ArchivedHI everyone.Romans 2:11-16
11 For there is no partiality with God. 12 For all who have sinned without the Law will also perish without the Law; and all who have sinned under the Law will be judged by the Law; 13 for not the hearers of the Law are just before God, but the doers of the Law will be justified. 14 For when Gentiles who do not have the Law do instinctively the things of the Law, these, not having the Law, are a law to themselves, 15 in that they show the work of the Law written in their hearts, their conscience bearing witness, and their thoughts alternately accusing or else defending them, 16 on the day when, according to my gospel, God will judge the secrets of men through Christ Jesus. NAS
I think the above might help you understand God's mercy. Romans 2:12-16
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;
Since there is no partiality with God, how does he treat those who sin apart from the law and those who sin under the law? The answer lies in the phrases - shall perish and shall be punished (v. 12). Both those living under the law and those living apart from the law are said to have sinned. The aorist tense here (have sinned, AV) stresses wholeness of action. It summarizes all the sins the individual has committed during his life. For the sum total of such sins, men who have not had the opportunity of living under the Mosaic law shall perish. Likewise, for the sum total of their sins, those who have lived under the law shall be punished. Although different language is used to describe God's judgment, this judgment is sure and fairly dispensed, whether the Mosaic law plays any part in the judgment or not. As far as judgment is concerned, what counts is performance, not the being aware of this or that statute. The doer of the law will be justified; i.e., be acquitted, be pronounced righteous.
At this point a profound question arises: Are the doers of the Law limited to those who know and carry out the Mosaic law? In Romans 2:14 Paul answers "No" to this question and shows why. The Gentiles who have not the Mosaic law may do by nature the things contained in the law. The phrase by nature (physei) has been interpreted to mean "by following the natural order of things" (see Hans Lietzmann, Der Brief and die Romer, also Handbuch zum Neuen Testament. Excursus on Romans 2:14-16). But the context here does not make the same stress as in 1:20. Hence it seems much better to take by nature to mean "instinctively." What is involved in this type of response? When Gentiles do instinctively the requirements of the Law, they are law (2:14). These show the manifestation of the law written in their hearts. Such Gentiles have an internal norm or standard put in their hearts by God. This internal standard is the basis both for the response of their conscience and for their reasoning. The conscience (v. 15) is an automatic intellectual response to a given standard. In contrast, reason engages in reflection. The thoughts resulting from such reflection represent a weighed value judgment in contrast to the automatic intellectual response of conscience. The consciences of many associated individuals bring about a mutual witnessing together. Similarly the combined value judgments of the group are circulated The resulting decisions sometimes reproach the individuals of the group and sometimes speak in their defense. Although Paul does not describe the full content of this internal standard, he asserts that it exists. We do know that both the conscience and the reason can decide that certain action is bad and other action is good. Gentiles reacting correctly to this standard are thus not altogether without law. They are obedient doers of the law which God put in their hearts. It would seem best to connect 2:16 with 2:13: "The doers of the law will be justified . . . in the day in which God will judge the secrets of men."
This passage may shed some light upon the eternal destiny of those who have never heard the Gospel. How will God deal with such people in the day of judgment? These verses seem to indicate that he will observe their actions just as he will observe the actions of those who knew the Law, and those who have heard the Gospel, and that he will judge all accordingly. Then, does not obedience to this internal standard nullify the principle of salvation by faith? No. Faith is essential for those who obey the internal standard and for those who obey the Law or the Gospel. But how much richer and fuller is our knowledge of God as revealed through his Son! A seeking for glory, honour, and immortality (v. 7) could be mere selfishness. But a seeking of these things with a determination to do what is good (v. 7) means that the seeker is aware of a standard of goodness. If this standard were a mere abstraction, how very difficult it would be to persevere in goodness. But if the standard is God himself-even though imperfectly perceived (and who of us perceives God perfectly?), faith or committal to him will lay the basis for constant perseverance in that which is good. Why then should we eagerly take the Gospel to those who have never heard it? First of all, because God has commanded us to do so (Matthew 28:19-20; Acts 1:8). Secondly, it is essential because of who God is that every individual be confronted with the knowledge of God (Isaiah 11:9; Habakkuk 2:14; Isaiah 45:5-6; 52:10; 66:18-19; 2 Thessalonians 1:8) and have opportunity to commit himself to Him, and to increase in knowledge of Him (John 14:7; 17:3; 2 Corinthians 2:14; Titus 1:16; 1 John 2:3-6; 5:19-20; Philippians 3:8-10; 2 Peter 3:18). Finally, it is essential because of who Christ is-the climax of God's revelation (Hebrews 1:1-2).
Since Christ is the supreme revelation of God, and since the NT is the record that confronts men with Christ, other methods of divine revelation are seen to be only fragmentary. This is especially true of two methods discussed in Romans 1:2: (1) the testimony of the things which are made (1:20); (2) the internal standard put in the hearts (2:14-15). Nevertheless, these are divinely chosen channels the existence and function of which Paul invites his readers to consider seriously.
(from The Wycliffe Bible Commentary, Electronic Database. Copyright (c) 1962 by Moody Press)
Paul also writes: Romans 9:14-15
14 What shall we say then? There is no injustice with God, is there? May it never be! 15 For He says to Moses, "I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion." NAS
God is righteous, just, and the epitome of love. He will judge righteously and justly, therefore our concern should be for how we who have been exposed to His truth respond to His truth.
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