Romans 2:12

Since my little work is approaching its ter mination, I must treat but briefly the points which still occur, whilst those which have so often turned up must be put aside. I regret still to have to contend about the law, after I have so often proved that its replacement (by the gospel) affords no argument for another god, predicted as it was indeed in Christ, and in the Creator’s own plans ordained for His Christ. (But I must revert to that discussion) so far as (the apostle leads me, for) this very epistle looks very much as if it abrogated the law. We have, however, often shown before now that God is declared by the apostle to be a Judge; and that in the Judge is implied an Avenger; and in the Avenger, the Creator. …

Paul to the Romans: “As many as have sinned without law, shall perish without law; and as many as have sinned in the law, shall be judged also by the law.”

14. Thus an irreligious Pagan might bring the same reproaches against Christ in the Gospel, as Faustus brings against God in the Old Testament. He might say that Christ lacked foresight, not only because He was astonished at the faith of the centurion, but because He chose Judas as a disciple who proved disobedient to His commands; as Faustus objects to the precept given in Paradise, which, as it turned out, was not obeyed. He might also cavil at Christ’s not knowing who touched Him, when the woman suffering from an issue of blood touched the hem of His garment; as Faustus blames God for not knowing where Adam had hid himself. …

Observe also what follows. Having said, “In which all have sinned,” he at once added, “For until the law, sin was in the world.” This means that sin could not be taken away even by the law, which entered that sin might the more abound, whether it be the law of nature, under which every man when arrived at years of discretion only proceeds to add his own sins to original sin, or that very law which Moses gave to the people. “For if there had been a law given which could have given life, verily righteousness should have been by the law. But the Scripture hath concluded all under sin, that the promise by faith in Jesus Christ might be given to them that believe. …

Has the apostle perhaps mentioned those Gentiles as having the law written in their hearts who belong to the new testament? We must look at the previous context. First, then, referring to the gospel, he says, “It is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith.” Then he goes on to speak of the ungodly, who by reason of their pride profit not by the knowledge of God, since they did not glorify Him as God, neither were thankful. …

The excuse such as men are in the habit of alleging from ignorance is taken away from those persons who know God’s commandments. But neither will those be without punishment who know not the law of God. “For as many as have sinned without law shall also perish without law; and as many as have sinned in the law shall be judged by the law.” Now the apostle does not appear to me to have said this as if he meant that they would have to suffer something worse who in their sins are ignorant of the law than they who know it. …

6. But see also what He says of that future judgment in the end: “He that despiseth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day.” He says not, He that despiseth me, and receiveth not my words, I judge him not at the last day; for had He said so, I do not see how it could have been else than contradictory of that other statement, when He says, “The Father judgeth no man, but hath committed all judgment unto the Son.” But when He said, “He that despiseth me, and receiveth not my words, hath one to judge him,” and, for the information of those who were waiting to hear who that one was, went on to add, “The word that I have spoken, the same shall judge him in the last day,” He made it sufficiently manifest that He Himself would then be the judge. …

3. It remains for us to inquire, whether those who, prior to the coming of Christ in His Church to the Gentiles and to their hearing of His Gospel, have been, or are now being, overtaken by the close of this life, can have such an excuse? Evidently they can, but not on that account can they escape damnation. “For as many as have sinned without the law, shall also perish without the law; and as many as have sinned in the law, shall be judged by the law.” And these words of the apostle, inasmuch as his saying, “they shall perish,” has a more terrible sound than when he says, “they shall be judged,” seem to show that such an excuse can not only avail them nothing, but even becomes an additional aggravation. For those that excuse themselves because they did not hear, “shall perish without the law.”

6. “O God, deliver me from the hand of the sinner” ( ver. 4 ). Generally, sinners, among whom is toiling he that is now to be delivered from captivity: he that now crieth, “Unhappy man I, who shall deliver me from the body of this death? The grace of God through Jesus Christ our Lord.” Within is a foe, that law in the members; there are without also enemies: unto what cryest thou? Unto Him, to whom hath been cried, “From my secret sins cleanse me, O Lord, and from strange sins spare Thy servant.”…But these sinners are of two kinds: there are some that have received Law, there are others that have not received: all the heathen have not received Law, all Jews and Christians have received Law. Therefore the general term is sinner; either a transgressor of the Law, if he hath received Law; or only unjust without Law, if he hath not received the Law. …

7. “Because it is a commandment for Israel, and a judgment for the God of Jacob” ( ver. 4 ). Where a commandment, there judgment. For, “They that have sinned in the Law, by the Law shall be judged.” And the very Giver of the commandment, the Lord Christ, the Word made flesh, saith, “For judgment I am come into the world, that they that see not may see, and they that see may be made blind.” What is, “That they that see not may see, they that see be made blind,” but that the lowly be exalted, the proud thrown down? For not they that see are to be made blind, but those who to themselves seem to see are to be convicted of blindness. This is brought about in the mystery of the press, that they who see may not see, and they that see be made blind.

117. The next words in the Psalm are, “I have counted,” or “thought,” or “esteemed, all the ungodly of the earth as transgressors” ( ver. 119 ). In the Latin version many different renderings are given of the Greek ἐλογισ€μην; but this passage hath a deep meaning. For the following words, “Therefore have I ever loved Thy testimonies:” make it far more profound. For the Apostle saith, “The law worketh wrath;” and, explaining these words, he addeth, “For where no law is, there is no transgression:” thereby showing that not all are transgressors. For all have not the law. …

13. So also came there to be courts of justice, and so were penalties defined, as Paul accordingly observes. For since many of the Gentiles were ready to controvert this, and to say, “How will God judge mankind who lived before Moses? He did not send a lawgiver; He did not introduce a law; He commissioned no prophet, nor apostle, nor evangelist; how then can He call these to account?” Since Paul therefore wished to prove that they possessed a self taught law; and that they knew clearly what they ought to do; hear how he speaks; “For when the Gentiles who have not the law, do by nature the things contained in the law, these having not the law, are a law unto themselves; which shew the work of the law written in their hearts.” But how without letters? “Their conscience also bearing witness, and their thoughts the meanwhile accusing, or else excusing one another. …