Romans 2:6

Who will render to every man according to his deeds. God will be the Judge, who is righteous, holy, just, and true; every man in particular will be judged; as the judgment will be general to all, it

Who will render to every man according to his deeds: Who will render to every man according to his deeds.

This proves what he had said, that the judgment of God, in that day, will be according to righteousness, or most righteous judgment. Parallel places you will find, . The papists from hence infer the merit of works; but the reward to the godly is a reward of grace, and not of debt. The word apodounai imports not only a just retribution, but a free gift, as in , and elsewhere. Good works are the rule of his proceeding, not the cause of his retribution: see .

6 Who will render to every man according to his deeds: Ver. 6. Who shall render] The Papists hence infer merit of works. But it is well observed that the Church in the Canticles is nowhere described by the beauty of her hands, or fingers. Christ concealeth the mention of her hands, that is, of her works (Cotton on Canticles): 1. Because he had rather his Church should abound in good works in silence than boast of them (especially when they are wanting), as Rome doth. 2. Because it is he above that worketh all our works for us, Isaiah 26:12; Hosea 14:4; John 15:5. Certum est nos facere quod facimus; sed ille facit, ut faciamus. (Augustine.) We do what we do; but it is he that causeth us so to do.

(6) According to his deeds.—The Apostle here lays down with unmistakable definiteness and precision the doctrine that works, what a man has done, the moral tenor of his life, will be the standard by which he will be judged at the last day. There can be no question that this is the consistent doctrine of Scripture. (Comp. Matthew 16:27; Matthew 25:31 et seq.; 2 Corinthians 5:10; Galatians 6:7 et seq.; Ephesians 6:8; Colossians 3:24; Revelation 2:23; Revelation 20:12; Revelation 22:12.) How is this to be reconciled with the main theme of the Epistle, the doctrine of justification by faith? We may observe (1) that the theology of St. Paul has two main sides or elements: (a) that which is common to all the Jewish schools, developed in direct line from the teaching of the Old Testament, and (b) that which is peculiar to himself, or developed from minute and scattered germs in the Old Testament or from the teaching of our Lord. The doctrine of justification by faith belongs to the latter category; that of final recompense in accordance with moral action belongs to the former. Hence we are prepared to find a difference of terminology without any necessary divergence of idea. (2) If we accordingly separate the two doctrines, and look at each in the connection to which it properly belongs, we shall see that they correspond to a difference in the point of view, (a) The two great classes into which mankind will be divided at the judgment will be determined by works, by the tangible outcome of their lives. No opposition is thought of here between the inward and the outward. Of course such an opposition is possible, but it is not present to the mind of the writer. The rule followed is simply that laid down in Matthew 7:16, “By their fruits ye shall know them.” The nature of his actions, as the expression of his character, will decide whether a man is to be classed among “the good” or among “the wicked.” But (b) if we isolate the individual, and consider him no longer in relation to other men and to the great classification of mankind, but in his own intimate relations to the Judge and to the judgment, a totally different train of thought is suggested. If the conduct of the believer is to be regarded merely in the light of obedience to law (in other words, as a question of works), then he can neither claim nor expect any reward at all. He has broken more commandments than he has kept, and to break the Law, though only on a single point, is to lay himself open to its penalties. In any case, the extent of the reward promised to him far exceeds in proportion the extent of his obedience. It cannot therefore be by works, but must be due to a divine act, and that act is conditioned by faith.

Verse 6. Who will render] Who, in the day of judgment, will reward and punish every man according as his life and conversation have been.

6. who will render to every man, &c.] According to the promise, Matthew 16:27; Revelation 22:12. (Note that the very phrase used here of the Father, is used there of Himself by the Son).

Who will render - That is, who will make retribution as a righteous Judge; or who will give to every man as he deserves. To every man - To each one.

6. Every man—Of the human race at the one day of judgment. According to his deeds—Rightly considered all true faith is a graciously acceptable work, and all true works are acceptable acts of faith.