John Calvin on Romans 2:16

16. In which God shall judge the secrets of men In accordance with some of the fathers, Jerome, Chrysostom, Theophylact, and others, Calvin connects this with the immediately preceding verse: but almost all modern critics connect it with the 12th verse, and consider what intervenes as parenthetic. This is according to our version. In the Romans 2:12, both the Gentile and the Jew are spoken of, and that with reference to judgment. In this verse the time and the character of that judgment are referred to, and its character especially as to the Gentile, as his case is particularly delineated in the parenthesis. The Apostle then, in what follows, turns to the Jew. “According to my gospel” must be understood, not as though the gospel is to be the rule of judgment to the Gentile, but as to the fact, that Christ is appointed to be the Judge of all. See Acts 17:31. — Ed. 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.

Romans 2:17-24

17. Behold, thou art called a Jew, and restest in the law, and makest thy boast of God,

17. Ecce, tu Iudæus cognominaris, et acquiescis in Lege, et gloriaris in Deo,

18. And knowest his will, and approvest the things that are more excellent, being instructed out of the law;

18. Et nosti voluntatem, et probas eximia, institutus ex Lege;

19. And art confident that thou thyself art a guide of the blind, a light of them which are in darkness,

19. Confidisque teipsum esse ducem cæcorum, lumen eorum qui sunt in tenebris,

20. An instructer of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law.

20. Eruditorem insipientium, doctorem imperitorum, habentem formam cognitionis ac veritatis in Lege:

21. Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal?

21. Qui igitur doces alterum, teipsum non doces; qui concionaris, non furandum, furaris;

22. Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege?

22. Qui dicis, nom mœchandum, mœcharis; qui detestaris idola, Sacrilegium perpetras;

23. Thou that makest thy boast of the law, through breaking the law dishonourest thou God?

23. Qui de Lege gloriaris, Deum per Legis transgressionem dehonestas:

24. For the name of God is blasphemed among the Gentiles through you, as it is written. These texts are referred to, Isaiah 52:6; Ezekiel 36:20.

24. Nomen enim Dei propter vos probro afficitur inter gentes, quemadmodum scriptum est.