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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Romans 2:1–16. His four-level outline is real structure in the source text, so it is rendered as structure.
In the former chapter the apostle had represented the state of the Gentile world to be as bad and black as the Jews were ready enough to pronounce it. And now, designing to show that the state of the Jews was very bad too, and their sin in many respects more aggravated, to prepare his way he sets himself in this part of the chapter to show that God would proceed upon equal terms of justice with Jews and Gentiles; and now with such a partial hand as the Jews were apt to think he would use in their favour.
I.He arraigns them for their censoriousness and self-conceit (Rom 2:1):
Thou art inexcusable, O man, whosoever thou art that judgest. As he expresses himself in general terms, the admonition may reach those many masters (Jam 3:1), of whatever nation or profession they are, that assume to themselves a power to censure, control, and condemn others. But he intends especially the Jews, and to them particularly he applies this general charge (Rom 2:21), Thou who teachest another teachest thou not thyself? The Jews were generally a proud sort of people, that looked with a great deal of scorn and contempt upon the poor Gentiles, as not worthy to be set with the dogs of their flock; while in the mean time they were themselves as bad and immoral - though not idolaters, as the Gentiles, yet sacrilegious, Rom 2:22. Therefore thou art inexcusable. If the Gentiles, who had but the light of nature, were inexcusable (Rom 1:20), much more the Jews, who had the light of the law, the revealed will of God, and so had greater helps than the Gentiles.
II.He asserts the invariable justice of the divine government, Rom 2:2, Rom 2:3.
To drive home the conviction, he here shows what a righteous God that is with whom we have to do, and how just in his proceedings. It is usual with the apostle Paul, in his writings, upon mention of some material point, to make large digressions upon it; as here concerning the justice of God (Rom 2:2), That the judgment of God is according to truth, - according to the eternal rules of justice and equity, - according to the heart, and not according to the outward appearance (Sa1 16:7), - according to the works, and not with respect to persons, is a doctrine which we are all sure of, for he would not be God if he were not just; but it behoves those especially to consider it who condemn others for those things which they themselves are guilty of, and so, while they practise sin and persist in that practice, think to bribe the divine justice by protesting against sin and exclaiming loudly upon others that are guilty, as if preaching against sin would atone for the guilt of it. But observe how he puts it to the sinner's conscience (Rom 2:3): Thinkest thou this, O man? O man, a rational creature, a dependent creature, made by God, subject under him, and accountable to him. The case is so plain that we may venture to appeal to the sinner's own thoughts: "Canst thou think that thou shalt escape the judgment of God? Can the heart-searching God be imposed upon by formal pretences, the righteous Judge of all so bribed and put off?" The most plausible politic sinners, who acquit themselves before men with the greatest confidence, cannot escape the judgment of God, cannot avoid being judged and condemned.
III.He draws up a charge against them (Rom 2:4, Rom 2:5) consisting of two branches: -
1.Slighting the goodness of God (Rom 2:4), the riches of his goodness. This is especially applicable to the Jews, who had singular tokens of the divine favour. Means are mercies, and the more light we sin against the more love we sin against. Low and mean thoughts of the divine goodness are at the bottom of a great deal of sin. There is in every wilful sin an interpretative contempt of the goodness of God; it is spurning at his bowels, particularly the goodness of his patience, his forbearance and long-suffering, taking occasion thence to be so much the more bold in sin, Ecc 8:11. Not knowing, that is, not considering, not knowing practically and with application, that the goodness of God leadeth thee, the design of it is to lead thee, to repentance. It is not enough for us to know that God's goodness leads to repentance, but we must know that it leads us - thee in particular. See here what method God takes to bring sinners to repentance. He leads them, not drives them like beasts, but leads them like rational creatures, allures them (Hos 2:14); and it is goodness that leads, bands of love, Hos 11:4. Compare Jer 31:3. The consideration of the goodness of God, his common goodness to all (the goodness of his providence, of his patience, and of his offers), should be effectual to bring us all to repentance; and the reason why so many continue in impenitency is because they do not know and consider this.
2.Provoking the wrath of God, Rom 2:5. The rise of this provocation is a hard and impenitent heart; and the ruin of sinners is their walking after such a heart, being led by it. To sin is to walk in the way of the heart; and when that is a hard and impenitent heart (contracted hardness by long custom, besides that which is natural), how desperate must the course needs be! The provocation is expressed by treasuring up wrath. Those that go on in a course of sin are treasuring up unto themselves wrath. A treasure denotes abundance. It is a treasure that will be spending to eternity, and yet never exhausted; and yet sinners are still adding to it as to a treasure. Every wilful sin adds to the score, and will inflame the reckoning; it brings a branch to their wrath, as some read that (Eze 8:17), they put the branch to their nose. A treasure denotes secrecy. The treasury or magazine of wrath is the heart of God himself, in which it lies hid, as treasures in some secret place sealed up; see Deu 32:34; Job 14:17. But withal it denotes reservation to some further occasion; as the treasures of the hail are reserved against the day of battle and war, Job 38:22, Job 38:23. These treasures will be broken open like the fountains of the great deep, Gen 7:11. They are treasured up against the day of wrath, when they will be dispensed by the wholesale, poured out by full vials. Though the present day be a day of patience and forbearance towards sinners, yet there is a day of wrath coming-wrath, and nothing but wrath. Indeed, every day is to sinners a day of wrath, for God is angry with the wicked every day (Psa 7:11), but there is the great day of wrath coming, Rev 6:17. And that day of wrath will be the day of the revelation of the righteous judgment of God. The wrath of God is not like our wrath, a heat and passion; no, fury is not in him (Isa 27:4): but it is a righteous judgment, his will to punish sin, because he hates it as contrary to his nature. This righteous judgment of God is now many times concealed in the prosperity and success of sinners, but shortly it will be manifested before all the world, these seeming disorders set to rights, and the heavens shall declare his righteousness, Psa 50:6. Therefore judge nothing before the time.
IV.He describes the measures by which God proceeds in his judgment.
Having mentioned the righteous judgment of God in Rom 2:5, he here illustrates that judgment, and the righteousness of it, and shows what we may expect from God, and by what rule he will judge the world. The equity of distributive justice is the dispensing of frowns and favours with respect to deserts and without respect to persons: such is the righteous judgment of God.
1.He will render to every man according to his deeds (Rom 2:6), a truth often mentioned in scripture, to prove that the Judge of all the earth does right.
(1.)In dispensing his favours; and this is mentioned twice here, both in Rom 2:7 and Rom 2:10. For he delights to show mercy. Observe,
[1.]The objects of his favour: Those who by patient continuance, etc. By this we may try our interest in the divine favour, and may hence be directed what course to take, that we may obtain it. Those whom the righteous God will reward are, First, Such as fix to themselves the right end, that seek for glory, and honour, and immortality; that is, the glory and honour which are immortal - acceptance with God here and for ever. There is a holy ambition which is at the bottom of all practical religion. This is seeking the kingdom of God, looking in our desires and aims as high as heaven, and resolved to take up with nothing short of it. This seeking implies a loss, sense of that loss, desire to retrieve it, and pursuits and endeavours consonant to those desires. Secondly, Such as, having fixed the right end, adhere to the right way: A patient continuance in well-doing. 1. There must be well-doing, working good, Rom 2:10. It is not enough to know well, and speak well, and profess well, and promise well, but we must do well: do that which is good, not only for the matter of it, but for the manner of it. We must do it well. 2. A continuance in well-doing. Not for a fit and a start, like the morning cloud and the early dew; but we must endure to the end: it is perseverance that wins the crown. 3. A patient continuance. This patience respects not only the length of the work, but the difficulties of it and the oppositions and hardships we may meet with in it. Those that will do well and continue in it must put on a great deal of patience.
[2.]The product of his favour. He will render to such eternal life. Heaven is life, eternal life, and it is the reward of those that patiently continue in well-doing; and it is called (Rom 2:10) glory, honour, and peace. Those that seek for glory and honour (Rom 2:7) shall have them. Those that seek for the vain glory and honour of this world often miss of them, and are disappointed; but those that seek for immortal glory and honour shall have them, and not only glory and honour, but peace. Worldly glory and honour are commonly attended with trouble; but heavenly glory and honour have peace with them, undisturbed everlasting peace.
(2.)In dispensing his frowns (Rom 2:8, Rom 2:9). Observe,
[1.]The objects of his frowns. In general those that do evil, more particularly described to be such as are contentious and do not obey the truth. Contentious against God. every wilful sin is a quarrel with God, it is striving with our Maker (Isa 45:9), the most desperate contention. The Spirit of God strives with sinners (Gen 6:3), and impenitent sinners strive against the Spirit, rebel against the light (Job 24:13), hold fast deceit, strive to retain that sin which the Spirit strives to part them from. Contentious, and do not obey the truth. The truths of religion are not only to be known, but to be obeyed; they are directing, ruling, commanding; truths relating to practice. Disobedience to the truth is interpreted a striving against it. But obey unrighteousness - do what unrighteousness bids them do. Those that refuse to be the servants of truth will soon be the slaves of unrighteousness.
[2.]The products or instances of these frowns: Indignation and wrath, tribulation and anguish. These are the wages of sin. Indignation and wrath the causes - tribulation and anguish the necessary and unavoidable effects. And this upon the soul; souls are the vessels of that wrath, the subjects of that tribulation and anguish. Sin qualifies the soul for this wrath. The soul is that in or of man which is alone immediately capable of this indignation, and the impressions or effects of anguish therefrom. Hell is eternal tribulation and anguish, the product of wrath and indignation. This comes of contending with God, of setting briers and thorns before a consuming fire, Isa 27:4. Those that will not bow to his golden sceptre will certainly be broken by his iron rod. Thus will God render to every man according to his deeds.
2.There is no respect of persons with God, Rom 2:11. As to the spiritual state, there is a respect of persons; but not as to outward relation or condition. Jews and Gentiles stand upon the same level before God. This was Peter's remark upon the first taking down of the partition-wall (Act 10:34), that God is no respecter of persons; and it is explained in the next words, that in every nation he that fears God, and works righteousness, is accepted of him. God does not save men with respect to their external privileges or their barren knowledge and profession of the truth, but according as their state and disposition really are. In dispensing both his frowns and favours it is both to Jew and Gentile. If to the Jews first, who had greater privileges, and made a greater profession, yet also to the Gentiles, whose want of such privileges will neither excuse them from the punishment of their ill-doing nor bar them out from the reward of their well-doing (see Col 3:11); for shall not the Judge of all the earth do right?
V.He proves the equity of his proceedings with all, when he shall actually come to Judge them (Rom 2:12-16), upon this principle, that that which is the rule of man's obedience is the rule of God's judgment. Three degrees of light are revealed to the children of men: -
1.The light of nature. This the Gentiles have, and by this they shall be judged: As many as have sinned without law shall perish without law; that is, the unbelieving Gentiles, who had no other guide but natural conscience, no other motive but common mercies, and had not the law of Moses nor any supernatural revelation, shall not be reckoned with for the transgression of the law they never had, nor come under the aggravation of the Jews' sin against and judgment by the written law; but they shall be judged by, as they sin against, the law of nature, not only as it is in their hearts, corrupted, defaced, and imprisoned in unrighteousness, but as in the uncorrupt original the Judge keeps by him. Further to clear this (Rom 2:14, Rom 2:15), in a parenthesis, he evinces that the light of nature was to the Gentiles instead of a written law. He had said (Rom 2:12) they had sinned without law, which looks like a contradiction; for where there is no law there is no transgression. But, says he, though they had not the written law (Psa 147:20), they had that which was equivalent, not to the ceremonial, but to the moral law. They had the work of the law. He does not mean that work which the law commands, as if they could produce a perfect obedience; but that work which the law does. The work of the law is to direct us what to do, and to examine us what we have done. Now,
(1.)They had that which directed them what to do by the light of nature: by the force and tendency of their natural notions and dictates they apprehended a clear and vast difference between good and evil. They did by nature the things contained in the law. They had a sense of justice and equity, honour and purity, love and charity; the light of nature taught obedience to parents, pity to the miserable, conservation of public peace and order, forbade murder, stealing, lying, perjury, etc. Thus they were a law unto themselves.
(2.)They had that which examined them as to what they had done: Their conscience also bearing witness. They had that within them which approved and commended what was well done and which reproached them for what was done amiss. Conscience is a witness, and first or last will bear witness, though for a time it may be bribed or brow-beaten. It is instead of a thousand witnesses, testifying of that which is most secret; and their thoughts accusing or excusing, passing a judgment upon the testimony of conscience by applying the law to the fact. Conscience is that candle of the Lord which was not quite put out, no, not in the Gentile world. The heathen have witnessed to the comfort of a good conscience.
- Hic murus aheneus esto,
Nil conscire sibi -
Be this thy brazen bulwark of defence,
Still to preserve thy conscious innocence.
- Hor.
and to the terror of a bad one:
- Quos diri conseia facti
Mens habet attonitos, et surdo verbere caedit -
No lash is heard, and yet the guilty heart
Is tortur'd with a self-inflicted smart
- Juv. Sat. 13.
Their thoughts the meanwhile, metaxu allēlōn - among themselves, or one with another. The same light and law of nature that witnesses against sin in them, and witnessed against it in others, accused or excused one another. Vicissim, so some read it, by turns; according as they observed or broke these natural laws and dictates, their consciences did either acquit or condemn them. All this did evince that they had that which was to them instead of a law, which they might have been governed by, and which will condemn them, because they were not so guided and governed by it. So that the guilty Gentiles are left without excuse. God is justified in condemning them. They cannot plead ignorance, and therefore are likely to perish if they have not something else to plead.
2.The light of the law. This the Jews had, and by this they shall be judged (Rom 2:12): As many as have sinned in the law shall be judged by the law. They sinned, not only having the law, but en nomō - in the law, in the midst of so much law, in the face and light of so pure and clear a law, the directions of which were so very full and particular, and the sanctions of it so very cogent and enforcing. These shall be judged by the law; their punishment shall be, as their sin is, so much the greater for their having the law. The Jew first, Rom 2:9. It shall be more tolerable for Tyre and Sidon. Thus Moses did accuse them (Joh 5:45), and they fell under the many stripes of him that knew his master's will, and did it not, Luk 12:47. The Jews prided themselves very much in the law; but, to confirm what he had said, the apostle shows (Rom 2:13) that their having, and hearing, and knowing the law, would not justify them, but their doing it. The Jewish doctors bolstered up their followers with an opinion that all that were Jews, how bad soever they lived, should have a place in the world to come. This the apostle here opposes: it was a great privilege that they had the law, but not a saving privilege, unless they lived up to the law they had, which it is certain the Jews did not, and therefore they had need of a righteousness wherein to appear before God. We may apply it to the gospel: it is not hearing, but doing that will save us, Joh 13:17; Jam 1:22.
3.The light of the gospel: and according to this those that enjoyed the gospel shall be judge (Rom 2:16): According to my gospel; not meant of any fifth gospel written by Paul, as some conceit; or of the gospel written by Luke, as Paul's amanuensis (Euseb. Hist. lib 3, cap. 8), but the gospel in general, called Paul's because he was a preacher of it. As many as are under that dispensation shall be judged according to that dispensation, Mar 16:16. Some refer those words, according to my gospel, to what he says of the day of judgment: "There will come a day of judgment, according as I have in my preaching often told you; and that will be the day of the final judgment both of Jews and Gentiles." It is good for us to get acquainted with what is revealed concerning that day.
(1.)There is a day set for a general judgment. The day, the great day, his day that is coming, Psa 37:13.
(2.)The judgment of that day will be put into the hands of Jesus Christ. God shall judge by Jesus Christ, Act 17:31. It will be part of the reward of his humiliation. Nothing speaks more terror to sinners, or more comfort to saints, than this, that Christ shall be the Judge.
(3.)The secrets of men shall then be judged. Secret services shall be then rewarded, secret sins shall be then punished, hidden things shall be brought to light. That will be the great discovering day, when that which is now done in corners shall be proclaimed to all the world.
Historical interpretation
Twelve Centuries of Reception
5 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Christ died and rose again, and ascended into heaven to him who sent him, and sat down at his right hand, and will come at the end of time with his Father’s glory to judge the living and the dead.
Who will ply the sword without practising the contraries to lenity and justice; that is, guile, and asperity, and injustice, proper (of course) to the business of battles? See we, then, whether that which has another action be not another sword,-that is, the Divine word of God, doubly sharpened with the two Testaments of the ancient law and the new law; sharpened by the equity of its own wisdom; rendering to each one according to his own action. Lawful , then, it was for the Christ of God to be precinct, in the Psalms, without warlike achievements, with the figurative sword of the word of God; to which sword is congruous the predicated "bloom," together with the "grace of the lips; "with which sword He was then "girt upon the thigh," in the eye of David, when He was announced as about to come to earth in obedience to God the Father's decree.
Such a person must be punished more severely, even to the point of being tortured in eternal fire, because despite a long stay of execution, not only did he not want to change, but he increased his sinning, adding to his contempt for God. The day of wrath is for sinners, because it is the day on which they will be punished. Therefore the wrath is on those who receive punishment on the day when the just judgment of God is revealed. For it will be revealed and made known, even though it continues to be denied as long as it is in the future.
"Who will render to every man according to his deeds, to them who by patient continuance in well doing," etc. Since he had become awestriking and harsh by discoursing of the judgment and of the punishment that shall be, he does not forthwith, as one might expect, enter upon the vengeance, but turns his discourse to what was sweeter, to the recompense of good actions, saying as follows, "To them who by patient continuance in well doing seek for glory and honor and immortality, eternal life." Here also he awakens those who had drawn back during the trials, and shows that it is not right to trust in faith only. For it is deeds also into which that tribunal will enquire. But observe, how when he is discoursing about the things to come, he is unable to tell clearly the blessings, but speaketh of glory and honor. For in that they transcend all that man hath, he hath no image of them taken from this to show, but by those things which have a semblance of brightness among us, even by them he sets them before us as far as may be, by glory, by honor, by life. For these be what men earnestly strive after, yet are those things not these, but much better than these, inasmuch as they are incorruptible and immortal. See how he has opened to us the doors toward the resurrection of the body by speaking of incorruptibility. For incorruptibility belongs to the corruptible body. Then, since this sufficed not, he added glory and honor. For all of us are to rise incorruptible, but not all to glory, but some to punishment, and some to life.
189. After suggesting that God’s judgment is true and refuting the contrary opinion [n. 178], the Apostle here unfolds the truth of God’s judgment. First, he presents his intention; secondly, he manifests it, there [v. 7; n. 195] at To those who by patience. 190. First, he states facts about God’s judgment in regard to two things, namely, persons and their works. 100 In regard to works, God does not repay in the present life according to one’s works, for sometimes He gives grace to evil-doers, as to the apostle Paul, who obtained mercy after being a blasphemer and persecutor. But this will not be so on the day of judgment, when the time comes to judge according to justice: "At the set time which I appoint, I will judge with equity" (Ps 75:2); hence, another passage says: "Requite them according to their works" (Ps 28:4). With regard to persons, equality of retribution will be observed toward all: "We must all appear before the judgment seat of Christ" (2 Cor 5:10). 191. However, it seems that retribution will not be made according to one’s works, because an eternal punishment will be paid for a temporal sin. The answer, as Augustine says in the City of God, is that in justice’s repayment equality in time between sin and punishment is not a consideration, because even in human judgment for a sin of adultery committed in a short time the death penalty is inflicted. Here the legislator is not interested in the time it takes to punish, but rather that the adulterer’s death will forever separate him from the society of the living. Thus, in his way man, too, punishes a temporal sin with an eternal punishment. Consequently, it is not strange if sins committed against charity, through which is formed a society between God and men, are punished eternally by the divine judgment. 192. The justice of this is clear on three counts. First, on account of the infinite dignity of God Who is sinned against. For a sin is graver, the greater the dignity of the person sinned against, just as it is a greater crime to strike a prince than to strike a private citizen. Consequently, since the guilt of mortal sin 101 is in a sense infinite, an infinite punishment should balance it. Therefore, since it cannot be infinite in intensity, it must be infinite in duration. 193. Secondly, on account of the will of the sinner. For whoever sins mortally turns from the unchangeable good and fixes his end in a changeab1e good, as a fornicator in a pleasure of the flesh and a covetous person in money. And because the end is sought for itself, whoever seeks the end is borne toward it and wills to possess it always, if something else does not hinder. Hence, one who sins mortally has the will to remain in sin forever, unless something changes him accidentally, as when he fears punishment. Consequently, it is fitting that if a man through his will seeks sin to be enjoyed forever, he should be punished for it eternally. For God, Who sees the heart, directs His special attention to the will of the sinner. 194. Thirdly, on account of the effect of sin, namely, the withdrawal of grace, from which it follows that a man left to himself would remain forever in sin, from which he cannot be extricated except by the help of grace. But it is not fitting that, the sin remaining, the penalty should cease; consequently, the penalty lasts forever. The statement, to render to every man according to his works, does not mean according to equality of works because the reward exceeds the merit, but according to proportion, because He will render good to the good and better to the better. The same applies to evil. 195. Then when he says to those who by patience (v. 7) he clarifies his statement: first, in regard to works; secondly, in regard to persons, there [v. 9b; n. 201] at on every soul. In regard to works he shows the truth of God’s judgment: 102 first, to the good; secondly, to the wicked, there [v. 8; n. 198] at but for those who are factious. 196. In regard to the first there are two things to consider, namely, merit and reward [n. 197]. Three things combine or merit: first, patience, which can mean God’s patience as referred above: "Do you presume upon the riches of his goodness and patience?" (v.4). Then those who by patience in well-doing would be those who make good use of God’s patience by doing good. Or it can mean man’s patience, and this in two ways: in one way, so that patience implies tolerating adversity with equanimity of heart. For it is necessary that one not give up good works on account of the evils he suffers, and this is what he says: by patience in well-doing. "Patience has a perfect work" (Jas 1:4); "By your patience you will gain your lives" (Lk 21:19). In another way, patience can be taken for long-suffering or for perseverance, which keeps a person from abandoning a good work on account of tedium: "You also be patient. Establish your hearts, for the coming of the Lord is at hand" (Jas 5:8); "you have need of patience" (Heb 10:36). The second feature of merit is the goodness of a work, which is good, if it is directed to its proper end and if it conforms to its proper rule, which is God’s law and human reason: "Let us not grow weary in well-doing" (Gal 6:9). The third feature is a right intention, i.e., to seek eternal life, so that in the evils a man suffers or in the good he does he is not seeking something temporal, but eternal: "Seek first the kingdom of God" (Mt 6:33). 103 197. In regard to the reward he touches on three things: the first is glory, which signifies the splendor of the saints: either intrinsic glory, with which the mind will be filled: "The Lord will fill your soul with brightness" (Is 58:11), or external glory, with which their body will shine: "The righteous will shine like the sun in the kingdom of their father" (Mt 13:43); "Let the faithful exult in glory" (Ps 149:5). The second is honor, through which is signified the dignity of the saints and the reverence paid to them by every creature. For they will be kings and priests: "Thou hast made them a kingdom and priests to our God" (Rev 5:10) and will be numbered among the sons of God: "Why has he been numbered among the sons of God?" (Wis 5:5); "Thy friends are made exceedingly honorable, O God" (Ps 139:17). The third is immortality, because that glory and honor will not pass, as they do in this world: "They do it to receive a perishable wreath, but we an imperishable" (1 Cor 9:25). 198. Then when he says, but for those who are factious, he shows the truth of a God’s judgment on the wicked and touches on sin and punishment. In regard to sin three things are mentioned. The first is the obstinacy of the factious, which can be understood of man toward God calling him to Himself by His blessings, against which a man seems to struggle by resisting them: "Behold, while I am yet alive with you, you have always been rebellious against the Lord" (Dt 31:27). Secondly, it is understood of man’s struggle against faith: "Avoid disputing with words" (2 Ti 2:14). Thirdly, it can be understood of men struggling with one another, which is contrary to charity, the mother of the virtues: "Where jealousy and selfish ambition exist, there will be disorder and every vile practice" (Jas 3:16). 104 The second is the hardness of those who do not obey the truth. This can be understood in one way of the truth of faith: "If I tell the truth, why do you not believe me?" (Jn 9:46); in another way, of the truth of God’s justice, to which they do not acquiesce, not believing the truth of His justice: "You say: ‘The way of the Lord is not just.’" (Ez 18:29). In a third way, it can be understood of the truth of life, in which they do not acquiesce who live perversely: "He who does what is true comes to the light" (Jn 3:21). The third is malice; hence, he says: but obey [believe] wickedness, either because they consent to those who urge wickedness: "An evil-doer listens to wicked lips" (Pr 17:4); or because they believe that sins will not be punished, which would make God wicked: "Do not say: ‘I have sinned and what happened to me’?" (Si 5:4); or they believe wickedness, i.e., unbelief, namely, teachings against the faith: "So that all may be condemned who did not believe the truth but had pleasure in unrighteousness" (2 Th 2:12). 199. In regard to punishment four things are mentioned, which can be distinguished in two ways. In one way, so that wrath, i.e., punishment and corporal vengeance is understood to come after the judgment: "A day of wrath is that day" (Zeph l:15); fury during the judgment, when the wicked will be angry at themselves for the sins they committed: "It was we who strayed from the way of truth" (Wis 5:6). Tribulation and distress pertain to the soul separated from the body before the resurrection: "When distress and anguish come upon you" (Pr 1:27). 105 200. Or they can be distinguished in another way, so that the first two are taken on the part of God, Whose wrath is His disposition to punish, which is horrible for the wicked: "They will call to the mountains and rocks, "Fall on us and hide us from the force [?] of the one sitting on the throne and from the fury of the Lamb" (Rev 6:16). His fury refers to the fact that He will consider sinners unworthy of eternal life: "I swore in my anger that they should not enter into my rest" (Ps 95:11). But the other two are taken on the part of man. The word, tribulation, comes from tribulus, a prickly plant; hence, anything that causes pain can pertain to tribulation: "The sound of the day of the Lord is bitter; the mighty man meets tribulation there" (Zeph 1:14). But distress is so called from the fact that a man’s spirit is in anguish, being unable to find a remedy against the evils he fears or already suffers: "I am hemmed in on every side and know not what to choose" (Sus 1:22); "Will God hear his cry when trouble comes upon him?" (Jb 27:9). 201. Then when he says on every soul (9b) he shows the truth of God’s judgment in regard to persons. First, he proposes its equity; secondly, he assigns the reason for this, there [v. 11; n. 205] at For there is no respect of persons; thirdly, he explains the reason, there [v. 12; n. 207] All who have sinned. 202. The truth of the divine judgment in regard to persons is shown, first, as it affects the wicked, when he says, for every human being who does evil, i.e., against every soul, because just as the glory of the saints passes from the soul to the body, so the punishment of the wicked is first and chiefly in the soul and secondly in the body which, 106 on account of defect or sin, will rise capable of suffering: "The soul that sins shall die" (Ez 18:4). 203. But he says, the Jew first and also the Greek, because a greater punishment was due the Jews as knowing God’s will through the Law: "That servant who knew his master’s will but did not make ready or act according to his will shall receive a severe beating" (Lk 12:47). Similarly, Christians are punished more severely than unbelievers for the same sin, e.g., adultery or theft: "How much worse punishment do you think will be deserved by the man who has spurned the son of God and profaned the blood of the covenant in which he was sanctified?" (Heb 10:29). But as to total punishment, that of unbelievers is more severe on account of the sin of unbelief, which is the gravest. Hence, it says in 2 Pt (2:2) that "God’s wrath rests upon unbelievers." 204. Secondly, he shows this in regard to the good: first, he repeats the two things mentioned above, namely, glory and honor, but the third, namely, peace, he mentions instead of immortality, which includes peace among many other things. For a man’s peace cannot be complete as long as he fears he might lose the good things he has; rather, one has true peace of heart when he has everything he desires and no fear of losing then: "My people will abide in a peaceful habitation" (Is 32:18). In these things, too, he gives primacy to the Jews, because they were first promised to them, and the Gentiles entered into their promises: "Others have labored and you have entered into their labors" (Jn 4:38). 107 205. Then when he says, God shows no partiality, he assigns the reason for his statement, namely, because there is no respect of persons with God: "Truly I perceive that God shows no partiality" (Ac 10:34). Respect of persons is opposed to distributive justice, through which one distributes to each according to the person’s worth; therefore, there is respect of persons, when more is given or less is given without regard to worth. This happens when the person rather than his qualifications is accepted as a cause. In this case there is a cause, i.e., a rule of action, but the person is taken as the cause of doing something. Thus, if one gives more inheritance to another on account of a blood relationship, it is not respect of persons, because this relationship is a fitting cause why he should receive such benefits. But if a prelate gives more ecclesiastical goods to someone on account of a blood relationship, it would be respect of persons, if some other qualification were not present. For blood relationship is not a suitable reason for receiving spiritual goods. Therefore, because God does everything for the best of reasons, respect of persons does not enter into His actions: "Wisdom orders all things well" (Wis 8:l). 206. Yet He seems to be a respecter of persons, because He abandons some sinners and calls others to Himself. The answer is that respect of persons is opposed to justice; hence, it finds its sphere in the payment of debts, with which justice is concerned. But God calls sinners to repentance not from debt but as a favor: "But if it is by grace, it is no longer on the basis of works" (Rom 11:6); "Not because of deeds done by us in righteousness, but in virtue of his own mercy he saved us" (Titus 3:5). 108 In such gifts not only God, but man too, is free to give to whom he will: "Am I not allowed to give what I choose with what belongs to me?" (Mt 20:15). 207. Then when he says All who have sinned (v.12) he explains the reason. For if all who sinned are punished, it is clear that there is no respect of persons with God. Hence, he speaks first of those who have not received the Law, saying that all who have sinned without the Law received from God by Moses, will perish without the law, i.e., will be condemned, but not for transgression of the Law: "Because no one understands, they will perish forever" (Job 4:20 Vul.). Secondly, he speaks of those who received the written law, and he says that all who have sinned under the Law, i.e. after the written Law, will be judged by the Law, i.e., precisely for having transgressed a precept of the Law: "The word which I have spoken will be his judge on the last day" (Jn 12:48). 208. The Apostle’s manner of speaking here has been taken as an occasion of error by some. Because the Apostle does not say that all who sinned under the Law will perish by the Law, as he had said of those who are without the Law that they will perish without the law, some believed that those who sin after receiving the law will be judged by some means, i.e., in the present, but will not perish. But as the Gloss [of Lombard, col. 1344] says: "What Christian would say that the Jew will not perish for not believing in Christ, when the Lord says that it will be more tolerable on the day of judgment for the land of Sodom than for them" (Mt 10:15). Hence Ez (18:32) says: "I have no pleasure in the death of the sinner." 109 209. But the Apostle uses these different expressions because, as Gregory says on Jb (36:6): "He gives judgment to the poor," some will perish in the future judgment without being judged, i.e., the wicked who are without faith and the Law: "The wicked will not stand in the judgment" (Ps 1:5), namely, because there is no basis for discussion with one entirely estranged from God: "He who does not believe is condemned" (Jn 3:18). But others who sin in spite of having received the Law and faith will perish in such a way as also to be judged through a discussion held with them; hence, Ez (34:17): "I judge between sheep and sheep, rams and he-goats," just as a king condemns enemies without a hearing, but citizens with a careful examination, as Gregory says.
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Summary
Romans 2:6 articulates a foundational principle of divine justice: God's impartial judgment will be rendered to every individual strictly "according to his deeds." This verse underscores the universal accountability of humanity before God, asserting that one's ultimate destiny is inextricably linked to the totality of their actions and the consistent pattern of their life, rather than mere religious profession or external identity. It sets the stage for Paul's argument that both Jews and Gentiles are subject to God's righteous standard.
Context
Literary Context
Romans 2:6 is a pivotal statement within Paul's broader argument concerning God's righteous judgment, which begins in Romans 1:18 with the revelation of God's wrath against Gentile ungodliness and unrighteousness. In Romans 2, Paul turns his attention to those, particularly Jewish people, who might feel exempt from such judgment due to their possession of the Law or their religious identity. He directly confronts their hypocrisy, arguing that judging others while practicing the same sins incurs greater condemnation (Romans 2:1-5). Verse 6 then introduces the universal, impartial standard by which God will judge all people, setting the stage for the subsequent explanation of judgment based on deeds, perseverance, and the inner conscience (Romans 2:7-16).
Historical & Cultural Context
Paul's audience in Rome included both Jewish Christians and Gentile Christians. Within this diverse community, there was a tendency for some Jewish believers to rely on their heritage, the Mosaic Law, and practices like circumcision as a basis for their standing before God, often looking down on Gentiles. Conversely, Gentiles might have struggled with understanding the role of the Law or the historical covenant. Paul's argument in Romans 2 directly challenges these assumptions, emphasizing that God's justice transcends ethnic or religious boundaries. The concept of divine retribution based on human actions was familiar in both Jewish thought (e.g., the Deuteronomic covenant) and Greco-Roman philosophy (e.g., Stoicism's emphasis on virtue and natural law), allowing Paul to appeal to a universally understood principle of justice.
Key Themes
This verse contributes significantly to several key themes in Romans. It powerfully underscores the theme of Divine Judgment, asserting God's ultimate authority and unwavering righteousness as the impartial judge of all humanity. It highlights Universal Accountability, declaring that "every man," regardless of background or privilege, is answerable for their life before God. This leads to the theme of Justice Based on Deeds, which emphasizes that God's rendering (whether reward or punishment) is directly proportional to the consistent conduct and actions of a person, not merely their profession or external religious markers. Finally, it reinforces the theme of Impartiality, as God applies this standard equally to all, a point explicitly stated in Romans 2:11.
Exposition and Analysis
Key Word Analysis
This verb, G591, means "to give away, i.e., up, over, back, etc. (in various applications)." It carries the sense of recompense, requital, or payment being made. In the context of divine judgment, it signifies that God will "give back" or "pay back" to humanity what is due to them based on their actions, implying a just and certain consequence for their deeds. It is not merely a passive observation but an active, decisive act of divine justice.
Meaning "each or every," emphasizes the comprehensive and individual nature of God's judgment. It signifies that God's assessment is not a blanket judgment on groups or nations, but a precise, personal evaluation of each individual's life. This highlights the impartiality and thoroughness of divine justice, leaving no one exempt from scrutiny.
Derived from a primary word meaning "to work," refers to "toil (as an effort or occupation); by implication, an act." In this context, "deeds" (plural) encompasses not just isolated actions but the totality of one's conduct, the consistent pattern of their life, and the practical outworking of their character, beliefs, and intentions. It refers to the visible evidence of one's inner disposition and moral trajectory.
Verse Breakdown
"Who will render"
This opening phrase immediately establishes the divine agent of judgment and the certainty of His action. The "Who" implicitly refers to God, the righteous Judge, whose nature it is to administer justice. The future tense "will render" conveys an undeniable, inevitable truth: God's judgment is not a possibility but a certainty that will surely come to pass.
"to every man"
This clause emphasizes the universal scope and impartial nature of God's judgment. It signifies that no one—Jew or Gentile, rich or poor, powerful or weak—is exempt from God's scrutiny. Each individual stands personally accountable before Him, underscoring the profound seriousness of human responsibility.
"according to his deeds"
This crucial phrase defines the standard by which God's judgment will be meted out. The Greek preposition katá (G2596), translated "according to," indicates a precise correspondence or proportion. God's recompense will be in exact measure to the sum total of a person's actions, their life's work, and the consistent pattern of their behavior, reflecting their moral character and their response to God's revealed will.
Literary Devices
Romans 2:6 employs several literary devices to convey its profound theological truth. The verse utilizes Conciseness and Aphorism, presenting a universal principle of divine justice in a brief, memorable, and authoritative statement. It functions as a Divine Pronouncement, a declarative statement of God's unchanging nature and method of judgment, lending it an air of solemn finality. Furthermore, there is an implied Metonymy where "deeds" stand for the entire life, character, and moral trajectory of an individual. It is not merely a tally of isolated acts, but the comprehensive outworking of one's inner disposition and true allegiance. This metonymic use underscores that judgment is based on the reality of one's life, not just outward appearance or religious claims.
Theological and Thematic Connections
Romans 2:6 stands as a powerful declaration of God's justice, a theme deeply rooted in both Old and New Testaments. While Paul's overarching message in Romans is salvation by grace through faith, this verse clarifies that genuine faith is never divorced from its practical outworking in a person's life. It speaks to the eschatological judgment where all humanity will stand before God. This judgment is not about earning salvation through works, but about the manifestation of one's true relationship with God. For those who reject God's grace, their deeds will condemn them. For believers, their deeds, empowered by the Spirit, serve as evidence of their transformed hearts and genuine faith, though their salvation rests solely on Christ's work. The verse thus highlights the integrity of God's character as a righteous judge who holds all accountable.
Reflection and Application
Romans 2:6 serves as a sobering reminder of our personal accountability before a perfectly just God. It shatters any illusion that religious affiliation, outward piety, or mere intellectual assent to doctrine can substitute for a life lived in genuine obedience and righteousness. This verse compels us to examine the true nature of our "deeds"—not just isolated actions, but the consistent patterns and motivations that define our lives. It challenges complacency and self-righteousness, urging us to recognize that God sees beyond our external facade into the heart of our conduct. For the believer, this truth should not evoke fear, but rather a profound sense of gratitude for God's grace and a renewed commitment to live a life that genuinely reflects our faith, empowered by the Holy Spirit. Our deeds, then, become a testament to the transforming power of Christ within us, aligning our lives with God's will and producing fruit worthy of repentance.
Questions for Reflection
FAQ
Does Romans 2:6 contradict the New Testament teaching that salvation is by grace through faith, not by works?
No, Romans 2:6 does not contradict the doctrine of salvation by grace through faith. Instead, it clarifies the nature of divine judgment and the role of works within that judgment. Paul consistently teaches that salvation is a free gift received through faith in Jesus Christ, entirely apart from human merit or "works of the law" (Ephesians 2:8-9). However, genuine faith is never barren; it always produces good works as its natural fruit and evidence (Ephesians 2:10; James 2:17-26). Romans 2:6 speaks to the standard by which God will judge all humanity, whether they are under the law or have heard the gospel. For those who reject Christ, their unrighteous deeds will condemn them. For believers, their deeds, though imperfect, will serve as evidence of a life transformed by grace, demonstrating the reality of their faith. The judgment described here is not a means to earn salvation, but a divine assessment that reveals whether one's life was truly aligned with God's will, either through law-keeping (which no one perfectly achieves) or through faith in Christ, which empowers righteous living.
What does "deeds" encompass in this verse? Is it just outward actions?
In Romans 2:6, "deeds" (Greek: erga) encompasses more than just isolated outward actions. It refers to the totality and consistent pattern of one's conduct, reflecting the inner character, motivations, and moral choices that define a person's life. Paul is not merely speaking of a checklist of good or bad acts, but the overall trajectory and disposition of the heart as expressed through one's life. This includes both overt actions and the underlying attitudes, intentions, and even the "secrets of men" that God will judge (Romans 2:16). It signifies the practical outworking of one's relationship (or lack thereof) with God and His revealed will, whether through the Law or the conscience.
Christ-Centered Fulfillment
While Romans 2:6 declares that God will judge "every man according to his deeds," the Christian understanding of this truth is profoundly transformed by the person and work of Jesus Christ. Humanity's deeds, apart from Christ, fall woefully short of God's perfect standard, leading to condemnation (Romans 3:23). However, Jesus perfectly fulfilled all righteousness through His sinless life and offered Himself as the ultimate sacrifice, bearing the penalty for humanity's unrighteous deeds on the cross (2 Corinthians 5:21). For those who are "in Christ," the terrifying prospect of judgment according to their own flawed deeds is replaced by the assurance that there is "no condemnation" (Romans 8:1). Believers' deeds are now viewed through the lens of Christ's perfect righteousness, imputed to them by faith. Furthermore, the Holy Spirit indwells believers, empowering them to produce "deeds" that are pleasing to God, not as a means to earn salvation, but as the fruit of a transformed life (Philippians 2:12-13; Galatians 5:22-23). Thus, Christ is both the one who perfectly satisfied the demands of divine justice for our past failures and the one who enables us to live a life of good deeds in the present, ultimately presenting us blameless before God on the day of judgment (Colossians 1:22).