The Meaning of Romans 2:16 Explained

Romans 2:16

KJV: In the day when God shall judge the secrets of men by Jesus Christ according to my gospel.

YLT: in the day when God shall judge the secrets of men, according to my good news, through Jesus Christ.

Darby: in the day when God shall judge the secrets of men, according to my glad tidings, by Jesus Christ.

ASV: in the day when God shall judge the secrets of men, according to my gospel, by Jesus Christ.

KJV Reverse Interlinear

In  the day  when  God  shall judge  {5719} the secrets  of men  by  Jesus  Christ  according  to my  gospel. 

What does Romans 2:16 Mean?

Context Summary

Romans 2:12-20 - The Searcher Of All Hearts
The Apostle goes on to show that all men, whether Jews or Gentiles, will be judged by the same standard. For the Jew that law was written upon the pages of the Old Testament; but for the Gentiles, who possessed neither Moses nor Sinai, it was written on the tablets of the heart and known as "conscience." The difference between the two is comparable to that between the time of day indicated by the sun and by the watch which each man carries in his pocket. It is a blessed and profound truth, which makes all men amenable to God's judgment, that deep down in every man's soul He has engraven His holy law.
How clearly Scripture bears witness to the eternal judgment! Acts 17:31. The secrets of men are to be judged, Romans 2:16. How thankful we should be that those who stand in Christ shall not come under condemnation! He has borne the curse of a broken law for us, and is not ashamed to call us brethren, Hebrews 2:11. [source]

Chapter Summary: Romans 2

1  No excuse for sin
6  No escape from judgment
14  Gentiles cannot;
17  nor Jews

Greek Commentary for Romans 2:16

According to my gospel [κατα το ευαγγελιον μου]
What Paul preaches (1 Corinthians 15:1) and which is the true gospel [source]
My 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. [source]

Reverse Greek Commentary Search for Romans 2:16

Romans 6:17 Form of doctrine [τύπον διδαχῆς]
Rev., form of teaching. For τύπον , see on 1 Peter 5:3. The Pauline type of teaching as contrasted with the Judaistic forms of Christianity. Compare my gospel, Romans 2:16; Romans 16:25. Others explain as the ideal or pattern presented by the gospel. Form of teaching, however, seems to point to a special and precisely defined type of christian instruction. [source]
Romans 16:25 According to my gospel [κατα το ευαγγελιον μου]
Same phrase in Romans 2:16; 2 Timothy 2:8. Not a book, but Paul‘s message as here set forth. The preaching (το κηρυγμα — to kērugma). The proclamation, the heralding. Of Jesus Christ Objective genitive, “about Jesus Christ.” Revelation (αποκαλυπσιν — apokalupsin). “Unveiling.” Of the mystery Once unknown, but now revealed. Kept in silence (σεσιγημενου — sesigēmenou). Perfect passive participle of σιγαω — sigaō to be silent, state of silence. Through times eternal Associative instrumental case, “along with times eternal” (Robertson, Grammar, p. 527). See note on 1 Corinthians 2:6, 1 Corinthians 2:7, 1 Corinthians 2:10. [source]
Romans 16:25 To him that is able [τωι δυναμενωι]
Dative of the articular participle of δυναμαι — dunamai See similar idiom in Ephesians 3:20. To stablish (στηριχαι — stērixai). First aorist active infinitive of στηριζω — stērizō to make stable. According to my gospel Same phrase in Romans 2:16; 2 Timothy 2:8. Not a book, but Paul‘s message as here set forth. The preaching (το κηρυγμα — to kērugma). The proclamation, the heralding. Of Jesus Christ Objective genitive, “about Jesus Christ.” Revelation (αποκαλυπσιν — apokalupsin). “Unveiling.” Of the mystery Once unknown, but now revealed. Kept in silence (σεσιγημενου — sesigēmenou). Perfect passive participle of σιγαω — sigaō to be silent, state of silence. Through times eternal Associative instrumental case, “along with times eternal” (Robertson, Grammar, p. 527). See note on 1 Corinthians 2:6, 1 Corinthians 2:7, 1 Corinthians 2:10. [source]
Romans 6:17 To that form of doctrine whereunto ye were delivered [εις ον παρεδοτητε τυπον διδαχης]
Incorporation of the antecedent (τυπον διδαχης — tupon didachēs) into the relative clause: “to which form of doctrine ye were delivered.” See note on Romans 5:14 for τυπον — tupon It is hardly proper to take “form” here to refer to Paul‘s gospel (Romans 2:16), possibly an allusion to the symbolism of baptism which was the outward sign of the separation. [source]
1 Thessalonians 1:5 Our gospel []
The gospel as preached by Paul and his colleagues. Comp. Romans 2:16; Romans 16:25; Galatians 1:11; Galatians 2:2; 1 Thessalonians 2:4. My gospel is sometimes used in connection with an emphasis upon some particular feature of the gospel, as in Romans 2:16, where Paul is speaking of the judgment of the world by Christ; or in Romans 16:25, where he is referring to the extension of the messianic kingdom to the Gentiles. [source]
1 Thessalonians 1:5 Our gospel [το ευαγγελιον ημων]
The gospel (see Matthew 4:23; note on Mark 1:1 and Mark 1:15 for ευαγγελιον — euaggelion) which we preach, Paul‘s phrase also in 2 Thessalonians 2:14; 2 Corinthians 4:3; Romans 2:16; Romans 16:25; 2 Timothy 2:8. Paul had a definite, clear-cut message of grace that he preached everywhere including Thessalonica. This message is to be interpreted in the light of Paul‘s own sermons in Acts and Epistles, not by reading backward into them the later perversions of Gnostics and sacramentarians. This very word was later applied to the books about Jesus, but Paul is not so using the term here or anywhere else. In its origin Paul‘s gospel is of God (1 Thessalonians 2:2, 1 Thessalonians 2:8, 1 Thessalonians 2:9), in its substance it is Christ‘s (1 Thessalonians 3:2; 2 Thessalonians 1:8), and Paul is only the bearer of it (1 Thessalonians 2:4, 1 Thessalonians 2:9; 2 Thessalonians 2:14) as Milligan points out. Paul and his associates have been entrusted with this gospel (1 Thessalonians 2:4) and preach it (Galatians 2:2). Elsewhere Paul calls it God‘s gospel (2 Corinthians 11:7; Romans 1:1; Romans 15:16) or Christ‘s (1 Corinthians 9:12; 2 Corinthians 2:12; 2 Corinthians 9:13; 2 Corinthians 10:14; Galatians 1:7; Romans 15:19; Philemon 1:27). In both instances it is the subjective genitive. Came unto you (εγενητη εις υμας — egenēthē eis humās). First aorist passive indicative of γινομαι — ginomai in practically same sense as εγενετο — egeneto (second aorist middle indicative as in the late Greek generally). So also εις υμας — eis humās like the Koiné{[28928]}š is little more than the dative υμιν — humin (Robertson, Grammar, p. 594). Not only - but also Sharp contrast, negatively and positively. The contrast between δυναμις — logos (word) and εν πνευματι αγιωι και πληροποριαι πολληι — dunamis (power) is seen also in 1 Corinthians 2:4; 1 Corinthians 4:20. Paul does not refer to miracles by εν — dunamis In the Holy Spirit and much assurance (λογωι δυναμει — en pneumati hagiōi kai plērophoriāi pollēi). Preposition πληροποριαι — en repeated with πληροπορεω — logōiκατως οιδατε — dunamei but only once here thus uniting closely Holy Spirit and much assurance. No article with either word. The word οιοι εγενητημεν υμιν — plērophoriāi is not found in ancient Greek or the lxx. It appears once in Clement of Rome and one broken papyrus example. For the verb οιοι — plērophoreō see note on Luke 1:1. The substantive in the N.T. only here and Colossians 2:2; Hebrews 6:11; Hebrews 10:22. It means the full confidence which comes from the Holy Spirit. Even as ye know (υμιν — kathōs oidate). Paul appeals to the Thessalonians themselves as witnesses to the character of his preaching and life among them. What manner of men we showed ourselves toward you Literally, What sort of men we became to you. Qualitative relative ημετα — hoioi and dative δι υμας — humin and first aorist passive indicative egenēthēmen (not ēmetha we were). An epexegetical comment with for your sake (di' humās) added. It was all in their interest and for their advantage, however it may have seemed otherwise at the time. [source]
1 Timothy 1:11 According to []
The connection is with the whole foregoing statement about the law and its application, 1 Timothy 1:9ff. The writer substantiates what he has just said about the law, by a reference to the gospel. Comp. Romans 2:16. [source]
2 Timothy 2:8 According to my gospel []
Comp. Romans 2:16; Romans 16:25, and see 1 Corinthians 15:1; 2 Corinthians 11:7; Galatians 1:11; Galatians 2:2; 1 Timothy 1:11. [source]
2 Timothy 1:12 That day [ἐκείνην τὴν ἡμέραν]
The day of Christ's second appearing. See on 1 Thessalonians 5:2. In this sense the phrase occurs in the N.T. Epistles only 2 Timothy 1:18; 2 Timothy 4:8; 2 Thessalonians 1:10; but often in the Gospels, as Matthew 7:22; Matthew 26:29; Mark 13:32, etc. The day of the Lord's appearing is designated by Paul as ἡ ἡμέρα , absolutely, the day, Romans 13:12; 1 Corinthians 3:13; 1 Thessalonians 5:4: ἡμέρα τοῦ κυρίου theday of the Lord, 1 Corinthians 1:8; 2 Corinthians 1:14; 1 Thessalonians 5:2; 2 Thessalonians 2:2: the day of Jesus Christ or Christ, Philemon 1:6, Philemon 1:10; Philemon 2:16day when God shall judge, Romans 2:16: the day of wrath and revelation of the righteous judgment of God, Romans 2:5: the day of redemption, Ephesians 4:30. [source]
2 Timothy 1:12 Against that day [εις εκεινην την ημεραν]
The day of Christ‘s second coming. See also 2 Timothy 1:18; 2 Timothy 4:8; 2 Thessalonians 1:10, and often in the Gospels. Elsewhere, the day of the Lord (1 Thessalonians 5:2; 2 Thessalonians 2:2; 1 Corinthians 1:8; 2 Corinthians 1:14), the day of Christ or Jesus Christ (Philemon 1:6, Philemon 1:10; Philemon 2:16), the day (1 Thessalonians 5:4; 1 Corinthians 3:13; Romans 13:12), the day of redemption (Ephesians 4:20), the day of judgment (Romans 2:5, Romans 2:16). [source]
2 Timothy 2:8 Of the seed of David [εκ σπερματος Δαυειδ]
The humanity of Christ as in Romans 1:3; Philemon 2:7. According to my gospel (κατα το ευαγγελιον μου — kata to euaggelion mou). Paul‘s very phrase in Romans 2:16; Romans 16:25. Not a written gospel, but my message. See also 1 Corinthians 15:1; 2 Corinthians 11:7; Galatians 1:11; Galatians 2:2; 1 Timothy 1:11. [source]
2 Timothy 2:8 According to my gospel [κατα το ευαγγελιον μου]
Paul‘s very phrase in Romans 2:16; Romans 16:25. Not a written gospel, but my message. See also 1 Corinthians 15:1; 2 Corinthians 11:7; Galatians 1:11; Galatians 2:2; 1 Timothy 1:11. [source]
2 Timothy 1:12 Yet I am not ashamed [αλλ ουκ επαισχυνομαι]
Plain reference to the exhortation to Timothy in 2 Timothy 1:8. Him whom I have believed (ωι πεπιστευκα — hōi pepisteuka). Dative case of the relative (ωι — hōi) with the perfect active of πιστευω — pisteuō the antecedent to the relative not expressed. It is not an indirect question. Paul knows Jesus Christ whom he has trusted. I am persuaded See 2 Timothy 1:5. To guard (πυλαχαι — phulaxai). First aorist active infinitive of πυλασσω — phulassō the very word used in 1 Timothy 6:20 with παρατηκην — parathēkēn as here, to guard against robbery or any loss. That which I have committed unto him Literally, “my deposit,” as in a bank, the bank of heaven which no burglar can break (Matthew 6:19.). See this word also in 2 Timothy 1:14. Some MSS. have the more common παρακατατηκη — parakatathēkē (a sort of double deposit, παρα — para beside, down, κατα — kata). Against that day (εις εκεινην την ημεραν — eis ekeinēn tēn hēmeran). The day of Christ‘s second coming. See also 2 Timothy 1:18; 2 Timothy 4:8; 2 Thessalonians 1:10, and often in the Gospels. Elsewhere, the day of the Lord (1 Thessalonians 5:2; 2 Thessalonians 2:2; 1 Corinthians 1:8; 2 Corinthians 1:14), the day of Christ or Jesus Christ (Philemon 1:6, Philemon 1:10; Philemon 2:16), the day (1 Thessalonians 5:4; 1 Corinthians 3:13; Romans 13:12), the day of redemption (Ephesians 4:20), the day of judgment (Romans 2:5, Romans 2:16). [source]
2 Timothy 1:12 I am persuaded [πεπεισμαι]
See 2 Timothy 1:5. To guard (πυλαχαι — phulaxai). First aorist active infinitive of πυλασσω — phulassō the very word used in 1 Timothy 6:20 with παρατηκην — parathēkēn as here, to guard against robbery or any loss. That which I have committed unto him Literally, “my deposit,” as in a bank, the bank of heaven which no burglar can break (Matthew 6:19.). See this word also in 2 Timothy 1:14. Some MSS. have the more common παρακατατηκη — parakatathēkē (a sort of double deposit, παρα — para beside, down, κατα — kata). Against that day (εις εκεινην την ημεραν — eis ekeinēn tēn hēmeran). The day of Christ‘s second coming. See also 2 Timothy 1:18; 2 Timothy 4:8; 2 Thessalonians 1:10, and often in the Gospels. Elsewhere, the day of the Lord (1 Thessalonians 5:2; 2 Thessalonians 2:2; 1 Corinthians 1:8; 2 Corinthians 1:14), the day of Christ or Jesus Christ (Philemon 1:6, Philemon 1:10; Philemon 2:16), the day (1 Thessalonians 5:4; 1 Corinthians 3:13; Romans 13:12), the day of redemption (Ephesians 4:20), the day of judgment (Romans 2:5, Romans 2:16). [source]
2 Timothy 1:12 That which I have committed unto him [την παρατηκην μου]
Literally, “my deposit,” as in a bank, the bank of heaven which no burglar can break (Matthew 6:19.). See this word also in 2 Timothy 1:14. Some MSS. have the more common παρακατατηκη — parakatathēkē (a sort of double deposit, παρα — para beside, down, κατα — kata). Against that day (εις εκεινην την ημεραν — eis ekeinēn tēn hēmeran). The day of Christ‘s second coming. See also 2 Timothy 1:18; 2 Timothy 4:8; 2 Thessalonians 1:10, and often in the Gospels. Elsewhere, the day of the Lord (1 Thessalonians 5:2; 2 Thessalonians 2:2; 1 Corinthians 1:8; 2 Corinthians 1:14), the day of Christ or Jesus Christ (Philemon 1:6, Philemon 1:10; Philemon 2:16), the day (1 Thessalonians 5:4; 1 Corinthians 3:13; Romans 13:12), the day of redemption (Ephesians 4:20), the day of judgment (Romans 2:5, Romans 2:16). [source]

What do the individual words in Romans 2:16 mean?

on [that] day when will judge - God the secrets - of men according to the gospel of me by Christ Jesus
ἐν 〈ᾗ〉 ἡμέρᾳ ‹ὅτε› κρίνει Θεὸς τὰ κρυπτὰ τῶν ἀνθρώπων κατὰ τὸ εὐαγγέλιόν μου διὰ Χριστοῦ Ἰησοῦ

〈ᾗ〉  [that] 
Parse: Personal / Relative Pronoun, Dative Feminine Singular
Root: ὅς 
Sense: who, which, what, that.
ἡμέρᾳ  day 
Parse: Noun, Dative Feminine Singular
Root: ἡμέρα  
Sense: the day, used of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted with the night.
κρίνει  will  judge 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: κρίνω  
Sense: to separate, put asunder, to pick out, select, choose.
  - 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
Θεὸς  God 
Parse: Noun, Nominative Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
κρυπτὰ  secrets 
Parse: Adjective, Accusative Neuter Plural
Root: κρυπτός 
Sense: hidden, concealed, secret.
τῶν  - 
Parse: Article, Genitive Masculine Plural
Root:  
Sense: this, that, these, etc.
ἀνθρώπων  of  men 
Parse: Noun, Genitive Masculine Plural
Root: ἄνθρωπος  
Sense: a human being, whether male or female.
κατὰ  according  to 
Parse: Preposition
Root: κατά 
Sense: down from, through out.
εὐαγγέλιόν  gospel 
Parse: Noun, Accusative Neuter Singular
Root: εὐαγγέλιον  
Sense: a reward for good tidings.
μου  of  me 
Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.
Χριστοῦ  Christ 
Parse: Noun, Genitive Masculine Singular
Root: Χριστός  
Sense: Christ was the Messiah, the Son of God.
Ἰησοῦ  Jesus 
Parse: Noun, Genitive Masculine Singular
Root: Ἰησοῦς  
Sense: Joshua was the famous captain of the Israelites, Moses’ successor.