Ver. 12. “For as many,” he says, “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.”
For here, as I said before, he shows not only the equality of the Jew and the Gentile, but that the Jew was even much burdened by the gift of the Law. For the Gentile is judged without law. But this “without law” (Gr. lawlessly) here expresses not the worse plight but the easier, that is, he has not the Law to accuse him. For “without law” (that is, without the condemnation arising from it), is he condemned solely from the reasonings of nature, but the Jew, “in the Law,” that is, with nature and the Law too to accuse him. For the greater the attention he enjoyed, the greater the punishment he will suffer. See how much greater is the necessity which he lays upon the Jews of a speedy recourse to grace! For in that they said, they needed not grace, being justified by the Law, he shows that they need it more than the Gentiles, considering they are liable to be punished more. Then he adds another reason again, and so farther contends for what has been said.
Ver 13. “For not the hearers of the law are just before God.”
Well does he add “before God;” for haply before men they may be able to appear dignified and to vaunt great things, but before God it is quite otherwise— the doers of the Law alone are justified. You see with what advantage he combats, by turning what they said to an opposite bearing. For if it is by the Law you claim to be saved, in this respect, says he, the Gentile will stand before you, when seen to be a doer of what is written in the Law. And how is it possible (one may say) for one who has not heard to be a doer? Not this only, he says, is possible, but what is much more even than this. For not only is it possible without hearing to be a doer, but even with hearing not to be so. Which last thing he makes plainer, and that with a greater advantage over them, when he says, “You that teaches another, do you not teach yourself?” But here he is still making the former point good.
Ver. 14. “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 gives 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 says “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. For this is what he says,
Ver. 15. “Which show the work of the Law written in their hearts, their conscience also bearing witness, and their thoughts the meanwhile accusing or else excusing one another.”
Ver. 16. “In the day when God shall judge the secrets of men by Jesus Christ, according to my Gospel.”
See how he again puts that day before them, and brings it close to them, battering down their conceit, and showing, that those were to be the rather honored who without the Law strove earnestly to fulfil the things of the Law. But what is most to be marvelled at in the discretion of the Apostle, it is worth while to mention now. For having shown, from the grounds given, that the Gentile is greater than the Jew; in the inference, and the conclusion of his reasoning, he does not state it, in order not to exasperate the Jew. But to make what I have said clearer, I will give the very words of the Apostle. For after saying, that it is not the hearers of the Law, but the doers of the Law, that shall be justified, it followed to say, “For when the Gentiles, which have not the Law, do by nature the things contained in the Law,” they are much better than those who are instructed by the Law. But this he does not say, but he stays at the encomium of the Gentiles, and does not yet awhile carry on his discourse by way of comparison, that so at least the Jew may receive what is said. And so he does not word it as I was doing, but how? “For when the Gentiles, which have not the Law, do by nature the things contained in the Law, these, not having the Law, are a law unto themselves; which show the work of the Law, written in their hearts, their conscience also bearing witness.” For the conscience and reason does suffice in the Law's stead. By this he showed, first, that God made man independent, so as to be able to choose virtue and to avoid vice. And be not surprised that he proves this point, not once or twice, but several times. For this topic was very needful for him to prove owing to those who say, Why ever is it, that Christ came but now? And where in times before was the (most manuscripts this mighty) scheme of Providence? Now it is these that he is at present beating off by the way, when he shows that even in former times, and before the Law was given, the human race (Gr. nature) fully enjoyed the care of Providence. For “that which may be known of God was manifest in them,” and they knew what was good, and what bad; by means whereof they judged others, which he reproaches them with, when he says, “wherein you judge another, you condemn yourself.” But in the case of the Jews, besides what has been mentioned, there was the Law, and not reason or conscience only. And why does he put the words “accusing or else excusing?”— for, if they have a Law written, and show the work of it in them, how comes reason to be able to accuse them still? But he is not any longer speaking of those only who do well, but also of mankind (Gr. the nature) universally. For then our reasonings stand up, some accusing and some excusing. And at that tribunal a man needs no other accuser. Then to add to their fear, he does not say the sins of men, but the secrets of men. For since he said, “Do you think, that judgest them that do such things, and doest the same, that you shall escape the judgment of God;” that you may not expect such a sentence as you pass yourself, but may know, that that of God is far more exact than your own, he brings in, “the secrets of men,” and adds, “through Jesus Christ according to my Gospel.” For men sit in judgment upon overt acts alone. And above too he spoke of the Father alone, but as soon as he had crushed them with fear, he brought in the mention of Christ also. But he does not do barely this, but even here, after having made mention of the Father, he so introduces Him. And by the same things he raises the dignity of his preaching. For this preaching, he means, openly speaks out what nature taught by anticipation. Do you see with what wisdom he has bound them both to the Gospel and to Christ, and demonstrated that our affairs come not here to a stand, but travel further. And this he made good before also, when he said, “you store up to yourself wrath against the day of wrath:” and here again, “God shall judge the secrets of men.”
Source: Homilies on Romans (New Advent)