Ver. 14. For when the Gentiles which have not the law,.... The objection of the Gentiles against their condemnation, taken from their being without the law, is here obviated. The apostle owns that they had not the law, that is, the written law of Moses, and yet intimates that they had, and must have a law, against which they sinned, and so deserved punishment, and which they in part obeyed; for these men
do by nature the things contained in the law. The matter and substance of the moral law of Moses agrees with the law and light of nature; and the Gentiles in some measure, and in some sort, did these things by nature; not that men by the mere strength of nature without the grace of God, can fulfil the law, or do anything that is acceptable to God; and indeed, what these men did was merely natural and carnal, and so unacceptable to God. Some understand this of nature assisted by grace, in converted Gentiles, whether before or after the coming of Christ; others expound the phrase, by nature, freely, willingly, in opposition to the servile spirit of the Jews, in their obedience to the law; though it rather seems to design the dictates of natural reason, by which they acted: and so
these having not the law, the written law,
are a law to themselves; which they have by nature and use, and which natural reason dictates to them. So Plato distinguishes the law
"into written and un written {q}: the written law is that which was used in commonwealths; and that kata eyh
ginomenov, "which was according to custom or nature", was called unwritten, such as not to go to market naked, nor to be clothed with women's clothes; which things were not forbidden by any law, but these were not done because forbidden by the unwritten law;''
which he calls "unwritten", because not written on tables, or with ink; otherwise it was written in their minds, and which by nature and use they were accustomed to.
{q} Laertii Vit. Philosoph. l. 3. in Vita Platon.
Ver. 15. Which show the work of the law written in their hearts,.... Though the Gentiles had not the law in form, written on tables, or in a book, yet they had "the work", the matter, the sum and substance of it in their minds; as appears by the practices of many of them, in their external conversation. The moral law, in its purity and perfection, was written on the heart of Adam in his first creation; was sadly obliterated by his sin and fall; upon several accounts, and to answer various purposes, a system of laws was written on tables of stone for the use of the Israelites; and in regeneration the law is reinscribed on the hearts of God's people; and even among the Gentiles, and in their hearts, there are some remains of the old law and light of nature, which as by their outward conduct appears, so by the inward motions of their minds,
their conscience also bearing witness; for, as the Jews say {r}
wb hdyem Mda lv wtmvn, "the soul of a man witnesses in him"; for, or against him:
and their thoughts the meanwhile accusing or else excusing one another; and this the Heathens themselves acknowledge, when they {s} speak of
"tameion dikasthrion kai krithrion thv suneidhsewv, "the conclave, tribunal and judgment of conscience"; and which they call dikasthn dikaiotaton, "the most righteous judge": whose judgment reason receives, and gives its suffrage to, whether worthy of approbation or reproof; when it reads in the memory as if written on a table the things that are done, and then beholding the law as an exemplar, pronounces itself either worthy of honour or dishonour.''
{r} T. Bab. Chagigah, fol. 16. 1. & Taanith, fol. 11. 1. {s} Hierocles in Carmina Pythagor. p. 81, 206, 209, 213, 214.