their conscience also bearing witness, and their thoughts the mean while accusing, or eke excusing one another. The former of these clauses may mean either * their conscience bearing witness to this law written in their hearts, i. e. assenting to it, and confirming it ;' or, what is better suited to the force of the word, ' their conscience bears the same testimony with their acts ; it joins to prove that they are a law unto themselves.' Con- science is then obviously put for its exercises. Paul appeals both to the conduct and inward experience of the Gfentiles in proof of his position, that they are not destitute of a rule of duty.
The other clause of this verse is very variously explained. The word rendered in the mean while is sometimes an adverb, and sometimes a pre- position. Our translators take it here as the former. The sense then is, * Their conscience, and then their thoughts or moral judgments of appro- val or disapproval ;' or ' their conscience bears witness, and hereafter their thoughts (principles) shall approve or condemn them.' But the word is so intimately connected with the genitive which follows, that it seems much more natural to take it as a preposition ; as in Matt. 18 : 15, *' Tell him his fault between thee and him alone." Acts 15 : 9, " And put no difference between us and them," &c. ' Their thoughts between themselves, accusing or excusing;' that is, 'their moral judgments alter- nately approving or condemning.' This clause may be considered as merely an amplification of the previous one, so that the testimony of con- science is made to consist in these approving and disapproving judg- ments ; or it may be eonsi-dered as co-ordinate with it, and as containing another proof of the apostle's general position, that the Gentiles are a law unto themselves. There are, then, three arguments presented in favour of this position, the moral conduct of the heathen, their general moral sense, and these special acts of self-approbation and self-accusing. The use of the word and, between the second and third clauses, is rather in favour of this latter view.
(16) In the day that God shall Judge the secrets of men, hy Jesus Christ, according to my gospel. This verse, according to the common and most natural interpretation, is to be connected with v. 12. Verses 13, 14, 15, although intimately related to the 12th, are yet evidently a parenthesis. Paul had said that those who had no law should be punished without reference to the written law, and that those who were subject to such a law should be judged by it, v. 12. He now adds, v. 16, that this is to be done on the last day, the day when God shall judge the secrets of men, &c. The secrets of men, not their works of parade, done to be seen and admired, but those hidden deeds of heart and life, which form the true criterion of character. Thus simply does he describe the great day, the day of judgment. This judgment shall be conducted by Jesus Christ, agreeably to our Saviour's own declaration, " The Father judgeth no man, but hath committed all judgment unto the Son ;" see Acts 17 : 31. The fact that there is to be such a day of trial, and that Jesus Christ is to oe the judge, is part of the revelation contained in the gospel. Paul