Jesus was god's agent for judging people's secrets

JESUS WAS GOD'S AGENT FOR JUDGING PEOPLE'S SECRETS
EDITED BY GLENN PEASE
ROMANS 1:16 This will take place on the day when
God judges people’s secrets through Jesus Christ, as
my gospel declares.
New Living Translation
And this is the message I proclaim—that the day is coming when God, through Christ Jesus, will
judge everyone’s secret life.
BIBLEHUB RESOURCES
Pulpit Commentary Homiletics
Law And Guilt
Romans 2:12-24
T.F. Lockyer God, as the Judge, is utterly impartial. But how, then, shall the differences between
Jew and Gentile, especially in respect of 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 would save 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 correct and complete
philosophy of the religious nature and relations of man seems almost impossible 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 Fall would have been perfect and all-
containing in us, and but for the redemption would have been altogether lost. 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 approach completeness, 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 scarcely be called righteousness. For
there are other impulses, which may lead to wrong; and, till the discerning judgment has checked
the 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. But man's heart is corrupt and man's mind is dark by reason of hereditary sin; therefore
to the Jews God gave, in trust for the world, a Law, to correct and confirm the law of the heart
and mind. The coincidence of the Law of Sinai with the true law of the heart and mind; the
convincing authority of that Law, in its Divine power of awakening and purifying 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 teach righteousness. And therefore the man who wrought unrighteousness,
according to his knowledge of the 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." Called by God, indeed, but for work rather than privilege. He perverted
his call by a narrow, selfish exclusion.
(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) Corrector of the foolish.
(d) Teacher of 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 graver peril: orthodoxy, and the name of Christian. "Why call
ye 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 of men.
Romans 2:16
The future judgment
Joseph Benson.I. THE GRAND SUBJECT OF INQUIRY. "The secrets of men." 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, or the nature of which may be
undiscovered. The hypocrite, who either deceived others or deluded himself, shall then be laid
open. And the good actions of the sincere Christian, uncharitably mistaken by the world, or
unreasonably censured by his own conscience, shall be vindicated. The expression does not
exclude public actions (Ecclesiastes 12:14), which are, in a sense, a secret as to their nature,
motives and consequences. Our secret sufferings 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 power to 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; Revelation 1:18; 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 lower than the angels for the suffering of death," worthy to be "crowned with 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 (Revelation 17:13, 14).(3) With respect to 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.
(Joseph Benson.)
Coming judgment of the secrets of men
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 register of doom.(1) This session
of the heavenly court is like the daily sessions of our local magistrates, and does not prevent but
rather necessitates the holding of an ultimate great assize.(2) As each man passes into another
world an immediate judgment is passed upon 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 weigh heavily upon mankind. We have often laughed at the
idea of the New Zealander sitting on the broken arch of London Bridge sketching the ruins of St.
Paul's. But is it quite so ridiculous as it looks? What is there about London that it should be more
enduring than Rome? If we rebel, God will not hold us guiltless.
2. Though such judgments proceed every day, yet there is to be a day in which more distinctly
and finally God will judge men. We might have guessed this by the light of nature and of reason.
Even heathen peoples have had a dim notion of a day of doom; but we are solemnly assured of it
in Holy Scripture.(1) By judging is here meant all that concerns the proceedings of trial and
award.(a) There will be a session of majesty, and the appearing of a great white 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 each one examined.(d) Then
the books shall be opened, and everything recorded there read.(e) Then the great Judge 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 worst of it, and there ought to be a judgment to set these things
right. Besides, the festering iniquities of each age 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 at
it, 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 scaffold standing till He hath built up the fabric.
Not yet are all the redeemed with blood redeemed with power and brought forth into the holiness
in which they walk with God. But do not deceive yourselves. The great day 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 secret crimes which hide themselves away by their own
infamy, which are too vile to be spoken of.(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 seem right in the sight of men. Oh, think what it will be to have it proven that you were
godly for the sake of gain, that you were generous out of ostentation, or for love of praise, etc.(3)
The sensual desires and imaginings.(4) Secrets, that were secrets even to the sinners themselves,
for there is sin in us which we have never yet discovered.
2. Why God should judge the secrets of men. Because —(1) There is really nothing secret from
God; for all things are naked and open to the eyes of Him with whom we have to do.(2) Often
the greatest of moral 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 great audit.
Thus, too, secret vices are also of the very blackest kind, and to exempt them were to let the
worst of sinners go unpunished.(3) Besides, the secret things of men enter into the very essence
of their actions. An action is, after all, good or bad very much according to its motive. So, if God
did not judge the secret part of the action He would not judge righteously.(4) The secret thing 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
revelation of the man.
III. GOD WILL JUDGE THE SECRETS OF MEN BY JESUS CHRIST. This will be —
1. For the 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; between the weary man and full of
woes, and He 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 controversy about our Lord's Deity.
2. Because men have been under His mediatorial sway, and He is their King. We have been
placed by 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 weaknesses and temptations, and
therefore judged us without a generous consideration of 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, partaker of 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 not this also show how certain the sentence will be? for this Christ of God is too much in
earnest to 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 God in 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 gospel contrary to
this solemn teaching. Men gather to hear us preach of infinite mercy, and our task is joyful; but
oh, remember that nothing in our message makes 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 gospel is all
tenderness to the repenting, but all terror to the obstinate offender. The background of the Cross
is the judgment seat of Christ. "According to my gospel," saith Paul; and he meant that the
judgment is an essential part of the gospel creed, and in times of righteous indignation its terrible
significance seems a very gospel to 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
rejoiced that 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 say the gospel is not preached. It is absolutely
necessary to the preaching of the gospel that 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 delicacy is cruelty; you are a murderer. Shall we keep men in a
fool's paradise? Shall we lull them into soft slumbers from which they will awake in hell?
(C. H. Spurgeon.)
The secrets of men disclosed and judged
J. Summerfield, A. M.Secrets of —
I. CONDUCT. Those actions we concealed from 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; call them secrets of trade if you like, but there are many practices countenanced
which cannot bear the light. How have you held back from the widow, and passed by the
orphan?
3. Sensuality. In darkness, not to be named in public. Look in your closets; how have your
consciences been contaminated.
4. Envy: I cannot go into your closets; but what has God seen there!
II. CHARACTER. Character is formed by principle. Now this can only be known to Him who
searches the heart. I know not the springs of your conduct, nor the principles on which your
character is formed. Though Jesus says we may know the tree by the fruit, yet there is not always
a faithful correspondence between principles 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. But every motive will then start up! How many actions now
under the garb of humility will then be seen to have originated in pride! How many blazoned
deeds from self-love! How many actions, which seem under the motive of zeal to God, like those
of Jehu, are prompted by interest!
III. INATTENTION. A large portion of our actions are thought to be venial, trifling, etc. "For
every idle word which men shall speak, they shall give account in the day of judgment."
IV. INFLUENCE. We are members one of another. We are always, when in society, doing either
good or 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 answer for all the evil he has done.
2. At the same time, many secrets of prayer will then be found, many tears, etc.Conclusion:
1. This subject requires deep self-examination. What secrets will this night conceal!
2. What will be the effects of this judgment?(1) The shame of exposure. What would you not
give here to avoid exposure?(2) Besides shame, the agony of remorse, the horror of despair.
"Some shall awake to shame and everlasting contempt."
(J. Summerfield, A. M.)
Judgment of our thoughts

C. Girdlestone, M. A.1. Thoughts are amongst the secrets of men. They are what men cannot be
sure of in each other. They are what men often seem to imagine that even God cannot behold.
2. Whence is it that the thoughts arise which will be called to account? "Out of the heart proceed
evil thoughts" (Matthew 15:19). Out of the heart also it is that good thoughts, by God's good
grace, spring up.
3. And this make it so needful for them to be judged hereafter. They prove what is the inward
disposition of the soul, what there is of good or evil there.
4. But though it is easy to see why the thoughts must be judged; yet it is not easy to 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. Selfish thoughts. For what are the thoughts which God commands us to cherish towards each
other? (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 set before 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 great variety 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. But whatsoever be his comparative advantages, let him fix his
attention rather on his own actual defects — his sins, wasted opportunities — and he will
scarcely think highly of himself.
3. Angry thoughts. These are closely connected with pride and selfishness. He that thinks highly
of himself covets largely for 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 secret thoughts 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 fear of 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, "Whosoever
hateth 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 answer for it hereafter, whose whole minds are occupied with the business of the world they
live in; with scarcely one reflection in the day on the world which they so soon must enter? Are
not these things among those secrets of men 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 engaged in work.
Why should you not relieve your toil by thinking of what awaits you when life shall end?
2. Set before 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, suggested by His Spirit,
guided by His Word, or devoutly surrendered to His will.
(C. Girdlestone, M. A.)
The secrets of the soul
Bp. Temple.I. WE LIVE IS A STRANGE SECRECY, EVEN HIDDEN FROM OUR MOST
INTIMATE FRIENDS.
1. If any one of us were asked to relate his own life, he might relate two lives which would seem
all but independent of each other. He might tell when he was born, where he had lived, what he
had done, etc. He might anticipate the future, calculate what were his chances of success, and
how he expected to 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 passed over him; what events had influenced the
general current of his thoughts; what struggles he had been engaged in, and their issue. He might
tell of the very beginnings, unknown to all save himself, of habits of sin never since quite shaken
off; of deeds done in darkness; why some names, associations, memories make him
uncomfortable without any visible reason; why he wishes, in his secret heart, some subjects to be
forbidden, and is always conscious of an 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 succeeded in 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 character was 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 recital of a man's secret life would completely
change our opinion of him. But still more often we should be astonished to 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. Neither tells the whole man.(1) The outer life only tells what we are under all the influences of
the eyes of others, which eyes call into 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 strengthened in some ways by the sight of each other; 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, what goes on in our
secret lives is, to a great extent, the very consequence of our 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 secret life 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. God has 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 each soul shall have a
separate strength supplied 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 can give, 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 answer on what you tell him, and he cannot know whether your answer is the
whole truth. God alone can tell that; and between yourself and God the secret must remain till the
judgment day.
3. God has hidden a part of our lives; and this concealment we can cast over much more than He
has hidden. But again and again are 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 strongest terms of reprobation for the dark, reserved, and secret sinner. Men
refuse their love to the reserved and secret character. Nature and revelation both warn us against
the danger we run if we pollute our inner and secret life with what we dare not tell.
4. In view of this awful coming judgment let us determine to force all our faults outwards. At
whatever cost let us keep sacred to God that inner shrine which He has thus hidden with a
secrecy of His own making. Let us avoid a secret sin with a hundred times more eager
avoidance, just because it is secret. If we can be fair anywhere let it be in that which God has
reserved for 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 cost Paul to write Chapter
1. It is a shame even to speak of the 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 dragged into 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 gospel with a
greater tenacity than ever. Here he did not speak of it 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 gospel with both
hands, and grasping it as his very own. "My gospel." Not that Paul was the author of it, not that
Paul had an exclusive monopoly of its blessings, but that he had so received it from Christ
Himself, and so fully taken it into himself that he could not do less than call it "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
of it as "my gospel." Herein we hear the voice of faith, which seems to say, "Though others
reject it, 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 gospel
as the only love of his soul — for the sake of which he had suffered the loss of all things, and for
the sake of which he was willing to proclaim, even in Caesar's palace, the message from heaven?
Though each word should cost him a life, he was willing to die a thousand deaths for the holy
cause.
3. Does not this show his courage! As much as to say, "I am not ashamed of the gospel of
Christ."
4. There is a touch of discrimination about the expression. Paul perceives that there are other
gospels, and he 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 arrogant for any ordinary preacher to use such an
expression. We dare not speak of it so as to imply that it has acquired some distinctive character
from our way of putting it. But in Paul's case we may feel sure that this expression was not used
presumptuously.
1. Not only was he a chosen apostle, but there was given to him such excellency of 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 last trace
of the long inferiority of the Gentile to the Jew completely effaced.
2. Then, again, it is Paul who has shaped all our formal theology as such, and given the life of
Christ in the soul that articulate form without which it would soon die away into a vague and
bodiless sentiment. It is Paul who has opened up the types, and linked Old Testament and New
together.
3. All philosophy and all history may be said to stream out of the teaching of this the greatest of
the apostles, like those rivers which flowed out of Eden and parted into four heads. As for the
philosophy of history, it may be said to 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 feel irresistibly attracted to use it, though in a
much lower sense. My justification for preaching at all is, that there is a sense in which any true
teacher has a message from God which may be said to be distinctively his own. Every man must
be fully persuaded in his own mind, 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. “God will judge Jew and Gentile alike at the last day.” It cannot refer (as some would
make it) to what immediately precedes, because there the Apostle is referring to the daily process
that goes on whenever doubtful actions are submitted to the law of conscience, here he is
speaking expressly of 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 Mediator of
judgment. The function of judgment is specially committed to Him. This is the consistent
teaching of Scripture. (Comp. John 5:27, “the Father hath given Him authority to execute
judgment also, because He 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 preached by
St. Paul, testifies? It may be either to the simple fact that God will judge the secrets of men, 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 of men by
Jesus Christ.”
Benson CommentaryHYPERLINK "/romans/2-16.htm"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, good and evil, which are
manifest to all men, but their most secret and hidden ones, with their internal desires and designs,
their intentions, purposes, schemes, contrivances, with the various workings of their passions,
imaginations, and thoughts; for he will bring every work into judgment, with every secret thing,
whether it be good, or whether it be evil, Ecclesiastes 12:14; 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. Men generally 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 gospel which is committed to my trust, and is preached
by 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 gospel
teaches such a judgment.
Matthew Henry's Concise Commentary2:1-16 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 of God. 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 good and to refuse the evil. It shows also a sense of inward
wretchedness. Such is the great change 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 expressed by 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 description of the unrighteous, contention is held
forth as the principle of all evil. The human will is in a state of enmity against God. Even

Gentiles, who had not the written law, had that within, which directed them what to do by the
light of nature. Conscience is a witness, and first or last will bear witness. As they nature.
Conscience is a witness, and first or last will bear witness. As they kept or broke these natural
laws and dictates, their consciences either acquitted or condemned them. Nothing speaks more
terror to sinners, and more comfort to saints, than that Christ shall be the Judge. Secret services
shall be rewarded, secret sins shall be then punished, and brought to light.
Barnes' Notes on the BibleIn the day - This verse is doubtless to be connected with Romans 2:12,
and the intermediate verses are a parenthesis, and it implies that the pagan world, as well as the
Jews, will be 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 pagan by the Law which he had.
When God shall judge - God is often represented as the Judge of mankind; Deuteronomy 32:36;
Psalm 50:4; 1 Samuel 2:10; Ecclesiastes 3:17; Romans 3:6; Hebrews 13:4. But this does not
militate against the fact that 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 Christ that it will be
administered.
The secrets of men - See Luke 8:17; Ecclesiastes 12:14, "For God shall bring every work into
judgment, with every secret thing," etc., Matthew 10:26; 1 Corinthians 4:5. The expression
denotes 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 of the 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 character is 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 conduct only can be seen by
people, and of course that only can be rewarded or punished here.
(3) People of pure motives and pure hearts are often here basely aspersed and calumniated. They
are persecuted, traduced, and often overwhelmed with ignominy. It is proper that the secret
motives 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
secret principles 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 secret thoughts and purposes will be brought into judgment, invests the
judgment with an awful character. Who should not tremble at the idea that the secret plans 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 concealment shall be then at an end. He will be
able to practice disguise no longer. He will be seen as 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 power of 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 regarded as 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 Peter 4:5; John 5:22, John 5:27; 1 Thessalonians 4:16-
18; Matthew 25:31-46.
According to my gospel - According to the gospel which I preach. Compare Acts 17:31; 2
Timothy 4:8. This does not mean that the gospel which he preached would be the rule by which
God would judge all mankind, for he had just said that the pagan world would be judged by a
different rule, Romans 2:12. But it means that he was intrusted with the gospel to make it known;
and that one of the great and prime articles of that gospel was, that God would judge the world
by Jesus Christ. To make this known he was appointed; and it could be called his gospel only as
being a part of the important message with which he was intrusted.
Jamieson-Fausset-Brown Bible Commentary16. In the day, &c.—Here the unfinished statement
of Ro 2:12 is resumed and closed.
shall judge the secrets of men—here specially referring 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 preacher of 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 consciences of men do testify for or against them, and their
thoughts accuse or excuse them; but in the day of judgment they will do it more especially. Shall
judge the secrets of men; so that the most secret sins shall not escape the notice and censure of
the Judge: see Ecclesiastes 12:14 1 Corinthians 4:5.
My gospel; i.e. the gospel which 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
respect of 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 Gospel written by Paul, as was by
Matthew, Mark, &c., the papists themselves begin to be ashamed of it.
Gill's Exposition of the Entire BibleIn 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 of the clearness and 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 secrets of men: whether good or 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 secret thing, whether it be good, or whether it be evil", Ecclesiastes 12:14, which is so
interpreted by the Jews (t),
"when R. Jochanan came to that Scripture, he wept; "for God shall bring every work into
judgment with every secret thing";''
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 least thing

in a literal sense, but not for such silly trifling things they mention in the same place; doubtless
the Holy Ghost means the secrets of men's hearts and actions, and the hidden things of darkness
which are contrary to the holy law of God. The person by 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 God as 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 Gospel will be the, rule of judgment,
because he speaking of the judgment of the Gentiles, as well as of the Jews, who never heard 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 of men, were as true and as certain as the Gospel which
he preached was; and was "conformable", or agreeable to it, as the Arabic version reads 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 Gospel of the false apostles. Eusebius says (u), that
the Apostle Paul had used to call the Gospel according 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 God shall judge the secrets of men by Jesus Christ
according to {m} my gospel.
(7) God defers many judgments, which he will nonetheless execute at their 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, which I am appointed to preach.
EXEGETICAL (ORIGINAL LANGUAGES)
Meyer's NT CommentaryHYPERLINK "/romans/2-16.htm"Romans 2:16 has its connection with
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
connected it with the immediately preceding συμμαρτ.… ἀπολογ.; in which case, however, ἐν
ἡμέρᾳ cannot be taken for εἰς ἡμέραν (Calvin), nor the present participles in a future sense
(Fritzsche), since, in accordance with the context, they are contemporary with ἐνδείκνυνται. And
for that very reason we must reject the view, which has been often assumed, that Paul suddenly
transports himself from the present into the time of the judgment, when the exercise of
conscience in the Gentiles will be specially active, and that for this reason he 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 illogical and violent leap of thought in so
clear and steady a thinker as Paul is thoroughly arbitrary and wholly without analogy. Moreover,
the simple temporal self-judgment of the Gentiles fits into the connection so perfectly, that Paul
cannot even have conceived of it as an anticipation of the last judgment (Mehring). Quite an
incorrect thought, 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 of Christ 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 absolutely necessary condition of 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 contrast even to the latter, of every day on which God causes the Gospel to be
proclaimed among the Gentiles; every such day shall be for all, who hear the message, a day of
inward judgment; whoever believingly accepts it, and embraces salvation, thereby proves that he
himself demands from himself what the revealed law 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. For the expressions in Romans 2:16 are so entirely those
formally used to denote the last judgment (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 occur to any reader than the conception of
that judgment, which moreover has been present to the mind since Romans 2:2, and from which
even κατὰ τὸ εὐαγγ. μου does not draw away the 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 expressed in 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 revealed νόμος of Judaism, and apart as yet from all
reference to the occurrence of their conversion; and hence also the comparison with Hebrews
4:12 is here out of place. The proper view of the passage depends on our treating as a
parenthesis, not (with Winer and others) Romans 2:13-15, but with Lachmann, Romans 2:14-15.
This parenthetical insertion 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 logical reference
whatever; and lastly, it is confirmed by the consideration that, 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 of others at all, or not according to its moral quality. This
special characteristic of the judgment is given with reference to Romans 2:13, inasmuch as it is
just such a judging that is necessary for, and the preliminary to, the realisation of what is
affirmed in Romans 2:13.
κατὰ τὸ εὐαγγέλ. μου] contains, according to the usual view, the accordance of the assertion
κρινεῖ ὁ Θεός τὰ κρυπτὰ τ. ἀνθρ. διὰ ʼΙ. Χρ. with the Apostle’s official proclamation of
salvation. But the fact that 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 would have no significance bearing on the matter, since no one
proclaiming the Gospel could call in 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 certain of the sole truth of the Gospel committed to him (Romans
16:25; Ephesians 4:20 f.) which he had by revelation of God (Galatians 1:11 f.), that he could not

but be equally certain that the future judgment would not be held otherwise than according to his
Gospel, whose contents are conceived as the standard of the sentence. In that same Gospel he
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, eternal ἀπώλεια, should be awarded by 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 Gospel that 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 especially of Judaizing teachers. Comp
Romans 16:25; 2 Timothy 2:8. The mistaken view is held by Origen, Jerome and other Fathers
(see Fabricius, Cod. apocr. p. 371 f.), that Paul meant by his Gospel that of Luke.
διὰ Ιησοῦ Χρ.] As He is the Mediator of eternal salvation, so also it is He who is commissioned
by God to hold the judgment. Comp Acts 17:30-31; 1 Corinthians 4:5;
Expositor's Greek TestamentHYPERLINK "/romans/2-16.htm"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 wakes the conscience and the thoughts of man into the moral activity described in
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 last day. Hence Romans 2:16 is really to be taken with the main
verbs of the whole paragraph, ἀπολοῦνται, κριθήσονται, δικαιωθήσονται: the great principle of
Romans 2:6—ἀποδώσει ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ—will be exhibited in action on the day on
which God judges the secret things of men through Christ Jesus. A final judgment belonged to
Jewish theology, and perhaps, though this is open to question, one in which the Messiah acted as
God’s representative; but what Paul teaches here does not rest merely on the transference of a
Jewish Messianic function to Jesus. If there is anything certain in the N.T. it is that this
representation of Jesus as judge of the world rests on the words of our Lord Himself (Matthew
7:22 f., Matthew 25:31 ff.). To assert it was an essential part of the Gospel as preached by Paul:
cf. Acts 17:31. (Baldensperger, Das Selbstbewusstsein Jesu, . 85 f., thinks that in the circles of
Jewish Pietism, in the century before Christ, the Messiah was already spoken of 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 possession of the law, but when we pass
from possession to practice, he is not a whit better than the “lawless” Gentile. The construction is
not quite regular, but the meaning is clear. The natural order would be: If thou bearest the name
of Jew, and restest upon the law, and yet in thy conduct settest the law at nought, art not thou
equally under condemnation with sinners of the Gentiles? But the construction is interrupted at
the end of Romans 2:20, and what ought in logic to be part of the protasis—if in thy conduct
thou settest the law at nought—is made a sort of apodosis, at least grammatically and
rhetorically: dost thou, in spite of all these privileges, nevertheless set the 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 and Colleges16. in the day, &c.] This sentence is often connected
with the close of Romans 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 natural connexion with Romans 2:12.
Meanwhile the sequence of Romans 2:16 on Romans 2:15 is not hard to trace; the allusion to the
Great Day is anticipatory; q. d., “These moral convictions and verdicts have their good and final
confirmation in the day, &c.;” “all that was true in them will be recognized and carried out in
Divine action then.”
the secrets of men] 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 “open beforehand.” Perhaps the
word alludes too to the “cloke” of Jewish formality, and faith in privileges.
by Jesus Christ according to my gospel] The word “Gospel” is here used (a deeply significant
use) 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 word as Romans 16:25.
The original of 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 commission and its precise import, and
on the other his consciousness (much more strongly expressed in the Galatian Epistle) of
opposition to his position and doctrine. Cf. e.g. Galatians 1:6-12.—“By Jesus Christ:”—the
words emphatically close the sentence; perhaps with implicit reference to the rejection, by the
unbelieving Jews whom the Apostle now more distinctly addresses, of Him who is to judge the
world.
Bengel's GnomenHYPERLINK "/romans/2-16.htm"Romans 2:16. Ἐν ἡμέρᾳ, in the day) It is
construed with 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 each thing 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, on account of other offences. And that circumstance implies, as a consequence,
[infers] (reasoning, from the greater to the less, i.e., from the final judgment, to the judgments of
conscience in the present life), accusation, or even defence, exercised in this life also, as often as
either the future judgment itself is vividly presented before a man, or its anticipations, without
the man’s own privity (consciousness), are at work in the conscience.—Comp. 1 John 4:17. And
Scripture often speaks so of the future, especially of the last things, as that it presupposes those
which precede them. The Jews at Romans 2:5, as the Gentiles in this passage, are threatened with
the future judgment.—τὰ κρυπτὰ, the secrets) the conscience, and the thoughts.—Comp. 1
Corinthians 4:5. This confirms the connection of this verse with the preceding. The true quality
of actions, generally unknown even to the agents themselves, depends on the secrets.—See
Romans 2:29. Men judge by outward manifestations, even concerning themselves. Outward
manifestations 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 Gospel teaches. Paul adds this short clause, because he is here dealing with a man, who does
not yet know Jesus Christ. The Gospel is the whole preaching as to Christ; and Christ will be the
Judge; and the judgment in regard to the Gentiles, is not so expressly declared in the Old, as in

the New Testament. And it is called the Gospel of Paul, as it was preached by Paul, even to the
Gentiles.—Acts 17:31. All the articles of evangelical doctrine, and the article concerning the
final judgment, greatly illustrate one another; and moreover, this very article, even in respect of
believers, is altogether evangelical.—Acts 10:42; 1 Peter 4:5.
Pulpit CommentaryVerse 16. - In the day when God shall judge the secrets of men, according to
my gospel, by Jesus Christ. About this verse the main question is, what previous assertion the
"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 "every man's work shall be made
manifest." Hence immediate connection of 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 present life, was described. One way of making the connection
obvious is by understanding ver. 15 as itself denoting the manifestation reserved for the day of
judgment, when all will stand self-convicted. But not only the verb ἐκδείκνυντααι in the present
tense, but also the fact of the whole verse being so obvious a description of present human
consciousness, seems to preclude this view. Some would connect ver. 16 with ver. 12, of which
it is in itself a natural sequence; and this connection is intimated in the Authorized Version,
which includes the three verses that come between in a parenthesis. The objection to it is the
length of the parenthesis. Probably the apostle, in his characteristic way, paid little regard to
precise logical sequence; he only desired to express, in this concluding verse, that in the great
day full justice would be done, and all that he had been speaking of would be made plain. My
gospel means "the gospel committed 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 StudiesMy gospel
As distinguished from false teaching Paul's assurance of the truth of the Gospel is shown in his
confident assertion that it will form the standard of judgment in the great day.
PRECEPT AUSTIN RESOURCES
BRUCE HURT
Romans 2:16 on the day when, according to my gospel, God will judge (3SPAI) the secrets
of men through Christ Jesus (NASB: Lockman)
Greek: en hemera hote krinei (3SPAI) o theos ta krupta ton anthropon kata to euaggelion
mou dia Christou Iesou.

Amplified: On that day when, as my Gospel proclaims, God by 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 secret
life. This is my message. (NLT - Tyndale House)
Phillips: We may be sure that all this will be taken into account in the day of true
judgment, when God will judge men's secret lives by Jesus Christ, as my Gospel plainly
states (Phillips: Touchstone)
Wuest: in the day when God judges the hidden things of men according to my gospel
through Jesus Christ.
Young's Literal: in the day when God shall judge the secrets of men, according to my
good news, through Jesus Christ.
ON THE DAY WHEN ACCORDING TO MY GOSPEL: en hemera hote kata to
euaggelion mou:
• 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 gospel declares.
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 (especially the Jews), that they desperately need the
Gospel, an intrinsic component of which is judgment (cp Ro 1:18-note).
Spurgeon describes 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 recorded in the register of
doom, and each good action is remembered and laid up in store by God. That judgment is
reflected in a measure in the consciences of men. Those who know the gospel, and those
who know it not, alike, have a certain measure of light, by which they know right from
wrong; their consciences all the while accusing or else excusing them. This session of the
heavenly court continues from day to day, like that of our local magistrates; but this does
not prevent but rather necessitates the holding of an ultimate great assize (verdict
rendered). (Sermon)
Saints (saved sinners) will stand at the Judgment seat (bema - see note) of Christ and unsaved
sinners at the Great White Throne judgment (described in Rev 20:11, 12, 13, 14,15-note) and all
be be judged according to "my gospel." On the day when God will judge the secrets of men, 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 gospel and 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 assurance of the truth of the gospel is shown in his confident
assertion that it will form the standard of judgment in the great day.” Cranfield interprets
this phrase more generally as “My gospel declares that the judge will be Christ Jesus”
Spurgeon - "My gospel" saith he, with a rapture of delight, as he presses to his bosom the sacred
deposit of truth. "My gospel" Does not this show his courage? As much as to say, "I am not
ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that
believeth." He says, "My gospel" as a soldier speaks of "my colors," or of "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, and he makes short work with them, for he saith, "Though we, or an angel from
heaven, preach any other gospel unto you than that which we have preached unto you, let me be
accused." (Gal 1:6ff) (Sermon)
Pastor Ray Stedman writes some sobering, convicting words at the conclusion of his message
entitled "The Secrets of Men":
Christ will be the judge, we are told. The Gospel will be the prosecuting attorney. The
charge will be the secrets of the heart that no one knows about but you -- and God.
Samuel Johnson once said, "Every man knows thoughts of himself that he would not
tell to his dearest friend." 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 reception we 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 set them down, and ask them to be comfortable and stay with
us, and we invite them back again and again; we allow them to dwell there. These are the
secret things that we don't want to tell anybody about -- even our dearest friend. Let me
tell you part of the secrets of my own heart, if I may. I catch myself, 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't look so shocked,
because you do the same thing! I have worked out 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 can be approached to 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 good
to others, God knows my evil heart. And, someday, the thing that I can make look good
to men will be seen in all its filth and depravity in his sight, and I will have to
acknowledge that this is what it was all the time. Because I know that God knows the
secrets of my heart, I am continually checked on this thing.
Now, this the ministry of the Spirit in our lives. Jesus spoke of the day when that which is
uttered in secret shall 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 last week talking about Noah and
the flood. What a wonderful story that is! What a remarkable man Noah was! And, really,
the only difference between Noah and the others of his day was that Noah made room in
his life for God. That is all. It's wonderful to notice that. This man walked with God, and
talked with 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 worked and walked together.

Now, we read that Noah was 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
began to form. "The windows of heaven were opened," {Ge 7:11KJV}, "the fountains of
the great deep" were opened; the waters began to 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 cannot escape, that will
sweep away everything 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. Noah just 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 recorded here 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? Obviously that 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 ghost of a chance. But does God tell us this
to torment us? Of course not! He tells us this in order that we might give serious
considerations to the gospel of his Son, Jesus Christ, because, in that gospel, God has
made a way by which he can offer us righteousness which is 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 gospel there 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. I watched
the faces of the men during those recent breakfast meetings and saw them listening to
men like themselves tell how they became aware of the 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 consideration to 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
revealed the utter folly of attempting any other approach. He wants us to see the
wonderful completeness of the approach that God himself offers us in Jesus Christ. This
is why he brings us to this place, because, here in the gospel of the Son of God, we have
the perfect answer to 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" against us! 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 can be 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 of Men)
GOD WILL JUDGE THE SECRETS OF 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; Eccl 3:17; 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 4:5HYPERLINK "/1peter_verse_by_verse_41-9"-
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-edged
sword, 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 = keep secret, keep safe) refers to that which is
hidden, concealed, and kept in secret where no one else can see.
You've probably heard the statement - Secret sin on earth is open scandal in 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 each man'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).
Figuratively it means “to keep secret” (with accusative, double accusative, or preposition,
often shameful things), but also “to overlook” and hence “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 Cor 4:5; 14:25; 2 Cor 4:2; 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 of the heart, conscience, and thoughts. Some actions
that appear good may be wrongly motivated; other, less visible actions may be done with good
intentions. Secret services shall be rewarded, secret sins 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 account of our lives (cf 2Co 5:10-note).

Alva McAllaster suggested something of this when she wrote a satirical ditty personifying
"Envy"...
Envy went to church this morning. Being legion he sat in every pew. Envy fingered wool
and silk fabrics, hung price tags on suits and neckties. Envy paced through the parking
lot scrutinizing chrome and paint. Envy marched to the chancel with 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 that is able to speak into the 20th-century mentality because it is
the only message which really gives an answer to the two great problems 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 away from 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—not only is man left in relativism, but God himself is bound by
relativism. God must be the judge whose own character is the law of the universe or we have no
absolute. We do not need to be embarrassed as we speak of the individual coming to God to be
judged in the full historic sense of judgment. It is quite the other way. If this is not true, then we
no longer have an absolute, and we no longer have an answer for 20th-century man. (The Church
at the End of the 20th Century, pp. 49-50)
Through Christ Jesus - Scripture repeatedly attest to the truth that the Son Who is the Savior of
all men will one day be the Judge of all men who refuse His gracious offer of salvation while it
is still called "Today"...
"For not 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 Son does not honor the Father who sent Him.
24 "Truly, truly, I say to you, he who hears My word, and believes Him who sent Me, has
eternal life, and does not come into judgment, but has passed out 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 "For just 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 good deeds to a resurrection of life, those
who committed the evil deeds to a resurrection of 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, which the Lord, the righteous Judge, will award
to me on that day; and not only to me, but also to all who have loved His appearing. (2Ti
4:1,8-See notes 2Ti 4:1; 4:8)
The idea that God will judge the secrets of men 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
Beet notes that Paul ''reminds his readers that the Gospel he everywhere preaches implies that
God will judge the secrets of men at the great day. The doctrine of retribution beyond the grave
must ever accompany, as a safeguard, the announcement of present salvation.''
CALVIN
Verse 16
16.In which God shall judge the secrets of men (75) Most suitable to the present occasion is this
periphrastic definition of judgment: it teaches those, who willfully hide themselves in the
recesses of insensibility, that the most secret thoughts and those now completely hid in the
depths of their hearts, shall then be brought forth to the light. So he speaks in another place; 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, and reveal the secrets of the 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, on
account of the ministry; for the authority for setting forth the gospel resides 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 gospel is in part called the messenger and the announcer of future
judgment: for if the fulfillment and completion of what it promises be deferred to the full
revelation of the heavenly kingdom, it must necessarily be connected with the last judgment: and
further, Christ cannot be preached without being a resurrection to 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 Father to
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.
God’s Impartial Judgment (Romans 2:12-16)
Related Media
If you’ve talked with 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
hose 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, “For there is no partiality with
God.” God will judge everyone with perfect justice. Paul is anticipating a Jewish objection, “But
surely God will treat us more favorably than the pagan Gentiles. We know God’s ways as
revealed in 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 each person 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
occasionally they may do what is right, they all have sinned against what they know to be right.
Their consciences and thoughts convict them of their guilt (2:15). But whatever they may think
of themselves, the day is coming when God will judge not only outward deeds, but also the
secrets of men through Jesus Christ, in accordance with the gospel (2:16). To sum up, Paul is
saying:
Since God will impartially judge everyone for sinning against what they know to be right,
everyone is guilty and thus everyone needs the gospel.
These verses are not easy to 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 saved by his obedience. But no one is able to do it, so no one can
be justified by keeping God’s Law (Rom. 3:20). Justification is 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 good deeds, but our good deeds

necessarily show the validity of our faith (James 2:18-26). Thus while we are saved by faith
alone, we will be judged by our works. Because (as we saw last week) this is the consistent
teaching 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
person enters into a life of obedience, but rather at the results of it. As we saw last time (and will
see again today), we can only live in obedience to God if we have experienced the 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).
“For all 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, “For there is no partiality with God.” Verse 12
means that God will judge each person according 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 received God’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 answer the 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 accused of partiality.
Jesus taught the same thing in a passage that boggles your brain as you try to grasp it. In
Matthew 11:20-24 we read:
Then He began to denounce the cities in which most of His miracles were done, because they did
not repent. “Woe to you, Chorazin! Woe to you, Bethsaida! For if the miracles had occurred in
Tyre and Sidon which occurred in you, they would have repented long ago in sackcloth and
ashes. Nevertheless I say 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
descend to Hades; for if the miracles had occurred in Sodom which occurred in you, it would
have remained to this day. Nevertheless I say 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 of punishment in hell, based on the amount of light that
a person has rejected. Those who witnessed Jesus’ miracles and yet rejected Him will be judged
more harshly than those in Tyre, Sidon, and Sodom, who never heard about Jesus. What is brain-
boggling is that Jesus knew how the pagans in those cities would have responded if they had
witnessed His miracles. And, in the case of Sodom, He easily could 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 witnessed Jesus’ miracles, but still rejected Him.

But don’t let this be a fascinating brain-teaser without applying it: How much light have you
received? Have you responded to the light you have received by 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 again uses “for” (see also, 2:11, 12, and 14) to show that he is explaining or proving what
he has just said. The Jews boasted in 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 ahead of 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 keep God’s Law perfectly or to earn salvation by good works. As Romans 3:20 says, “by
the works of the Law no flesh will be justified in His sight.” Paul’s argument in Romans
1:18HYPERLINK "http://-3:20"-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 can earn
right standing before God by good works.
But, while that is clear, there are reasons to argue that Paul is not talking here about hypothetical
perfect obedience, 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 with the uniform teaching of the Bible, that God will judge everyone
impartially by his works (see last week’s sermon). A person’s works reveal the 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, Paul mentions the physically uncircumcised man who keeps the requirements
of God’s Law. He goes on (2:28-29) to specify that he is not talking about outward observance of
the 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, “They were both
righteous in the sight of God, walking blamelessly in all the commandments and requirements of
the Lord.” This does not mean that they were sinlessly perfect, because Zacharias goes on to sin
by not believing the word of the angel that they would have a child in their old age. Nor does it
mean that they somehow would earn eternal life by their blameless obedience. Rather, because
they had trusted in God and received His mercy, they became consistent doers of the Law. Their
deeds proved that they would be justified on judgment day. (In defending this interpretation, I

have relied on Frederic Godet, Commentary on Romans [Kregel], pp. 118-122; Thomas
Schreiner, Romans [Baker], loc. cit.; Schreiner, The Law and Its Fulfillment [Baker], pp. 179-
204; and, John Piper, “There is no Partiality with God” [part 2], on desiringgod.org.)
So, Paul’s argument thus far is that God is not partial to the Jews by giving them the Law,
because He will judge everyone based on the light that they were given (2:12); and, hearing the
Law only does not justify anyone; we must be doers of the Law (2:13).
3. Those who do not have God’s Law still have an inner sense ofright and
wrong that condemns them when they violate it (2:14-15).
“For when Gentiles who do not have the Law do instinctively the things of the Law, these, not
having the Law, are a law to themselves, in that they show the work of the Law written in their
hearts, their conscience bearing witness and their thoughts alternately accusing or else defending
them, …”
Some argue that Paul is referring here to saved Gentiles who obey the Law and thus are justified.
Rather, he brings up the Gentiles to show his Jewish readers that having the Law and
occasionally obeying it are not enough. So verse 14 explains (“for) the first half of verse 12, that
“all who sin without the Law will also perish without the Law.” Even unsaved Gentiles have an
inner sense of right and wrong. Sometimes they do what they know to be right. But they often
disobey what they know to be right, so that their conscience condemns them. They will be guilty
before God on the day when He judges their secret sins (2:16).
Paul is not saying that the Gentiles instinctively know all of the stipulations of the Mosaic Law.
Rather, he is pointing out the obvious fact that even pagans, who have had no exposure to God’s
revealed Law, have a built-in sense of right and wrong that coincides with God’s Law. He is not
referring to the promise of the New Covenant, when God’s Law will be written on the heart of
believers (Jer. 31:33; Heb. 8:10). Rather, when he says that “the work of the Law [is] written on
their hearts,” he probably means, what the Law does, namely, teaching the difference between
right and wrong (H. C. G. Moule, The Cambridge Bible for Schools and Colleges [Cambridge
University Press, 1903], p. 71).
Paul is referring to the fact that almost all cultures believe that murder, stealing, rape, assault,
etc. are wrong. Treating others as you want to be treated, obeying just laws, and loving your
mate and your children are right. C. S. Lewis opens his argument in Mere Christianity
[Macmillan, pp. 17ff.] by showing how even pagans have this sense of right and wrong. They all
hold to a standard of behavior that they expect others to hold to also.
But, there is a problem: Even though we all have this built-in sense of right and wrong, we all
have violated our own standards. When we do, we justify it by various arguments. “I know that I
treated him wrongly, but he had it coming!” “I know that I shouldn’t cheat on my taxes, but
everyone else does it. Besides, the government wastes so much money. And I’m not a
millionaire!” So our conscience and our thoughts go back and forth, either condemning us or
trying to defend us. That’s what Paul is describing.
The conscience is not an infallible guide, but we should never go against our conscience. It is not
infallible in that it needs to be informed by Scripture, not just by what our culture may think is
right or wrong, or by what we may instinctively feel is right or wrong. I have heard of new
Christians, for example, who were so influenced by our godless culture, that they had no inner
sense that it is wrong for a couple who love one another to have sexual relations outside of

marriage. Their conscience was not reliable. It needed to be informed by the unchanging
standard of God’s Word.
But Paul’s point is that every culture has standards of right and wrong that often coincide with
God’s Law. And every person has a conscience that condemns him when he violates what he
knows to be wrong.
To recap, in answer to the objection that God’s judgment is unfair because He gave the Jews the
Law, Paul says, “No, God will judge everyone by the light they have been given and sinned
against. Hearing the Law is not enough; it is the doers of the Law who will be justified. With the
Gentiles, not having the Law is no excuse. They instinctively know what is right and wrong and
they all have violated what they know to be right, as their consciences affirm. Finally,
4. On judgment day, God will judge the secrets ofeveryone through Christ
Jesus according to the gospel(2:16).
“… on the day when, according to my gospel, God will judge the secrets of men through Jesus
Christ.”
The connection between verses 15 & 16 is not obvious, which has led some to put either verses
13-15 (KJV) or 14-15 (NIV) in parenthesis. Thus they tie verse 16 back either to verse 12 or
verse 13. But that is not necessary. The connection is that the present work of the conscience in
either accusing or defending the sinner will reach its climax on the final day of judgment, when
God will judge even the secrets of men by His righteous standards. Whether a person had God’s
Law or not, he will stand guilty before God on that day.
There are several things that we should not miss in verse 16 (C. H. Spurgeon, Metropolitan
Tabernacle Pulpit [Pilgrim Publications], 31:373-384, has an excellent sermon, “Coming
Judgment of the Secrets of Men,” from which I modified these points).
First, there will be a certain day of judgment. God has fixed the day (Acts 17:31). If we believe
that, we’d better be ready! And if you don’t believe it, that does not mean that it will not happen!
Unless Jesus was a liar or mistaken, that day is coming (Matt. 16:27; John 5:22, 24-29).
Second, on that day, God will judge the secrets of everyone. That is a scary thought! God doesn’t
just look at our outward deeds. We can put on a pretty good show towards others. We can
impress them with our knowledge of the Bible or our prayers or religiosity. But God knows
every secret thought we have and private sin that we do. He knows the hidden prideful motives,
even when we outwardly serve Him. He knows the lustful glance that no one else sees. He
knows every click of the mouse on your computer, even late at night when no one else is around.
He sees the seething anger in your heart, even when you camouflage it. Nothing will escape His
penetrating gaze on judgment day.
Third, when God judges the secrets of men, it will be through Christ Jesus. Jesus made the
astounding claim (John 5:22-23), “For not even the Father judges anyone, but He has given all
judgment to the Son, so that all will honor the Son even as they honor the Father.” There
couldn’t be a clearer claim to deity than that! For Christ to sit in judgment on the secrets of all
men, He must have infinite knowledge, which only God can have (Charles Hodge, Commentary
on the Epistle to the Romans [Eerdmans], p. 58).
Also, this means that if you have a picture in your mind of Jesus as being all-loving and never
judgmental, then you do not have the biblical picture of Jesus. He described Himself as the judge
of all! In Revelation 19:11-15, He returns on a white horse to judge and wage war. His eyes are a

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