It may be easy to overlook one key element concerning the eternal destiny of those who have never had access to God’s Word. That element involves God’s love and compassion for all the members of His human creation. While the Scriptures tell us that God extends mercy at His discretion (Romans 9:15), and is angry with the wicked every day (Psalm 7:11), they also highlight God’s compassion and concern for every human being.

Consider the following Biblical declarations…

“‘Do I have any pleasure at all that the wicked should die?’ says the Lord GOD, ‘and not that he should turn from his ways and live?'” (Ezekiel 18:23 NET).

“Should I not be even more concerned about Nineveh, this enormous city? There are more than one hundred twenty thousand people in it who do not know right from wrong, as well as many animals!” (Jonah 4:11 NET).

“Come to Me, all you who labor and are heavy laden, and I will give you rest” (Matthew 11:28).

“Now then, we are ambassadors for Christ, as though God were pleading through us: we implore you on Christ’s behalf, be reconciled to God” (2 Corinthians 5:20).

“And without faith it is impossible to please him, for whoever would draw near to God must believe that he exists and that he rewards those who seek him” (Hebrews 11:6).

“For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life. For God did not send His Son into the world to condemn the world, but that the world through Him might be saved” (John 3:16-17).

Unlike human beings, who are often indifferent to others, these passages illustrate God’s concern for humanity. In addition, Psalm 145:8 tells us that God is gracious, full of compassion, slow to anger, and great in mercy. The following verse then continues by saying, “The Lord is good to all, And His tender mercies are over all His works.”

These passages direct our attention to God’s common grace, or the unmerited favor He bestows upon the just and unjust. Jesus reiterated this point in His Sermon on the Mount when He reminded us that God makes the sun to rise upon the evil and on the good, and sends rain on the just and on the unjust as well (Matthew 5:44). Therefore, we must account for this key piece of information when addressing questions concerning the fate of the unevangelized.

Is it fair to question God’s fairness in judging those who have never had access to His Word? As with most questions of this nature, it is often best to begin by defining our terms. A look at some definitions of the word “fair” in this context yields the following results..

• legitimately sought, pursued, done, given, etc.; proper under the rules. ₍₁₎
• free from favoritism or self-interest or bias or deception; conforming with established standards or rules. ₍₂₎
• Just to all parties; equitable. ₍₃₎

As we’ve already seen, these definitions clearly align with the Biblical affirmations of God’s character. To this, we might add Abraham’s rhetorical question from Genesis 18:25: “Shall not the God of all the earth do right?” The answer to that question is unequivocally “yes.” We can also turn to the observations of two Biblical scholars who encourage us to adopt a measured, common-sense approach to this difficult question…

“Even though God has revealed himself to the heathen in creation and in conscience, fallen humanity has universally rejected that light. Hence, God is not obligated to give them any more light, since they have turned from the light they have. In fact, although they have the truth, ‘the wrath of God is being revealed from heaven against all the godlessness and wickedness of men who suppress the truth by their wickedness’ (Rom. 1:18).

Someone lost in the darkness of a dense jungle who sees one speck of light should go toward it. If that person turns away from the little light and becomes forever lost in darkness, there is only one person to blame. The Scriptures say, ‘This is the verdict: Light has come into the world, but men loved darkness instead of light because their deeds were evil’ ( John 3:19 ).” ₍₄₎

“We ask about being fair. I don’t think God owes it to anyone who doesn’t want Christ to give them the desire to want what they need. He doesn’t owe that to anybody. The problem is that if God does it for some, why doesn’t He do it for all? I can only say to you that I have no idea why He doesn’t do it for all. But this I do know and ask you to think about carefully: Just because He does it for some in no way requires that He do it for everybody else–because grace is never required. God always reserves this prerogative ‘I will have mercy upon whom I will have mercy.’ It’s not up to us to direct God’s mercy.” ₍₅₎

(1) Dictionary.com. (n.d.). Fair definition & meaning. Dictionary.com. https://www.dictionary.com/browse/fair
(2) Definitions for fair. What does fair mean? (n.d.). https://www.definitions.net/definition/fair
(3) Fair – definition of fair by the Free Dictionary. (n.d.). https://www.thefreedictionary.com/fair
(4) Geisler, N. L. (1998). Baker Encyclopedia of Christian Apologetics. “Heathen,” Salvation of. Baker Academic.
(5) Sproul, R. (2017). The R.C. Sproul Collection Volume 2: Essential Truths of the Christian Faith / Now, That’s a Good Question!. United States: Tyndale House Publishers.

As we consider the question of eternal judgment (especially with respect to the unevangelized), there are several elements that appear in the first twelve verses of Romans chapter two that merit our attention.

First, God’s judgment will be according to truth: “But we know that the judgment of God is according to truth against those who practice such things” (Romans 2:2). In light of this, we can say that God’s judgment will not be clouded by false narratives or futile attempts to cast doubt upon the evidence. Instead, God will truthfully assess our conduct.

Next, our sinful behavior produces a cumulative effect. Romans 2:5 tells us, “…you are treasuring up for yourself wrath in the day of wrath and revelation of the righteous judgment of God…” Much like the compound interest produced by a savings account at a financial institution, God’s wrath against sin “treasures up” as well.

Romans 2:6 then goes on to tell us, God will judge us on the things we do: “[God] will render to each one according to his deeds.” This passage reminds us that God’s judgment will encompass the things we do, and not the things we wanted (but neglected) to do. Thus, we are encouraged to be hearers and doers of God’s Word today.

In addition, God’s judgment will be completely impartial according to Romans 2:11: “For there is no partiality with God.” Unlike human beings (who often demonstrate favoritism towards those who can advance their interests), God is utterly unbiased in His judgments.

Finally, God’s judgment will encompass everyone, no matter when or where they lived: “For as many as have sinned without law will also perish without law, and as many as have sinned in the law will be judged by the law” (Romans 2:12). This final element draws our attention to the question of God’s fairness in judging those who have never had access to His Word.

As we reflect on that question, we should note that God always does what is just, right, and proper in every circumstance, including this one. Perhaps the best way to illustrate this aspect of God’s character is to consider the various ways translators have rendered the following text from Deuteronomy 32:4: “He is the Rock, His work is perfect; For all His ways are justice, A God of truth and without injustice; Righteous and upright is He” (NKJV).

A brief survey of this passage as it appears in other translations can enhance our understanding of this divine attribute…

• “he never does wrong” (CEV).
• “[He is] without bias” (CSB).
• “without iniquity, just and upright is he” (ESV).
• “He is a faithful God, who does no wrong. He is honorable and reliable” (GW).
• “A faithful God, without prejudice” (HCSB).
• “he is fair and upright” (NET).

With these things in mind, we can reach the following conclusion: God’s judgment of those who have never heard of Christ will correspond with His fair, just, and equitable character.

The eternal fate of the unevangelized brings forth another question: is it possible to find salvation apart from the redemptive work of Christ? While members of the Christian community may disagree on various matters, there is universal agreement on this point: there is no salvation apart from Christ’s redemptive work.

Perhaps the clearest Biblical support for that position appears in Acts 4:12: “No one else can save us. Indeed, we can be saved only by the power of the one named Jesus and not by any other person” (GW). Several other Biblical passages validate this position as well…

“For there is one God and one mediator between God and men, the man Christ Jesus” (1 Timothy 2:5).

“Whoever believes in the Son has eternal life, but whoever rejects the Son will not see life, for God’s wrath remains on him” (John 3.36).

“Christ… has appeared once for all at the end of the ages to do away with sin by the sacrifice of himself” (Hebrews 9:26).

We could also turn to Luke 10:16, John 3:16-18, John 5:24, John 14:6, and Hebrews 10:12-14 for additional support. Therefore, those who reject this position (or add something else to Christ’s redemptive work) go beyond the parameters of orthodox Christianity.

However, this might prompt an additional question: how did the pre-New Testament saints find salvation prior to Jesus’ atoning death? The answer is that they were saved as we are today: by faith. The Biblical book of Hebrews offers the following explanation…

“For this reason Christ is the one who arranges a new covenant, so that those who have been called by God may receive the eternal blessings that God has promised. This can be done because there has been a death which sets people free from the wrongs they did while the first covenant was in effect” (Hebrews 9:15 GNT).

Consider the experience of Abraham, the great Old Testament patriarch. Romans chapter four will discuss Abraham’s life at greater length, but for now, let’s focus on one aspect of Abraham’s relationship with God: “…[Abraham] believed the Lord, and the Lord counted him as righteous because of his faith” (Genesis 15:6 NLT). Although Abraham’s life pre-dated the Old Covenant, he still fulfilled God’s directive through the pen of the Biblical prophet Habakkuk…

“Behold the proud, His soul is not upright in him; But the just shall live by his faith” (Habakkuk 2:4).

In addition, Abraham’s faith anticipated the arrival of a future Messiah. Jesus testified to that element of Abraham’s faith when He said to the religious leaders of His day, “Your father Abraham rejoiced to see my day: and he saw it, and was glad” (John 8:56). Thus, as the following scholar concludes, “Sinners who were saved under the First Testament were actually saved, not by it or by any sacrifice offered under its jurisdiction, but through the atoning work of Messiah under the New Testament.” ₍₁₎

(1) Kenneth S. Wuest, Word Studies in the Greek New Testament [Hebrews 9:15] Copyright © 1942-55 by Wm. B. Eerdmans Publishing Co.

The eternal destiny of a medieval peasant in a faraway land who never heard the gospel of Christ has led some to consider the possibility that God might offer a second opportunity for salvation to such individuals. For instance, there are some who may point to the following passage from the Biblical book of 1 Peter to find support for that idea…

“For this reason the gospel was preached also to those who are dead, that they might be judged according to men in the flesh, but live according to God in the spirit” (1 Peter 4:6).

Some believe this verse offers an opportunity for the unrighteous dead to find salvation, or a second chance at eternal life for those who never heard the good news of salvation through faith in Christ. However, that view fails to account for another portion of Scripture from the book of Hebrews: “…each person is destined to die once and after that comes judgment” (Hebrews 9:27 NLT).

While the prospect of a second opportunity for salvation after death is a concept that undoubtedly resonates with many, the Scriptures preclude any consideration of that view. Thus, as we are told in the Biblical book of 2 Corinthians, “…the ‘right time’ is now. Today is the day of salvation” (2 Corinthians 6:2 NLT).

One commentator offers a thorough analysis and refutation of this “second chance” theory…

“A few apologists and many cults believe that God will give a second chance after death for adults who have never heard the gospel. However, most orthodox Christians reject this. First, once again, the Bible declares that every person ‘is destined to die once, and after that to face judgment’ (Heb. 9:27). Second, the urgency with which Scripture speaks of making one’s decision now—in this life, before it is too late—is strong evidence that there is no second chance.

Third, the fact that upon death people immediately go to a final destiny (cf. Luke 16:19ff.; 2 Cor. 5:8; Rev. 19:20) indicates that a decision must be made in this life. Fourth, since God has so many means at His disposal to reveal Himself to unbelievers before death, it is unnecessary that He do so in the afterlife. Fifth, belief in a second chance undermines the missionary mandate. Why order the Great Commission (Matt. 28:18–20) if people can be saved apart from receiving Christ in this life?

Sixth, and finally, the verses used to support second-chance salvation are, at best, hermeneutically dubious and are contradicted by other clear scriptural teachings… difficult texts must be interpreted in light of clear ones rather than vice versa.” ₍₁₎

(1) Geisler, N. L. (2004). Systematic Theology: Sin/Salvation. Bethany House Publishers.

Before we continue with our study of Romans chapter two, our text from verse twelve should prompt us to address an important question: what is the fate of those who have never had encountered the gospel message of salvation through faith in Christ? We can begin that discussion by outlining a few key data points.

First, this question often takes the form of the following objection: “What happens to the innocent person in a remote land who has never heard of Jesus?” Of course, some who pose that question may not have any actual interest in the eternal destiny of an indigenous person in a faraway region who has never heard of Christ. Instead, that question may be designed to serve as a platform that allows the questioner to indict God for His alleged unfairness to those individuals.

Nevertheless, this is a valid and important question that deserves careful consideration. For example, this question conceals a premise that bears close examination. That premise involves the word “innocent.” On one hand, Romans 5:13 tells us, “…sin is not charged against anyone’s account where there is no law” (NIV). As mentioned earlier, God will not hold such individuals accountable for violating a written law they never received.

However, that does not make someone innocent. Consider the preceding portion of that reference from Romans 5:13…

“Therefore, just as sin entered the world through one man, and death through sin, and in this way death came to all people, because all sinned— To be sure, sin was in the world before the law was given…” (Romans 5:12-13 NIV).

We can also return to a portion of Romans chapter one for some additional insight into this question…

“What can be known about God is clear to them because he has made it clear to them. From the creation of the world, God’s invisible qualities, his eternal power and divine nature, have been clearly observed in what he made. As a result, people have no excuse” (Romans 1:19-20 GW).

Romans 3:23 will later go on to add, “…everyone has sinned; we all fall short of God’s glorious standard” (NLT). Because of this, “All those who sinned without the law will also perish without the law…” (HCSB) as we’re told in Romans 2:12. And as we’ve already seen, the testimony of general revelation alerts us to the reality of God’s existence, along with the cosmological, teleological, and axiological arguments for His being. To borrow a phrase from Romans 1:20, people thus have no excuse.

One Biblical scholar summarizes this question and its corresponding answer with the following conclusion: “What happens, then, to the innocent person who has never heard the gospel of Jesus Christ? The answer is that God never punishes innocent people. Those who are innocent have no need to worry about the judgment of God. Yet according to the New Testament, there are no innocent people.” ₍₁₎

Image Attribution: Innocent by Nick Youngson CC BY-SA 3.0 Alpha Stock Images via via The Blue Diamond Gallery

(1) Sproul, R. C. (2014). Everyone’s a theologian: An Introduction to Systematic Theology. Reformation Trust Pub. [pg. 326-327]

“All who sin apart from the law will also perish apart from the law, and all who sin under the law will be judged by the law” (Romans 2:12 NIV).

As we continue our extended look at this important verse, there is another way we can understand the concept that we find here in Romans 2:12. We can build that approach with a basic definition of electricity: “electricity” refers to the flow of an electrical charge that is carried by electrons. With this in mind, let’s consider a hypothetical situation involving two different individuals.

Let’s say person number one is a professional electrician who possesses a thorough understanding of electrical theory. Person number two does not know how electricity works. However, person number two has seen electrical appliances in use and is aware that something causes them to operate when they are plugged into an electrical outlet.

If either of these individuals touch the wiring of a live electrical outlet without proper insulation, they will each receive the same electrical shock. In this example, our electrician represents those who had (or have) access to God’s Word. Person number two represents those who have not had access to the Biblical Scriptures. However, person number two does have some knowledge of God’s existence through general revelation, as discussed earlier.

The first person in our illustration has greater knowledge and greater accountability for receiving an electrical shock. The second person has less knowledge but is still aware of electricity’s power and should have known to exercise caution. Nevertheless, each person suffers the same painful result, even though one has more knowledge than the other.

In a similar manner, Romans 2:12 tells us that sinful human beings without access to God’s written law will still perish despite their lack of knowledge. One Biblical scholar offers the following explanation…

“Since God judges people in accordance with standards known to them, a defense based on ignorance of the Mosaic law is irrelevant and illegitimate. It is not the degree of revelation received, but response to the revelation itself, however received, that will prove critical on the day when God will judge (v. 16).” ₍₁₎

Those who have never been exposed to God’s written revelation still have their conscience (as we’ll see later in Romans 2:15) and the testimony of nature that attest to His existence. However, God will not hold those individuals accountable for transgressing a written law they never received. Therefore, anyone who sins apart from the law will perish apart from the law as well.

We will shift our focus over the next few studies for a brief exploration into an important topic: what is the ultimate fate of those who have never had access to God’s Word?

(1) R. C. Sproul, ed., The Reformation Study Bible: English Standard Version (2015 Edition) (Orlando, FL: Reformation Trust, 2015), 1981.

Image Attribution: Team Massachusetts 4D Home, CC BY 2.0, via Wikimedia Commons

“Those people who don’t know about God’s Law will still be punished for what they do wrong. And the Law will be used to judge everyone who knows what it says” (Romans 2:12 CEV).

The axiological argument for God’s existence seeks to demonstrate God’s existence by highlighting the presence of universal moral absolutes. If we can demonstrate the existence of transcendent moral absolutes that are universally acknowledged, then such laws must naturally derive from a transcendent source as well.

One such example is this: it is wrong to end the life of another human being arbitrarily and without cause. This universal moral principle asserts that it is always wrong to take a life indiscriminately without justification or reason. While every culture may debate the precise definition of a justifiable homicide, all cultures share the mutual understanding that it is wrong to kill another human being without any reason.

Another transcendent moral law states, it is wrong to be unjust. While injustice may take different forms, there is cross-cultural agreement on this general principle. In fact, we can find an ancient expression of this idea in the Biblical book of Proverbs: “The Lord detests the use of dishonest scales, but he delights in accurate weights” (Proverbs 11:1 NLT).

We can find another example in the following principle: it is wrong to be unfair. For instance, anyone who has ever said, “It’s not fair…” is someone who accepts the reality of this objective moral law. Even small children recognize this law, as any parent of a small child will undoubtedly attest. To underscore this idea, let’s return to another quotation from the author and apologist C. S. Lewis…

“Whenever you find a man who says he does not believe in a real Right and Wrong, you will find the same man going back on this a moment later. He may break his promise to you, but if you try breaking one to him he will be complaining ‘It’s not fair…'” ₍₁₎

Of course, many reject the idea that transcendent moral values exist. But a person who does not believe in the existence of these absolute moral standards still adheres to at least one absolute moral standard. That absolute moral standard is this: there are no absolute moral standards. 

So, if transcendent moral absolutes exist for every culture, tribe, and society, then there must be a transcendent source from which those absolute moral laws derive. This helps explain why “…people who don’t know about God’s Law will still be punished for what they do wrong” as we read here in Romans 2:12.

(1) Lewis, C. (1960). Mere Christianity. Macmillan Paperbacks Edition [pg. 5]

Image Attribution: Unfair, public domain, via Wikimedia Commons

“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” (Romans 2:12 ESV).

What evidence do we have to support the conclusion that those who “sin without the law” possess an internal comprehension of God’s existence? The axiological argument for God’s existence offers another potential answer to that question. This approach capitalizes on the existence of values or morality to support the premise that God exists. Much like our previous two examples, the axiological argument consists of three points:

1. Objective or absolute moral laws exist for all humanity. In this context, “objective” refers to something that exists independently of our perception or individual conception.
2. Every law must have a point of origin (sometimes stated as “every law must have a lawmaker”).
3. Therefore, the existence of these absolute moral laws points to the existence of an absolute source from which these moral laws derive.

This approach argues for the existence of universal moral statutes that transcend time and culture. It also asserts that all laws have authors who create them. In order to prescribe those transcendent moral absolutes, our law source must also transcend time and culture as well. If we can document the existence of transcendent moral laws that every culture, tribe, and society recognizes and accepts, then it means that such laws must also derive from a transcendent source as well.

To put it another way, the existence of an absolute moral law requires the existence of an absolute moral source. That source ultimately defines what is good, right, and just. In general terms, we recognize this transcendent moral source as “God.” Consider how the well-known author and apologist C. S. Lewis once framed this idea…

“My argument against God was that the universe seemed so cruel and unjust. But how had I got this idea of just and unjust? A man does not call a line crooked unless he has some idea of a straight line… Of course I could have given up my idea of justice by saying it was nothing but a private idea of my own. But if I did that, then my argument against God collapsed too- for the argument depended on saying that the world was really unjust, not simply that it did not happen to please my private fancies.”₍₁₎

We’ll consider some examples of transcendent moral absolutes and look at an objection to the axiological argument for God’s existence next.

(1) Lewis, C. (1960). Mere Christianity. Macmillan Paperbacks Edition [pg. 31]

Image Attribution: Internet Archive Book Images, No restrictions, via Wikimedia Commons

“All those who sinned without the law will also perish without the law, and all those who sinned under the law will be judged by the law” (Romans 2:12 HCSB).

As we seek to build a foundation for the conclusions drawn from our text in Romans 2:12, we now come to another supporting argument for God’s existence. That philosophical concept is known as the teleological argument for God’s existence, or the argument from design. The word “telos” means “end” or “purpose,” and the teleological argument for God’s existence, much like the cosmological argument, can be stated in three points…

1. A design implies the existence of a designer.
2. Creation shows evidence of design.
3. Therefore, there is evidence of a Designer of creation.

This approach builds on the cosmological argument for God’s existence in an important way. It states that the things that have been made serve to reveal the existence of a designer. Several analogies have been developed to illustrate this concept over the years. For example…

• Watches imply the existence of watchmakers.
• A building implies the existence of an architect.
• Paintings imply the existence of a painter.

An intricate creative design also suggests the presence of a superior designer, for the complexity of a design is directly proportional to the intelligence required to create it. For instance, birds construct nests, bees create hives, and ants build large underground colonies to accommodate their needs. But none of those creatures ever built a structure as magnificent as the Taj Mahal, the Eiffel Tower, or the Great Wall of China. That’s because great design complexity requires superior intelligence. In like manner, the sophisticated processes we observe in the natural realm point to the existence of a supremely intelligent Designer.

The field of archaeology offers another example. An archaeologist on a dig is not surprised to uncover a natural stone from an earlier era, for it is nothing more than a feature of the surrounding landscape. However, when that archaeologist uncovers a natural stone from an earlier era that has been fashioned into a tool, he or she knows that an intelligent entity modified that stone for a reason. The archaeologist thus finds a level of complexity in that discovery that natural processes cannot explain.

Much like our hypothetical archaeologist, we find great complexity in the various forms of life that exist on this planet. If an archaeologist can infer the existence of an intelligent being from the discovery of an ancient stone that has been fashioned for use as a tool, we can surely associate the complex forms of life that exist on this planet with the work of an intelligent Designer.

Image Attribution 1: geralt, CC0, via Wikimedia Commons

Image Attribution 2: Gary Todd, CC0, via Wikimedia Commons

“For all who have sinned apart from the law will also perish apart from the law, and all who have sinned under the law will be judged by the law” (Romans 2:12 NET).

Romans 2:12 marks our entry into a critical portion of this epistle. As discussed earlier in our look at Romans 1:20, God conveys the reality of His existence through general revelation, or the natural world around us. Even though there are many who have never encountered God’s Word, we are still immersed in a natural world that points to His existence. While general revelation doesn’t tell us everything there is to know about God, it does reveal the existence of a Creator who is worthy of recognition.

One philosophical argument that highlights this idea is known as the cosmological argument for God’s existence. We can summarize this argument in three points:

1. The universe had a beginning.
2. Anything that has a beginning must have been caused by something other than itself.
3. Therefore, a First Cause (or Creator) must exist to explain the fact that the universe began.

We can illustrate this idea on a personal level. For example, if you are reading this sentence, then it means you must exist. However, that wasn’t always true, for there was a time when “you” began. The point is that you did not create your own existence as a human being; instead, your existence was caused by others. This is not only true of human beings; it is also true of every finite thing that exists.

The cosmological argument is built on the premise that it is impossible for something that has a beginning to create its own existence. That line of reasoning goes like this: “nothing” cannot produce “something” (like our universe) because “nothing” is “no-thing” and doesn’t even exist. Instead, some other agent must have been responsible for bringing the universe and our natural world into being.

If a finite universe exists, then it must have been caused (or created) by something other than itself. This causal relationship requires that a “Beginner” (or First Cause) of the universe must exist as well. To put it another way, we can’t have a Creation without some kind of Creator.

In considering this idea, we should guard against the error of stating that everything needs a cause. The cosmological argument does not state that everything needs a cause; it states that every finite thing (or everything that begins to exist) must have a cause. In other words, everything that begins to exist must have a cause to explain its existence.

This is important, especially when we encounter the question of who or what caused God. A First Cause must ultimately be uncaused or self-existent. As an eternal being, God is the uncaused, First Cause that explains the existence of every finite thing that exists.

“For as many as have sinned without law will also perish without law, and as many as have sinned in the law will be judged by the law” (Romans 2:12).

Romans 2:12 marks the first of seventy-eight appearances of the word “law” in the New King James Version of this epistle. An excerpt from the following commentary will serve as our introduction to this important concept…

“Paul’s reference to ‘law’ (Rom. 2:12) has to do not with laws in general, but with the specific code of rules and regulations that God gave to Moses on Mount Sinai. The Law was part of the covenant that set Israel apart as God’s people. It governed their worship, their relationship to God, and their social relationships with one another. The Ten Commandments form a summary of that Law…

What set the Mosaic Law apart from these other codes was, first of all, its origin. The Law was given by God Himself. It issued from His very nature; like Him it was holy, righteous, and good. Thus, all crimes in Israel were crimes against God (1 Sam. 12:9–10). He expected all of the people to love and serve Him (Amos 5:21–24). As their final judge, He disciplined those who violated the Law (Ex. 22:21–24; Deut. 10:18; 19:17), though He also held the nation responsible for insuring that justice was carried out (13:6–10; 17:7; Num. 15:32–36)…

The Law was given specifically to Israel, but it rests on eternal moral principles that are consistent with God’s character. Thus it is a summary of fundamental and universal moral standards. It expresses the essence of what God requires of people. That’s why when God judges, He can be impartial. Gentiles will not be judged by the Law (Rom. 2:12), since it was not given to them, but they will still be judged by the same righteous standard that underlies the Law.” ₍₁₎

With these things in mind, we should recognize that there were three aspects to the Old Testament law: civil, ceremonial, and moral. The civil law defined lawful and unlawful conduct for the people of Old Testament Israel, along with various types of contractual arrangements. The ceremonial law governed the manner in which one might approach God under the sacrificial system of the Old Covenant. The moral law set forth the difference between right and wrong.

The New Testament epistles of Colossians and Galatians tell us Christ fulfilled these aspects of the Old Testament law (Colossians 2:16-17, Galatians 3:24-25). But even though we are no longer under these Old Testament requirements, we still maintain a moral obligation to honor God in regard to our personal conduct. Since the Law provides us with the knowledge of sin (as we’ll read later in Romans 3:20), the general behavioral principles that we find within the moral law remain as valid now as they were when they were first written.

Image Attribution: Madhav-Malhotra-003, CC0, via Wikimedia Commons

(1) Word in Life Study Bible, electronic ed. (Nashville, TN: Thomas Nelson, 1996), Ro 2:12.

“For there is no partiality with God” (Romans 2:11).

Romans 2:11 presents a characteristic that is easily discerned, yet rarely practiced: impartiality. For instance, most of us have likely encountered the adverse effects of partiality at various points throughout our lives. Much like the Biblical example of Jacob and his son Joseph, some parents have favorites among their sons and daughters. Then there are employers who promote favored employees while other, more qualified candidates are denied an opportunity for advancement. These, and other such examples abound in everyday life, often with predictably negative results.

But there are other, less conspicuous illustrations of partiality that may be easy to miss. Consider the example of those who favor others on the basis of…

• Shared allegiances.
• Common interests.
• Physical attraction.
• Wealth.
• Influence.
• Political affiliation
• Family relationships, or other arbitrary qualities.

These expressions of partiality are so ingrained that we may fail to notice them, except when they impact us in an unfavorable way. This helps explain why Romans 2:11 is easy to understand, but difficult to grasp.

While human beings might overlook the transgressions of those whom they favor, God will treat everyone with absolute, unconditional impartiality. That characteristic quality is restated in both the Old and New Testaments…

“You shall not show partiality in judgment; you shall hear the small as well as the great; you shall not be afraid in any man’s presence, for the judgment is God’s…” (Deuteronomy 1:17).

“…Judge carefully, for with the LORD our God there is no injustice or partiality or bribery” (2 Chronicles 19:7 NIV).

“…God shows no partiality and is no respecter of persons” (Acts 10:34 AMPC).

“And if you call on the Father, who without partiality judges according to each one’s work, conduct yourselves throughout the time of your stay here in fear” (1 Peter 1:17).

So, this verse reminds us that God will treat everyone without favoritism, partiality, or bias. The following source offers several modern-day applications that help provide us with a timely reminder…

“By personal application, this teaching should be related to those who believe they are saved because they were born into a Christian family, have godly parents and were baptized as a child. This should also be related to the nice people, who have been and are living a moral life and have more integrity than many who profess to be disciples of Jesus Christ.

If you fall into that category, as Paul addresses the Jew, realize that he is addressing you if you are trusting in your godly heritage or your moral integrity for salvation.” ₍₁₎

Image Attribution: “lady justice” Public Domain, CC0, via rawpixel

(1) Dick Woodward, Mini Bible College Booklet Twenty-Nine The Book Of Romans Verse By Verse (part one) [pg.24] https://mbc.icm.org/

“but glory, honor, and peace to everyone who works what is good, to the Jew first and also to the Greek” (Romans 2:10).

Romans 2:10 highlights three important qualities that God will render to those whose faith in Christ leads them to pursue good works. The first of those qualities is “glory.”

The concept of “glory” is derived from the word doxa in the original language of this passage. This word is associated with the value we place upon an individual or an object of significant worth. It also relates to such noble characteristics as excellence, preeminence, and dignity. ₍₁₎ The Old Testament uses the word kabod in a similar manner to express a sense of weight or substance. So, this passage speaks of a future life that is marked by characteristic qualities of substance, excellence, and dignity.

Next comes “honor.” Much like the word glory, “honor” expresses the qualities of value, esteem, deference, and reverence. While those who seek to honor God may not receive such recognition today, Jesus offers the following assurance: “If anyone serves Me, let him follow Me; and where I am, there My servant will be also. If anyone serves Me, him My Father will honor” (John 12:26).

Finally, we have a reference to peace. “Peace” is typically defined by a sense of contentment and/or well-being. Thus, we can find peace in the absence of external conflicts (ranging from warfare all the way to personal disputes) and internal conflicts (like worries or anxieties). Therefore, a person who is free of these types of conflict is someone who is likely to be “at peace.”

The Biblical book of Galatians tells us that peace is a product of the Spirit of God (see Galatians 5:22). As we await the eternal peace that is reflected in the promise of Romans 2:10, we can find temporal peace in a turbulent world as we seek to be led by God’s Spirit.

One commentator follows with an important reminder regarding this reference to “everyone who works what is good…”

“Salvation is achieved by Christ for all who are to be saved, and it becomes theirs by simple faith in him and his work… It is an equal error, as Paul also shows, to think that one can be saved by faith and then continue down the same path he or she has been treading, doing no good works at all. A person doing that is not saved, regardless or his or her profession.” ₍₂₎

Our text then concludes with a mirror image of the previous verse. Just as God will prioritize the Jewish people in judgment (Romans 2:9), He will also prioritize their receipt of these blessings.

(1) G1391 doxa Vine’s Expository Dictionary https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?Strongs=G1391&t=NKJV

(2) Boice, J. M. (2005). Romans: Justification by Faith (Romans 1-4). Baker Books. p.230

“but to those who are self-seeking and do not obey the truth, but obey unrighteousness–indignation and wrath, tribulation and anguish, on every soul of man who does evil, of the Jew first and also of the Greek” (Romans 2:8-9).

In contrast to those who patiently seek glory, honor, and immortality through persistence in doing good, the self-seeking and those who do not obey the truth face another destiny. Unfortunately, this reference to “self-seeking” serves as the defining characteristic in many human lives, and the following source offers some intriguing background information regarding this term: “This word is found before NT times only in Aristotle where it denotes a self-seeking pursuit of political office by unfair means.” ₍₁₎

Though some may object to the use of this phrase to characterize their lives, a look at their day-to-day activities might tell a different story. You see, people generally allocate their time according to the value they place upon a particular activity. In other words, people make time for the things they feel are important. Our financial transactions, leisure activities, personal interactions, entertainment choices, online activities, and other aspects of our daily lives thus serve to reveal our priorities. Those choices help determine whether we prioritize service to God or the pursuit of self-interest.

This attribute is then followed by a reference to those who “…do not obey the truth, but obey unrighteousness.” As mentioned earlier in our look at Romans 1:18, “the truth” refers to what we can know about the reality of God’s existence. In part, that knowledge comes to us through general revelation, or the truth of God’s reality as seen within the created realm. When that reality begins to press upon us, many respond with an attempt to suppress it.

That effort inevitably leads to “unrighteousness,” a wide-ranging term that encompasses an array of inappropriate attitudes and behaviors. Taken together, these characteristics inevitably lead to some fearsome consequences…

Indignation, a word that encompasses “wrath, fury, anger, rage, [or] a state of intense displeasure based in some real or perceived wrong.” ₍₂₎

Tribulation, or a sense of crushing distress. One source remarks, “In Romans 2:9 ‘tribulation and anguish’ are the penal sufferings that shall overtake the wicked. In Matthew 24:21, 29, the word denotes the calamities that were to attend the destruction of Jerusalem.” ₍₃₎

Anguish. The idea behind this word conveys the experience of being in a narrow place, as if the “walls are closing in.”

The Jewish people are first among those who experience these repercussions for “…God entrusted them with his word” (GW) as we’ll later read in Romans 3:2 (see also Romans 9:4). Yet even though these verses tell us that the Jewish people will be prioritized in judgment, the following verse tells us they will be prioritized in blessing as well.

(1) G2052 – eritheia – Strong’s Greek Lexicon (kjv). (n.d.). Blue Letter Bible. https://www.blueletterbible.org/lexicon/g2052/kjv/tr/0-1/

(2) G2372 – thumos- billmounce.com (n.d.). https://www.billmounce.com/greek-dictionary/thumos

(3) “Tribulation” M. G. Easton: Easton’s Bible Dictionary – Christian Classics Ethereal Library. (n.d.). https://www.ccel.org/ccel/easton/ebd2.html?term=tribulation

“eternal life to those who by patient continuance in doing good seek for glory, honor, and immortality” (Romans 2:7).

Romans 2:7 highlights two key attributes that help distinguish a person who seeks to honor God. First, he or she is actively engaged in doing good. Next, he or she is someone who demonstrates their patient and persistent commitment to that virtue. Yet even while we seek to integrate these attributes within our lives, we would be naïve to presume that everyone shares the same definition of “good.”

For instance, two well-intentioned people might choose very different life paths based on the way they interpret and define the meaning of “good.” Therefore, we should ensure that our understanding of “good” aligns with God’s perspective on that characteristic.

We can draw several principles for doing good from Jesus’ Sermon on the Mount. Another benchmark that should help define our idea of good appears in the book of the Biblical prophet Micah…

“He has shown you, O man, what is good; And what does the Lord require of you But to do justly, To love mercy, And to walk humbly with your God?” (Micah 6:8).

These attributes are much like beacons that serve to guide us along the road of doing good. If we encounter these characteristics in our daily lives, we can be reasonably assured that we are traveling the path of Romans 2:7. While we cannot find salvation by doing good (for salvation is through faith in Christ alone, as Paul the Apostle established earlier in Romans 1:16-17), those who have experienced a transformed life through Christ will demonstrate that transformation by doing good.

Romans 2:7 also lays out three important motivations for doing good: the quest for “glory, honor, and immortality.” In the language of the Old Testament, the word “glory” expresses the characteristics of weightiness, substance, worth, and/or value. In the New Testament, this word is closely associated with the concepts of excellence, dignity, and praiseworthiness.

The following reference to honor draws our attention to the qualities of reverence and respect. “Immortality” speaks of more than everlasting life, for this term encompasses life in all its fullness without the sinful limitations or restrictions we experience today. God alone possesses immortality, as we’re told in 1 Timothy 6:16, and He is willing to share that quality with humanity (2 Timothy 1:10).

For those who yearn for genuine meaning and significance in a world that often seems meaningless and insignificant, this passage offers the comforting assurance that “He will give everlasting life to those who search for glory, honor, and immortality by persisting in doing what is good…” (GW).

“He will render to each one according to his works” (Romans 2:6).

Some may erroneously believe they can defy God without repercussion, for they presume He is either ignorant or indifferent to their conduct. Then there are those who seem to believe they can disregard this portion of Scripture and adopt an attitude of disrespect towards God without consequence. While some may seemingly avoid accountability for their actions (at least in the short-term), everyone will eventually have to deal with the ramifications of their conduct according to Romans 2:6.

The Gospel of John touches upon this theme as well…

“This is the verdict: Light has come into the world, but men loved darkness instead of light because their deeds were evil. Everyone who does evil hates the light, and will not come into the light for fear that his deeds will be exposed. But whoever lives by the truth comes into the light, so that it may be seen plainly that what he has done has been done through God” (John 3:19-21 NIV).

While Jesus is the light of the world, there are some who prefer to remain in darkness. But as Jesus Himself warned us, “There is nothing hidden that will not be revealed. There is nothing kept secret that will not come to light” (Mark 4:22 GW). The Psalmist expressed this sentiment as well…

“Where could I go to escape from you? Where could I get away from your presence? If I went up to heaven, you would be there; if I lay down in the world of the dead, you would be there… I could ask the darkness to hide me or the light around me to turn into night, but even darkness is not dark for you, and the night is as bright as the day. Darkness and light are the same to you” (Psalms 139:7-8, 11-12 GNB).

So, while some may be highly skilled in masking their actions or motives, nothing is concealed from God. Therefore, we would do well to contemplate the sobering message given to us in the Biblical book of Hebrews…

“Nothing in all creation is hidden from God’s sight. Everything is uncovered and laid bare before the eyes of him to whom we must give account” (Hebrews 4:13 NIV).

Nevertheless, we find a far more encouraging motivation in Jesus’ message from Matthew 5:8: “Blessed are the pure in heart, For they shall see God.” In light of these things, the New Testament book of 1 Corinthians offers the following counsel…

“…do not judge anything before the time. Wait until the Lord comes. He will bring to light the hidden things of darkness and reveal the motives of hearts. Then each will receive recognition from God” (1 Corinthians 4:5 NET).

“He will give each one whatever his deeds deserve” (Romans 2:6 TLB).

Romans 2:6 is one of the shortest verses in this book and one of the most sobering. While some may pile layer upon layer of explanations, justifications, obfuscations, and/or rationalizations to explain their behavior, God will eventually penetrate those layers to give us whatever our deeds deserve. Whether we seek to offer a legitimate justification for our actions or cover the motivations we wish to conceal, we can be assured that God knows the difference.

There are several key principles we can draw from this passage and the verses that precede it. First, God will not permit us to make exceptions for ourselves when it comes to the standards we impose on others (Romans 2:1). Again, if we judge a certain behavior to be wrong, then it is wrong for everyone, including ourselves. Thus, we can say that God will not show favoritism in giving us what we deserve.

Next, God’s judgment will be rooted in truth according to Romans 2:2. In other words, God will assess our thoughts and behaviors on the basis of reality and not appearance. While human beings are occasionally shocked to discover that others are not what they seem, God is never surprised by such revelations, and He will judge accordingly.

Romans 2:6 also tells us that God’s judgment is based on “deeds” and not intent. For instance, we may desire to fulfill various ambitions, but there is a difference between the things we aspire to do, and the things we actually do. God’s judgment will be based on what we do and not what we intended to do, no matter how noble those aspirations may be. Therefore, a statement such as, “I meant to do it“ will hold no value as God makes His assessment of our lives.

In addition to what we read here in Romans 2:6, the Old Testament reiterates these concepts as well. Consider the following passage from the Biblical book of Ecclesiastes…

“God will judge us for everything we do, including every secret thing, whether good or bad” (Ecclesiastes 12:14 NLT).

The book of the prophet Jeremiah adds…

“I, the Lord, probe into people’s minds. I examine people’s hearts. I deal with each person according to how he has behaved. I give them what they deserve based on what they have done” (Jeremiah 17:10 NET).

So while salvation is solely by God’s grace through faith in Christ, we should seek to apply Jesus’ counsel from the Gospel of Matthew…

“Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal; but lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal. For where your treasure is, there your heart will be also” (Matthew 6:19-21).

Image Attribution: kai Stachowiak, “Lie Truth” via Public Domain Pictures.net

“But because of your hardness and impenitent heart, you are storing up treasures of wrath against yourself on the day of wrath when the righteous judgment of God will be revealed, and He ‘will render to every man according to his deeds'” (Romans 2:5-6 MEV).

Commentators have developed several illustrations that can help us visualize the “treasury of wrath” mentioned in these verses. For instance, we might compare this treasury to the act of hoarding. A hoarder is “…one who accumulates, collects, and stores, especially one who does so to excess” ₍₁₎ or, “a person who accumulates things and hides them away for future use.” ₍₂₎

One commentator applies these definitions to the idea of “treasuring up” wrath for ourselves…

“There will be tribulation and distress for every human being who does evil. (Rom. 2:4–9) That’s a scary thing, because what Paul is describing is a hoarder, someone who amasses a supply of something.” ₍₃₎

That same author also employs a financial analogy to illustrate this idea…

“In explaining our sin in relation to God’s wrath, Paul uses a banking metaphor: If we begin to save our money, taking a small portion of each paycheck and putting it in the bank, we are building up, slowly but surely, a treasure… Just so, every time we sin, we add an indictment against ourselves, treasuring up wrath against the day of wrath.

Do we really believe that? I do not think the world believes it. Every day that we sin without repenting, we are depositing future wrath into the account of God’s judgment.” ₍₄₎

Another commentary likens God’s wrath to a large repository…

“God s wrath against people’s sins is being stored up like a great reservoir until the day when it will all be poured forth in His righteous judgment. On that day God will give to each person according to what He has done…” ₍₅₎

Our final source illustrates the danger of treasuring up God’s wrath with a look at Jesus’ experience as He faced His impending death…

“Do we doubt that God’s wrath is real and threatening? If we do, we need only look at Jesus in the hours preceding his crucifixion. He was not like Socrates who calmly quaffed the hemlock that was to end his life. Jesus’ soul was ‘troubled’ (John 12:27), and he agonized in the Garden of Gethsemane, asking that the ‘cup’ God had prepared for him might be taken away (Matt. 26:36-44)…

The reason Jesus trembled before death is that his death was not to be like the death of mere mortals. Jesus was not going to die for himself. He was going to die for others. He was going to take upon himself the full measure of the wrath of God that they deserved. He was to drink the cup of wrath to the very dregs—in order that the justice of God might be satisfied and sinners might be spared.” ₍₆₎

Image Attribution: Road on dam”  Public Domain, CC0, via rawpixel

(1) Hoarder in Thesaurus: All Synonyms & Antonyms, www.powerthesaurus.org/hoarder/definitions. Accessed 06 Oct. 2025.

(2) Hoarder. (n.d.) WordNet 3.0, (2003-2008). Retrieved October 6 2025 from https://www.thefreedictionary.com/hoarder

(3) Sproul, R. C. What Comes after This Life? Ligonier Ministries, 2023. p. 57

(4) Sproul, R. C. The Power of the Gospel: A Year in Romans. Ligonier Ministries, 2024. p. 51

(5) John F. Walvoord and Roy B. Zuck, Bible Knowledge Commentary (1983), David C Cook. p. 445

(6) Boice, J. M. (2005). Romans: Justification by Faith (Romans 1-4). Baker Books. p.222

“But in accordance with your hardness and your impenitent heart you are treasuring up for yourself wrath in the day of wrath and revelation of the righteous judgment of God, who ‘will render to each one according to his deeds’” (Romans 2:5-6).

While certain portions of Scripture may present us with some interpretive difficulties, nearly everyone can relate to the mindset depicted here within this passage. For instance, most of us know what it’s like to interact with those who are stubborn, obstinate, or callous. That represents the type of attitude portrayed by the use of the word “hardness” here in Romans 2:5-6. ₍₁₎ That unyielding mindset defines the way some respond to God’s kindness (which is intended to lead them to repentance according to Romans 2:4).

That brings us to this reference to “impenitence,” a word that makes its only Biblical appearance here in Romans 2:5. This word conveys a sense of resistance or unwillingness to repent. For instance, “repentance” speaks of a change of mind that leads to a change in behavior. However, “impenitence” is just the opposite. It identifies someone who “admits no change of mind” ₍₂₎ and thus brings insult upon God’s mercy.

These references communicate an ingrained, deep-rooted mindset as evidenced by the use of the word “heart, ” “Heart” is represented by the word kardia in the original language of this passage. As you might expect, it also forms the basis for our modern-day word “cardiac.” “Kardia” refers to our innermost person in a physical, emotional, intellectual, or spiritual sense.

One source alerts us to an important distinction in considering this reference: “A person’s habitual conduct, whether good or evil, reveals the condition of his heart.” ₍₃₎ A person with a “hardened and unrepentant heart” (CSB) is not someone who makes an isolated mistake, delivers an ill-advised comment, or suffers from a momentary lapse in judgment. Instead, he or she consistently and obstinately resists God’s “kindness, tolerance, and patience” (GNB) as He seeks to lead that person to repentance.

These verses offer another word-picture that helps to illustrate the cost of that response: “you are treasuring up for yourself wrath.” This serves to warn us concerning the accumulated guilt we incur from an impenitent attitude and its resultant behaviors. While the Biblical epistle of James tells us that one sin is a violation against the entire law (James 2:10), Romans 2:5 tells us that each sinful act adds to the repository of wrath that awaits the unrepentant.

We’ll consider this reference to “treasuring up wrath” at greater length next.

(1) G4643 – sklerotes – Strong’s Greek Lexicon (kjv). (n.d.). Blue Letter Bible. https://www.blueletterbible.org/lexicon/g4643/kjv/tr/0-1/

(2) G279 – ametanoetos – Strong’s Greek Lexicon (kjv). (n.d.). Blue Letter Bible. https://www.blueletterbible.org/lexicon/g279/kjv/tr/0-1/

(3) John F. Walvoord and Roy B. Zuck, Bible Knowledge Commentary (1983), David C Cook. p. 445

“Or perhaps you despise his great kindness, tolerance, and patience. Surely you know that God is kind, because he is trying to lead you to repent” (Romans 2:4 GNB).

Romans 2:4 is a verse that requires a thoughtful approach that accounts for several factors that influence the way we interpret this verse. For instance, it’s important to acknowledge that “repentance” may present itself in forms that are authentic or inauthentic. The New Testament book of 2 Corinthians illustrates that difference…

“For godly sorrow produces repentance leading to salvation, not to be regretted; but the sorrow of the world produces death” (2 Corinthians 7:10).

While it’s not unusual to hear others voice their sorrow over an inappropriate action or behavior, it may help to clarify the source of their distress. For instance, consider the difference in the following statements:

• “I’m sorry; I did something wrong.”
• “I’m sorry; I got caught doing something wrong.”

You see, a person who apologizes for doing something wrong may not actually regret his or her behavior. In fact, he or she might even repeat that same behavior if given the opportunity. Instead, that person may simply regret the consequences of getting caught. We can associate that response with “the sorrow of the world” mentioned in 2 Corinthians 7:10.

That type of sorrow fails to lead us to authentic repentance because it simply flows from the negative consequences of a behavior. On the other hand, “godly sorrow” produces a God-honoring response that reflects a change of mind that leads to a change of behavior.

When God demonstrates “kindness, tolerance, and patience” towards those who engage in various forms of immoral conduct, those individuals may feel as if they have successfully evaded the repercussions of their behavior. In fact, the Old Testament book of Ecclesiastes spotlights that very attitude when it says, “Because God does not punish sinners instantly, people feel it is safe to do wrong” (Ecclesiastes 8:11 TLB). However, God may be expressing His kindness in providing an opportunity to repent according to our text from Romans 2:4.

In addition, we should also recognize that every genuine Christian is a “work in progress” to a greater or lesser extent. Because God is patient, merciful, and benevolent, He may graciously permit us to overcome our sinful inclinations quietly, without the discomfort of public disclosure. But those who decline that opportunity should pay careful attention to the message given to us in Numbers 32:23: “…take note, you have sinned against the LORD; and be sure your sin will find you out.”

“Or do you have contempt for the wealth of his kindness, forbearance, and patience, and yet do not know that God’s kindness leads you to repentance?” (Romans 2:4 NET).

Authentic repentance comprises a prayerful commitment to abstain from sinful or inappropriate behaviors in favor of choices that are virtuous and pleasing to God.

To illustrate this idea, let’s take the example of a motorist who discovers that he or she is traveling in the wrong direction. Once our hypothetical driver realizes that he or she has made a navigational error, the best course of action is to stop, change direction, and return to the correct route.

In a similar manner, genuine repentance is best demonstrated through action, much like a motorist might execute a U-turn in order to change course. Jesus once used two real-world examples to underscore the importance of this idea…

“Now there were some present at that time who told Jesus about the Galileans whose blood Pilate had mixed with their sacrifices. Jesus answered, ‘Do you think that these Galileans were worse sinners than all the other Galileans because they suffered this way? I tell you, no! But unless you repent, you too will all perish.

Or those eighteen who died when the tower in Siloam fell on them — do you think they were more guilty than all the others living in Jerusalem? I tell you, no! But unless you repent, you too will all perish'” (Luke 13:1-5 NIV).

From the dawn of humanity, God’s kindness, forbearance, and patience have characterized His means of interacting with sinful human beings in seeking to lead them to repentance. For instance, consider the sequence of events that occurred in the Garden of Eden. Following Adam’s creation, God spoke to him and said, “…Of every tree of the garden you may freely eat; but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die” (Genesis 2:16-17).

Even though Adam’s transgression resulted in immediate spiritual death in the form of his separation from God, his physical life continued for many centuries. In fact, God was gracious enough to clothe Adam and his wife following their expulsion from the Garden of Eden (Genesis 3:21). These events thus serve as an object lesson: “…God’s goodness, which is not to show approval of people’s sins, but to extend to them further opportunities of repentance, and to persuade them by means of such goodness.” ₍₁₎

Image Attribution: Indian Roads Congress, Public domain, via Wikimedia Commons

(1) Coffman, James Burton. “Commentary on Romans 2”. “Coffman’s Commentaries on the Bible”. https://studylight.org/commentaries/eng/bcc/romans-2.html. Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.

“Or do you presume on the riches of his kindness and forbearance and patience, not knowing that God’s kindness is meant to lead you to repentance?” (Romans 2:4).

A look at the original language of this passage defines longsuffering (or forbearance) in the following manner: “Longsuffering is that quality of self restraint in the face of provocation which does not hastily retaliate or promptly punish; it is the opposite of anger, and is associated with mercy, and is used of God…” ₍₁₎ Another source associates longsuffering with the idea of patience under provocation…

“This denotes restraint which enables one to bear injury and insult without resorting to retaliation. It accepts the wrong without complaint. Long-suffering is an attribute of God (Rom 2:4) and a fruit of the Holy Spirit (Gal 5:22).” ₍₂₎

These definitions enable us to make some important observations…

• This quality is reflective of a person who holds the power to strike back against others but chooses not to do so.
• It serves to identify someone who does not seek to get even or take revenge upon those who have done them wrong.
• It also describes a person who maintains his or her composure and bears patiently with those who are difficult, argumentative, ill-tempered, or easily offended.

This type of person is someone who models his or her behavior after God’s example as seen here in Romans 2:4. Since God is patient and forbearing, we should emulate those attributes as well.

This quality also aligns with the counsel given to us in the Biblical epistle of James: “Know this, my dear brothers and sisters: everyone should be quick to listen, slow to speak, and slow to grow angry” (James 1:19 CEB). These passages should prompt us to seek God’s empowerment to reflect those characteristics in our relationships with others, even those who are hard to deal with.

Finally, one source issues a cautionary reminder that bears repeating. We should not fall into the mistaken belief that God’s forbearance and patience means that He approves of unjust behaviors…

“Do not think that the fact that God does not punish you is a sign that he cannot punish you. The fact that his punishment does not immediately follow sin is not a proof of his powerlessness; it is a proof of his patience. You owe your lives to the patience of God. One great commentator has said that almost everyone has ‘a vague and undefined hope of impunity,’ a kind of feeling that this cannot happen to me. …there are many who to this day seek to do the same.” ₍₃₎

Portions of this message originally appeared here

(1) makrothumia (G3115) Vine’s Complete Expository Dictionary of Old and New Testament Words with Topical Index, W.E. Vine, © 1996, Thomas Nelson, Nashville, Tennessee. All rights reserved.

(2) Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (p. 2464). Nashville: Thomas Nelson.

(3) Barclay, William. “Commentary on Romans 2”. “William Barclay’s Daily Study Bible”. https://www.studylight.org/commentaries/eng/dsb/romans-2.html. 1956-1959.

“Or do you despise the riches of His goodness, forbearance, and longsuffering, not knowing that the goodness of God leads you to repentance?” (Romans 2:4).

Our text from Romans 2:4 tells us that God is “forbearing” and “longsuffering” with us. These relational qualities convey a sense of mercy, patience, and endurance as God interacts with the members of the human family. God exhibits those characteristics toward those who are in rebellion toward Him for the purpose of leading them to repentance.

However, we should not mistake God’s graciousness in demonstrating these qualities as a sign of weakness or an inability to act. For instance, some might assume that just because God has not acted in a situation, it must mean that He is incapable of acting or is disinterested in doing so. Since God is patient and longsuffering toward us, it is not unusual to encounter those who take advantage of those qualities. But those who make continual withdrawals on God’s forbearance with no corresponding change in attitude or behavior will eventually discover that there is nothing left to withdraw other than His judgment.

As Paul the Apostle will go on to say in the following verse, such individuals are treasuring up wrath for themselves. In other words, they have not “spent” God’s grace in pursuit of repentance, as He intended. Instead, those expenditures were made in pursuit of ungodliness. This idea is not unique to the book of Romans, for “The Old Testament and Judaism agreed that only God’s grace made repentance possible (e.g., Deu_30:6). This principle never denied a person’s responsibility to respond to that grace once it was offered (e.g., Deu_5:29; Deu_10:16).” ₍₁₎

So, Paul cautioned the self-righteous to avoid misinterpreting God’s mercy in the absence of immediate judgment. For example, those who follow that path may fall victim to confirmation bias. This refers to the act of interpreting information in a way that is consistent with our existing beliefs. ₍₂₎ In this context, confirmation bias is expressed in the following manner: our desire to distance ourselves from God leads us to mistake His forbearance as a sign of His approval or acceptance.

However, those who wrongly interpret God’s patience as a sign of His approval do not escape His judgment. One Biblical scholar summarizes that idea by saying, “God treats the wicked with loving kindness. However, He never condones their wickedness. As Paul points out in Romans, the goodness of God is not a sign of His approval of their actions. Rather, the goodness of God is designed to lead to repentance (Rom. 2:4).” ₍₃₎

(1) Keener, C. S. (1993). The IVP Bible background commentary : New Testament (Romans 2:1-11). Downers Grove, Ill.: InterVarsity Press.

(2) Casad, J, B., Luebering, & J.E. (2025, September 22). Confirmation bias | Definition, Examples, Psychology, & Facts. Encyclopedia Britannica. https://www.britannica.com/science/confirmation-bias

(3) Geisler, N. L., & Howe, T. A. (1992). When critics ask : a popular handbook on Bible difficulties. Wheaton, Ill.: Victor Books. Page 173

“But we know that the judgment of God is according to truth against those who practice such things. And do you think this, O man, you who judge those practicing such things, and doing the same, that you will escape the judgment of God?” (Romans 2:2-3).

In contrast to those who are blind to their own judgmental inconsistencies, Paul the Apostle assured his readers that “…we know that the judgment of God is according to truth.” Because of this, God’s judgment always corresponds to reality, for He will not only assess our actions, but our underlying motives- the truth behind our actions. This is something that lies beyond human capability.

For example, we may place others on trial in our personal mental courtrooms for the wrongs (real or imagined) we feel they have committed. The problem is that it’s virtually impossible to know another person’s motive with absolute, 100% certainty. Since human beings lack that ability, we are inevitably left to render judgments based on the evidence we possess. That evidence may, or may not, be truthful or accurate.

This does not mean we should refrain from making judgments based on the available evidence. However, it’s important to recognize that human beings are limited in this area while God is not. This is why legal convictions are sometimes overturned as new evidence comes to light. In addition, our ability to render accurate judgments may be affected by our emotions, life experiences, and personal biases.

Taken together, this often makes it easy for us to sentence others for “crimes” they did not commit. Another source offers something else to consider…

“The first principle by which God judges is that He judges righteously (v 2). He judges on the basis of what really exists, not what merely appears to be. For example, someone might assume that since his immoral thoughts are not observable, he is free of guilt. But God looks at the heart. Consequently those who have practiced the same sins as those listed previously, though perhaps not in the same way, should not think they will escape judgment (v. 3).” ₍₁₎

Paul then followed with a rhetorical question that assumes a negative response: “Do you really think God won’t punish you, when you behave exactly like the people you accuse?” (CEV). When faced with that uncomfortable reality, some may attempt to shift the blame for their shortcomings to someone or something else. While that approach may work with other human beings, it is wholly ineffective with the God who knows all.

This builds on the foundation Paul established earlier in verse one: “… if you feel inclined to set yourself up as a judge of those who sin, let me assure you, whoever you are, that you are in no position to do so” (Phillips). In the words of one ancient commentator, “If what they do is displeasing to us, how much more will it be so to God, who is truly just?” ₍₂₎

Image Attribution: “Pointing Hand” Public Domain, CC0, via rawpixel

(1) Dr. Thomas L. Constable, Notes on Romans 2025 Edition https://soniclight.com/tcon/notes/html/romans/romans.htm

(2) Ambrosiaster, Commentaries on Romans-2 Corinthians quoted in ESV Church History Study Bible: Voices from the Past, Wisdom for the Present. (2023). Crossway. p.1696

“You, therefore, have no excuse, you who pass judgment on someone else, for at whatever point you judge another, you are condemning yourself, because you who pass judgment do the same things” (Romans 2:1 NIV).

This passage will likely prove challenging for those who prefers to isolate themselves from the uncomfortable realities that are presented within this text. But a person who is prepared to follow the truth where it leads will reap the benefit associated with this portion of Scripture.

This passage first establishes a condition: “you who pass judgment on someone else.” So, we begin with those who possess (or believe they possess) enough information to render a judgment upon someone else. We then move to create an internal courtroom where others are subjected to own judicial standard (“…at whatever point you judge another“). As mentioned earlier, this is not inherently wrong if we judge with righteous judgment (John 7:24).

The main point is this: the very act of creating this internal courtroom validates the practice of judging others. The problem comes when we fail to apply our personal judicial standards to our own thoughts, acts, and behaviors. It is often easy to exempt ourselves from the standards we apply to others, but in doing so, we establish two sets of rules: one for ourselves and one for others.

If we judge a certain behavior to be wrong, then it is wrong for everyone, including ourselves. One Biblical scholar summarizes this concept with a brief but insightful comment…

“This seems so obvious that we might be tempted to pass over it quickly. But think about it for a moment. If I pronounce a judgment against another person, I am announcing that I believe his behavior is wrong. If I condemn others for it, I must also condemn it in myself. It seems to be a universal human failing to see others more clearly than we see ourselves.” ₍₁₎

Another source highlights the self-deceptive methods we often use to evade this obligation….

“…[Another] way we try to elude the fact that we are guilty of the very things we accuse others of doing is by cleverly renaming things. Other people lie and cheat; we simply stretch the truth a little. Others betray; we simply are protecting our rights. Others steal; we borrow. Others have prejudices; we have convictions.” ₍₂₎

We typically refer to this practice as a double standard. We can define a double standard as, “the habit of treating one group differently than another when both groups should be treated the same.” ₍₃₎ Our text from Romans 2:1 thus cautions us against engaging is this practice whenever we evaluate the ideas, ethics, behaviors, and practices of others.

Image Attribution: “Judge Gavel” George Hodan, CC0, via Public Domain Pictures.net

(1) Sproul, R. C. (1992). Before the face of God: Book 1: A daily guide for living from the book of Romans (electronic ed.). Grand Rapids: Baker Book House; Ligonier Ministries. Page 23.

(2) Excerpted with permission from From Guilt to Glory — Explained © 1976 by Ray Stedman Ministries. All rights reserved. Visit www.RayStedman.org for the complete library of Ray Stedman material. Please direct any questions to webmaster@RayStedman.org

(3) Definition of “double standard” from the Cambridge Academic Content Dictionary © Cambridge University Press https://dictionary.cambridge.org/us/dictionary/english/double-standard

“Therefore, any one of you who judges is without excuse. For when you judge another, you condemn yourself, since you, the judge, do the same things” (Romans 2:1 HCSB).

Having considered the general validity of “judgment,” we can now turn our attention to the indefensible form of judgment described here in Romans 2:1. That type of judgment proceeds from the hypocrite, or the person who indulges in the same sinful behaviors that he or she condemns in others. This portion of Scripture tells us that those who engage in such practices have no excuse or defense for their conduct.

It is a peculiar facet of human nature that permits us to criticize others while simultaneously taking part in the behaviors we condemn. While we can find examples of this type of conduct in virtually every walk of life, it seems our author had a particular type of individual in mind…

“Paul deals with the… type of man who rejects the gospel, the self-righteous moralist, who is outwardly decent, good-living, and clean-cut. Inwardly, however, he is filled with resentments, jealousies, murder, hatred, and envy; and his attitudes are as wrong as the actions of those who are outwardly evil.

The problem is that such men delude themselves by thinking that everything is going to be all right with them. Because they have maintained a certain respectable facade, they think that God is going to overlook the inner sins of their life and that there is going to be no judgment for them because everything appears to be fine.” ₍₁₎

Another commentary adds the following insight…

“Often the sins we notice most clearly in others are the ones that have taken root in us. If we look closely at ourselves, we may find that we are committing the same sins in more socially acceptable forms… When Paul’s letter was read in the Roman church, no doubt many heads nodded as he condemned idol worshipers, homosexual practices, and violent people. But what surprise his listeners must have felt when he turned on them and said in effect, ‘You are just as bad, and you have no excuse!’ Paul was emphatically stressing that we have all sinned repeatedly, and there is no way apart from Christ to be saved from sin’s consequences.” ₍₂₎

Although we may attempt to rationalize this type of double-standard, our text from Romans chapter two warns us that God sees through our efforts to excuse such things. We cannot exempt ourselves from God’s judgment if we engage in the practices we condemn in others. Therefore, we would be well advised to follow the counsel given to us in the New Testament book of 1 Corinthians: “…if we judged ourselves, we would not come under judgment” (1 Corinthian 11:31 NIV).

(1) Excerpted with permission from From Guilt to Glory — Explained © 1976 by Ray Stedman Ministries. All rights reserved. Visit www.RayStedman.org for the complete library of Ray Stedman material. Please direct any questions to webmaster@RayStedman.org

(2) Life Application Study Bible NKJV [Romans 2:1] Copyright © 1988, 1989, 1991, 1993, 1996, 2004 by Tyndale House Publishers Inc., all rights reserved.

“Therefore you are without excuse, whoever you are, when you judge someone else. For on whatever grounds you judge another, you condemn yourself, because you who judge practice the same things” (Romans 2:1 NET).

As we continue on the topic of judgment from Romans 2:1, we now stop to consider another inappropriate form of judgment. That type of judgment occurs when we look down upon the less affluent, or those who appear to fall below our personal standard of living. We can turn once again to the Biblical book of James for some valuable guidance on this subject…

“Dear brothers, how can you claim that you belong to the Lord Jesus Christ, the Lord of glory, if you show favoritism to rich people and look down on poor people? If a man comes into your church dressed in expensive clothes and with valuable gold rings on his fingers, and at the same moment another man comes in who is poor and dressed in threadbare clothes, and you make a lot of fuss over the rich man and give him the best seat in the house and say to the poor man, ‘You can stand over there if you like or else sit on the floor’– well, judging a man by his wealth shows that you are guided by wrong motives” (James 2:1-4 TLB).

Another type of judgmental error concerns the secondary aspects of Christian life and practice. This would involve areas where Godly men and women have different (but valid) standards and beliefs. Paul the Apostle will discuss this topic at length in Romans chapter fourteen, but we can preview that section with the following excerpt…

“Accept him whose faith is weak, without passing judgment on disputable matters… Who are you to judge someone else’s servant? To his own master he stands or falls. And he will stand, for the Lord is able to make him stand… You, then, why do you judge your brother? Or why do you look down on your brother? For we will all stand before God’s judgment seat… Therefore let us stop passing judgment on one another. Instead, make up your mind not to put any stumbling block or obstacle in your brother’s way” (Romans 14:1,4,10,13 NIV).

These passages illustrate the different ways in which inappropriate judgments are formed and expressed. However, these examples differ from the act of “judging” someone who is engaged in a harmful or self-destructive behavior. If done with the proper motivation, in a spirit of humility and concern, that type of judgment might save others from serious harm.

“Therefore you have no excuse, O man, every one of you who judges. For in passing judgment on another you condemn yourself, because you, the judge, practice the very same things” (Romans 2:1 ESV).

Do Scriptures such as Romans 2:1 and James 4:12 prohibit us from judging others? Do these passages forbid us from judging ideas and opinions that are evil, unfair, or unjust? Do they mean we should never speak the truth to others because doing so might involve “judging” them? We can answer such questions with an unqualified “no.”

We can start by observing that Jesus often judged between right and wrong. We can find one such example in Matthew 23:13-36 where He brought a scathing indictment against the religious leadership of His day. Nevertheless, some might object by referencing Jesus’ famous prohibition from Matthew 7:1: “Judge not, that you be not judged.” In considering that cautionary message, we would do well to read the portion of Scripture that follows…

“For with the judgment you pronounce you will be judged, and with the measure you use it will be measured to you. Why do you see the speck that is in your brother’s eye, but do not notice the log that is in your own eye? Or how can you say to your brother, ‘Let me take the speck out of your eye,’ when there is the log in your own eye?” You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother’s eye” (Matthew 7:2-5).

In making these statements, Jesus did not condemn all forms of judgment. In fact, the directive to “Judge not…” is a judgment itself. Furthermore, anyone else who says, “do not judge,” makes a judgmental statement of their own. With these things in mind, we can gain a better understanding of these passages by identifying the type of judgment in view.

The “judgment” Jesus speaks of in these verses clearly refers to the self-righteous, hypocritical, and condemnatory type of judgment practiced by the spiritual elitists of His day. In Jesus’ view, that type of judgment was nothing more than hypocrisy in action. Jesus also encouraged us to make the right kinds of judgments in John 7:24 where He is quoted as saying, “Do not judge according to appearance, but judge with righteous judgment.”

So, Jesus cautioned us to avoid a “do as I say, not as I do” judgmental standard. That admonishment aligns seamlessly with our text from Romans 2:1. As Jesus also reminded us, “… you must give account on Judgment Day for every idle word you speak. Your words now reflect your fate then: either you will be justified by them or you will be condemned” (Matthew 12:36-37).

Image Attribution: Chris Potter, CC BY 2.0, via Wikimedia Commons

“Therefore you are inexcusable, O man, whoever you are who judge, for in whatever you judge another you condemn yourself; for you who judge practice the same things” (Romans 2:1).

The word “judge” can take on a variety of meanings depending on its context. For instance, this word can relate to the act of making an assessment or forming a personal view. It can also refer to one who makes an estimate as to worth, quality, or fitness. ₍₁₎ In a Biblical context, “judging” can also mean “to distinguish, that is, decide (mentally or judicially)” or, “to be of an opinion, to deem, to think.” ₍₂₎

With these things in mind, we can say that our choices and decisions each reflect a form of judgment. For example, every item we purchase represents a type of judgment. In other words, we judge a product to be worthy of the money we spend to buy it. The elements of our daily schedules are judgments as well, for people make time for the things they feel are important. The same is true of our preferences and opinions, for they each represent a type of judgment.

Therefore, the question is not, “is it right to judge?” The question is (or should be) “what kinds of judgments are right?” The New Testament epistle of James offers one such guideline for those who seek to make the right kinds of judgments…

“Do not speak evil of one another, brethren. He who speaks evil of a brother and judges his brother, speaks evil of the law and judges the law. But if you judge the law, you are not a doer of the law but a judge. There is one Lawgiver, who is able to save and to destroy. Who are you to judge another?” (James 4:11-12).

J.B. Phillips offers an descriptive translation of this text from James 4:11: “Never pull each other to pieces, my brothers.” This restriction prohibits things like ridicule, slander, and other forms of verbal abuse directed towards others. It also encompasses similar behaviors such as gossip, rumor-mongering, or unsubstantiated speculation regarding the trials and difficulties that others may experience.

Here in Romans chapter two, the Apostle Paul tells us that God will hold everyone accountable for their judgments, even those who haven’t engaged in the type of conduct mentioned in James chapter four, or the sins described earlier in Romans chapter one. However, the rhetorical question of James 4:12 (“Who are you to judge another?“) brings us to an important point that we’ll consider next.

Image Attribution : Talking Opinions by j4p4n, CC BY-SA 1.0 via openclipart.org

(1) judge. (n.d.) American Heritage® Dictionary of the English Language, Fifth Edition. (2011). Retrieved September 24 2025 from https://www.thefreedictionary.com/judge

(2) G2919 – krino – Strong’s Greek Lexicon (kjv). (n.d.). Blue Letter Bible. https://www.blueletterbible.org/lexicon/g2919/kjv/tr/0-1/

In the opening sentence of Romans chapter one, the Apostle Paul defined his ministry and set the foundation for his authority: “Paul, a servant of Christ Jesus, called to be an apostle and set apart for the gospel of God…” (NIV). He then closed that portion of this epistle with a series of challenging observations.

He began by addressing those who do not wish to acknowledge God. That group might include those who explicitly reject the Biblical concept of a Creator or others who acknowledge the existence of a “god” in theory, but live as if god did not exist. According to Romans 1:18, these are the individuals who suppress the evidence for God’s existence in favor of various (and inferior) substitutes. As a result, God relinquished them to a corrupt mindset that led them to engage in things that should not be done. That led to an exhaustive list of destructive behaviors that often characterize the lives of those who choose that path.

Here in Romans chapter two, Paul will build on that foundation by turning his attention to those who claim various exemptions for themselves. He will do so by confronting three types of individuals:

• The hypocrite, or someone who fails to “practice what they preach.”
• The moralist, or someone who claims to possess superior moral authority.
• The legalist, or someone who feels as if he or she can find acceptance with God by adhering to a set of regulations.

To accomplish this, Paul will employ a literary device known as a diatribe. That approach involves structuring this portion of his letter as a dialog with an imaginary opponent. Paul undoubtedly honed this skill in live debate with those who came to hear him speak. Thus, it is easy to visualize this portion of Romans as a back-and-forth exchange with those who opposed his message.

One commentator prepares us for this transition into the second chapter of Romans…

“In Romans 1, Paul has shown that the human race has turned away from God in order to pursue its own way and that the horrible things we do and see about us are the result.

…No one wants to admit that, however. So, instead of acknowledging that what Paul said about the human race is true, most of us make excuses, arguing that although Paul’s description may be true of other people, particularly very debased individuals or the heathen, it is certainly not true of us. ‘We know better than that,’ we say. ‘And we act better, too.’ In the second chapter of Romans Paul is going to disabuse us of these erroneous ideas.” ₍₁₎

(1) Boice, J. M. (2005). Romans: Justification by Faith (Romans 1-4). Baker Books. [p.202]

“Though they know God’s righteous decree that those who practice such things deserve to die, they not only do them but give approval to those who practice them” (Romans 1:32).

While we rarely have all the information needed to make decisions in life, Romans 1:32 tells us one thing for certain: those who reject their Creator do not act in ignorance regarding the consequences that flow from that decision. And since we naturally seek the affirmation of others as we travel our chosen path in life, we shouldn’t be surprised to find that other travelers along the road away from God offer support and encouragement along the way.

Jesus’ famous counsel from The Sermon On The Mount is instructive in this regard…

“Enter by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and there are many who go in by it. Because narrow is the gate and difficult is the way which leads to life, and there are few who find it” (-14).

The following commentary ties these thoughts together…

“Paul’s conclusion is that the heathen are never without a witness to the presence and personality of God. They have the witness of nature and the witness of their own conscience. However, the heathen have deliberately suppressed these witnesses to the truth and have consistently opted for a lie in place of the truth. They have chosen the course of idolatry, which is always accompanied by debauchery.

Thus, God has revealed His wrath from heaven against all ungodliness and unrighteousness of men who suppress the truth of God. In addition, God has given them up to idolatry, to passions of infamy, and to an undiscerning and unapproving mind.” ₍₁₎

Another commentator adds, “…this chapter is a call to self-examination, the end of which should be, a deep conviction of sin, and of the necessity of deliverance from a state of condemnation.” ₍₂₎  As we look back on our study of Romans chapter one, the following verses from Romans chapter two function as a guidepost that points to the ultimate destination alluded to in this passage…

“[God] will give each one whatever his deeds deserve. He will give eternal life to those who patiently do the will of God, seeking for the unseen glory and honor and eternal life that he offers. But he will terribly punish those who fight against the truth of God and walk in evil ways-God’s anger will be poured out upon them” (Romans 2:6-8 TLB).

Image Attribution :The narrow gate, CC BY-NC 2.0,Adam, via flickr.com, disclaimer notice

(1) Edward E. Hindson and Woodrow Michael Kroll, eds., KJV Bible Commentary (Nashville: Thomas Nelson, 1994), 2211.

(2) Henry, Matthew. “Concise Commentary on Romans 1”. “Henry’s Concise Commentary on the Whole Bible”. https://www.studylight.org/commentaries/eng/mhn/romans-1.html. 1706.

“who, knowing the righteous judgment of God, that those who practice such things are deserving of death, not only do the same but also approve of those who practice them” (Romans 1:32).

How do objects become warped or twisted out of shape? In most cases, a sufficient amount of heat or pressure is all that is needed to cause most objects to warp, twist, or shatter. This question relates to our text from Romans chapter one in an important way.

With very few exceptions, every human being experiences the tangible reality of creation each day. Our daily interaction with the visible world points to the existence of a Creator who remains unseen. And then, in an unguarded moment, a thought may occur: “It’s impossible for everything to have arisen from nothing. What if there really is a God?”

But then we lay such questions aside as we return to the busy routine of daily life. But they never completely disappear: “How could ‘nothing’ produce ‘something’? What if God really exists?” No matter how many justifications, rationalizations, or excuses we layer upon those questions, they still remain: “What if…” They stick with us like a recurring irritant or a pebble in one’s shoe.

There’s something else as well. If we are honest with ourselves, we know we are not everything we should be. For instance, we know it is wrong to lie, steal, or use other human beings to accomplish our goals. We know such things are wrong because we object when others do such things to us. But who among us is innocent of these behaviors? That reality gives rise to painful truths we’d often prefer to avoid: “I stole something; that makes me a thief. I lied about something; that makes me a liar.”

We might try to rationalize those shortcomings by saying, “I’m not as bad as so-and-so,” but that doesn’t erase the guilt associated with such behaviors. And if given a choice, we usually prefer to avoid thinking about the fate of the guilty.

When we live with the external testimony of creation and the internal knowledge that we are not what we should be, many respond by attempting to suppress those realities. But that response creates pressure, and pressure is often difficult to contain. We can deal with that pressure by attempting to convince ourselves that we are little more than highly developed animals. That’s an attractive proposition for many, for if we are nothing more than highly evolved animals, then there is little reason why we cannot act like them.

Or we can attempt to substitute the infinite, all-powerful, unseen God for one that is better suited to our liking. In the words of Romans 1:25, we exchange the truth of God for the lie and remake God in our image. These are the pressures that inevitably twist the way we view ourselves, each other, and the world around us.

“undiscerning, untrustworthy, unloving, unforgiving, unmerciful” (Romans 1:31).

The final group of sinful characteristics from this portion of Romans chapter one begins with a reference to those who are undiscerning. Discernment involves the ability to see things as they are, and not how they may appear to be. In light of this, the person described here in Romans 1:31 is someone who lacks the perception necessary to make spiritual, moral, or ethical judgments that align with God’s intent for His creation.

While such individuals might be highly skilled in a professional capacity, they may be entirely devoid of spiritual discernment. Jesus illustrated that unfortunate reality in an interaction with the religious leaders of His era…

“…’When evening comes, you say, ‘It will be fair weather, for the sky is red,’ and in the morning, ‘Today it will be stormy, for the sky is red and overcast.’ You know how to interpret the appearance of the sky, but you cannot interpret the signs of the times'” (Matthew 16:2-3 NIV).

Thus, we are reminded that proficiency in one area of life does not necessarily mean that we possess the ability to discern spiritual truth.

That negative character trait is then followed by a reference to those who are untrustworthy. This attribute goes far beyond the simple question of whether it is wise to rely on someone or let that person borrow something we own. You see, every substantive human relationship must feature an element of trust as part of its foundation. When trust is not present, it is virtually impossible to invest emotionally in others.

This is why we are often forced to maintain shallow relationships with those we perceive to be untrustworthy. By doing so, we limit the capacity of those individuals to hurt us. This characteristic thus robs us of the ability to establish and maintain deep human relationships.

“Unloving” describes a lack of natural affection, such as the kind that should exist among friends and family members. Since love always seeks another person’s highest good, it is difficult to follow God’s command to love one another if we refuse to acknowledge Him. In such instances, “love” sometimes devolves into a matter of preference, convenience, or personal benefit.

Next comes those who are unforgiving. Forgiveness is “the act of excusing or pardoning others in spite of their slights, shortcomings, and errors.” ₍₁₎ If we fail to recognize our personal need for forgiveness, it becomes much harder to forgive others. This passage, along with Jesus’ teachings on the subject of forgiveness, should motivate us to seek God’s empowerment to put aside our animosities and embrace genuine forgiveness.

This verse then concludes with a reference to those who are unmerciful. Once again, we can turn to Jesus’ teachings for an important reminder on this subject: “Blessed are the merciful, For they shall obtain mercy” (Matthew 5:7).

(1) “Forgiveness.” Ronald F. Youngblood, F. F. Bruce, and R. K. Harrison, Thomas Nelson Publishers, eds., Nelson’s New Illustrated Bible Dictionary (Nashville, TN: Thomas Nelson, Inc., 1995).