Jesus was to be the judge of men's secrets

JESUS WAS TO BE THE JUDGE OF MEN'S SECRETS
EDITED BY GLENN PEASE
Romans 2:16 This will come to pass on that day when
God will judge men's secrets through ChristJesus, as
proclaimedby my gospel.
BIBLEHUB RESOURCES
Law And Guilt
Romans 2:12-24
T.F. Lockyer
God, as the Judge, is utterly impartial. But how, then, shall the differences
betweenJew and Gentile, especiallyin respectof the Law, be dealt with in
that day? Sin shall be judged, condemned, in Jew or Gentile. The Gentile shall
perish according to the measure of his sin; the Jew according to the measure
of his. For law must pass into life, otherwise it is void and useless, save for
condemnation. We have here - the Gentiles and the Jews in their respective
relations to Law; and the supreme sin of the Jews.
I. THE GENTILES AND THE JEWS IN THEIR RESPECTIVE
RELATIONS TO LAW. The Gentile might have pleaded that his ignorance
should save him; the Jew certainly did assume that his knowledge wouldsave
him. Paul will lay to their charge "that they are all under sin" (Romans 3:9),
and to this end he now shows that they are all under law before God.

1. Gentiles.
(1) The law of instinctive impulse: "by nature;" "a law unto themselves." A
correctand complete philosophy of the religious nature and relations of man
seems almostimpossible to us now; but doubtless we must recognize here the
fact that man has still, more or less, the native impulses of righteousness
moving in the heart, which but for the Fallwould have been perfect and all-
containing in us, and but for the redemption would have been altogetherlost.
This, then, is one part of man's primal constitution as a moral and religious
being; he is moved to love and serve God, and to work righteousness, by an
original instinct of his nature. Hence heroism, generosity, etc., in ancient and
modern world. God works in man, and so far forth man does not suppress
God's working.
(2) The law of reflective consciousness:"their conscience bearing witness
therewith;" "their thoughts one with another accusing or else excusing them."
Man does not show his true moral nature till the instinct of the heart is obeyed
with the intelligent approbation of the reflective consciousness. The instincts
of the heart, so far as they approachcompleteness,afford the essential
contents of the moral law; but it is for man to discern, embrace, and obey.
And, till righteousness is wrought thus of deliberate choice, it may scarcelybe
calledrighteousness. Forthere are other impulses, which may lead to wrong;
and, till the discerning judgment has checkedthe native impulse, there is
hardly moral worth in the one more than in the other. The "thoughts" must
excuse or accuse;then the will may act.
2. Jews. Butman's heart is corrupt and man's mind is dark by reasonof
hereditary sin; therefore to the Jews Godgave, in trust for the world, a Law,
to correctand confirm the law of the heart and mind. The coincidence ofthe
Law of Sinai with the true law of the heart and mind; the convincing

authority of that Law, in its Divine power of awakening andpurifying the law
within. Hence to the Jew there was added the Law of revelation. He was
doubly taught his duty.
II. THE SUPREME SIN OF THE JEWS. But to what end was the Law given,
whether of nature or of revelation? To teachrighteousness.And therefore the
man who wrought unrighteousness, according to his knowledge ofthe Law,
whether Jew or Gentile, frustrated the purpose of God, was under
condemnation, and would "perish. Yet the Jew gloried in his enlightenment,
oblivious of its purport and intent!
1. The Boast.
(1) Personal.
(a) His name - a Jew." Calledby God, indeed, but for work rather than
privilege. He perverted his call by a narrow, selfishexclusion.
(b) Resting upon the Law. Knowledge was safety, he thought; whereas
knowledge was duty (see vers. 18, 20).
(c) Glorying in God: a merely national God to him, and One who would
merely "save."
(2) Relative.

(a) Guide of the blind.
(b) Light of them that are in darkness.
(c) Correctorof the foolish.
(d) Teacherof babes.
2. The shame.
(1) Inconsistency(vers. 21-23).
(2) Crime (vers. 21-23).
(3) Blasphemy (ver. 24). Their God indeed; what must he be! Our higher
privilege, in the matter of law: Christ, and the Spirit. Our graverperil:
orthodoxy, and the name of Christian. "Why callye me, Lord, Lord, and do
not the things which I say?" (Luke 6:46). - T.F.L.
Biblical Illustrator
In the day when God shall Judge the secrets ofmen.
Romans 2:16
The future judgment
JosephBenson.

I. THE GRAND SUBJECT OF INQUIRY. "The secrets ofmen." A phrase to
be understood in its utmost latitude, including not only matters known only to
God and our own consciences,but also things which escape ourselves, orthe
nature of which may be undiscovered. The hypocrite, who either deceived
others or deluded himself, shall then be laid open. And the goodactions of the
sincere Christian, uncharitably mistakenby the world, or unreasonably
censuredby his own conscience, shallbe vindicated. The expression does not
exclude public actions (Ecclesiastes 12:14), whichare, in a sense, a secretas to
their nature, motives and consequences.Our secretsufferings will also be
judged; what we have endured, and in what spirit, whether with resignation
toward God, and with gentleness towards men; all which is difficult to
determine now.
II. THE PERSON WHO WILL JUDGE THE SECRETS OF MEN.
1. God who alone —(1) Has a right to judge them; it is His law that is
broken.(2)Can judge them; none other has powerto assemble the living and
the dead; wisdom, to know all the individuals and their actions, words,
thoughts, etc.;holiness to hate sin; justice to pass an equitable sentence.
2. By Jesus Christ (John 5:22; Matthew 28:18;Revelation1:18; Matthew
16:27;Matthew 25:31; Acts 10:42; Acts 17:31; 2 Thessalonians 1:7).(1)This
appointment is reasonable, as a reward of His obedience and sufferings. If He
reward us for ours, how much more is He, who was "made a little lowerthan
the angels for the suffering of death," worthy to be "crownedwith glory and
honour" (Philippians 2:6-10).(2)This perfect honour is appropriate to Him.
The powers of hell employed their force and fraud in opposing the kingdom of
Christ, and it is fit He should pass sentence upon them (Revelation17:13,
14).(3)With respectto His followers also, it is fit that He should acquit them,
who bore their sins; that He should determine their happiness, who purchased
heaven for them with its various mansions; that He should present them
faultless, who preserved them from falling; that He should judge those who
were under His government while on earth.

(JosephBenson.)
Coming judgment of the secrets ofmen
C. H. Spurgeon.
I. ON A CERTAIN DAY GOD WILL JUDGE MEN.
1. A judgment is going on daily. Every deed is recorded in the registerof
doom.(1) This sessionof the heavenly court is like the daily sessionsofour
localmagistrates, anddoes not prevent but rather necessitatesthe holding of
an ultimate great assize.(2)As eachman passes into another world an
immediate judgment is passedupon him; but this is only the foreshadowing of
the final judgment.(3) There is a judgment also passing upon nations, for as
nations will not exist as nations in another world, they have to be judged now,
and history shows how sternly justice has dealt with empire after empire,
when they have become corrupt. Where is Assyria, Babylon, Rome, etc.? The
world is full of monuments of the mercy and justice of God: the very
monuments of His justice being proofs of His goodness;for it is mercy to put
an end to evil systems when, like a nightmare, they weighheavily upon
mankind. We have often laughed at the idea of the New Zealander sitting on
the brokenarch of London Bridge sketching the ruins of St. Paul's. But is it
quite so ridiculous as it looks? Whatis there about London that it should be
more enduring than Rome? If we rebel, Godwill not hold us guiltless.
2. Though such judgments proceedevery day, yet there is to be a day in which
more distinctly and finally God will judge men. We might have guessedthis
by the light of nature and of reason. Evenheathen peoples have had a dim
notion of a day of doom; but we are solemnly assuredof it in Holy
Scripture.(1) By judging is here meant all that concerns the proceedings of
trial and award.(a)There will be a sessionofmajesty, and the appearing of a
greatwhite throne, surrounded with pomp of angels and glorified beings.(b)

Then a summons will be issued, bidding all men come to judgment.(c) Then
the indictment will be read, and eachone examined.(d) Then the books shall
be opened, and everything recordedthere read.(e)Then the greatJudge shall
give the decision, pronounce sentence and execute it.(2) This will be so, and it
ought to be so:God should judge the world, because He is the universal ruler
and sovereign.(a)There has been a day for sinning, there ought to be a day for
punishing.(b) It ought to be so for the sake of the righteous. The best have had
the worstof it, and there ought to be a judgment to set these things right.
Besides, the festering iniquities of eachage cry out to God that He should deal
with them.(3) Why doth it not come at once? And when will it come? It is idle
and profane to guess atit, since even the Son of Man, as such, knoweth not the
time. It is sufficient that it will surely come; sufficient also to believe that it is
postponed.(a)To give space for repentance.(b)That the Church may be
completed. The Lord keeps the scaffoldstanding till He hath built up the
fabric. Not yet are all the redeemedwith blood redeemedwith powerand
brought forth into the holiness in which they walk with God. But do not
deceive yourselves. The greatday of His wrath cometh on apace, and days of
reprieve are numbered.
II. GOD WILL JUDGE THE SECRETS OF MEN.
1. By these are meant —(1) Those secretcrimes which hide themselves away
by their own infamy, which are too vile to be spokenof.(2) The hidden motives
of every action; for a man may do that which is right from a wrong motive,
and so the deed may be evil in the sight of God, though it seemright in the
sight of men. Oh, think what it will be to have it proven that you were godly
for the sake ofgain, that you were generous out of ostentation, orfor love of
praise, etc.(3)The sensualdesires and imaginings.(4)Secrets, that were secrets
even to the sinners themselves, forthere is sin in us which we have never yet
discovered.

2. Why God should judge the secrets ofmen. Because —(1)There is really
nothing secretfrom God; for all things are naked and open to the eyes of Him
with whom we have to do.(2) Often the greatestofmoral acts are done in
secret. The brightest deeds that God delights in are those that are done by His
servants when they have no motive but to please Him, and when they
studiously avoid publicity. It were a pity that such deeds should be left out at
the greataudit. Thus, too, secretvices are also of the very blackestkind, and
to exempt them were to let the worst of sinners go unpunished.(3) Besides, the
secretthings of men enter into the very essence oftheir actions. An action is,
after all, goodor bad very much according to its motive. So, if God did not
judge the secretpart of the actionHe would not judge righteously.(4)The
secretthing is the best evidence of the man's condition. Many a man will not
do in public that which would bring him shame. That which a man does when
he thinks that he is entirely by himself is the best revelationof the man.
III. GOD WILL JUDGE THE SECRETSOF MEN BY JESUS CHRIST. This
will be —
1. Forthe display of His glory. What a difference there will be then between
the Babe of Bethlehem's manger and the King of kings and Lord of lords;
betweenthe wearyman and full of woes, andHe that shall then be girt with
glory, sitting on a throne encircled with a rainbow! From the derision of men
to the throne of the universal judgment, what an ascent!This, too, will finally
settle the controversyabout our Lord's Deity.
2. Becausemen have been under His mediatorial sway, and He is their King.
We have been placedby an act of Divine clemency, not under the immediate
government of an offended God, but under the reconciling rule of the Prince
of Peace.

3. That there may never be a cavil raised concerning that judgment. Men shall
not be able to say, Vie were judged by a superior being who did not know our
weaknessesand temptations, and therefore judged us without a generous
considerationof our condition. The Judge was tempted in all points like as we
are, yet without sin. He is our brother, bone of our bone, and flesh of our
flesh, partakerof our humanity, and therefore understands and knows what is
in men.
4. This judgment by Christ puts beyond possibility all hope of any after-
interposition. If the Saviour condemns, and such a Saviour, who can plead for
us? If He that bled to save men at last comes to this conclusion, that there is
no more to be done, but they must be driven from His presence, then farewell
hope.
5. Does notthis also show how certain the sentence will be? for this Christ of
God is too much in earnestto play with men. If He says, "Come, ye blessed,"
He will not fail to bring them to their inheritance. If He be driven to say,
"Depart, ye cursed," He will see it done, and into the everlasting punishment
they must go.
6. It seems as if Godin this intended to give a display of the unity of all His
perfections. In Christ you behold justice and love, mercy and righteousness,
combined in equal measure. He turns to the right, and says, "Come, ye
blessed," and with the same lip, as He glances to the left, He says, "Depart, ye
cursed,"
IV. ALL THIS IS ACCORDING TO THE GOSPEL. There is nothing in the
gospelcontrary to this solemnteaching. Men gather to hear us preach of
infinite mercy, and our task is joyful; but oh, remember that nothing in our
messagemakes light of sin! There is grace for the man who quits his sin, but

there is tribulation and wrath upon every man that doeth evil. The gospelis
all tenderness to the repenting, but all terror to the obstinate offender. The
backgroundof the Cross is the judgment seatof Christ. "According to my
gospel," saithPaul; and he meant that the judgment is an essentialpart of the
gospelcreed, and in times of righteous indignation its terrible significance
seems a very gospelto the pure in heart. I have read this and that concerning
oppression, slavery, the treading down of the poor, and the shedding of blood,
and I have rejoicedthat there is a righteous Judge. Thousands of men have
been hanged for much less crimes than those which now disgrace gentlemen
whose names are on the lips of rank and beauty. Where this is not preached, I
am bold to saythe gospelis not preached. It is absolutely necessary to the
preaching of the gospelthat men be warned as to what will happen if they
continue in their sins. Surgeon, you hope to heal the sick without their
knowing it. You therefore flatter them; and they die! Your delicacyis cruelty;
you are a murderer. Shall we keepmen in a fool's paradise? Shall we lull
them into soft slumbers from which they will awake in hell?
(C. H. Spurgeon.)
The secrets ofmen disclosedand judged
J. Summerfield, A. M.
Secrets of—
I. CONDUCT. Thoseactions we concealedfrom friendship and from man,
proclaimed on the housetop. How many secrets are now in progress in the
world! Secrets of —
1. Ambition, where the man is sacrificing all for it.

2. Covetousness;callthem secrets oftrade if you like, but there are many
practices countenancedwhichcannot bear the light. How have you held back
from the widow, and passedby the orphan?
3. Sensuality. In darkness, not to be named in public. Look in your closets;
how have your consciencesbeencontaminated.
4. Envy: I cannot go into your closets;but what has God seenthere!
II. CHARACTER. Characteris formed by principle. Now this can only be
known to Him who searchesthe heart. I know not the springs of your conduct,
nor the principles on which your characteris formed. ThoughJesus says we
may know the tree by the fruit, yet there is not always a faithful
correspondence betweenprinciples and practice. How few seek only the glory
of God. Self is a subtle principle. In private a man will blush at his own
hypocrisy; and Satan, helping him, may make him a self-deceiver. Butevery
motive will then start up! How many actions now under the garb of humility
will then be seento have originated in pride! How many blazoned deeds from
self-love!How many actions, whichseemunder the motive of zeal to God, like
those of Jehu, are prompted by interest!
III. INATTENTION. Alarge portion of our actions are thought to be venial,
trifling, etc. "For every idle word which men shall speak, they shall give
accountin the day of judgment."
IV. INFLUENCE. We are members one of another. We are always, whenin
society, doing either goodor harm.

1. Little do we know how many are they on whom we have in some way
exerted an unhallowed influence. In that day the author of blasphemous
works will answerfor all the evil he has done.
2. At the same time, many secrets ofprayer will then be found, many tears,
etc.Conclusion:
1. This subjectrequires deep self-examination. What secrets willthis night
conceal!
2. What will be the effects ofthis judgment?(1) The shame of exposure. What
would you not give here to avoid exposure?(2)Besides shame, the agonyof
remorse, the horror of despair. "Some shallawake to shame and everlasting
contempt."
(J. Summerfield, A. M.)
Judgment of our thoughts
C. Girdlestone, M. A.
1. Thoughts are amongstthe secrets ofmen. They are what men cannot be
sure of in eachother. They are what men often seemto imagine that even God
cannot behold.
2. Whence is it that the thoughts arise which will be calledto account? "Outof
the heart proceedevil thoughts" (Matthew 15:19). Out of the heart also it is
that goodthoughts, by God's goodgrace, spring up.

3. And this make it so needful for them to be judged hereafter. They prove
what is the inward dispositionof the soul, what there is of goodor evil there.
4. But though it is easyto see why the thoughts must be judged; yet it is not
easyto think as if they would be. How few think continually such thoughts as
they would wish to have entirely laid open unto those amongst whom they
live! How few such as are fit to be beholden by Him to whom all thoughts are
open! How few that God will judge them!
I. WHAT ARE THE THOUGHTS THAT WILL BE JUDGED.
1. Selfishthoughts. For what are the thoughts which God commands us to
cherish towards eachother? (see Matthew 19:19; Romans 12:10;Philippians
2:4). Consider how far are your thoughts guided by these rules?
2. Proud thoughts. The pattern setbefore it Christian is as follows:"Learn of
My, for I am meek and lowly in heart" (Matthew 11:29). The rule laid down
for his thoughts of others is, "In lowliness of mind," etc. (Philippians 2:3).
How often is this rule violated; how seldom this pattern followed!There is,
indeed, a greatvariety in rank, ability, etc., and it would be but a pretence to
humility for a man to profess himself inferior in a point where he cannot help
to know his own advantages. Butwhatsoeverbe his comparative advantages,
let him fix his attention rather on his own actualdefects — his sins, wasted
opportunities — and he will scarcelythink highly of himself.
3. Angry thoughts. These are closelyconnectedwith pride and selfishness. He
that thinks highly of himself covets largelyfor himself, and must, therefore,
often be disappointed and affronted. Thus spring up angry thoughts; and
though neither unkind words or actions follow, the thoughts alone are sinful,

and will be judged. The most secretthoughts Christ would have to be now
gentle and charitable.
4. Impure thoughts (Matthew 5:27, 28). Let no one imagine himself innocent,
merely because his conduct is respectable. The fearof shame, the lack of
opportunity, may preserve the outward character, but they cannot secure the
favourable judgment of Him who sees the heart to be sensual. Thus not only
he who follows after strong drink in excess,but he also who fain would do so if
he could is a drunkard in the sight of the Almighty. Thus in another sin,
"Whosoeverhateth his brother is a murderer" (1 John 3:15).
5. Worldly thoughts. We learn that a Christian should set his affections on
things above (Colossians 3:2), and not be anxious for this world's morrow
(Matthew 6:25-34). How, then, can they answerfor it hereafter, whose whole
minds are occupiedwith the business of the world they live in; with scarcely
one reflectionin the day on the world which they so soonmust enter? Are not
these things among those secrets ofmen which God will judge?
II. WHAT SHOULD WE DO IN VIEW OF THIS?
1. Besides the times which you set apart for prayer, etc., you must endeavour
to cherish thoughts of heaven in the midst of your attention to the business of
earth. Say you are engagedin work. Why should you not relieve your toil by
thinking of what awaits you when life shall end?
2. Setbefore yourselves your Christian calling. Keep in view the
condemnation from which you have been delivered, and the dealings of Him
who has delivered you (Philippians 4:8). And think further of what God has
yet in store for us in the world which now we see not. Let us more stedfastly

believe that we shall dwell in heaven, and we shall think more frequently of
dwelling there. Let us believe more firmly that Christ died for our sins, and
we shall think of Him both more often and more thankfully. Then shall we less
fear to have our secrets judged, when we have not a thought which is not
beforehand submitted to our Judge, suggestedby His Spirit, guided by His
Word, or devoutly surrendered to His will.
(C. Girdlestone, M. A.)
The secrets ofthe soul
Bp. Temple.
I. WE LIVE IS A STRANGE SECRECY, EVEN HIDDEN FROM OUR
MOST INTIMATE FRIENDS.
1. If any one of us were askedto relate his own life, he might relate two lives
which would seemall but independent of eachother. He might tell when he
was born, where he had lived, what he had done, etc. He might anticipate the
future, calculate whatwere his chances ofsuccess, andhow he expectedto end
his days. Or, again, he might tell quite a different story. What he remembered
of his own early character;what were his real affections;what did he secretly
like, and pursue, and hope for; what changes had passedoverhim; what
events had influenced the generalcurrent of his thoughts; what struggles he
had been engagedin, and their issue. He might tell of the very beginnings,
unknown to all save himself, of habits of sin never since quite shakenoff; of
deeds done in darkness;why some names, associations,memories make him
uncomfortable without any visible reason;why he wishes, in his secretheart,
some subjects to be forbidden, and is always consciousofan effort to seem
indifferent when they are mentioned.
2. Now how different these two lives would often be! How events of the highest
importance, and persons who play a large part in the one would disappear in

the other! How strange it would be to see that a man who had succeededin the
eyes of his friends in a particular path had meanwhile been cherishing within
him quite foreign thoughts and other longings!How strange to find that a fair
characterwas only fair outwardly! Those who had been praised would, in
many cases,win pity; and some few who now suffer from showing ill would be
found to rank far above the level at which they had always been placed. Often
the recitalof a man's secretlife would completely change our opinion of him.
But still more often we should be astonishedto see how these two lives seemed
to run side by side almost without mingling.
II. THE REVELATION WILL ONE DAY BE MADE, AND CHRIST WILL
DECIDE, AND HE ALONE CAN DECIDE, ON THE EVIDENCE WHICH
EACH WILL GIVE.
1. Neithertells the whole man.(1) The outer life only tells what we are under
all the influences of the eyes of others, which eyes callinto use a completely
different set of faculties and motives — the desire to be thought well of, to
please, to win popularity or love, then begin to act. Our consciences, too, are
strengthenedin some ways by the sight of eachother; and there are some
duties which we see much more clearly.(2)On the other hand, the inner life
tells what we are when quite left to ourselves, but no man is complete when
alone. There is a large part of his nature which is made to fit into the society
of his fellows;and if this part of him does not find its proper complement, the
nature of the man is not all called out. Moreover, whatgoes on in our secret
lives is, to a greatextent, the very consequenceofour believing that it will end
where it begins. Many a man indulges passing thoughts, who would not put
them into deeds even if tempted by the certainty of perpetual concealment. It
would not be possible, therefore, to judge a man either by the secretlife or by
the public. But Christ will unveil them both, and we shall see and feel the
justice of His decision.

2. Now we can see why God has thus shut up a large and important part of
our lives in this absolute secrecy. Godhas made us to be members one of
another; but He will not have us to be nothing but members one of another.
Every soul shall have an individual life, with an individual history, and shall
come at last to an individual judgment. God requires that eachsoul shall have
a separate strengthsupplied by Himself alone. The Church is much. But the
Church shall not be everything. You shall, if you are to call yourself a servant
of Christ, give something which you and you alone cangive, which you and
you alone can know whether you give or not. From this responsibility you
cannot escape. Another may ask you whether you have done it, but he must
depend for his answeron what you tell him, and he cannot know whether
your answeris the whole truth. God alone cantell that; and betweenyourself
and God the secretmust remain till the judgment day.
3. God has hidden a part of our lives; and this concealmentwe can castover
much more than He has hidden. But againand againare we warned against
it. It is the man whose deeds are evil that loves darkness rather than light.
And what is the voice of God's Word is also the voice of natural feeling. The
man who is fair outside and foul within is condemned of all men as a
hypocrite. Men reserve all their strongestterms of reprobation for the dark,
reserved, and secretsinner. Men refuse their love to the reservedand secret
character. Nature and revelationboth warn us againstthe danger we run if
we pollute our inner and secretlife with what we dare not tell.
4. In view of this awful coming judgment let us determine to force all our
faults outwards. At whatevercostlet us keep sacredto God that inner shrine
which He has thus hidden with a secrecyofHis own making. Let us avoid a
secretsin with a hundred times more eageravoidance, justbecause it is secret.
If we canbe fair anywhere let it be in that which God has reservedfor
Himself, and where Christ is willing to dwell.

(Bp. Temple.)
According to my gospel.
St. Paul and his gospel
C. H. Spurgeon.
It is impossible to tell what it costPaul to write Chapter
1. It is a shame even to speak ofthe things, but Paul felt that it was necessary
to break through his shame, and to speak out concerning the hideous vices of
the heathen. Monsters that revel in darkness must be draggedinto the open,
that they may be withered up by the light. After Paul has thus written in
anguish he bethought himself of his chief comfort. He clings to the gospelwith
a greatertenacity than ever. Here he did not speak ofit as "the gospel," but as
"my gospel." He felt that he could not live in the midst of so depraved a
people without holding the gospelwith both hands, and grasping it as his very
own. "My gospel."Notthat Paul was the author of it, not that Paul had an
exclusive monopoly of its blessings, but that he had so receivedit from Christ
Himself, and so fully takenit into himself that he could not do less than callit
"my gospel." In another place he speaks of"our gospel";to show how
believers identify themselves with the truth which they preach.
1. He had a definite form of truth, and he believed in it beyond all doubt; and
therefore he spoke ofit as "my gospel." Herein we hear the voice of faith,
which seems to say, "Though others rejectit, I am sure of it," "Should all the
forms that men devise," etc.
2. Is not this word "my gospel" the voice of love? Does he not by this word
embrace the gospelas the only love of his soul — for the sake ofwhich he had
suffered the loss of all things, and for the sake ofwhich he was willing to
proclaim, even in Caesar's palace, the messagefrom heaven? Though each

word should costhim a life, he was willing to die a thousand deaths for the
holy cause.
3. Does notthis show his courage!As much as to say, "I am not ashamedof
the gospelofChrist."
4. There is a touch of discrimination about the expression. Paul perceives that
there are other gospels, andhe makes short work with them.
(C. H. Spurgeon.)
The Pauline gospel
J. B. Heard, M. A.
Twice in this epistle the apostle uses this remarkable expression;here and in
Romans 16:25. Now, it would be obviously arrogantfor any ordinary
preacherto use such an expression. We dare not speak of it so as to imply that
it has acquired some distinctive characterfrom our way of putting it. But in
Paul's case we may feelsure that this expressionwas not used
presumptuously.
1. Notonly was he a chosenapostle, but there was given to him such
excellencyof knowledge in the mystery of Christ, that it is impossible to see
how Christianity could have become the religion of all men but for Paul. Peter
may have been qualified to open the door of faith to the Gentiles, and may
have struck the first blow at the middle wall of partition, but it was through
Paul's preaching that this middle wall was broken down effectually and
finally, and the lasttrace of the long inferiority of the Gentile to the Jew
completely effaced.

2. Then, again, it is Paul who has shaped all our formal theologyas such, and
given the life of Christ in the soul that articulate form without which it would
soondie awayinto a vague and bodiless sentiment. It is Paul who has opened
up the types, and linked Old Testamentand New together.
3. All philosophy and all history may be said to stream out of the teaching of
this the greatestofthe apostles, like those rivers which flowed out of Eden and
parted into four heads. As for the philosophy of history, it may be saidto take
its rise from the Epistle to the Romans, in the same way as it has been said
that history itself was born on the night of the Exodus.
4. I dare not make use of this expression. And yet I feelirresistibly attractedto
use it, though in a much lowersense. Myjustification for preaching at all is,
that there is a sense in which any true teacherhas a messagefrom God which
may be said to be distinctively his own. Every man must be fully persuadedin
his ownmind, and then declare his own mind to others.
(J. B. Heard, M. A.)
COMMENTARIES
Ellicott's Commentary for English Readers
(16) This verse takes up the main thread of the subject. “Godwill judge Jew
and Gentile alike at the last day.” It cannot refer (as some would make it) to
what immediately precedes, becausethere the Apostle is referring to the daily
process that goes onwheneverdoubtful actions are submitted to the law of

conscience, here he is speaking expresslyof the final judgment held by God
and not by man.
By Jesus Christ.—As the Son of God is the Mediator of salvation, so also is He
the Mediatorof judgment. The function of judgment is speciallycommitted to
Him. This is the consistentteaching of Scripture. (Comp. John 5:27, “the
Father hath given Him authority to execute judgment also, becauseHe is the
Son of Man”; Acts 17:31, “He hath appointed a day in the which He will judge
the world . . . by that Man whom He hath ordained”; 1Corinthians 4:5;
2Corinthians 5:10, et. al.)
According to my gospel.—How is this to be taken? To what is it that the
gospel, as preachedby St. Paul, testifies? It may be either to the simple fact
that God will judge the secrets ofmen, or to the particular law or standard by
which He will judge them. Probably, on the whole, the former is the
preferable explanation. “In the day when, as I teach, God will judge the
secrets ofmen by Jesus Christ.”
BensonCommentary
Romans 2:16. In the day, &c. — This relates to Romans 2:12, the intermediate
verses, from the 13th, being a parenthesis;when God shall judge the secrets of
men — Not only their outward actions, goodand evil, which are manifest to
all men, but their most secretand hidden ones, with their internal desires and
designs, their intentions, purposes, schemes, contrivances, withthe various
workings of their passions, imaginations, andthoughts; for he will bring every
work into judgment, with every secretthing, whether it be good, or whether it
be evil, Ecclesiastes12:14;will bring to light the hidden things of darkness,
and will make manifest the counsels of the heart, 1 Corinthians 4:5. On secret
circumstances depends the real quality of actions, frequently unknown to the
actors themselves, Romans 2:29. Mengenerally form their judgments, even of
themselves, merely from what is apparent. By Jesus Christ — To whom the
Father hath committed all judgment; according to my gospel — According to

the tenor of that gospelwhich is committed to my trust, and is preachedby
me: or as I testify in my preaching the gospel, Acts 17:31;2 Timothy 2:8. For
it is not the apostle’s intention to signify that all men shall be judged by the
gospel, but only that the gospelteaches sucha judgment.
Matthew Henry's Concise Commentary
2:1-16 The Jews thought themselves a holy people, entitled to their privileges
by right, while they were unthankful, rebellious, and unrighteous. But all who
act thus, of every nation, age, and description, must be reminded that the
judgment of God will be according to their real character. The case is so plain,
that we may appeal to the sinner's own thoughts. In every wilful sin, there is
contempt of the goodness ofGod. And though the branches of man's
disobedience are very various, all spring from the same root. But in true
repentance, there must be hatred of former sinfulness, from a change wrought
in the state of the mind, which disposes it to choose the goodand to refuse the
evil. It shows also a sense ofinward wretchedness.Suchis the greatchange
wrought in repentance, it is conversion, and is needed by every human being.
The ruin of sinners is their walking after a hard and impenitent heart. Their
sinful doings are expressedby the strong words, treasuring up wrath. In the
description of the just man, notice the full demand of the law. It demands that
the motives shall be pure, and rejects all actions from earthly ambition or
ends. In the descriptionof the unrighteous, contention is held forth as the
principle of all evil. The human will is in a state of enmity againstGod. Even
Gentiles, who had not the written law, had that within, which directed them
what to do by the light of nature. Conscienceis a witness, and first or lastwill
bear witness. As they nature. Conscienceis a witness, and first or last will
bear witness. As they kept or broke these natural laws and dictates, their
conscienceseitheracquitted or condemned them. Nothing speaks more terror
to sinners, and more comfortto saints, than that Christ shall be the Judge.
Secretservices shallbe rewarded, secretsins shall be then punished, and
brought to light.
Barnes'Notes on the Bible

In the day - This verse is doubtless to be connectedwith Romans 2:12, and the
intermediate verses are a parenthesis, and it implies that the paganworld, as
well as the Jews, willbe arraigned at the bar of judgment. At that time God
will judge all in righteousness,the Jew by the Law which he had, and the
paganby the Law which he had.
When God shall judge - Godis often representedas the Judge of mankind;
Deuteronomy 32:36;Psalm50:4; 1 Samuel2:10; Ecclesiastes3:17;Romans
3:6; Hebrews 13:4. But this does not militate againstthe factthat he will do it
by Jesus Christ. God has appointed his Son to administer judgment; and it
will be not by God directly, but by Jesus Christthat it will be administered.
The secrets ofmen - See Luke 8:17; Ecclesiastes 12:14, "ForGodshall bring
every work into judgment, with every secretthing," etc., Matthew 10:26; 1
Corinthians 4:5. The expressiondenotes the hidden desires, lusts, passions,
and motives of people; the thoughts of the heart, as well as the outward
actions of the life. It will be a characteristic ofthe day of judgment, that all
these will he brought out, and receive their appropriate reward. The propriety
of this is apparent, for,
(1) It is by these that the characteris really determined. The motives and
principles of a man constitute his character, and to judge him impartially,
these must be known.
(2) They are not judged or rewardedin this life. The external conduct only
can be seenby people, and of course that only can be rewardedor punished
here.
(3) People of pure motives and pure hearts are often here baselyaspersedand
calumniated. They are persecuted, traduced, and often overwhelmedwith

ignominy. It is proper that the secretmotives of their conduct should be
brought out and approved.
On the other hand, people of base motives, people of unprincipled character,
and who are corrupt at the heart, are often lauded, flattered, and exalted into
public estimation. It is proper that their secretprinciples should be detected,
and that they should take their proper place in the government of God. In
regard to this expression, we may further remark,
(1) That the fact that all secretthoughts and purposes will be brought into
judgment, invests the judgment with an awful character. Who should not
tremble at the idea that the secretplans and desires of his soul, which he has
so long and so studiously concealed, should be brought out into noon-day in
the judgment? All his artifices of concealmentshallbe then at an end. He will
be able to practice disguise no longer. He will be seenas he is; and he will
receive the doom he deserves. There will be one place, at least, where the
sinner shall be treated as he ought.
(2) to execute this judgment implies the powerof searching the heart; of
knowing the thoughts; and of developing and unfolding all the purposes and
plans of the soul. Yet this is intrusted to Jesus Christ, and the fact that he will
exercise this, shows that he is divine.
Of men - Of all people, whether Jew or Gentile, infidel or Christian. The day
of judgment, therefore, may be regardedas a day of universal development of
all the plans and purposes that have ever been entertained in this world.

By Jesus Christ - The fact that Jesus Christ is appointed to judge the world is
abundantly taught in the Bible, Acts 17:31; 2 Timothy 4:1; 1 Peter4:5; John
5:22, John 5:27; 1 Thessalonians 4:16-18;Matthew 25:31-46.
According to my gospel - According to the gospelwhich I preach. Compare
Acts 17:31;2 Timothy 4:8. This does not mean that the gospelwhich he
preachedwould be the rule by which God would judge all mankind, for he
had just saidthat the paganworld would be judged by a different rule,
Romans 2:12. But it means that he was intrusted with the gospelto make it
known; and that one of the greatand prime articles of that gospelwas, that
God would judge the world by Jesus Christ. To make this knownhe was
appointed; and it could be called his gospelonly as being a part of the
important messagewith which he was intrusted.
Jamieson-Fausset-BrownBible Commentary
16. In the day, &c.—Here the unfinished statementof Ro 2:12 is resumed and
closed.
shall judge the secrets ofmen—here speciallyreferring to the unfathomed
depths of hypocrisy in the self-righteous whom the apostle had to deal with.
(See Ec 12:14; 1Co 4:5).
according to my gospel—to my teaching as a preacherof the Gospel.
Matthew Poole's Commentary
These words may be referred to Romans 2:12, and so they express the time
when Jews and Gentiles shall be judged. Though some annex them to the
words immediately preceding:q.d. Now the consciencesofmen do testify for
or againstthem, and their thoughts accuse orexcuse them; but in the day of
judgment they will do it more especially. Shalljudge the secrets ofmen; so

that the most secretsins shall not escape the notice and censure of the Judge:
see Ecclesiastes12:14 1 Corinthians 4:5.
My gospel;i.e. the gospelwhich I preach. So, John 12:48, our Saviour calls his
word, his disciples word. He calls it his gospel, not as the author, but as the
publisher of it; it was not his in respectof revelation, but in regard of
dispensation, Romans 16:25 1 Corinthians 9:17 2 Corinthians 5:18,19 2
Timothy 2:8. As for the fiction of a Gospelwritten by Paul, as was by
Matthew, Mark, &c., the papists themselves begin to be ashamedof it.
Gill's Exposition of the Entire Bible
In the day when God shall judge,.... These words are to be read in connection
with Romans 2:13, and express the time when both Jews and Gentiles will be
judged, called a "day", both because ofthe clearnessand evidence of the
judgment that will be made, and because a certain time is fixed, though not
known, which will surely come;also the matter of the judgment, which will
be,
the secretsofmen: whether goodor bad, which are only known to God and
themselves, and which may have been done ignorantly by them; "for God
shall bring every work into judgment with every secretthing, whether it be
good, or whether it be evil", Ecclesiastes 12:14,which is so interpreted by the
Jews (t),
"when R. Jochanancame to that Scripture, he wept; "for God shall bring
every work into judgment with every secretthing";''
upon which the gloss says, yea, for those things which are hidden from him,
which he has committed through ignorance, will he bring him into judgment;
everything, even the leastthing in a literal sense, but not for such silly trifling
things they mention in the same place; doubtless the Holy Ghostmeans the
secrets ofmen's hearts and actions, and the hidden things of darkness which

are contrary to the holy law of God. The personby whom this awful judgment
will be carried on is,
Jesus Christ; to whom all judgment is committed, who is ordained Judge of
quick and dead, and is every way fit for that office, being Godas well as man,
and so both omniscient and omnipotent: and this the apostle says will be,
according to my Gospel;his meaning is not that the Gospelwill be the, rule of
judgment, because he speaking of the judgment of the Gentiles, as wellas of
the Jews, who neverheard of the Gospel;but that what he had said
concerning a day of judgment, of Christ's being the Judge, and of God's
judging by him the secrets ofmen, were as true and as certain as the Gospel
which he preachedwas;and was "conformable", oragreeable to it, as the
Arabic versionreads it, and might be learned and proved from it. This he
calls, "my Gospel";not because the author or subject of it; but because it was
committed to his trust and was preached by him; and in opposition to, and to
distinguish it from the Gospelofthe false apostles. Eusebius says (u), that the
Apostle Paul had used to call the Gospelaccording to Luke his Gospel, and
that it is said, that whenever he makes mention of his Gospel, he designs that.
(t) T. Bab. Chagigah, fol. 5. 1.((u) Eccles. Hist. l. 3. c. 4. p. 73.
Geneva Study Bible
{7} In the day when Godshall judge the secrets ofmen by Jesus Christ
according to {m} my gospel.
(7) God defers many judgments, which he will nonetheless execute attheir
convenient time by Jesus Christ, with a most candid examination, not only of
words and deeds, but of thoughts also, be they ever so hidden or secret.

(m) As my doctrine witnesses, whichI am appointed to preach.
EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT Commentary
Romans 2:16 has its connectionwith what goes before very variously defined.
While Ewald goes so far as to join it with Romans 2:5, and regards everything
intervening as a parenthesis, many, and recently most expositors, have
connectedit with the immediately preceding συμμαρτ.… ἀπολογ.;in which
case, however, ἐνἡμέρᾳ cannotbe taken for εἰς ἡμέραν(Calvin), nor the
present participles in a future sense (Fritzsche), since, in accordancewith the
context, they are contemporary with ἐνδείκνυνται. And for that very reason
we must rejectthe view, which has been often assumed, that Paul suddenly
transports himself from the present into the time of the judgment, when the
exercise ofconsciencein the Gentiles will be speciallyactive, and that for this
reasonhe at once adds ἐν ἡμέρᾳ κ.τ.λ[666]directly without inserting a ΚΑῚ
ΤΟῦΤΟ ΜΆΛΙΣΤΑ, or ΚΑῚ ΤΟῦΤΟ ΓΕΝΉΣΕΤΑΙ, or the like (Rückert;
Tholuck, de Wette, Reithmayr, Philippi, van Hengel, Umbreit; comp Estius).
The supposition of such an illogicaland violent leap of thought in so clearand
steady a thinker as Paul is thoroughly arbitrary and wholly without analogy.
Moreover, the simple temporal self-judgment of the Gentiles fits into the
connectionso perfectly, that Paul cannoteven have conceivedof it as an
anticipation of the last judgment (Mehring). Quite an incorrectthought,
repugnant to Romans 2:12 and to the whole doctrinal system of the Apostle, is
obtained by Luthardt (v. freien Willen, p. 410 f.), when, very arbitrarily
joining it only with ἢ καὶ ἀπολογουμένων, he discovers here the hope “that to
such the reconciling grace ofChrist shall one day be extended.” This is not
confirmed by Romans 2:26. A relative natural morality never in the N. T.
supplies the place of faith, which is the absolutelynecessaryconditionof
reconciling grace. Compare Romans 3:9; Romans 3:22, Romans 7:14 ff.
al[668]Lastly Hofmann, who formerly held a view similar to Luthardt’s (see
Schriftbew. I. p. 669), now connects ἐν ἡμέρᾳ Κ.Τ.Λ[669] to ἐνδείκνυνται in
such a way, that he explains Romans 2:16 not at all of the final judgment, but,

in contrasteven to the latter, of every day on which God causes the Gospelto
be proclaimed among the Gentiles; every such day shall be for all, who hear
the message, a day of inward judgment; whoeverbelievingly accepts it, and
embraces salvation, thereby proves that he himself demands from himself
what the revealedlaw enjoins on those who possess it. This interpretation,
which would require us to read with Hofmann κρίνει (the present) instead of
κρινεῖ, is as novel as it is erroneous. Forthe expressions in Romans 2:16 are so
entirely those formally used to denote the lastjudgment (comp on ἡμέρᾳ 1
Corinthians 1:8; 1 Corinthians 5:5; 2 Corinthians 1:14 al[671];on κρινεῖ,
Romans 2:2-3; Romans 2:5; Romans 3:6 al[672];on Θεός as the Jdg 3:6; Jdg
14:10;Jdg 14:12 al[673];on τὰ κρυπτά, 1 Corinthians 4:5; on διὰ ʼΙησοῦ Χ. 2
Corinthians 5:10; Acts 17:31), that nothing else could occurto any reader
than the conceptionof that judgment, which moreoverhas been present to the
mind since Romans 2:2, and from which even κατὰ τὸ εὐαγγ. μου does not
draw awaythe attention. Every element in Hofmann’s exposition is
subjectively introduced, so that Paul could not have wrapped up the simple
thought, which is supposed to be expressedin so precious a manner, in a more
strange disguise—a thought, moreover, which is here utterly irrelevant, since
Paul has to do simply with the natural law of the Gentiles in its relation to the
revealedνόμος of Judaism, and apart as yet from all reference to the
occurrence oftheir conversion;and hence also the comparisonwith Hebrews
4:12 is here out of place. The proper view of the passagedepends on our
treating as a parenthesis, not (with Winer and others) Romans 2:13-15, but
with Lachmann, Romans 2:14-15. This parentheticalinsertion is already
indicated as such by the fact, that the great judicial proposition previously
expressed:οἱ ποιηταὶ νόμου δικαιωθήσονται is in Romans 2:14-15 proved
only with reference to a part of mankind, with regard to which it might seem
possibly doubtful: it is required by the circumstance, that without it ἐν ἡμέρᾳ
has no proper logicalreference whatever;and lastly, it is confirmed by the
considerationthat, if it is adopted, the whole is wound up not with an
illustration having reference to the Gentiles, but—and how emphatically and
solemnly!—with the leading thought of the whole discussion.[674]

τὰ κρυπτὰ τῶν ἀνθρ.] The hidden things of men, i.e. everything in their inner
or outer life which does not come to the knowledge ofothers at all, or not
according to its moral quality. This specialcharacteristicofthe judgment is
given with reference to Romans 2:13, inasmuch as it is just such a judging that
is necessaryfor, and the preliminary to, the realisationof what is affirmed in
Romans 2:13.
κατὰ τὸ εὐαγγέλ. μου] contains, according to the usual view, the accordanceof
the assertionκρινεῖ ὁ Θεός τὰ κρυπτὰ τ. ἀνθρ. διὰ ʼΙ. Χρ. with the Apostle’s
official proclamationof salvation. But the factthat God will judge, etc., was so
universally known and so entirely undoubted, that the addition in that sense
would have been in the highest degree superfluous; and indeed the μου in that
case wouldhave no significance bearing on the matter, since no one
proclaiming the Gospelcould callin question that truth. We must therefore
explain it, with Pareus, Calovius, and many others, including Umbreit and
Hofmann, as referring to the manner of the κρινεῖ. Paul was so certainof the
sole truth of the Gospelcommitted to him (Romans 16:25; Ephesians 4:20 f.)
which he had by revelationof God (Galatians 1:11 f.), that he could not but be
equally certainthat the future judgment would not be held otherwise than
according to his Gospel, whose contents are conceivedas the standard of the
sentence. In that same Gospelhe knew it to be divinely determined, to whom
the στέφανος τῆς δικαιοσύνης, the eternal life and its δόξα, or on the other
hand its opposite, eternalἀπώλεια, should be awardedby the judge. But he
knew at the same time the axiom announced in Romans 2:13, with which
Romans 2:16 connects itself, to be not at variance therewith (comp Romans
3:31); as indeed on the contrary, it is just in the Gospelthat perfection in the
fulfilment of the law is demanded, and accordingly(see ch. Romans 6:8,
Romans 13:8 ff.) the judicial recompense is determined conformably to the
conduct, Romans 8:4; 2 Corinthians 5:10; Ephesians 5:5; 1 Corinthians 6:9 f.;
Galatians 5:19-23. On μου Calvin’s note suffices:suum appellat ratione
ministerii, and that, to distinguish it from the preaching not of other apostles,
but of false, and especiallyof Judaizing teachers. Comp Romans 16:25;2
Timothy 2:8. The mistakenview is held by Origen, Jerome and other Fathers

(see Fabricius, Cod. apocr. p. 371 f.), that Paul meant by his Gospelthat of
Luke.
διὰ Ιησοῦ Χρ.] As He is the Mediatorof eternalsalvation, so also it is He who
is commissionedby God to hold the judgment. Comp Acts 17:30-31;1
Corinthians 4:5;
Expositor's Greek Testament
Romans 2:16. The day meant here is the same as that in Romans 2:5. Westcott
and Hort only put a comma after ἀπολογουμένων, but a longer pause is
necessary, unless we are to suppose that only the day of judgment wakesthe
conscienceandthe thoughts of man into the moral activity describedin
Romans 2:15. This supposition may have some truth in it, but it is not what
the Apostle’s argument requires. The proof he gives that Gentiles are “a law
to themselves” must be capable of verification now, not only at the lastday.
Hence Romans 2:16 is really to be taken with the main verbs of the whole
paragraph, ἀπολοῦνται, κριθήσονται, δικαιωθήσονται:the greatprinciple of
Romans 2:6—ἀποδώσει ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ—willbe exhibited in
actionon the day on which God judges the secretthings of men through
Christ Jesus. A final judgment belongedto Jewishtheology, and perhaps,
though this is open to question, one in which the Messiahactedas God’s
representative;but what Paul teaches here does not rest merely on the
transference ofa JewishMessianic function to Jesus. If there is anything
certain in the N.T. it is that this representationof Jesus as judge of the world
rests on the words of our Lord Himself (Matthew 7:22 f., Matthew 25:31 ff.).
To assertit was an essentialpart of the Gospelas preachedby Paul: cf. Acts
17:31. (Baldensperger, Das SelbstbewusstseinJesu, . 85 f., thinks that in the
circles of JewishPietism, in the century before Christ, the Messiahwas
already spokenof as the Divine judge, and as sharing the titles and attributes
of Jehovah.)

In Romans 2:17-24 the Apostle brings to a point the argument for which he
has been clearing the way in Romans 2:1-16. The Jew makes much of the
possessionofthe law, but when we pass from possessionto practice, he is not a
whit better than the “lawless” Gentile. The constructionis not quite regular,
but the meaning is clear. The natural order would be: If thou bearestthe
name of Jew, and restestupon the law, and yet in thy conduct settestthe law
at nought, art not thou equally under condemnation with sinners of the
Gentiles? But the constructionis interrupted at the end of Romans 2:20, and
what ought in logic to be part of the protasis—ifin thy conduct thou settest
the law at nought—is made a sortof apodosis, atleastgrammaticallyand
rhetorically: dost thou, in spite of all these privileges, nevertheless setthe law
at nought? The real conclusion, which Paul needs for his argument, Art not
thou then in the same condemnation with the Gentiles? is left for conscience to
supply.
Cambridge Bible for Schools andColleges
16. in the day, &c.] This sentence is often connectedwith the close ofRomans
2:12. But the parenthesis is thus, even in the style of St Paul, highly difficult
and peculiar; and Romans 2:13 stands in close naturalconnexion with
Romans 2:12. Meanwhile the sequence of Romans 2:16 on Romans 2:15 is not
hard to trace; the allusion to the GreatDay is anticipatory; q. d., “These
moral convictions and verdicts have their goodand final confirmation in the
day, &c.;” “all that was true in them will be recognizedand carried out in
Divine actionthen.”
the secretsofmen] i.e. of men in general, heathens as well as Jews. The “secret
things” are here named, as implying also of course the judgment of all that is
“openbeforehand.” Perhaps the word alludes too to the “cloke”ofJewish
formality, and faith in privileges.
by Jesus Christ according to my gospel]The word “Gospel” is here used (a
deeply significantuse) of the entire contents of the Apostle’s teaching; of holy

principles and threats of condemnation as well as holy promises of life.—“My
Gospel:”—same wordas Romans 16:25. The originalof the phrase is not
strongly emphatic, but certainly not without point. It indicates on one hand St
Paul’s deep certainty of his direct Divine commissionand its precise import,
and on the other his consciousness(much more strongly expressedin the
GalatianEpistle) of opposition to his position and doctrine. Cf. e.g. Galatians
1:6-12.—“ByJesusChrist:”—the words emphatically close the sentence;
perhaps with implicit reference to the rejection, by the unbelieving Jews
whom the Apostle now more distinctly addresses, ofHim who is to judge the
world.
Bengel's Gnomen
Romans 2:16. Ἐν ἡμέρᾳ, in the day) It is construedwith show, for the present
tense is no objection;Romans 2:5 employs the present in the same general
way. And Paul often says, in the day of the Lord, which implies more than
against[or unto the day] 1 Corinthians 5:5—comp. before, or in the presence
of 1 Timothy 5:21, note. Such as eachthing was, such it shall then be seen, be
determined, and remain. In that day, that writing of the law on the hearts of
men will be manifest, having also joined with it some defence of upright acts,
although the man be condemned [fall] in the judgment, himself being his own
accuser, onaccountof other offences. And that circumstance implies, as a
consequence,[infers] (reasoning, from the greaterto the less, i.e., from the
final judgment, to the judgments of consciencein the present life), accusation,
or even defence, exercisedin this life also, as oftenas either the future
judgment itself is vividly presented before a man, or its anticipations, without
the man’s own privity (consciousness), are atwork in the conscience.—Comp.
1 John 4:17. And Scripture often speaks so ofthe future, especiallyof the last
things, as that it presupposes those which precede them. The Jews atRomans
2:5, as the Gentiles in this passage, are threatenedwith the future
judgment.—τὰ κρυπτὰ, the secrets)the conscience, and the thoughts.—Comp.
1 Corinthians 4:5. This confirms the connectionof this verse with the
preceding. The true quality of actions, generallyunknown even to the agents
themselves, depends on the secrets.—See Romans 2:29. Menjudge by outward
manifestations, even concerning themselves. Outwardmanifestations of good
or evil will also be judged, but not then for the first time; for they are judged,

even from the time in which they are wrought; deeds, that are secret, are then
at length brought to judgment.—τῶν ἀνθρώπων, of men) even of the
Gentiles.—κατὰ,according to) i.e. as my Gospelteaches. Pauladds this short
clause, becausehe is here dealing with a man, who does not yet know Jesus
Christ. The Gospelis the whole preaching as to Christ; and Christ will be the
Judge; and the judgment in regardto the Gentiles, is not so expresslydeclared
in the Old, as in the New Testament. And it is calledthe Gospelof Paul, as it
was preachedby Paul, even to the Gentiles.—Acts 17:31. All the articles of
evangelicaldoctrine, and the article concerning the final judgment, greatly
illustrate one another; and moreover, this very article, even in respectof
believers, is altogetherevangelical.—Acts10:42;1 Peter 4:5.
Pulpit Commentary
Verse 16. - In the day when God shall judge the secrets ofmen, according to
my gospel, by Jesus Christ. About this verse the main question is, what
previous assertionthe "when" refers to. The time denoted by "when"
(whether we suppose κρίνει or κρινεῖ - i.e. the present or future tense - to have
been intended by the writer) is certainly the ἡμέρα of 1 Corinthians 3:13, and
ether passages -the day of doom, when "everyman's work shall be made
manifest." Hence immediate connectionof this verse with the preceding one,
which would otherwise have been the natural one, seems to be precluded; for
in ver. 15 the present operation of conscience, during this presentlife, was
described. One way of making the connectionobvious is by understanding
ver. 15 as itself denoting the manifestationreservedfor the day of judgment,
when all will stand self-convicted. But not only the verb ἐκδείκνυντααιin the
present tense, but also the factof the whole verse being so obvious a
description of present human consciousness,seems to preclude this view.
Some would connectver. 16 with ver. 12, of which it is in itself a natural
sequence;and this connectionis intimated in the Authorized Version, which
includes the three verses that come betweenin a parenthesis. The objectionto
it is the length of the parenthesis. Probably the apostle, in his characteristic
way, paid little regard to precise logicalsequence;he only desired to express,
in this concluding verse, that in the greatday full justice would be done, and
all that he had been speaking of would be made plain. My gospelmeans "the
gospelcommitted unto me to preach" (cf. Romans 16:25; 2 Corinthians 4:3; 2

Thessalonians 2:14;2 Timothy 2:8). The idea that it means "the Gospel
according to St. Luke," said to have been written under St. Paul's
superintendence, is too improbable to call for serious notice.
Vincent's Word Studies
My gospel
As distinguished from false teaching Paul's assuranceofthe truth of the
Gospelis shownin his confident assertionthat it will form the standard of
judgment in the greatday.
PRECEPTAUSTIN RESOURCES
BRUCE HURT MD
Romans 2:16 on the day when, according to my gospel, Godwill judge
(3SPAI) the secretsofmen through Christ Jesus (NASB:Lockman)
Greek:en hemera hote krinei (3SPAI) o theos ta krupta ton anthropon kata to
euaggelionmou dia Christou Iesou.
Amplified: On that day when, as my Gospelproclaims, Godby Jesus Christ
will judge men in regard to the things which they conceal(their hidden
thoughts). [Eccl. 12:14.](Amplified Bible - Lockman)
NLT: The day will surely come when God, by Jesus Christ, will judge
everyone's secretlife. This is my message. (NLT - Tyndale House)

Phillips: We may be sure that all this will be takeninto accountin the day of
true judgment, when God will judge men's secretlives by Jesus Christ, as my
Gospelplainly states (Phillips: Touchstone)
Wuest: in the day when God judges the hidden things of men according to my
gospelthrough Jesus Christ.
Young's Literal: in the day when God shall judge the secrets ofmen,
according to my goodnews, through Jesus Christ.
ON THE DAY WHEN ACCORDING TO MY GOSPEL:en hemera hote kata
to euaggelionmou:
my gospel- Ro 16:25-note;1Ti 1:11; 2Ti 2:8-note
Torrey's Topic Gospel
Romans 2 Resources - Multiple Sermons and Commentaries
NIV - This will take place on the day when God will judge men's secrets
through Jesus Christ, as my gospeldeclares.
On that day- the day of judgment, "the day of wrath and revelation of the
righteous judgment of God" Paul had first mentioned in Ro 2:5-note.
Remember that Romans 2 is not about how to be saved, but to convince
religious people (especiallythe Jews), that they desperately need the Gospel,
an intrinsic component of which is judgment (cp Ro 1:18-note).

Spurgeondescribes the judgement of God...
A judgment is going on daily. God is continually holding court, and
considering the doings of the sons of men. Every evil deed that they do is
recordedin the registerof doom, and eachgoodactionis remembered and
laid up in store by God. That judgment is reflectedin a measure in the
consciencesofmen. Those who know the gospel, and those who know it not,
alike, have a certainmeasure of light, by which they know right from wrong;
their consciencesallthe while accusing or else excusing them. This sessionof
the heavenly court continues from day to day, like that of our local
magistrates;but this does not prevent but rather necessitatesthe holding of an
ultimate greatassize (verdict rendered). (Sermon)
Saints (saved sinners) will stand at the Judgment seat(bema - see note) of
Christ and unsaved sinners at the GreatWhite Throne judgment (described
in Rev 20:11, 12, 13, 14,15-note)and all be be judged according to "my
gospel." Onthe day when God will judge the secrets ofmen, no man can find
refuge from God’s judgment by claiming ignorance of His written revelation
for violation of God’s internal revelation is enough to condemn us all. Notice
that the day of judgment was a part of Paul's gospeland he did not shrink
from declaring man's absolute accountability to God.
Vincent comments that the expression, “my gospel” distinguished Paul's
message
“from false teaching. Paul’s assuranceofthe truth of the gospelis shownin
his confident assertionthat it will form the standard of judgment in the great
day.” Cranfield interprets this phrase more generallyas “My gospeldeclares
that the judge will be Christ Jesus”

Spurgeon- "My gospel" saithhe, with a rapture of delight, as he presses to his
bosom the sacreddepositof truth. "My gospel" Does notthis show his
courage? As much as to say, "I am not ashamedof the gospelof Christ: for it
is the powerof God unto salvation to every one that believeth." He says, "My
gospel" as a soldier speaks of"my colors,"orof "my king." He resolves to
bear this banner to victory, and to serve this royal truth even to the death.
"My gospel" There is a touch of discrimination about the expression. Paul
perceives that there are other gospels, andhe makes shortwork with them,
for he saith, "Thoughwe, or an angelfrom heaven, preach any other gospel
unto you than that which we have preached unto you, let me be accused."
(Gal 1:6ff) (Sermon)
PastorRayStedman writes some sobering, convicting words at the conclusion
of his messageentitled "The Secrets ofMen":
Christ will be the judge, we are told. The Gospelwill be the prosecuting
attorney. The charge will be the secrets ofthe heart that no one knows about
but you -- and God. Samuel Johnsononce said, "Every man knows thoughts
of himself that he would not tell to his dearestfriend." That is true, isn't it?
And you know it is not so much the thoughts that come to our mind, because
these are often temptations we are powerless to stop, but it is the receptionwe
give them. We sometimes open the door and welcome them, don't we? Instead
of driving these thoughts away when they come, we usher them into our living
room, and setthem down, and ask them to be comfortable and stay with us,
and we invite them back againand again;we allow them to dwell there. These
are the secretthings that we don't want to tell anybody about -- even our
dearestfriend. Let me tell you part of the secrets ofmy own heart, if I may. I
catchmyself, every now and then (and I have for years), trying to figure out a
way to perform a certain sin (which is particularly alluring to me) without
paying the consequences. Don'tlook so shocked, becauseyoudo the same
thing! I have workedout many ingenious ways by which I can make it "look
good" to men, so nobody will blame me if I do this. It is amazing, the variety

of ways that a matter canbe approachedto make it look acceptable to others.
But the thing that stops me dead in my tracks is that, though I know I can
make it look goodto others, God knows my evil heart. And, someday, the
thing that I can make look goodto men will be seenin all its filth and
depravity in his sight, and I will have to acknowledgethat this is what it was
all the time. BecauseIknow that Godknows the secretsofmy heart, I am
continually checkedonthis thing.
Now, this the ministry of the Spirit in our lives. Jesus spoke ofthe day when
that which is uttered in secretshall be shouted from the housetops {cf Lk
8:17} -- and God knows our hearts now, but he will judge them then. I was in
a class lastweek talking about Noahand the flood. What a wonderful story
that is! What a remarkable man Noah was!And, really, the only difference
betweenNoahand the others of his day was that Noahmade room in his life
for God. That is all. It's wonderful to notice that. This man walkedwith God,
and talkedwith God about everything in his life -- all the little things and all
the big things. And, for 120 years, as the ark was being built, God talked to
him about the details of that ark as they went over the blueprints together.
God would tell him were to put the window, and the door, and so on, as they
workedand walkedtogether.
Now, we read that Noahwas a righteous man, but he didn't make himself
righteous and then go looking for God. He just let God in, and God made him
righteous. (cf Heb 11:7-note) That is the whole secret. But then the flood
came. Suddenly the delicate balance of nature was tipped by the evil of man,
and the violence that was in the earth. The flood beganto form. "The
windows of heaven were opened," {Ge 7:11KJV}, "the fountains of the great
deep" were opened; the waters beganto rise. Calamity came upon the world
of Noah's day, but Noah was safe in the ark -- where God had shut him in.
And I said to the people of the class, "This is exactly what everyone in the
room faces!" And this is true for all of us. Every one of us lives in exactly the
same relationship in which the people of Noah's day lived. There is a great

calamity coming, that we cannotescape, thatwill sweepawayeverything we
have. It is as certain and sure as tomorrow morning's sun. It is what we call
"death." When it strikes, it will be too late to build an ark. But God is talking
to us; God is trying to reach us; God is dealing with us. God is trying to break
into our lives in order that we might begin building our ark now. It was really
God who built Noah's Ark, not Noah. Noahjust obeyed what God told him.
God built the ark, and, in the moment of disaster, it was a place of safety for
Noah. Now, this is what our Lord is telling us he doing today.
Why does God tell you this that is recordedhere in Romans 2? Is it because he
wants you to despair? Is it because he wants you to realize that, when you
stand before him, there is no chance? Obviouslythat is true, isn't it? We have
no chance of standing in God's sight on our own merits. Is anyone prepared to
stand up, and say, "If God is going to deal with me on this basis, I am
prepared to meet him on these terms"? Of course not, all of us know we don't
have a ghostof a chance. But does Godtell us this to torment us? Of course
not! He tells us this in order that we might give serious considerations to the
gospelof his Son, Jesus Christ, because, in that gospel, Godhas made a way
by which he can offer us righteousness whichis perfectly acceptable in his
sight -- a righteousness that we have nothing to do with ourselves, but which
has been obtained for us by the work of another. In the gospelthere is a way
by which we may stand before God -- perfectly acceptable to Him, without
any doubt, without any possibility of failure. Now, that is why God tells us the
truth about ourselves. Iwatched the faces ofthe men during those recent
breakfastmeetings and saw them listening to men like themselves tell how
they became aware ofthe great, empty vacuum in their lives, and how Christ
came in and filled their lives. Some of these were men who had not given
serious considerationto the claims of Jesus Christ perhaps for years. I saw
them grow sober, quiet, reverent, respectful, as they realized that this was
what God wanted them to hear.

This is God's message,you see. He tells us how hopeless is our condition in
order that we might see how hopeful is the condition in Jesus Christ -- and
here he has once for all revealedthe utter folly of attempting any other
approach. He wants us to see the wonderful completeness ofthe approach that
God himself offers us in Jesus Christ. This is why he brings us to this place,
because, here in the gospelof the Sonof God, we have the perfect answerto
all that God tells us we need.
Prayer: Our Father, what folly to try to come in any other way! How foolish
we would be -- we poor, mortal men -- to try stand in that august judgment
day and know that you are dealing with us on the terms outlined here, when
our own heart condemns us, when our own life, our own conscience, writes the
word "guilty" againstus! Lord, how dare we stand on any other basis than
that which is in Jesus Christ -- righteousness made without any works of our
own, without any merit of ours, but freely offered to us in him! As we come to
Christ just as sinners, needing him, we canbe saved. Lord, we thank Thee for
this. May this be the day of the beginning of life to many who are yet without
Christ. May some speak that word of invitation which says, "Lord Jesus, here
is my life, here is my heart, I give it to you. Come and enter and save me, for
your name's sake."We pray in his name, Amen." (The Secrets ofMen)
GOD WILL JUDGE THE SECRETSOF MEN:krinei (3SPAI) o theos ta
krupta ton anthropon:
God will judge - Ro 2:5-note; Ro 3:6-note; Ro 14:10, 11, 12-note;Genesis
18:25;Ps 9:7,8; 50:6; 96:13;98:9; Eccl3:17; 11:9; 12:14; Mt 16:27; 25:31-46;
Lk 8:17; Jn 12:48;1Co 4:5; 2Co 5:10; He 9:27-note;1Pe 4:5-note; 2Pe 2:9-
note; Rev 20:11, 12, 13, 14,15-note

Heb 4:12-note For the word of God is living and active and sharper than any
two-edgedsword, and piercing as far as the division of soul and spirit, of both
joints and marrow, and able to judge the thoughts and intentions of the heart.
13 And there is no creature hidden from His sight, but all things are open and
laid bare to the eyes of Him with whom we have to do ("to Whom we must
give an account" ESV).
Secrets (2927)(kruptos from verb krúpto = keepsecret, keepsafe)refers to
that which is hidden, concealed, and kept in secretwhere no one else cansee.
You've probably heard the statement- Secretsin on earth is open scandalin
heaven.
As a believer I often cringe at the thought of the parallel truth in 1Co 4:5...
Therefore do not go on passing judgment before the time, but wait until the
Lord comes who will both bring to light the things hidden in the darkness and
disclose the motives of men's hearts; and then eachman's praise will come to
him from God. (Eg, why am I writing these notes?)
TDNT writes that krupto (krypto)...
has the basic sense “to cover,” “to conceal” (either protectively or for selfish
reasons). It then means a. “to bury,” and b. “to set” (of constellations, also
used in eclipses). Figurativelyit means “to keepsecret” (with accusative,
double accusative,orpreposition, often shameful things), but also “to
overlook” andhence “to pardon.”

Kruptos - 17x - Matt 6:4, 6; 10:26; Mark 4:22; Luke 8:17; 12:2; John 7:4, 10;
18:20;Rom 2:16, 29; 1 Cor4:5; 14:25; 2 Cor4:2; 1 Pet 3:4. NAS = hidden, 5;
inwardly, 1; secret, 7;secrets, 2;things hidden, 2;
Here Paul is referring primarily to the motives that lie behind men’s actions.
The only way to truly judge a person is to judge the secrets ofthe heart,
conscience, andthoughts. Some actions that appeargood may be wrongly
motivated; other, less visible actions may be done with goodintentions. Secret
services shallbe rewarded, secretsins shall be then punished, and brought to
light. To Christians this principle means that God knows everything and that
one day we will stand before him to give accountof our lives (cf 2Co 5:10-
note).
Alva McAllastersuggestedsomething of this when she wrote a satiricalditty
personifying "Envy"...
Envy went to church this morning. Being legionhe satin every pew. Envy
fingered wooland silk fabrics, hung price tags on suits and neckties. Envy
pacedthrough the parking lot scrutinizing chrome and paint. Envy marched
to the chancelwith the choir during the processional. Envy prodded plain
Jane wives, and bright wives … and kind men … envy stared.
Do you find her words convicting? If not perhaps you should read them again,
this time very slowly. The truth is that envy is not the only "sin" that goes to
church. So do sensuality and pride and malice and judgmentalism and many
others. And what Paul is saying here is that God knows all of these things.
THROUGH CHRIST JESUS:dia Christou Iesou.

Through Christ Jesus - Jn 5:22, 23, 24, 25, 26, 27, 28, 29;Acts 10:42; 17:31;
2Ti 4:1-note; 2Ti 4:8-note
Francis Schaeffer - Let me stress this warning. It (the judgment through
Christ Jesus)is more than just. It is the only message thatis able to speak into
the 20th-century mentality because it is the only messagewhichreally gives an
answerto the two greatproblems of all men—modern man and man
throughout the ages.First, man needs absolutes, universals, something by
which to judge. If one has no basis on which to judge, then reality falls apart,
fantasy is indistinguishable from reality, there is no value for the human
individual and right and wrong have no meaning. There are two ways to get
awayfrom God’s judgment of men. One is to say that there is no absolute. But
one must be aware that if God does not judge on a 100%basis, he is indeed
like an old man in the sky. And worse—notonly is man left in relativism, but
God himself is bound by relativism. God must be the judge whose own
characteris the law of the universe or we have no absolute. We do not need to
be embarrassedas we speak of the individual coming to God to be judged in
the full historic sense ofjudgment. It is quite the other way. If this is not true,
then we no longerhave an absolute, and we no longer have an answerfor
20th-century man. (The Church at the End of the 20th Century, pp. 49-50)
Through Christ Jesus - Scripture repeatedly attestto the truth that the Son
Who is the Saviorof all men will one day be the Judge of all men who refuse
His gracious offerof salvationwhile it is still called "Today"...
"Fornot even the Father judges anyone, but He has given all judgment to the
Son,
23 in order that all may honor the Son, even as they honor the Father. He who
does not honor the Sondoes not honor the Fatherwho sent Him.

24 "Truly, truly, I say to you, he who hears My word, and believes Him who
sent Me, has eternallife, and does not come into judgment, but has passedout
of death into life.
25 "Truly, truly, I say to you, an hour is coming and now is, when the dead
shall hear the voice of the Son of God; and those who hear shall live.
26 "Forjust as the Father has life in Himself, even so He gave to the Son also
to have life in Himself;
27 and He gave Him authority to execute judgment, because He is the Son of
Man.
28 "Do not marvel at this; for an hour is coming, in which all who are in the
tombs shall hear His voice,
29 and shall come forth; those who did the gooddeeds to a resurrection of life,
those who committed the evil deeds to a resurrectionof judgment. (Jn 5:22,
23, 24, 25, 26, 27, 28, 29) (See also The Two Resurrections - "First" and
"Second" -on a timeline)
And He ordered us to preach to the people, and solemnly to testify that this is
the One who has been appointed by God as Judge of the living and the dead.
(Acts 10:42)

because He has fixed a day in which He will judge the world in righteousness
through a Man whom He has appointed, having furnished proof to all men by
raising Him from the dead." (Acts 17:31-note)
I solemnly charge you in the presence of God and of Christ Jesus, Who is to
judge the living and the dead, and by His appearing and His kingdom... 8 in
the future there is laid up for me the crown of righteousness,whichthe Lord,
the righteous Judge, will awardto me on that day; and not only to me, but
also to all who have loved His appearing. (2Ti 4:1,8-See notes 2Ti4:1; 4:8)
The idea that Godwill judge the secrets ofmen by Jesus Christ was
distinctively Christian. The Jews taught that God the Father Alone would
judge the world, committing judgment to no one - not even the Messiah
Beetnotes that Paul ''reminds his readers that the Gospelhe everywhere
preaches implies that God will judge the secrets ofmen at the greatday. The
doctrine of retribution beyond the grave must ever accompany, as a
safeguard, the announcement of present salvation.''
ALBERT BARNES
Verse 16
In the day - This verse is doubtless to be connectedwith Romans 2:12, and the
intermediate verses are a parenthesis, and it implies that the paganworld, as
well as the Jews, willbe arraigned at the bar of judgment. At that time God
will judge all in righteousness,the Jew by the Law which he had, and the
paganby the Law which he had.

When God shall judge - Godis often representedas the Judge of mankind;
Deuteronomy 32:36;Psalm50:4; 1 Samuel2:10; Ecclesiastes3:17;Romans
3:6; Hebrews 13:4. But this does not militate againstthe factthat he will do it
by Jesus Christ. God has appointed his Son to administer judgment; and it
will be not by God directly, but by Jesus Christthat it will be administered.
The secrets ofmen - See Luke 8:17; Ecclesiastes 12:14, “ForGodshall bring
every work into judgment, with every secretthing,” etc., Matthew 10:26;1
Corinthians 4:5. The expressiondenotes the hidden desires, lusts, passions,
and motives of people; the thoughts of the heart, as well as the outward
actions of the life. It will be a characteristic ofthe day of judgment, that all
these will he brought out, and receive their appropriate reward. The propriety
of this is apparent, for,
(1)It is by these that the characteris really determined. The motives and
principles of a man constitute his character, and to judge him impartially,
these must be known.
(2)They are not judged or rewarded in this life. The external conductonly can
be seenby people, and of course that only can be rewarded or punished here.
(3)People of pure motives and pure hearts are often here basely aspersedand
calumniated. They are persecuted, traduced, and often overwhelmedwith
ignominy. It is proper that the secretmotives of their conduct should be
brought out and approved.
On the other hand, people of base motives, people of unprincipled character,
and who are corrupt at the heart, are often lauded, flattered, and exalted into

public estimation. It is proper that their secretprinciples should be detected,
and that they should take their proper place in the government of God. In
regard to this expression, we may further remark,
(1) That the fact that all secretthoughts and purposes will be brought into
judgment, invests the judgment with an awful character. Who should not
tremble at the idea that the secretplans and desires of his soul, which he has
so long and so studiously concealed, should be brought out into noon-day in
the judgment? All his artifices of concealmentshallbe then at an end. He will
be able to practice disguise no longer. He will be seenas he is; and he will
receive the doom he deserves. There will be one place, at least, where the
sinner shall be treated as he ought.
(2) to execute this judgment implies the powerof searching the heart; of
knowing the thoughts; and of developing and unfolding all the purposes and
plans of the soul. Yet this is intrusted to Jesus Christ, and the fact that he will
exercise this, shows that he is divine.
Of men - Of all people, whether Jew or Gentile, infidel or Christian. The day
of judgment, therefore, may be regardedas a day of universal development of
all the plans and purposes that have ever been entertained in this world.
By Jesus Christ - The fact that Jesus Christ is appointed to judge the world is
abundantly taught in the Bible, Acts 17:31; 2 Timothy 4:1; 1 Peter4:5; John
5:22, John 5:27; 1 Thessalonians 4:16-18;Acts 17:31;2 Timothy 4:8. This
does not mean that the gospelwhich he preached would be the rule by which
God would judge all mankind, for he had just said that the paganworld
would be judged by a different rule, Romans 2:12. But it means that he was
intrusted with the gospelto make it known; and that one of the greatand
prime articles of that gospelwas, that God would judge the world by Jesus

Christ. To make this knownhe was appointed; and it could be calledhis
gospelonly as being a part of the important message withwhich he was
intrusted.
WILLIAM BARCLAY
THE UNWRITTEN LAW (Romans 2:12-16)
2:12-16 As many as sinned without the law shall also perish without the law;
and as many as sinned in the law shall be judged by the law; for it is not the
hearers of the law who are righteous in the sight of God, but it is the doers of
the law who will be accountedrighteous, in that day when God judges the
hidden things of men according to my gospelthrough Jesus Christ. For
wheneverthe Gentiles, who do not possess the law, do by nature the deeds of
the law, they, although they do not possess the law, are a law to them selves.
They show the work of the law written on their hearts, while their consciences
bear them witness, and while their thoughts within accuse orexcuse them.
In the translation we have slightly changedthe order of the verses. In the
sense ofthe passageRomans 2:16 follows Romans 2:13, and Romans 2:14-15
are a long parenthesis. It is to be remembered that Paul was not writing this
letter sitting at a desk and thinking out every word and every construction. He
was striding up and down the room dictating it to his secretary, Tertius
(Romans 16:22), who struggled to getit down. That explains the long
parenthesis, but it is easierto get the correctmeaning in English if we go
straight from Romans 2:13 to Romans 2:16, and add Romans 2:14-15
afterwards.

In this passagePaulturns to the Gentiles. He has dealt with the Jews and with
their claims to specialprivilege. But one advantage the Jew did have, and that
was the Law. A Gentile might well retaliate by saying, "It is only right that
God should condemn the Jews, who had the Law and who ought to have
known better; but we will surely escape judgment because we had no
opportunity to know the Law and did not know any better." In answerPaul
lays down two greatprinciples.
(i) A man will be judged by what he had the opportunity to know. If he knew
the Law, he will be judged as one who knew the Law. If he did not know the
Law, he will be judged as one who did not know the Law. God is fair. And
here is the answerto those who ask whatis to happen to the people who lived
in the world before Jesus came and who had no opportunity to hear the
Christian message.A man will be judged by his fidelity to the highest that it
was possible for him to know.
(ii) Paul goes on to say that even those who did not know the written Law had
an unwritten law within their hearts. We would call it the instinctive
knowledge ofright and wrong. The Stoics saidthat in the universe there were
certain laws operative which a man broke at his peril--the laws of health, the
moral laws which governlife and living. The Stoics calledthese laws phusis
(Greek #5449), whichmeans nature, and urged men to live kata (Greek
#2596)phusin (Greek #5449),according to nature. It is Paul's argument that
in the very nature of man there is an instinctive knowledge ofwhat he ought
to do. The Greeks wouldhave agreedwith that. Aristotle said: "The
cultivated and free-minded man will so behave as being a law to himself"
Plutarch asks:"Who shall governthe governor?" And he answers:"Law, the
king of all mortals and immortals, as Pindar calls it, which is not written on
papyrus rolls or woodentablets, but is his own reasonwithin the soul, which
perpetually dwells with him and guards him and never leaves his soul bereft
of leadership."

Paul saw the world divided into two classesofpeople. He saw the Jews with
their Law given to them direct from God and written down so that all could
read it. He saw the other nations, without this written law, but nonetheless
with a God-implanted knowledge ofright and wrong within their hearts.
Neither could claim exemption from the judgment of God. The Jew could not
claim exemption on the ground that he had a specialplace in God's plan. The
Gentile could not claim exemption on the ground that he had never received
the written Law. The Jew would be judged as one who had knownthe Law;
the Gentile as one who had a God-given conscience.Godwill judge a man
according to what he knows and has the chance to know.
CALVIN
Verse 16
16.In which God shall judge the secrets ofmen (75)Mostsuitable to the
present occasionis this periphrastic definition of judgment: it teaches those,
who willfully hide themselves in the recesses ofinsensibility, that the most
secretthoughts and those now completely hid in the depths of their hearts,
shall then be brought forth to the light. So he speaks in anotherplace; in
order to show to the Corinthians what little value belongs to human judgment,
which regards only the outward action, he bids them to wait until the Lord
came, who would bring to light the hidden things of darkness, andreveal the
secrets ofthe heart. (1 Corinthians 4:5) When we hear this, let it come to our
minds, that we are warned that if we wish to be really approved by our Judge,
we must strive for sincerity of heart.
He adds, according to my gospel, intimating, that he announced a doctrine, to
which the judgments of men, naturally implanted in them, gave a response:
and he calls it his gospel, onaccountof the ministry; for the authority for

setting forth the gospelresides in the true God alone;and it was only the
dispensing of it that was committed to the Apostles. It is indeed no matter of
surprise, that the gospelis in part calledthe messengerand the announcer of
future judgment: for if the fulfillment and completion of what it promises be
deferred to the full revelationof the heavenly kingdom, it must necessarilybe
connectedwith the last judgment: and further, Christ cannot be preached
without being a resurrectionto some, and a destruction to others; and both
these things have a reference to the day of judgment. The words, through
Jesus Christ, I apply to the day of judgment, though they are regarded
otherwise by some;and the meaning is, — that the Lord will execute
judgment by Christ, for he is appointed by the Fatherto be the Judge of the
living and of the dead, — which the Apostles always mention among the main
articles of the gospel. Thus the sentence will be full and complete, which would
otherwise be defective.
STEVEN COLE
God’s Impartial Judgment (Romans 2:12-16)
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If you’ve talkedwith people about the gospel, you’ve heard the question, “Is
God fair to judge those who have never heard about Jesus Christ?” Will they
go to hell because they did not believe in Jesus when they never heard of Him?
Another variation of the question is, “Won’t those who have done the best
that they could do get into heaven?”

In Romans 2:12-16, Paul is establishing the point of verse 11, “Forthere is no
partiality with God.” God will judge everyone with perfect justice. Paul is
anticipating a Jewishobjection, “But surely God will treat us more favorably
than the paganGentiles. We know God’s ways as revealedin His Law, but
they don’t!” Or, perhaps a Gentile would object, “It’s not fair for God to
judge me for disobeying a standard that I knew nothing about! I’ve done the
best that I could with what I knew. God won’t judge me, will He?”
So Paul shows that God will impartially judge everyone for sinning against
the light that they were given. His line of reasoning goes like this: The Gentile
sinned without the Law, so he will perish without the Law. The Jew sinned
under the Law and so he will be judged by the Law (2:12). In other words, as
verse 6 stated, God “will render to eachperson according to his deeds.”
Hearing the Law isn’t good enough; you must be a doer of the Law (2:13).
Although the Gentiles did not have God’s Law, they all have an inner sense of
right and wrong (2:14). And, although occasionallythey may do what is right,
they all have sinned againstwhat they know to be right. Their consciencesand
thoughts convict them of their guilt (2:15). But whateverthey may think of
themselves, the day is coming when God will judge not only outward deeds,
but also the secrets ofmen through Jesus Christ, in accordance withthe
gospel(2:16). To sum up, Paul is saying:
Since God will impartially judge everyone for sinning againstwhatthey know
to be right, everyone is guilty and thus everyone needs the gospel.
These verses are not easyto interpret and so godly scholars differ on many
issues. There are two main views, going back into the verses that we covered
in 2:6-11. One camp argues that verses 7, 10, and 13 are hypothetical. That is
to say, if anyone actually could persevere in doing good and obeying the Law,
he would be savedby his obedience. But no one is able to do it, so no one can

be justified by keeping God’s Law (Rom. 3:20). Justificationis only through
faith in Christ, apart from works (Rom. 4:4-5).
True, says the other camp, but genuine saving faith always results in a life of
obedience to God’s Word (Eph. 2:8-10). We are not saved on the basis of our
gooddeeds, but our gooddeeds necessarilyshow the validity of our faith
(James 2:18-26). Thus while we are savedby faith alone, we will be judged by
our works. Because(as we saw lastweek)this is the consistentteaching of all
of Scripture, Paul is not talking here about something hypothetical.
Rather, he is showing that God’s impartial judgment of all people will be on
the basis of their works. Those who are doers of God’s Word will be acquitted
and go to heaven. Those who disobey God’s Word will be condemned and go
to hell. At this point Paul is not looking at how a personenters into a life of
obedience, but rather at the results of it. As we saw lasttime (and will see
againtoday), we can only live in obedience to God if we have experiencedthe
new birth through faith in Christ. Thus verse 13 (as also 2:7 & 10) is not
talking about sinless perfection, but rather about direction. Those who live on
the path of obedience to God’s Word are those who will be justified at the
final judgment.
Let’s trace Paul’s argument verse by verse:
1. God will judge everyone basedon the light that they were given (2:12).
“Forall who have sinned without the Law will also perish without the Law,
and all who have sinned under the Law will be judged by the Law.”
“For” shows that Paul is explaining verse 11, “Forthere is no partiality with
God.” Verse 12 means that God will judge eachpersonaccording to the light

that he was given. The Gentiles, who did not have the Law, will be judged
apart from the Law. The Jews, who receivedGod’s Law, will be judged by
that Law. But, note carefully: Both groups have sinned and both groups will
be judged for their sin. The Gentiles who sinned without the Law will perish,
which refers to eternal condemnation. We have to wait until verses 14 & 15 to
answerthe question, “How could the Gentiles be guilty of sin if they didn’t
have the standard of God’s Law to live by?” But the point of verse 12 is that
God will judge every person, Gentile or Jew, according to their response to
the light that they were given. So God can’t be accusedofpartiality.
Jesus taught the same thing in a passagethat boggles yourbrain as you try to
graspit. In Matthew 11:20-24 we read:
Then He beganto denounce the cities in which most of His miracles were
done, because they did not repent. “Woe to you, Chorazin! Woe to you,
Bethsaida!Forif the miracles had occurredin Tyre and Sidon which
occurredin you, they would have repented long ago in sackclothand ashes.
Nevertheless Isay to you, it will be more tolerable for Tyre and Sidon in the
day of judgment than for you. And you, Capernaum, will not be exalted to
heaven, will you? You will descendto Hades; for if the miracles had occurred
in Sodom which occurred in you, it would have remained to this day.
Nevertheless Isay to you that it will be more tolerable for the land of Sodom
in the day of judgment, than for you.”
Jesus is saying that there will be degrees ofpunishment in hell, basedon the
amount of light that a person has rejected. Those who witnessedJesus’
miracles and yet rejectedHim will be judged more harshly than those in Tyre,
Sidon, and Sodom, who never heard about Jesus. Whatis brain-boggling is
that Jesus knew how the pagans in those cities would have responded if they
had witnessedHis miracles. And, in the case ofSodom, He easilycould have
had the angels who went there to destroy the city perform enough miracles to

bring them to faith. But He did not do that! Sodom did not repent and was
judged on the basis of the light they rejected. They will spend eternity in hell
for their sins. But their judgment will be lighter than that of the people of
Chorazin, Bethsaida, and Capernaum, who witnessedJesus’miracles, but still
rejectedHim.
But don’t let this be a fascinating brain-teaserwithout applying it: How much
light have you received? Have you responded to the light you have receivedby
repenting of your sins and trusting in Jesus Christ as your Savior and Lord?
If not, what kind of judgment will you face when you stand before God?
2. Hearing the Law does not justify before God; only doers of the Law will be
justified (2:13).
“… for it is not the hearers of the Law who are just before God, but the doers
of the Law will be justified.”
Paul againuses “for” (see also, 2:11, 12, and 14)to show that he is explaining
or proving what he has just said. The Jews boastedin having God’s Law.
They heard it read every week in their synagogues. But Paul says, “Hearing it
is not enough. Hearing the Law doesn’t put you in God’s favor aheadof the
Gentiles, who have not heard the Law. The issue is, doing it. Only those who
do God’s Law will be acquitted or justified on judgment day.”
Again, many commentators understand Paul here to be speaking
hypothetically, in that no one is able to keepGod’s Law perfectly or to earn
salvationby goodworks. As Romans 3:20 says, “by the works of the Law no
flesh will be justified in His sight.” Paul’s argument in Romans 1:18-3:20 is
that all have sinned and thus all need God’s saving grace through the gift of
His Son, who died to redeem sinners who trust in Him. No one canearn right
standing before God by goodworks.

But, while that is clear, there are reasons to argue that Paul is not talking here
about hypothetical perfectobedience, which no one can do, but rather about a
direction of obedience, which those who have been born of God’s Spirit do
practice consistently.
For one thing, this agrees withthe uniform teaching of the Bible, that Godwill
judge everyone impartially by his works (see lastweek’s sermon). A person’s
works revealthe reality of his faith. Works are the inevitable and essential
proof of saving faith (Eph. 2:8-10). Paul is not saying that a person earns
justification by obedience. Rather, he is describing those who will be justified
by God on judgment day. They are doers of the Law. They obey God’s Word
as a way of life.
Also, there are biblical examples of those who are doers of the Law (or, God’s
Word). In Romans 2:26-27, Paulmentions the physically uncircumcisedman
who keeps the requirements of God’s Law. He goes on(2:28-29) to specify
that he is not talking about outward observance ofthe Law only, but rather,
obedience from the heart. He is describing Gentiles who have been saved by
faith and now demonstrate their faith by obedience to God’s Word. In
Romans 8:4, Paul says that through the cross (8:3), “the requirement of the
Law might be fulfilled in us, who do not walk according to the flesh but
according to the Spirit.” In other words, those who have trusted in Christ’s
death now walk by the Holy Spirit and thus fulfill God’s Law.
In Luke 1:6, it says of John the Baptist’s parents, Zacharias and Elizabeth,
“Theywere both righteous in the sight of God, walking blamelesslyin all the
commandments and requirements of the Lord.” This does not mean that they
were sinlesslyperfect, because Zacharias goes onto sin by not believing the
word of the angelthat they would have a child in their old age. Nordoes it
mean that they somehow would earn eternallife by their blameless obedience.

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