Chapter 44.--The Answer Is, that the Passage Must Be Understood of the Faithful of the New Covenant.
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." [920] 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. [921] He then passes to those who think and do the very things which they condemn,--having in view, no doubt, the Jews, who made their boast of God's law, but as yet not mentioning them expressly by name; and then he says, "Indignation and wrath, tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile: but glory, honour, and peace, to every soul that doeth good; to the Jew first, and also to the Gentile: for there is no respect of persons with 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; for not the hearers of the law are just before God, but the doers of the law shall be justified." [922] Who they are that are treated of in these words, he goes on to tell us: "For when the Gentiles, which have not the law, do by nature the things contained in the law," [923] and so forth in the passage which I have quoted already. Evidently, therefore, no others are here signified under the name of Gentiles than those whom he had before designated by the name of "Greek" when he said, "To the Jew first, and also to the Greek." [924] Since then the gospel is "the power of God unto salvation to every one that believeth, to the Jew first, and, also to the Greek;" [925] and since "indignation and wrath, tribulation and anguish, are upon every soul of man that doeth evil, of the Jew first, and also of the Greek: but glory, honour, and peace, to every man that doeth good; to the Jew first, and also to the Greek;" since, moreover, the Greek is indicated by the term "Gentiles" who do by nature the things contained in the law, and which have the work of the law written in their hearts: it follows that such Gentiles as have the law written in their hearts belong to the gospel, since to them, on their believing, it is the power of God unto salvation. To what Gentiles, however, would he promise glory, and honour, and peace, in their doing good works, if living without the grace of the gospel? Since there is no respect of persons with God, [926] and since it is not the hearers of the law, but the doers thereof, that are justified, [927] it follows that any man of any nation, whether Jew or Greek, who shall believe, will equally have salvation under the gospel. "For there is no difference," as he says afterwards; "for all have sinned, and come short of the glory of God: being justified freely by His grace." [928] How then could he say that any Gentile person, who was a doer of the law, was justified without the Saviour's grace?
[920] Rom. i. 16, 17.
[921] Rom. i. 21.
[922] Rom. ii. 8-13.
[923] Rom. ii. 14.
[924] Rom. i. 16.
[925] Rom. i. 16.
[926] Rom. ii. 11.
[927] Rom. ii. 13.
[928] Rom. iii. 22-24.
Chapter 45.--It is Not by Their Works, But by Grace, that the Doers of the Law are Justified; God's Saints and God's Name Hallowed in Different Senses.
Now he could not mean to contradict himself in saying, "The doers of the law shall be justified," [929] as if their justification came through their works, and not through grace; since he declares that a man is justified freely by His grace without the works of the law, [930] intending by the term "freely" nothing else than that works do not precede justification. For in another passage he expressly says, "If by grace, then is it no more of works; otherwise grace is no longer grace." [931] But the statement that "the doers of the law shall be justified" [932] must be so understood, as that we may know that they are not otherwise doers of the law, unless they be justified, so that justification does not subsequently accrue to them as doers of the law, but justification precedes them as doers of the law. For what else does the phrase "being justified" signify than being made righteous,--by Him, of course, who justifies the ungodly man, that he may become a godly one instead? For if we were to express a certain fact by saying, "The men will be liberated," the phrase would of course be understood as asserting that the liberation would accrue to those who were men already; but if we were to say, The men will be created, we should certainly not be understood as asserting that the creation would happen to those who were already in existence, but that they became men by the creation itself. If in like manner it were said, The doers of the law shall be honoured, we should only interpret the statement correctly if we supposed that the honour was to accrue to those who were already doers of the law: but when the allegation is, "The doers of the law shall be justified," what else does it mean than that the just shall be justified? for of course the doers of the law are just persons. And thus it amounts to the same thing as if it were said, The doers of the law shall be created,--not those who were so already, but that they may become such; in order that the Jews who were hearers of the law might hereby understand that they wanted the grace of the Justifier, in order to be able to become its doers also. Or else the term "They shall be justified" is used in the sense of, They shall be deemed, or reckoned as just, as it is predicated of a certain man in the Gospel, "But he, willing to justify himself," [933] --meaning that he wished to be thought and accounted just. In like manner, we attach one meaning to the statement, "God sanctifies His saints," and another to the words, "Sanctified be Thy name;" [934] for in the former case we suppose the words to mean that He makes those to be saints who were not saints before, and in the latter, that the prayer would have that which is always holy in itself be also regarded as holy by men,--in a word, be feared with a hallowed awe.
[929] Rom. ii. 13.
[930] Rom. iii. 24, 28.
[931] Rom. xi. 6.
[932] Rom. ii. 13.
[933] Luke x. 29.
[934] Matt. vi. 9.