The main reason, of course, for embarrassment on this topic is that here Paul, in the first mention of "justification" in the letter, states openly and cheerfully that it is "the doers of the law who will be justified" (Romans 2:13). It is, by the way, clear throughout chapters 2 and 3 that the lawcourt is one of the primary "home base" points of what Paul is saying. Here, quite obviously, he has in mind a lawcourt in which God is the judge and humans are appearing before him to have their cases tried. Some, declares Paul, will hear the verdict "dikaios," "in the right." These will not be the people who only hear the Torah but do not perform it; they will be those who "do the law." This is in line with the straightforward statement in 2:6, quoting Psalm 62:12, that God will "repay according to each one's deeds."
But, though the idea of a final judgment is common to most Christian theologians, the idea that Paul would insist on such a judgment at which the criterion will be, in some sense, "works," "deeds" or even "works of the law," has naturally been anathema to those who have been taught that his sole word about judgment and justification is that, since justification is by faith, there simply cannot be a final "judgment according to works." I am frequently challenged on this point in public, after lectures and seminars, and my normal reply is that I did not write Romans 2; Paul did. Nor did I write Romans 14:10-12:
Why do you pass judgment on your brother or sister? Or you, why do you despise your brother or sister? For we will all stand before the judgment seat of God.' For it is written, "As I live, says the Lord, every knee shall bow to me, and every tongue shall give praise to God." So then, each of us will be accountable to God.
Nor did I write 2 Corinthians 5:10 ... : we must all appear before the Messiah's judgment seat, so that we may each receive the things done in the body, whether good or bad.
We might add other passages as well. Galatians 5:19-21 speaks of people who follow "the works of the flesh" being excluded from "the kingdom of God," in a similar way to 1 Corinthians 6:9. Also in 1 Corinthians 3:12-15 we find a final judgment scene, where it appears that Christian workers will be judged on the quality of their work, with some finding that they suffer loss at one level though themselves still being saved, "but only as through fire" (1 Corinthians 3:15). In the next chapter Paul speaks of the coming judgment that he too must face. This, he says, will be the real thing, in contrast to any judgments that human courts (including the "court" of the Corinthian church!) might pass on him (1 Corinthians 4:4). He speaks there (1 Corinthians 4:5) of that coming judgment in language reminiscent both of Romans 2:15-16 (the secrets of the hearts being disclosed) and also 2:28-29 (people who receive praise from God). He speaks of the coming "day of the Lord," at which there will of course be a judgment, in 1 Corinthians 5:5, and quite frequently elsewhere.10 Back in Galatians, we find the two final destinations spelled out: some sow to the flesh and reap corruption, others to the spirit and reap eternal life (Galatians 6:8). And Ephesians 6:8 speaks of a time when each will receive a reward for good work performed, whether slave or free. Finally, back in Romans, in the center of the very chapter where Paul has declared that "there is therefore now no condemnation for those who are in Christ Jesus," he also writes, "For if you live according to the flesh, you will die; but if by the Spirit you put to death the deeds of the body, you will live" (Romans 8:1, 13).
There is simply far too much of this material for it all to be swept aside. ... It is base line stuff. Unless we offer a reading of Paul within which all this makes sense, not just as a grudging theological concession on the side but fitted properly into the overall structure, we have not done our job as exegetes, still less as theologians."
N. T. Wright. Justification: God's Plan and Paul's Vision (Kindle Locations 2176-2194). Kindle Edition.
Ribbit.