Dr. Martyn Lloyd-Jones on Romans 2:11-16: Questions and Answers

What is the main principle that Paul establishes in Romans 2:11?

According to Dr. Martyn Lloyd-Jones, the main principle Paul establishes in Romans 2:11 is that "there is no respect of persons with God." This means God has no favorites and doesn't show partiality in judgment. As Lloyd-Jones explains, "What it really means literally is this. There is no lifting up a face where God is concerned... God has no favorites, no respect of persons." This impartiality is fundamental to God's character, unlike humans who tend to be biased toward family, friends, or those from similar social circles.

How does Paul divide humanity in Romans 2:12, and what is significant about this division?

Paul divides humanity into two groups: those "under the law" (Jews) and those "without law" (Gentiles). As Lloyd-Jones states, "Mankind was classified into two sections, into two groups. You were either under the law, or you were else not under the law." The significance is that God judges each group fairly according to their situation - "If a man is a Gentile and has sinned without the law, without the possession and the understanding of the written law as given through Moses, well, he will be judged and he will be punished as one who had not had the benefit of the written law."

What is the meaning of the word "perish" in Romans 2:12?

Dr. Lloyd-Jones emphasizes that the word "perish" in Romans 2:12 carries profound significance: "Perish means perish. It doesn't mean go out of existence. It's the opposite, you notice, to eternal life always. It's the same as everlasting destruction." He describes it as "the condition, the state of those who are outside the life of God" and equates it with the place "where their worm dieth not and the fire is not quenched." Lloyd-Jones warns that this reality should not be ignored or minimized.

Why does Paul use different words - "perish" and "judged" - when referring to Gentiles versus Jews in Romans 2:12?

Lloyd-Jones points out an interesting distinction in verse 12: "For as many as have sinned without law shall also perish without law. And as many as have sinned in the law shall be judged by the law." He explains this difference: "The standard that God applies to the Jew is a higher and a severer standard than he applies to the Gentile." This is because the Jews received greater revelation through the law of Moses. Lloyd-Jones concludes, "The Jew, far from being saved by the fact that he had the law, is rarely in this position, that his responsibility is altogether greater, and far from escaping judgment altogether, because he is a Jew, the judgment in his case is going to be severer than in the case of the Gentile."

How does Dr. Lloyd-Jones interpret the parenthetical section in Romans 2:13-15?

Dr. Lloyd-Jones believes verses 13-15 form a parenthetical section that interrupts the main argument about judgment. He argues the authorized version correctly places these verses in brackets. He explains, "The statement in verse 16, in the day when God shall judge the secrets of men by Jesus Christ according to my gospel, rarely cannot be linked directly with verse 15." The parenthesis addresses possible objections that Jews or Gentiles might raise and elaborates on Paul's main contention, before he returns to complete his statement about judgment in verse 16.

Who will be the judge on the final day according to Romans 2:16, and why is this significant?

According to Romans 2:16, Jesus Christ will be the judge on the final day. Lloyd-Jones highlights the significance of this: "The Lord Jesus Christ is not only the savior, he is going to be the judge." He suggests this role was given to Christ for several reasons: as a reward for his humiliation (Philippians 2), because he is "the head of this new race of humanity," and importantly, "in order that no one might ever be able to say that the judgment isn't absolutely fair." Since Christ lived as a man on earth, "His judgment is fair... The judgment is in the hands of one who's been through it all."

What does Paul mean by "the secrets of men" in Romans 2:16?

Lloyd-Jones explains that "the secrets of men" refers to the comprehensive nature of God's judgment: "You and I will be judged not only by our deeds and actions, but as the Lord himself said, by every idle word that we have ever spoken. Not only that, by every thought, by every imagination, by everything that we have ever harbored or fostered or funneled in mind or heart or imagination." Unlike earthly judgments that can only assess external actions, God's judgment includes everything hidden - our thoughts, intentions, and inner life that no one else can see.

What does Paul mean by "according to my gospel" in Romans 2:16?

Lloyd-Jones emphasizes that when Paul says "according to my gospel," he's not suggesting there are multiple or personalized gospels. Rather, Paul means "the gospel which had been committed to him, which he'd been privileged to preach, the same gospel as was preached by all the other apostles." Lloyd-Jones warns against misinterpreting this phrase to justify individualized versions of Christianity: "There is only one gospel. And it's only your gospel and my gospel as we continue steadfastly in the apostles doctrine and fellowship and breaking of bread and prayer."

Why does Dr. Lloyd-Jones believe the doctrine of judgment is an essential part of the gospel?

Dr. Lloyd-Jones insists that the teaching about God's judgment is an integral part of the gospel, despite many modern preachers omitting it. He states, "The gospel you know is not just simply 'come to Christ and have all your problems solved'... This is a part of the gospel, the judgment." He warns against leaving out the wrath of God to make the message more palatable: "Unless you and I preach this wrath of God and day of judgment, we are not preaching a full gospel." He argues that understanding God's wrath is essential to properly appreciating salvation: "If a man doesn't realize that the wrath of God was upon him, and that nothing but the death of the Lord Jesus Christ on that cross saved him not from his particular sin, but from the wrath of God, he rarely hasn't the gospel."

How does this passage relate to the doctrine of justification by faith?

Lloyd-Jones is careful to emphasize that Romans 2:11-16 "has nothing whatsoever to do with justification or salvation." The passage is about God's judgment, not how one is saved. He warns against those who "have tried to say that here we are being taught that a man can be saved and justified by his own actions." Lloyd-Jones clarifies that works determine the severity of judgment but not salvation itself: "Our works are going to follow us. They are not going to determine our salvation, but they are going to make a difference to us." He cautions against using "the doctrine of justification by faith as if it taught everything right once and forever. It does in the matter of salvation or being lost, but it most certainly goes no further."