves Me, let him follow Me; and where I am, there My servant will be also. If anyone serves Me, him My Father will honor” (John 12:26).

Finally, we have a reference to peace. “Peace” is typically defined by a sense of contentment and/or well-being. Thus, we can find peace in the absence of external conflicts (ranging from warfare all the way to personal disputes) and internal conflicts (like worries or anxieties). Therefore, a person who is free of these types of conflict is someone who is likely to be “at peace.”

The Biblical book of Galatians tells us that peace is a product of the Spirit of God (see Galatians 5:22). As we await the eternal peace that is reflected in the promise of Romans 2:10, we can find temporal peace in a turbulent world as we seek to be led by God’s Spirit.

One commentator follows with an important reminder regarding this reference to “everyone who works what is good…”

“Salvation is achieved by Christ for all who are to be saved, and it becomes theirs by simple faith in him and his work… It is an equal error, as Paul also shows, to think that one can be saved by faith and then continue down the same path he or she has been treading, doing no good works at all. A person doing that is not saved, regardless or his or her profession.” ₍₂₎

Our text then concludes with a mirror image of the previous verse. Just as God will prioritize the Jewish people in judgment (Romans 2:9), He will also prioritize their receipt of these blessings.

(1) G1391 doxa Vine’s Expository Dictionary https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?Strongs=G1391&t=NKJV

(2) Boice, J. M. (2005). Romans: Justification by Faith (Romans 1-4). Baker Books. p.230

“but to those who are self-seeking and do not obey the truth, but obey unrighteousness–indignation and wrath, tribulation and anguish, on every soul of man who does evil, of the Jew first and also of the Greek” (Romans 2:8-9).

In contrast to those who patiently seek glory, honor, and immortality through persistence in doing good, the self-seeking and those who do not obey the truth face another destiny. Unfortunately, this reference to “self-seeking” serves as the defining characteristic in many human lives, and the following source offers some intriguing background information regarding this term: “This word is found before NT times only in Aristotle where it denotes a self-seeking pursuit of political office by unfair means.” ₍₁₎

Though some may object to the use of this phrase to characterize their lives, a look at their day-to-day activities might tell a different story. You see, people generally allocate their time according to the value they place upon a particular activity. In other words, people make time for the things they feel are important. Our financial transactions, leisure activities, personal interactions, entertainment choices, online activities, and other aspects of our daily lives thus serve to reveal our priorities. Those choices help determine whether we prioritize service to God or the pursuit of self-interest.

This attribute is then followed by a reference to those who “…do not obey the truth, but obey unrighteousness.” As mentioned earlier in our look at Romans 1:18, “the truth” refers to what we can know about the reality of God’s existence. In part, that knowledge comes to us through general revelation, or the truth of God’s reality as seen within the created realm. When that reality begins to press upon us, many respond with an attempt to suppress it.

That effort inevitably leads to “unrighteousness,” a wide-ranging term that encompasses an array of inappropriate attitudes and behaviors. Taken together, these characteristics inevitably lead to some fearsome consequences…

Indignation, a word that encompasses “wrath, fury, anger, rage, [or] a state of intense displeasure based in some real or perceived wrong.” ₍₂₎

Tribulation, or a sense of crushing distress. One source remarks, “In Romans 2:9 ‘tribulation and anguish’ are the penal sufferings that shall overtake the wicked. In Matthew 24:21, 29, the word denotes the calamities that were to attend the destruction of Jerusalem.” ₍₃₎

Anguish. The idea behind this word conveys the experience of being in a narrow place, as if the “walls are closing in.”

The Jewish people are first among those who experience these repercussions for “…God entrusted them with his word” (GW) as we’ll later read in Romans 3:2 (see also Romans 9:4). Yet even though these verses tell us that the Jewish people will be prioritized in judgment, the following verse tells us they will be prioritized in blessing as well.

(1) G2052 – eritheia – Strong’s Greek Lexicon (kjv). (n.d.). Blue Letter Bible. https://www.blueletterbible.org/lexicon/g2052/kjv/tr/0-1/

(2) G2372 – thumos- billmounce.com (n.d.). https://www.billmounce.com/greek-dictionary/thumos

(3) “Tribulation” M. G. Easton: Easton’s Bible Dictionary – Christian Classics Ethereal Library. (n.d.). https://www.ccel.org/ccel/easton/ebd2.html?term=tribulation

“eternal life to those who by patient continuance in doing good seek for glory, honor, and immortality” (Romans 2:7).

Romans 2:7 highlights two key attributes that help distinguish a person who seeks to honor God. First, he or she is actively engaged in doing good. Next, he or she is someone who demonstrates their patient and persistent commitment to that virtue. Yet even while we seek to integrate these attributes within our lives, we would be naïve to presume that everyone shares the same definition of “good.”

For instance, two well-intentioned people might choose very different life paths based on the way they interpret and define the meaning of “good.” Therefore, we should ensure that our understanding of “good” aligns with God’s perspective on that characteristic.

We can draw several principles for doing good from Jesus’ Sermon on the Mount. Another benchmark that should help define our idea of good appears in the book of the Biblical prophet Micah…

“He has shown you, O man, what is good; And what does the Lord require of you But to do justly, To love mercy, And to walk humbly with your God?” (Micah 6:8).

These attributes are much like beacons that serve to guide us along the road of doing good. If we encounter these characteristics in our daily lives, we can be reasonably assured that we are traveling the path of Romans 2:7. While we cannot find salvation by doing good (for salvation is through faith in Christ alone, as Paul the Apostle established earlier in Romans 1:16-17), those who have experienced a transformed life through Christ will demonstrate that transformation by doing good.

Romans 2:7 also lays out three important motivations for doing good: the quest for “glory, honor, and immortality.” In the language of the Old Testament, the word “glory” expresses the characteristics of weightiness, substance, worth, and/or value. In the New Testament, this word is closely associated with the concepts of excellence, dignity, and praiseworthiness.

The following reference to honor draws our attention to the qualities of reverence and respect. “Immortality” speaks of more than everlasting life, for this term encompasses life in all its fullness without the sinful limitations or restrictions we experience today. God alone possesses immortality, as we’re told in 1 Timothy 6:16, and He is willing to share that quality with humanity (2 Timothy 1:10).

For those who yearn for genuine meaning and significance in a world that often seems meaningless and insignificant, this passage offers the comforting assurance that “He will give everlasting life to those who search for glory, honor, and immortality by persisting in doing what is good…” (GW).

“He will render to each one according to his works” (Romans 2:6).

Some may erroneously believe they can defy God without repercussion, for they presume He is either ignorant or indifferent to their conduct. Then there are those who seem to believe they can disregard this portion of Scripture and adopt an attitude of disrespect towards God without consequence. While some may seemingly avoid accountability for their actions (at least in the short-term), everyone will eventually have to deal with the ramifications of their conduct according to Romans 2:6.

The Gospel of John touches upon this theme as well…

“This is the verdict: Light has come into the world, but men loved darkness instead of light because their deeds were evil. Everyone who does evil hates the light, and will not come into the light for fear that his deeds will be exposed. But whoever lives by the truth comes into the light, so that it may be seen plainly that what he has done has been done through God” (John 3:19-21 NIV).

While Jesus is the light of the world, there are some who prefer to remain in darkness. But as Jesus Himself warned us, “There is nothing hidden that will not be revealed. There is nothing kept secret that will not come to light” (Mark 4:22 GW). The Psalmist expressed this sentiment as well…

“Where could I go to escape from you? Where could I get away from your presence? If I went up to heaven, you would be there; if I lay down in the world of the dead, you would be there… I could ask the darkness to hide me or the light around me to turn into night, but even darkness is not dark for you, and the night is as bright as the day. Darkness and light are the same to you” (Psalms 139:7-8, 11-12 GNB).

So, while some may be highly skilled in masking their actions or motives, nothing is concealed from God. Therefore, we would do well to contemplate the sobering message given to us in the Biblical book of Hebrews…

“Nothing in all creation is hidden from God’s sight. Everything is uncovered and laid bare before the eyes of him to whom we must give account” (Hebrews 4:13 NIV).

Nevertheless, we find a far more encouraging motivation in Jesus’ message from Matthew 5:8: “Blessed are the pure in heart, For they shall see God.” In light of these things, the New Testament book of 1 Corinthians offers the following counsel…

“…do not judge anything before the time. Wait until the Lord comes. He will bring to light the hidden things of darkness and reveal the motives of hearts. Then each will receive recognition from God” (1 Corinthians 4:5 NET).