In the next verse the apostle for the first time points directly at the Jew, no less than the Gentile, as obnoxious to divine judgment. We have seen with what consideration he approaches this subject, which, once cleared, is to hold so prominent a place in the epistle. In chapter 1 he had begun with the bright side, and affirmed the gospel to be God's power unto salvation to every one that believes, both to Jew first and to Greek. Now, in chapter 2, when handling, not the gospel that saves the lost, but the immutable principles of God's righteous government, he brings out the alternative— “tribulation and anguish on every soul of man that worketh evil, both of Jew first and of Greek; but glory, and honor, and peace to every one that worketh good, both to Jew first and to Greek; for there is no regard of person with God.” (Ver. 9-11.) Such are His ways. Time, place, people can make no radical difference with Him, save that possession of privileges brings with it a prior responsibility, and this with evident justice. If the man who enjoys religious light works out evil notwithstanding, is he less guilty than his less favored fellow-sinner? If he heeds the warning and testimony of God, working out that which is good, God will not withhold “glory, honor, and peace;” and neither last nor least stands the Jew thus found in His sight, though, as Peter truly declared on a great occasion, God is no respecter of persons; but in every nation he that fears Him and works righteousness is acceptable to Him. How this is made good in souls every believer knows. It is the fruit of His own grace; for it is not in man to direct his steps, nor is good in him or to be got from him, save when faith enables him to do His good pleasure: without faith it is impossible to please Him. Nor is it for a moment to be allowed that Rom. 2 can clash either with Rom. 1 or with Rom. 3. Without such grace of God and faith of man there is no good about him: on the contrary, he needs God's power to save him. But God is here laying down His own inflexibly just ways as dealing morally with man. The believer, no doubt, is the only one who works good, the only possessor therefore of glory, honor, and peace; and while the Jew (as long as he had a place of relationship with God, and even till judgment manifestly closed it) had the precedence, the Gentile is not overlooked, but comes up in gracious remembrance before God, as we see in Cornelius and his house.
But, next, the apostle goes farther, and formally lays down that, while in every instance God will judge righteously, superiority of privilege entails deeper obligations and corresponding strictness in judgment: “for as many as without law have sinned, shall also perish without law; and as many as have sinned under law shall be judged by law (for not the hearers of law are just with God, but the doers of law shall be justified. For whenever Gentiles, which have no law, do by nature the things of the law, these having no law are a law to themselves; who evince the work of the law written in their hearts, their consciences also joining its testimony, and their thoughts one with another accusing or else excusing) in the day when God shall judge the secrets of men, according to my gospel by Jesus Christ.” (Ver. 12-16.) Thus there can be no prescriptive title of exemption to the Jew in the day of judgment, as he fondly hoped. The very standing as God's witness in the earth, which that people had enjoyed in contrast with the Gentiles, bears with it their liability to a closer scrutiny when God deals, not in external inflictions on the nations, but with the heart and its ways in His sight, however hidden from man. Could even the Jew question the equity of this procedure? He must assuredly abandon his own fatal presumption—that the righteous God would close His eyes to the wickedness of His own ancient people: if he still maintained, as he ought, the special advantage of Israel, he could not deny their augmented responsibility compared with the Gentile.
In other ways also these passages are of great weight and value. Men are apt to reason on this as on other subjects after an abstract sort. From one true God who gave His law, as He had made and shall judge all men, many assume that all alike are under that law, and shall be judged by it, and that no other method is possible without sullying God's truth, righteousness, authority, and honor. But he who is subject to the word of God, and stands intelligently by faith in His favor, knows that the dogmatism of a Pharisee is no better than the skepticism of a Sadducee, that neither knows the scripture, and that„ as the latter denies the power, so the former sets aside His grace and also His righteousness. For the apostle elaborately shows as an incontestable truth here and elsewhere that there were men without law, as certainly as others under law. Who they were is equally clear and sure: Gentiles had not law, Jews had; and this was a main element of the different ground on which they should be tried. In vain would they weaken what the apostle says in verse 12 by that which he adds in verses 14, 15, that Gentiles, having no law, whenever they do the duties of the law, are a law to themselves, spite of having no law. It would be better to seek to understand the latter verses which need a little attention and reflection, rather than to overthrow what is so plain and positive in both; for in both passages, as everywhere, the doctrine is that Gentiles were without law, in contradistinction from Jews who were under law. (Compare Rom. 3:19,19Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God. (Romans 3:19) 1 Cor. 9:20, 2120And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law; 21To them that are without law, as without law, (being not without law to God, but under the law to Christ,) that I might gain them that are without law. (1 Corinthians 9:20‑21).) In Rom. 1, where Gentile responsibility and guilt are treated, it is not a question of law, but of the testimony of creation and of the traditional knowledge of God they at first possessed. Here, in chapter ii., the Jewish boast of the law is turned to a serious purpose, as it is the basis of the apostle's proof that they cannot escape from being judged of God by the higher and fuller standard of His law.
It is argued by some who would neutralize these differences, that Gentiles are said to have the law written in their hearts. Why not look into what the apostle actually says and means, instead of twisting a few words into a contradiction of his express doctrine? It would be strange indeed, and say but little for Christianity, if heathens possessed as such that which the Epistle to the Hebrews (chap. 10:15, 16) affirms to be one of the grand and distinctive blessings of the New Covenant. This kind of theology teaches that the heathen have already the law written in their hearts. But the apostle does not stultify himself, as this would imply—does not predicate of the heathen that immense mercy of God which the New Covenant holds out to faith based on redemption in Christ. What he really teaches is that whenever (for indeed it was scanty and rare) Gentiles do by nature the things of the law, they evince the law's work written in their hearts. He says not that the law, as these uninstructed men assume, but that its work, was written therein. For instance, let a heathen gather somehow the duty of honoring his parents: this, though he may have never heard of the law, is a law to him. So far the work of the law (not the law itself) is said to be written in his heart. His conscience thenceforth accuses or excuses him according to his conduct; and God in judgment will take all fully into account by and by. But this in no way interferes with the opening principle that some sin without being under law and so perish, as others more guiltily sin under law, and so shall be judged; for the question in judgment is not privilege but fidelity according to what we know or may know. Not the law-hearers are just with God but the law-doers shall be justified. This is invariably true; as scripture declares, faith accepts and judgment will display.
Accordingly we have the character of judgment declared in verse 16 conformably to what the apostle calls his gospel. Providential scourges, earthly chastening, or destruction, are true dealings of God and so revealed, not only in the Jewish scriptures, but in the prophecies of the New Testament also. But the judgment of the secrets of men is a different and far deeper truth: and this finds its suited revelation in the gospel as Paul presented it, where man is judged fully, both outwardly and inwardly, in presence of the saving grace of God and the heavenly glory of Christ the risen man, who is the life and the righteousness of the believer. This is Paul's gospel, and God's judgment of man (yea, of his heart's secrets by Jesus Christ in the great day that hastens) is according to that gospel. (Comp. Rom. 1:17, 1817For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith. 18For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness; (Romans 1:17‑18).)