Romans 2:14

“Law, Conscience, and Universal Accountability”· Romans 2:12–16
Translation
King James Version
For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves:
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KJV (with Strong's)
For G1063 when G3752 the Gentiles G1484, which G3588 have G2192 not G3361 the law G3551, do G4160 by nature G5449 the things G3588 contained in the law G3551, these G3778, having G2192 not G3361 the law G3551, are G1526 a law G3551 unto themselves G1438:
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Complete Jewish Bible
For whenever Gentiles, who have no Torah, do naturally what the Torah requires, then these, even though they don’t have Torah, for themselves are Torah!
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Berean Standard Bible
Indeed, when Gentiles, who do not have the law, do by nature what the law requires, they are a law to themselves, even though they do not have the law.
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American Standard Version
(for when Gentiles that have not the law do by nature the things of the law, these, not having the law, are the law unto themselves;
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World English Bible Messianic
(for when Gentiles who don’t have the law do by nature the things of the law, these, not having the law, are a law to themselves,
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Geneva Bible (1599)
For when the Gentiles which haue not the Lawe, doe by nature, the things conteined in the Lawe, they hauing not the Lawe, are a Lawe vnto themselues,
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Young's Literal Translation
For, when nations that have not a law, by nature may do the things of the law, these not having a law--to themselves are a law;
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See also
Romans 2:12Romans 1:19Romans 1:20Romans 2:27Acts 10:35Ephesians 2:12Psalms 147:19
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In the KJVVerse 27,977 of 31,102 · 90.0%

Study This Verse

Summary

Romans 2:14 explains that even Gentiles, who did not receive the Mosaic Law, instinctively demonstrate an understanding of its moral principles through their actions. By following an innate moral sense, they effectively become "a law unto themselves," revealing that God's moral requirements are not entirely foreign to humanity and establishing a basis for their accountability before Him, irrespective of their lack of written revelation.

Context

Literary Context

This verse is a crucial component of Paul's intricate argument in Romans 1 and Romans 2 concerning the universal need for God's righteousness. Having established in Romans 1:18-32 that Gentiles are without excuse because they suppressed the truth revealed through creation, Paul now turns his attention to the Jews who possess the Law. He confronts their hypocrisy in Romans 2:1-5, arguing that God's judgment is impartial and based on deeds, not merely on the possession of the Law. Romans 2:14-16 then serves to demonstrate how Gentiles, despite not having the Mosaic Law, are still morally accountable. It sets the stage for Paul's overarching conclusion in Romans 3:9-20 that both Jews and Gentiles are "under sin," thus necessitating salvation through faith in Christ alone.

Historical & Cultural Context

Paul is writing to a diverse church in Rome, comprising both Jewish and Gentile believers. In the ancient world, the Mosaic Law was a distinguishing mark of the Jewish people, setting them apart from all other nations. Jews often viewed their possession of the Law as a unique privilege and a guarantee of their righteousness before God. Gentiles, on the other hand, had no such written divine revelation. Their moral frameworks were derived from cultural traditions, philosophical schools (like Stoicism, which posited a universal rational principle or "natural law"), or innate human conscience. Paul's argument here challenges the Jewish assumption of inherent superiority based on the Law, while simultaneously affirming God's just judgment over all humanity. He bridges the gap between those with explicit revelation and those without, demonstrating a universal moral standard inherent in God's creation and human nature.

Key Themes

Romans 2:14 contributes significantly to several major theological themes in Paul's letter. Firstly, it underscores the theme of Natural Law or Innate Morality, suggesting that God has inscribed fundamental moral understanding onto the human heart, accessible even without written scripture. This is further elaborated in Romans 2:15, where Paul explicitly mentions the role of conscience. Secondly, it establishes Gentile Accountability before God; they are not judged by a Law they never received, but by the moral standard they instinctively knew and failed to uphold. This theme is crucial for Paul's broader argument that "all have sinned and fall short of the glory of God" (Romans 3:23). Lastly, the verse highlights God's Impartial Judgment, a central tenet of Romans 2. God judges both Jew and Gentile fairly, according to the light and knowledge they have received, demonstrating His universal justice and righteousness.

Exposition and Analysis

Key Word Analysis

Gentiles éthnos G1484

This term refers to "a race (as of the same habit), i.e., a tribe; specially, a foreign (non-Jewish) one (usually, by implication, pagan)." In the context of Romans, it specifically denotes those who are not part of the Jewish covenant people, and by extension, often refers to the uncircumcised or non-Israelite nations. Paul's use here emphasizes their distinction from those who possessed the Mosaic Law.

nature phýsis G5449

Derived from a word meaning "growth," phýsis signifies "natural production (lineal descent); by extension, a genus or sort; figuratively, native disposition, constitution or usage." In this verse, it points to an inherent, inborn quality or disposition, suggesting that the Gentiles' actions are not learned from an external written code but spring from an intrinsic moral awareness or constitution.

law nómos G3551

From a primary root meaning "to parcel out," nómos refers to "law (through the idea of prescriptive usage), generally (regulation), specially, (of Moses (including the volume); also of the Gospel), or figuratively (a principle)." Here, it is used in two senses: first, referring to the Mosaic Law (which Gentiles "have not"), and second, figuratively, to the internal moral standard or principle by which they govern themselves ("a law unto themselves").

themselves heautoû G1438

This reflexive pronoun means "him- (her-, it-, them-, also (in conjunction with the personal pronoun of the other persons) my-, thy-, our-, your-) self (selves), etc." In this context, "unto themselves" underscores the internal, self-referential nature of the moral standard by which the Gentiles operate, implying that the standard is intrinsically known and applied by them.

Verse Breakdown

"For when the Gentiles, which have not the law,"

Paul begins by identifying the subjects of his statement: the éthnos, or Gentiles. He immediately clarifies their defining characteristic in this theological discussion: they "have not the law" (mḗ echō nómon), specifically referring to the Mosaic Law, the written revelation given to Israel. This sets up the apparent paradox that the rest of the verse will resolve.

"do by nature the things contained in the law,"

Despite not possessing the written Law, these Gentiles "do by nature" (phýsei poiōsin) the very "things contained in the law" (tà toû nómou). The phrase "by nature" is crucial, indicating an innate, inborn moral sense or disposition, rather than adherence to an external code. The "things contained in the law" refer to the moral principles and ethical demands that are part of God's revealed will, such as prohibitions against murder, theft, and adultery, or commands to honor parents. This clause asserts that Gentiles, by their natural moral constitution, often perform actions that align with God's moral standard, even without knowing the specific Mosaic commandments.

"these, having not the law, are a law unto themselves:"

This concluding clause draws the logical consequence of the preceding statement. "These" (referring back to the Gentiles) "having not the law" (reiterating their lack of the Mosaic code) "are a law unto themselves" (heautoîs eisin nómos). This powerful statement means that their own actions, guided by their innate moral sense and conscience, function as a self-imposed standard or principle. It is not that they create the law, but that their inherent moral capacity and the subsequent witness of their conscience (as explained in Romans 2:15) serve as a functional "law" for them, demonstrating that God's moral requirements are not entirely alien or unknowable to them.

Literary Devices

Paul employs several literary devices in Romans 2:14 to construct his argument. The primary device is Paradox, as he presents the seemingly contradictory idea that those "who have not the law" can nonetheless "be a law unto themselves." This paradox highlights the universality of God's moral standard beyond specific written revelation. Closely related is Antithesis, by implicitly contrasting the Gentiles (who lack the Mosaic Law) with the Jews (who possess it), thereby setting up his broader argument for universal sinfulness and God's impartial judgment. Furthermore, the verse is a prime example of Paul's Rhetorical Argumentation, where he systematically builds a logical case. He introduces a premise (Gentiles lack the Law), observes a phenomenon (they do by nature what the Law requires), and then draws a conclusion (they are a law unto themselves), all designed to dismantle human self-righteousness and pave the way for the necessity of salvation through faith.

Theological and Thematic Connections

Romans 2:14 profoundly impacts our understanding of God's justice and human accountability. It reveals that God's moral standard is not arbitrary or limited to a select group but is universally accessible, at least in its foundational principles, through creation and the innate human conscience. This concept, often referred to as "natural law," means that no human being is entirely without knowledge of God's basic moral expectations. Consequently, all humanity, whether Jew or Gentile, is accountable before God, not based on their adherence to a specific written code they may not possess, but on their failure to live up to the moral light they do have. This foundational truth underscores the impartiality of God's judgment and the universal need for redemption, as even this inherent moral sense cannot be perfectly fulfilled by fallen humanity.

Romans 1:19-20Romans 2:15Acts 17:28-29

Reflection and Application

This verse offers profound insights for both our understanding of God and ourselves. It reminds us that God's moral law is not just an external set of rules but is, in a fundamental sense, woven into the fabric of creation and human nature. This means that every person, regardless of their religious background or access to scripture, possesses an internal moral compass that bears witness to God's standards. For believers, this should foster a deeper appreciation for God's justice and His consistent character, knowing that He judges all fairly according to the light they have received. It also highlights the pervasive impact of sin, demonstrating that even with an innate moral sense, humanity consistently falls short, proving our desperate need for God's grace. For evangelism, it provides a common ground: we can appeal to the universal human experience of guilt, conscience, and the longing for justice, pointing to the fact that these are echoes of God's law within us, ultimately leading to the good news of Christ, who perfectly fulfilled the law and offers forgiveness for our failure to do so.

Questions for Reflection

  1. How does the concept of Gentiles being "a law unto themselves" affirm God's justice in judging all humanity?
  2. In what ways does your own conscience bear witness to God's moral standards, even apart from explicit biblical commands?
  3. If humanity has an innate moral sense, why is the written Law (and ultimately Christ) still necessary?
  4. How might understanding this verse impact the way you share the Gospel with those who have no knowledge of the Bible?

FAQ

What exactly does "a law unto themselves" mean for the Gentiles?

It means that even without the written Mosaic Law, Gentiles possess an inherent moral understanding and a conscience that functions as an internal standard for their conduct. When they "do by nature the things contained in the law," it demonstrates that God's moral requirements are not entirely foreign to them. Their own actions, guided by this innate moral sense, serve as a basis for their accountability before God. This is not to say they create their own moral code, but rather that the moral principles God has embedded in creation and human nature become a functional "law" by which they are judged. Romans 2:15 clarifies that their conscience and thoughts either accuse or excuse them, bearing witness to this internal "law."

Does this verse imply that Gentiles can be saved by following their conscience or "natural law" without Christ?

No, this verse does not imply salvation apart from Christ. Instead, it establishes the basis for judgment for Gentiles, demonstrating that they are accountable for their sin even without the Mosaic Law. Paul's overarching argument in Romans 1-3 is that all humanity, both Jews and Gentiles, are under the power of sin and fall short of God's glory (Romans 3:23). While Gentiles may instinctively do some things that align with God's law, their inability to perfectly fulfill even this innate moral standard, coupled with their suppression of the truth about God revealed in creation (Romans 1:18-20), leads to their condemnation. The purpose of this verse is to show that no one is without excuse, thus highlighting the universal need for God's grace and the righteousness that comes through faith in Jesus Christ alone (Romans 3:21-26).

Christ-Centered Fulfillment

Romans 2:14, by establishing the universal moral accountability of humanity, powerfully underscores the absolute necessity of Christ. If even those without the explicit written Law are "a law unto themselves" and yet fail to perfectly uphold that inherent standard, it reveals the pervasive nature of sin and the utter inability of humanity to achieve righteousness on its own. The Law, whether written on stone or etched on the heart, serves to expose sin, not to provide salvation (Romans 3:20). Jesus Christ, however, stands as the perfect fulfillment of the Law, both the external Mosaic Law and the internal moral demands of God. He lived a life of flawless obedience, perfectly embodying the righteousness that humanity could never achieve (Matthew 5:17). Furthermore, through His atoning sacrifice on the cross, Christ bore the penalty for humanity's failure to keep the Law, satisfying God's just demands (Romans 3:25). Thus, for those who believe, the righteousness of God is freely given, not earned by keeping any law, but received by faith in Christ (Romans 3:21-22). He is the ultimate answer to humanity's universal moral failure, offering forgiveness, reconciliation, and the indwelling Spirit who empowers believers to truly walk in newness of life, fulfilling the righteous requirements of the law not by their own strength, but by grace (Romans 8:3-4).

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Public-domain commentary

Matthew Henry

From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Romans 2:1–16. His four-level outline is real structure in the source text, so it is rendered as structure.

1662–1714 · 16 verses
Passage under commentRomans 2:1–16
I. II. Main points1. 2. Sub-points(1.) (2.) Details[1.] [2.] Fine details

In the former chapter the apostle had represented the state of the Gentile world to be as bad and black as the Jews were ready enough to pronounce it. And now, designing to show that the state of the Jews was very bad too, and their sin in many respects more aggravated, to prepare his way he sets himself in this part of the chapter to show that God would proceed upon equal terms of justice with Jews and Gentiles; and now with such a partial hand as the Jews were apt to think he would use in their favour.

I.He arraigns them for their censoriousness and self-conceit (Rom 2:1):

Thou art inexcusable, O man, whosoever thou art that judgest. As he expresses himself in general terms, the admonition may reach those many masters (Jam 3:1), of whatever nation or profession they are, that assume to themselves a power to censure, control, and condemn others. But he intends especially the Jews, and to them particularly he applies this general charge (Rom 2:21), Thou who teachest another teachest thou not thyself? The Jews were generally a proud sort of people, that looked with a great deal of scorn and contempt upon the poor Gentiles, as not worthy to be set with the dogs of their flock; while in the mean time they were themselves as bad and immoral - though not idolaters, as the Gentiles, yet sacrilegious, Rom 2:22. Therefore thou art inexcusable. If the Gentiles, who had but the light of nature, were inexcusable (Rom 1:20), much more the Jews, who had the light of the law, the revealed will of God, and so had greater helps than the Gentiles.

II.He asserts the invariable justice of the divine government, Rom 2:2, Rom 2:3.

To drive home the conviction, he here shows what a righteous God that is with whom we have to do, and how just in his proceedings. It is usual with the apostle Paul, in his writings, upon mention of some material point, to make large digressions upon it; as here concerning the justice of God (Rom 2:2), That the judgment of God is according to truth, - according to the eternal rules of justice and equity, - according to the heart, and not according to the outward appearance (Sa1 16:7), - according to the works, and not with respect to persons, is a doctrine which we are all sure of, for he would not be God if he were not just; but it behoves those especially to consider it who condemn others for those things which they themselves are guilty of, and so, while they practise sin and persist in that practice, think to bribe the divine justice by protesting against sin and exclaiming loudly upon others that are guilty, as if preaching against sin would atone for the guilt of it. But observe how he puts it to the sinner's conscience (Rom 2:3): Thinkest thou this, O man? O man, a rational creature, a dependent creature, made by God, subject under him, and accountable to him. The case is so plain that we may venture to appeal to the sinner's own thoughts: "Canst thou think that thou shalt escape the judgment of God? Can the heart-searching God be imposed upon by formal pretences, the righteous Judge of all so bribed and put off?" The most plausible politic sinners, who acquit themselves before men with the greatest confidence, cannot escape the judgment of God, cannot avoid being judged and condemned.

III.He draws up a charge against them (Rom 2:4, Rom 2:5) consisting of two branches: -

1.Slighting the goodness of God (Rom 2:4), the riches of his goodness. This is especially applicable to the Jews, who had singular tokens of the divine favour. Means are mercies, and the more light we sin against the more love we sin against. Low and mean thoughts of the divine goodness are at the bottom of a great deal of sin. There is in every wilful sin an interpretative contempt of the goodness of God; it is spurning at his bowels, particularly the goodness of his patience, his forbearance and long-suffering, taking occasion thence to be so much the more bold in sin, Ecc 8:11. Not knowing, that is, not considering, not knowing practically and with application, that the goodness of God leadeth thee, the design of it is to lead thee, to repentance. It is not enough for us to know that God's goodness leads to repentance, but we must know that it leads us - thee in particular. See here what method God takes to bring sinners to repentance. He leads them, not drives them like beasts, but leads them like rational creatures, allures them (Hos 2:14); and it is goodness that leads, bands of love, Hos 11:4. Compare Jer 31:3. The consideration of the goodness of God, his common goodness to all (the goodness of his providence, of his patience, and of his offers), should be effectual to bring us all to repentance; and the reason why so many continue in impenitency is because they do not know and consider this.

2.Provoking the wrath of God, Rom 2:5. The rise of this provocation is a hard and impenitent heart; and the ruin of sinners is their walking after such a heart, being led by it. To sin is to walk in the way of the heart; and when that is a hard and impenitent heart (contracted hardness by long custom, besides that which is natural), how desperate must the course needs be! The provocation is expressed by treasuring up wrath. Those that go on in a course of sin are treasuring up unto themselves wrath. A treasure denotes abundance. It is a treasure that will be spending to eternity, and yet never exhausted; and yet sinners are still adding to it as to a treasure. Every wilful sin adds to the score, and will inflame the reckoning; it brings a branch to their wrath, as some read that (Eze 8:17), they put the branch to their nose. A treasure denotes secrecy. The treasury or magazine of wrath is the heart of God himself, in which it lies hid, as treasures in some secret place sealed up; see Deu 32:34; Job 14:17. But withal it denotes reservation to some further occasion; as the treasures of the hail are reserved against the day of battle and war, Job 38:22, Job 38:23. These treasures will be broken open like the fountains of the great deep, Gen 7:11. They are treasured up against the day of wrath, when they will be dispensed by the wholesale, poured out by full vials. Though the present day be a day of patience and forbearance towards sinners, yet there is a day of wrath coming-wrath, and nothing but wrath. Indeed, every day is to sinners a day of wrath, for God is angry with the wicked every day (Psa 7:11), but there is the great day of wrath coming, Rev 6:17. And that day of wrath will be the day of the revelation of the righteous judgment of God. The wrath of God is not like our wrath, a heat and passion; no, fury is not in him (Isa 27:4): but it is a righteous judgment, his will to punish sin, because he hates it as contrary to his nature. This righteous judgment of God is now many times concealed in the prosperity and success of sinners, but shortly it will be manifested before all the world, these seeming disorders set to rights, and the heavens shall declare his righteousness, Psa 50:6. Therefore judge nothing before the time.

IV.He describes the measures by which God proceeds in his judgment.

Having mentioned the righteous judgment of God in Rom 2:5, he here illustrates that judgment, and the righteousness of it, and shows what we may expect from God, and by what rule he will judge the world. The equity of distributive justice is the dispensing of frowns and favours with respect to deserts and without respect to persons: such is the righteous judgment of God.

1.He will render to every man according to his deeds (Rom 2:6), a truth often mentioned in scripture, to prove that the Judge of all the earth does right.

(1.)In dispensing his favours; and this is mentioned twice here, both in Rom 2:7 and Rom 2:10. For he delights to show mercy. Observe,

[1.]The objects of his favour: Those who by patient continuance, etc. By this we may try our interest in the divine favour, and may hence be directed what course to take, that we may obtain it. Those whom the righteous God will reward are, First, Such as fix to themselves the right end, that seek for glory, and honour, and immortality; that is, the glory and honour which are immortal - acceptance with God here and for ever. There is a holy ambition which is at the bottom of all practical religion. This is seeking the kingdom of God, looking in our desires and aims as high as heaven, and resolved to take up with nothing short of it. This seeking implies a loss, sense of that loss, desire to retrieve it, and pursuits and endeavours consonant to those desires. Secondly, Such as, having fixed the right end, adhere to the right way: A patient continuance in well-doing. 1. There must be well-doing, working good, Rom 2:10. It is not enough to know well, and speak well, and profess well, and promise well, but we must do well: do that which is good, not only for the matter of it, but for the manner of it. We must do it well. 2. A continuance in well-doing. Not for a fit and a start, like the morning cloud and the early dew; but we must endure to the end: it is perseverance that wins the crown. 3. A patient continuance. This patience respects not only the length of the work, but the difficulties of it and the oppositions and hardships we may meet with in it. Those that will do well and continue in it must put on a great deal of patience.

[2.]The product of his favour. He will render to such eternal life. Heaven is life, eternal life, and it is the reward of those that patiently continue in well-doing; and it is called (Rom 2:10) glory, honour, and peace. Those that seek for glory and honour (Rom 2:7) shall have them. Those that seek for the vain glory and honour of this world often miss of them, and are disappointed; but those that seek for immortal glory and honour shall have them, and not only glory and honour, but peace. Worldly glory and honour are commonly attended with trouble; but heavenly glory and honour have peace with them, undisturbed everlasting peace.

(2.)In dispensing his frowns (Rom 2:8, Rom 2:9). Observe,

[1.]The objects of his frowns. In general those that do evil, more particularly described to be such as are contentious and do not obey the truth. Contentious against God. every wilful sin is a quarrel with God, it is striving with our Maker (Isa 45:9), the most desperate contention. The Spirit of God strives with sinners (Gen 6:3), and impenitent sinners strive against the Spirit, rebel against the light (Job 24:13), hold fast deceit, strive to retain that sin which the Spirit strives to part them from. Contentious, and do not obey the truth. The truths of religion are not only to be known, but to be obeyed; they are directing, ruling, commanding; truths relating to practice. Disobedience to the truth is interpreted a striving against it. But obey unrighteousness - do what unrighteousness bids them do. Those that refuse to be the servants of truth will soon be the slaves of unrighteousness.

[2.]The products or instances of these frowns: Indignation and wrath, tribulation and anguish. These are the wages of sin. Indignation and wrath the causes - tribulation and anguish the necessary and unavoidable effects. And this upon the soul; souls are the vessels of that wrath, the subjects of that tribulation and anguish. Sin qualifies the soul for this wrath. The soul is that in or of man which is alone immediately capable of this indignation, and the impressions or effects of anguish therefrom. Hell is eternal tribulation and anguish, the product of wrath and indignation. This comes of contending with God, of setting briers and thorns before a consuming fire, Isa 27:4. Those that will not bow to his golden sceptre will certainly be broken by his iron rod. Thus will God render to every man according to his deeds.

2.There is no respect of persons with God, Rom 2:11. As to the spiritual state, there is a respect of persons; but not as to outward relation or condition. Jews and Gentiles stand upon the same level before God. This was Peter's remark upon the first taking down of the partition-wall (Act 10:34), that God is no respecter of persons; and it is explained in the next words, that in every nation he that fears God, and works righteousness, is accepted of him. God does not save men with respect to their external privileges or their barren knowledge and profession of the truth, but according as their state and disposition really are. In dispensing both his frowns and favours it is both to Jew and Gentile. If to the Jews first, who had greater privileges, and made a greater profession, yet also to the Gentiles, whose want of such privileges will neither excuse them from the punishment of their ill-doing nor bar them out from the reward of their well-doing (see Col 3:11); for shall not the Judge of all the earth do right?

V.He proves the equity of his proceedings with all, when he shall actually come to Judge them (Rom 2:12-16), upon this principle, that that which is the rule of man's obedience is the rule of God's judgment. Three degrees of light are revealed to the children of men: -

1.The light of nature. This the Gentiles have, and by this they shall be judged: As many as have sinned without law shall perish without law; that is, the unbelieving Gentiles, who had no other guide but natural conscience, no other motive but common mercies, and had not the law of Moses nor any supernatural revelation, shall not be reckoned with for the transgression of the law they never had, nor come under the aggravation of the Jews' sin against and judgment by the written law; but they shall be judged by, as they sin against, the law of nature, not only as it is in their hearts, corrupted, defaced, and imprisoned in unrighteousness, but as in the uncorrupt original the Judge keeps by him. Further to clear this (Rom 2:14, Rom 2:15), in a parenthesis, he evinces that the light of nature was to the Gentiles instead of a written law. He had said (Rom 2:12) they had sinned without law, which looks like a contradiction; for where there is no law there is no transgression. But, says he, though they had not the written law (Psa 147:20), they had that which was equivalent, not to the ceremonial, but to the moral law. They had the work of the law. He does not mean that work which the law commands, as if they could produce a perfect obedience; but that work which the law does. The work of the law is to direct us what to do, and to examine us what we have done. Now,

(1.)They had that which directed them what to do by the light of nature: by the force and tendency of their natural notions and dictates they apprehended a clear and vast difference between good and evil. They did by nature the things contained in the law. They had a sense of justice and equity, honour and purity, love and charity; the light of nature taught obedience to parents, pity to the miserable, conservation of public peace and order, forbade murder, stealing, lying, perjury, etc. Thus they were a law unto themselves.

(2.)They had that which examined them as to what they had done: Their conscience also bearing witness. They had that within them which approved and commended what was well done and which reproached them for what was done amiss. Conscience is a witness, and first or last will bear witness, though for a time it may be bribed or brow-beaten. It is instead of a thousand witnesses, testifying of that which is most secret; and their thoughts accusing or excusing, passing a judgment upon the testimony of conscience by applying the law to the fact. Conscience is that candle of the Lord which was not quite put out, no, not in the Gentile world. The heathen have witnessed to the comfort of a good conscience.

- Hic murus aheneus esto,

Nil conscire sibi -

Be this thy brazen bulwark of defence,

Still to preserve thy conscious innocence.

- Hor.

and to the terror of a bad one:

- Quos diri conseia facti

Mens habet attonitos, et surdo verbere caedit -

No lash is heard, and yet the guilty heart

Is tortur'd with a self-inflicted smart

- Juv. Sat. 13.

Their thoughts the meanwhile, metaxu allēlōn - among themselves, or one with another. The same light and law of nature that witnesses against sin in them, and witnessed against it in others, accused or excused one another. Vicissim, so some read it, by turns; according as they observed or broke these natural laws and dictates, their consciences did either acquit or condemn them. All this did evince that they had that which was to them instead of a law, which they might have been governed by, and which will condemn them, because they were not so guided and governed by it. So that the guilty Gentiles are left without excuse. God is justified in condemning them. They cannot plead ignorance, and therefore are likely to perish if they have not something else to plead.

2.The light of the law. This the Jews had, and by this they shall be judged (Rom 2:12): As many as have sinned in the law shall be judged by the law. They sinned, not only having the law, but en nomō - in the law, in the midst of so much law, in the face and light of so pure and clear a law, the directions of which were so very full and particular, and the sanctions of it so very cogent and enforcing. These shall be judged by the law; their punishment shall be, as their sin is, so much the greater for their having the law. The Jew first, Rom 2:9. It shall be more tolerable for Tyre and Sidon. Thus Moses did accuse them (Joh 5:45), and they fell under the many stripes of him that knew his master's will, and did it not, Luk 12:47. The Jews prided themselves very much in the law; but, to confirm what he had said, the apostle shows (Rom 2:13) that their having, and hearing, and knowing the law, would not justify them, but their doing it. The Jewish doctors bolstered up their followers with an opinion that all that were Jews, how bad soever they lived, should have a place in the world to come. This the apostle here opposes: it was a great privilege that they had the law, but not a saving privilege, unless they lived up to the law they had, which it is certain the Jews did not, and therefore they had need of a righteousness wherein to appear before God. We may apply it to the gospel: it is not hearing, but doing that will save us, Joh 13:17; Jam 1:22.

3.The light of the gospel: and according to this those that enjoyed the gospel shall be judge (Rom 2:16): According to my gospel; not meant of any fifth gospel written by Paul, as some conceit; or of the gospel written by Luke, as Paul's amanuensis (Euseb. Hist. lib 3, cap. 8), but the gospel in general, called Paul's because he was a preacher of it. As many as are under that dispensation shall be judged according to that dispensation, Mar 16:16. Some refer those words, according to my gospel, to what he says of the day of judgment: "There will come a day of judgment, according as I have in my preaching often told you; and that will be the day of the final judgment both of Jews and Gentiles." It is good for us to get acquainted with what is revealed concerning that day.

(1.)There is a day set for a general judgment. The day, the great day, his day that is coming, Psa 37:13.

(2.)The judgment of that day will be put into the hands of Jesus Christ. God shall judge by Jesus Christ, Act 17:31. It will be part of the reward of his humiliation. Nothing speaks more terror to sinners, or more comfort to saints, than this, that Christ shall be the Judge.

(3.)The secrets of men shall then be judged. Secret services shall be then rewarded, secret sins shall be then punished, hidden things shall be brought to light. That will be the great discovering day, when that which is now done in corners shall be proclaimed to all the world.

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Historical interpretation

Two Centuries of Reception

9 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.

9 quotes · AD 215–418
Ante-NicenePost-Nicene
200300400

Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.

AD 215Clement of AlexandriaAnte-NiceneSourceThe Stromata Book 1
"For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves; uncircumcision observing the precepts of the law".
AD 220TertullianAnte-NiceneSourceDe Corona
Demanding then a law of God, you have that common one prevailing all over the world, engraven on the natural tables to which the apostle too is wont to appeal, as when in respect of the woman's veil he says, "Does not even Nature teach you? " -as when to the Romans, affirming that the heathen do by nature those things which the law requires, he suggests both natural law and a law-revealing nature.
AD 253Origen of AlexandriaAnte-NiceneSourceCOMMENTARY ON THE EPISTLE TO THE ROMANS
The Gentiles need not keep the sabbaths or the new moons or the sacrifices which are written down in the law. For this law is not what is written on the hearts of the Gentiles. Rather it is that which can be discerned naturally, e.g., that they should not kill or commit adultery, that they should not steal nor bear false witness, that they should honor father and mother, etc. It may well be that since God is the one Creator of all, these things are written on the hearts of the Gentiles.… For the natural law may agree with the law of Moses in the spirit, if not in the letter. For how would anyone understand by nature that a child should be circumcised on the eighth day? … But we who feel that such things must be understood in a spiritual sense believe that we are not merely hearers of the law but doers of it also, being justified not according to the letter of the law, which in any case is so difficult that nobody could ever do it correctly, but according to the Spirit, which is the only way the law can ever be kept. This then is the work of the law which the apostle says even the Gentiles can fulfill. So when they do what the law says, it seems that they have the law written on their hearts by God, “not with ink but with the Spirit of the living God.”
AD 325Lucius Caecilius Firmianus LactantiusPost-NiceneSourceThe Divine Institutes Book 6, Chapter VIII
Who that is acquainted with the mystery of God could so significantly relate the law of God, as a man far removed from the knowledge of the truth has set forth that law? But I consider that they who speak true things unconsciously are to be so regarded as though they prophesied under the influence of some spirit. But if he had known or explained this also, in what precepts the law itself consisted, as he clearly saw the force and purport of the divine law, he would not have discharged the office of a philosopher, but of a prophet. And because he was unable to do this, it must be done by us, to whom the law itself has been delivered by the one great Master and Ruler of all, God.
AD 384AmbrosiasterPost-NiceneSourceCOMMENTARY ON PAUL’S EPISTLES
Paul calls the Gentiles Christians because he is the teacher of the Gentiles, as he says elsewhere: “For I speak to you Gentiles.” These people are uncircumcised and do not keep new moons or the sabbath or the law of foods, yet under the guidance of nature they believe in God and in Christ, i.e., in the Father and the Son. To keep the law is to acknowledge the God who gives the law. This is the first part of wisdom: to stand in awe of God the Father, from whom all things come, and the Lord Jesus his Son, through whom all things come. Therefore nature itself acknowledges its Creator by its own judgment, not by the law but by reason, for the creature recognizes its Maker in itself.
AD 397Ambrose of MilanPost-NiceneSourceLetter 73, To Irenaeus
And indeed, according to the tenor of your question, it is certain that the Law, which was given by Moses, was not necessary. For had men been able to keep the natural Law, which our God and Maker implanted in the breast of each, there would have been no need of the Law, which, written on tables of stone, tended rather to entangle and fetter the infirmity of human nature, than to set at large and liberate it. Now that there is a natural Law written in our hearts the Apostle also teaches us, when he writes, that for the most part the Gentiles, which have not the Law, do by nature the things contained in the Law, and, though they have not read the Law, have yet the works of the Law written in their hearts.
AD 397Ambrose of MilanPost-NiceneSourceOn Paradise, Chapter 8
Therefore, in this, we seem to hear the voice of the Lord, which prohibits some things and commands others. And so, if anyone does not obey those things which we believe have once been commanded by God, he is considered subject to punishment. However, the commandment of God is not written with ink on stone tablets, but is impressed in our hearts by the spirit of the living God. Therefore, our own opinion becomes its own law. For if the Gentiles, who do not have the law, naturally do what the law requires, they themselves are a law to themselves, who show the work of the law written on their hearts. Therefore, human opinion is to itself as the law of God.
AD 407John ChrysostomPost-NiceneSourceHomily on Romans 5
"For when the Gentiles," he says, "which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves." I am not, he means, rejecting the Law, but even on this score I justify the Gentiles. You see how when undermining the conceit of Judaism, he giveth no handle against himself as villifying the Law, but on the contrary by extolling it and showing its greatness he so makes good his whole position. But whenever he saith "by nature," he means by the reasonings of nature. And he shows that others are better than they, and, what is more better for this, that they have not received the Law, and have not that wherein the Jews seem to have an advantage over them. For on this ground he means they are to be admired, because they required not a law, and yet exhibited all the doings of the Law, having the works, not the letters, graven upon their minds.
AD 418PelagiusPost-NiceneSourcePELAGIUS’S COMMENTARY ON ROMANS
Paul is referring either to those who were righteous before the law or to those who even now are doing some good. He shows that the Gentiles are not without any kind of law in order to leave them with no excuse and to take away the glory which the Jews had by their possession of the law.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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