Romans 2:6
Verse (Click for Chapter)
New International Version
God "will repay each person according to what they have done."

New Living Translation
He will judge everyone according to what they have done.

English Standard Version
He will render to each one according to his works:

Berean Study Bible
God "will repay each one according to his deeds."

Berean Literal Bible
who "will give to each according to his works,"

New American Standard Bible

King James Bible
Who will render to every man according to his deeds:

Holman Christian Standard Bible
He will repay each one according to his works:

International Standard Version
For he will repay everyone according to what that person has done:

NET Bible
He will reward each one according to his works:

New Heart English Bible
who "will pay back to everyone according to their works:"

Aramaic Bible in Plain English
He who pays every person according to his works:

GOD'S WORD® Translation
He will pay all people back for what they have done.

New American Standard 1977

Jubilee Bible 2000
who will render to everyone according to his deeds:

King James 2000 Bible
Who will render to every man according to his deeds:

American King James Version
Who will render to every man according to his deeds:

American Standard Version
who will render to every man according to his works:

Douay-Rheims Bible
Who will render to every man according to his works.

Darby Bible Translation
who shall render to each according to his works:

English Revised Version
who will render to every man according to his works:

Webster's Bible Translation
Who will render to every man according to his deeds:

Weymouth New Testament
To each man He will make an award corresponding to his actions;

World English Bible
who "will pay back to everyone according to their works:"

Young's Literal Translation
who shall render to each according to his works;
Study Bible
God's Righteous Judgment
5But because of your hard and unrepentant heart, you are storing up wrath against yourself for the day of wrath, when God’s righteous judgment will be revealed. 6God “will repay each one according to his deeds.” 7To those who by perseverance in doing good seek glory, honor, and immortality, He will give eternal life.…
Cross References
Exodus 32:34
"But go now, lead the people where I told you. Behold, My angel shall go before you; nevertheless in the day when I punish, I will punish them for their sin."

Job 34:11
"For He pays a man according to his work, And makes him find it according to his way.

Psalm 62:12
And lovingkindness is Yours, O Lord, For You recompense a man according to his work.

Proverbs 24:12
If you say, "See, we did not know this," Does He not consider it who weighs the hearts? And does He not know it who keeps your soul? And will He not render to man according to his work?

Ecclesiastes 3:17
I said to myself, "God will judge both the righteous man and the wicked man," for a time for every matter and for every deed is there.

Jeremiah 17:10
"I, the LORD, search the heart, I test the mind, Even to give to each man according to his ways, According to the results of his deeds.

Ezekiel 18:20
"The person who sins will die. The son will not bear the punishment for the father's iniquity, nor will the father bear the punishment for the son's iniquity; the righteousness of the righteous will be upon himself, and the wickedness of the wicked will be upon himself.

Ezekiel 36:19
"Also I scattered them among the nations and they were dispersed throughout the lands. According to their ways and their deeds I judged them.

Matthew 16:27
For the Son of Man will come in His Father's glory with His angels, and then He will repay each one according to what he has done.

2 Corinthians 11:15
It is not surprising, then, if his servants masquerade as servants of righteousness. Their end will correspond to their actions.
Treasury of Scripture

Who will render to every man according to his deeds:

Romans 14:22 Have you faith? have it to yourself before God. Happy is he that …

Job 34:11 For the work of a man shall he render to him, and cause every man …

Psalm 62:12 Also to you, O Lord, belongs mercy: for you render to every man according …

Proverbs 24:2 For their heart studies destruction, and their lips talk of mischief.

Isaiah 3:10,11 Say you to the righteous, that it shall be well with him: for they …

Jeremiah 17:10 I the LORD search the heart, I try the reins, even to give every …

Jeremiah 32:19 Great in counsel, and mighty in work: for your eyes are open on all …

Ezekiel 18:30 Therefore I will judge you, O house of Israel, every one according …

Matthew 16:27 For the Son of man shall come in the glory of his Father with his …

Matthew 25:34 Then shall the King say to them on his right hand, Come, you blessed …

1 Corinthians 3:8 Now he that plants and he that waters are one: and every man shall …

1 Corinthians 4:5 Therefore judge nothing before the time, until the Lord come, who …

2 Corinthians 5:10 For we must all appear before the judgment seat of Christ; that every …

Galatians 6:7,8 Be not deceived; God is not mocked: for whatever a man sows, that …

Revelation 2:23 And I will kill her children with death; and all the churches shall …

Revelation 20:12 And I saw the dead, small and great, stand before God; and the books …

Revelation 22:12 And, behold, I come quickly; and my reward is with me, to give every …

(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.; 2Corinthians 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. In consideration, not of any fulfilment of the Law, but that the main tenor and direction of a man's life has been right as proved by his faith in Christ, the grace of God is extended towards him, and makes up that in which he is behind. Though not deserving, in a strict sense, the bliss of the Messianic kingdom, the believer is, nevertheless, admitted to it on account of his faith in the great Head of that kingdom, and his participation through that faith in the Christian scheme. That scheme has been wrought out objectively, i.e., independently of him, but he by a subjective act, in other words, by faith, appropriates it to himself. (3) Bearing in mind this difference in the sequence of the thought, the apparent contradiction between the two doctrines is resolved. In the doctrine of final retribution there is no opposition between faith and works, in the doctrine of justification there is no opposition between works and faith. In the former, works may be regarded as the evidence of faith; in the latter, they may be regarded as its natural and necessary outcome. They may, it is true, be set in opposition, as we shall find them later on by St. Paul himself, but that is by a special abstraction of the mind. Works are there regarded as disconnected from faith, though in the nature of things they are rather associated with it. Works may be sincere or they may be hypocritical. They may have an inward foundation in the heart, or they may not. And the Apostle looks at them in both lights, according as the course of his argument requires it. That there is no radical opposition is clearly seen if we refer to the description of the last judgment in the Synoptic Gospels. There can be no question that in those Gospels the doctrine prominently put forward is that of retribution according to works, and yet it is most distinctly laid down that the works so insisted upon are not merely the outward tangible act apart from the inward disposition; on the contrary, when such works are pleaded they are expressly disowned (Matthew 7:23-24; comp. Matthew 25:44); and. on the other hand, we are left to infer that the righteous will have little ostensibly to allege in their own favour (Matthew 25:36-39). We are thus led up by easy stages to the Pauline doctrine of justification by faith, even out of the midst of that doctrine of retribution which forms the subject of the section on which we are now commenting.

Verse 6. - Who will render to every man according to his works. This assertion is no contradiction of the main portion of the Epistle as it proceeds, as to justification being not of works; the phrase here being, not on account of his works, but according to them. "Nequaquam tamen quid valeant, sed quid illis debeatur pretii pronunciat" (Calvin). The ground of justification is not here involved. All that is asserted is what is essential to any true conception of God's justice, viz. that he has regard to what men are in assigning reward or punishment; it is what is given in Hebrews 11:6 as a first principle of faith about God, "that he is a Rewarder of them that diligently seek him." It is further evident from ἑκάστῳ, and still more from all that follows, that all such will be so rewarded, whether before Christ or after his coming, whether knowing him or not knowing him. Nor is the inclusion of the latter inconsistent with the doctrine that salvation is through Christ alone. For the effect of his atonement is represented as retrospective as well as prospective, and as availing virtually for all mankind (cf. Romans 3:25; Romans 5:15, 18, 20). Hence the narrow doctrine of some divines, who would confine the possibility of salvation to those who have had in some way during life a conscious faith in the atonement, is evidently not the doctrine of St. Paul. 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 will be special to everyone, and will proceed according to their works; for God will render to wicked men according to the demerit of their sins, the just recompense of reward, eternal damnation; and to good men eternal life, not according to the merit of their good works, which have none in them, but according to the nature of them; such who believe in Christ, and perform good works from a principle of grace, shall receive the reward of the inheritance, which is a reward of grace, and not of debt. In other words, God will render to evil men according to the true desert of their evil deeds; and of his own free grace will render to good men, whom he has made so by his grace, what is suitable and agreeable to those good works, which, by the assistance of his grace, they have been enabled to perform. 2:1-16 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.
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