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]
“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/
“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 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, 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.
“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
“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
“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
“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 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 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.”
“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
“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
“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
“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).
“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).
“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
“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
“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)
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(1) Dick Woodward, Mini Bible College Booklet Twenty-Nine The Book Of Romans Verse By Verse (part one) [pg.24] https://mbc.icm.org/
“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 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:
- The universe had a beginning.
- Anything that has a beginning must have been caused by something other than itself.
- 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.
“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…
- A design implies the existence of a designer.
- Creation shows evidence of design.
- 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.
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Image Attribution 2: Gary Todd, CC0, 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:
- 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.
- Every law must have a point of origin (sometimes stated as “every law must have a lawmaker”).
- 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]
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“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
“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
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]
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.
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
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.
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.
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.
We now come to a surprising (and perhaps unanticipated), juncture in our study concerning the eternal fate of those who have never heard of Christ: there will be representatives of every human people group in eternity. We can draw this conclusion based on the following passage from the Biblical book of Revelation…
“And they sang a new song, saying: ‘You are worthy to take the scroll, And to open its seals; For You were slain, And have redeemed us to God by Your blood Out of every tribe and tongue and people and nation, And have made us kings and priests to our God; And we shall reign on the earth’” (Revelation 5:9-10).
We should also consider the following interaction between Jesus and a Roman centurion as recorded in the Gospel of Matthew…
“And I tell you this, that many Gentiles will come from all over the world—from east and west—and sit down with Abraham, Isaac, and Jacob at the feast in the Kingdom of Heaven” (Matthew 8:11 NLT).
Finally, we have God’s promise to the Old Testament patriarch Abraham, the man of faith…
“I will bless those who bless you, And I will curse him who curses you; And in you all the families of the earth shall be blessed” (Genesis 12:3, see also Genesis 22:18, and Galatians 3:8).
Based on these Scriptures, we should expect to find representatives of every human tribe, language, people, and nation in eternity. Therefore, any theory that proposes to address the fate of the unevangelized must factor these passages into its conclusion. This is not intended to diminish the importance of evangelistic efforts or missionary endeavors. However, we must not disregard these passages as we consider our response to this question.
In seeking to address these considerations, we should begin with a few non-negotiables. We can start with the recognition that no one can find salvation apart from Christ and His atoning work…
“[Jesus said] ‘I am the way, the truth, and the life. No one comes to the Father, except through Me’” (John 14:6).
“For there is one God and one Mediator between God and men, the Man Christ Jesus” (1 Timothy 2:5, see also Acts 4:10-12).
Next, we can say that God must also perform an initiating work of regeneration in leading us to salvation. While some take issue with this position, the following chapter of Romans highlights the need for that regenerative work…
“As it is written: ‘There is none righteous, no, not one; There is none who understands; There is none who seeks after God. They have all turned aside; They have together become unprofitable; There is none who does good, no, not one’” (Romans 3:10-12, see also Matthew 11.27).
Finally, those who approach God must possess genuine faith and belief in Him (Hebrews 11:6). We’ll turn our attention to the means by which God may facilitate such things in the concluding message of this sub-study.
As we conclude our brief discourse concerning the destiny of those who have never encountered the gospel message of salvation through faith in Christ, we can turn to the following observations from the late author, apologist, and Biblical scholar Dr. Norman Geisler. Dr. Geisler addressed this subject in several of his published works and his comments on this topic are well worth our consideration…
“…Romans 1:18–20 says that God clearly reveals himself through natural revelation ‘so that they are without excuse.’ Human beings are not innocent regarding God’s natural revelation. If a person who has not heard the gospel and lives to the best of his or her ability, that person is simply doing works in an attempt to achieve salvation. But salvation is by grace… No one can do anything to gain access into heaven. If there was such a way, then the work of Christ on the Cross was a futile act.
…those who seek the light they have through nature, which is not sufficient for salvation, will get the light they need for salvation… But those who turn their back on the light they have (through nature) and find themselves lost in darkness, have no one to blame but themselves. For ‘men loved darkness rather than light, because their deeds were evil’ (John 3:19).” (1)
“If any unbeliever truly sought God through the general revelation, God would provide the special revelation sufficient for salvation. After God led Peter to the Gentile Cornelius, Peter declared: ‘I now realize how true it is that God does not show favoritism but accepts men from every nation who fear him and do what is right’ (Acts 10:35). The writer of Hebrews tells us that those who seek, find. ‘He rewards those who earnestly seek him;’ (Heb. 11:6).
God has many ways at his disposal through which he can get the truth of the Gospel to lost souls. The normative way is through preachers of the Gospel (Rom. 10:14–15), whether in person or on radio, TV, or some recording. On one occasion God will use an angel to preach the Gospel ‘to every nation, tribe, language and people’ (Rev. 14:6). Many people have been given a Bible, read it, and been saved. Others have been saved through Gospel literature. We have no way of knowing whether God has conveyed special revelation through visions, dreams, and in other miraculous ways.
The truth is that God is more willing that all be saved than we are. For ‘the Lord is not slow in keeping his promise, as some understand slowness. He is patient with you, not wanting anyone to perish, but everyone to come to repentance’ (2 Peter 3:9). God’s justice demands that he condemns all sinners, but his love compels him to provide salvation for all who by his grace will believe. For ‘Everyone who calls on the name of the Lord will be saved’ (Rom. 10:13).” (2)
(1) Geisler, N. L., & Rhodes, R. (1997). When Cultists Ask: A Popular Handbook on Cultic Misinterpretations. Baker Books
(2) Geisler, N. L. (1998). Baker Encyclopedia of Christian Apologetics. Baker Academic.
“(for not the hearers of the law are just in the sight of God, but the doers of the law will be justified” (Romans 2:13).
There is great value in reading or listening to God’s Word, just as there is value in possessing a map that guides us to our intended destination. However, a map is only useful if we are prepared to follow its direction. In a similar manner, it is possible to hear or read God’s Word but fail to follow its instruction.
Our text from Romans 2:13 highlights the importance of hearing and acting upon God’s Word. The New Testament epistles of James (James 1:22-25), and 1 John (1 John 2:3-6) underscore this need as well. In fact, Jesus addressed this very subject on several occasions…
“Anyone who hears and obeys these teachings of mine is like a wise person who built a house on solid rock” (Matthew 7:24 CEV).
“As Jesus was saying these things, a woman in the crowd called out, ‘Blessed is the mother who gave you birth and nursed you.’ He replied, ‘Blessed rather are those who hear the word of God and obey it!’” (Luke 11:27-28 NIV).
“Not everyone who calls out to me, ‘Lord! Lord!’ will enter the Kingdom of Heaven. Only those who actually do the will of my Father in heaven will enter” (Matthew 7:21 NLT).
While the need to listen and act upon God’s Word is a subject of great importance, there is a larger context to this portion of Romans chapter two. That context involves the question of whether we can be made right with God by keeping the Old Testament Law. We can understand the idea behind this section in the following manner: if our path to righteousness with God consists of keeping the Old Testament commandments, then we must keep them in their entirety without fail. As a result, justification through the Old Testament Law is contingent upon flawless obedience to everything it commands.
Much like a construction worker, Paul the Apostle is building towards a conclusion based on the foundation he is establishing here in Romans chapter two. Paul will complete that process in the following chapter when he erects the last structural component of his argument: “No man can justify himself before God by a perfect performance of the Law’s demands—indeed it is the straight-edge of the Law that shows us how crooked we are” (Romans 3:20 Phillips).
This reference to justification presents us with an important theological concept that we will explore at greater length in our next study.
“For it is not the hearers of the law who are righteous before God, but the doers of the law who will be justified” (Romans 2:13).
This portion of Scripture offers an opportunity to examine an important spiritual concept: justification. The original language of the New Testament defines “justification” as follows: “to declare, pronounce, one to be just, righteous, or such as he ought to be.” (1)
We use the term “justification” to describe the manner in which sinful human beings are made acceptable to a holy God. (2) Another source defines justification in the following manner: “To be justified means to be declared righteous before God, that is, to enjoy a status or standing of being in a right relationship with God, of being accepted by him.” (3)
We can illustrate this concept with the familiar imagery of a legal courtroom. In the New Testament era, a judge typically presided over a plaintiff’s case and examined the evidence against a defendant. If the judge ruled in the defendant’s favor, he or she was declared to be “justified.” That judicial affirmation acknowledged the defendant to be righteous (or “without guilt”), thus resulting in his or her acquittal.
This legal scenario illustrates the concept of spiritual justification. The book of the Biblical prophet Ezekiel tells us, “It is for a man’s own sins that he shall die” (Ezekiel 18:4). This brief portion of Scripture identifies our defendant (every individual human being), the crime (his or her own sins), and the sentence (death) in our spiritual courtroom.
But in speaking of Christ, 2 Corinthians 5:21 tells us, “God made him who had no sin to be sin for us, so that in him we might become the righteousness of God” (NIV). Therefore, God justifies sinful human beings on the basis of Jesus’ sinless life and sacrificial death. It’s important to note that the legal basis for a judicial conviction is neither annulled or invalidated; instead, that sentence has been been completely fulfilled in Christ.
Since Jesus’ sacrificial death satisfies the legal sentence associated with sin, those who place their faith in Him are acquitted of all charges and declared to be justified. God then imputes (or legally transfers) Christ’s righteousness to those who accept Him (see Romans 4:5-8). So, justification does not ignore sinful conduct, for God’s wrath against sin is fully satisfied in Christ’s atoning death. Therefore, He is both “…just and the justifier of the one who has faith in Jesus” as we’ll see later in Romans 3:26.
Portions of this study originally appeared here
(1) G1344 – dikaioo – Strong’s Greek Lexicon (kjv). (n.d.). Blue Letter Bible. https://www.blueletterbible.org/lexicon/g1344/kjv/tr/0-1/
(2) “Justification” Nelson’s Illustrated Bible Dictionary, Copyright © 1986, Thomas Nelson Publishers
(3) Fung, Ronald Y. K. The Epistle to the Galatians (p. 113) quoted in Constable, Thomas. DD. “Expository Notes of Dr. Thomas Constable” (2:15-16). “https://www.studylight.org/commentaries/dcc/galatians-2.html“. 2012.
“for when Gentiles, who do not have the law, by nature do the things in the law, these, although not having the law, are a law to themselves” (Romans 2:14).
The Old Testament book of Psalms contains a verse that relates to the passage quoted above: “God gave his laws and teachings to the descendants of Jacob, the nation of Israel. But he has not given his laws to any other nation” (Psalm 147:19-20 CEV). Our text from Romans 2:14 thus offers some insight into God’s judgment of those who have not had access to those “laws and teachings.” But to establish that connection, we must lay some groundwork first.
First, we can say that no one (including those who do not possess the Old Testament Law) can deny the self-evident existence of “right” and “wrong.” A simple dialogue with someone who does not believe the concepts of “right” and “wrong” exist help demonstrate that reality…
Statement: “There is no such thing as right and wrong.”
Response: “Is that right?”
This hypothetical exchange highlights an important point: while we may debate the meaning of “right” and “wrong,” the self-evident nature of those concepts is undeniable. Therefore, when those who have never had access to God’s Law abstain from theft, lying, adultery, and other such behaviors, their actions align with the Law despite their lack of exposure to it.
In a similar manner, societies and individuals generally recognize that “justice” is right, and “injustice” is wrong. While the definitions of justice and injustice may vary, these recognitions are “laws unto themselves,” to borrow a phrase from Romans 2:14.
So, even though “…no one does good, not even one” as we’ll read later in Romans 3:12, this does not mean that human beings are incapable of recognizing and performing good deeds. As Jesus Himself once said, “If you do good to those who do good to you, what benefit is that to you? For even sinners do the same” (Luke 6:33). In light of this, we can say that everyone recognizes that some things are good (or right) and some things aren’t. The criteria may change, but the principle remains the same.
Thus, everyone possesses a set of standards that informs their decision-making processes. Those standards determine right and wrong behaviors and enable us to make moral and ethical judgments. We can turn once again to the observations of Dr. Norman Geisler for some additional insight on this topic…
“What person does not expect to be treated as a person? Who ever actually believed that it was right to take what belonged to anyone at any time? Who ever truly believed that murder, rape, or cruelty to children was morally right? To be sure, mankind has not always lived up to its moral ideals—this is an indication of our depravity and need for Christ’s redemption…” (1)
(1) Geisler, N. L., & Feinberg, P. D. (1980). Introduction to Philosophy: A Christian Perspective. Baker Publishing Group (MI).
Image Attribution: Tumisu, CC0, via Wikimedia Commons, public domain, via Wikimedia Commons
“For when Gentiles, who do not have the law, by nature do what the law requires, they are a law to themselves, even though they do not have the law” (Romans 2:14 ESV).
This passage tells us that those who have never received God’s Biblical criteria for righteous behavior are not lawless. Instead, everyone recognizes some lawful standard of right and wrong behavior. With this in mind, Romans chapter two tells us that people without access to God’s Word will be held accountable for the way they adhered to the laws they have established for themselves. As we read earlier in Romans 2:12, “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.”
One source makes an important distinction in this regard…
“The Bible is necessary to know God’s plan of salvation and for a fuller understanding of what God demands, but one does not need a Bible to have a basic knowledge of the difference between right and wrong… even those who never have seen a copy of God’s Word know they should refrain from murder, theft, and so on. This natural law, which conforms essentially to the Ten Commandments, is a restrainer of evil that allows society to function.” (1)
Even those who deny that premise still embrace it when others treat them unjustly…
” Our moral inclinations are manifested in our reactions when others violate our rights; we don’t see the moral law nearly as clearly when we violate others’ rights… But again our sinfulness is not found in our inability to know what the moral duty is but in our unwillingness to do it to others.” (2)
It is one thing to know that “right and wrong” exists as an abstract concept. Every rational person recognizes that self-evident truth even if he or she is unwilling to admit it. But it’s something very different to do what is right and avoid what is wrong with respect to ourselves and others. This is where we fall short and subject ourselves to God’s judgment whether or not we have access to His Word.
So, the issue stems from our failure to adhere to the standards of right and wrong that we establish for ourselves and others. In the end, all human beings will show that they have failed to meet God’s standards or the standards they have set for themselves. As one source observes, “This is helpful for those who are honestly concerned about God’s ‘unfairness’ in failing to reveal His standards to everyone. God will not judge pagans by Scripture’s standards of right and wrong. He will judge all men by their own standards.” (3)
Image Attribution: Unfair by Dave Pickersgill, CC BY-SA 2.0, via Wikimedia Commons
(1) The Law On The Conscience. (2020, September 1). Ligonier Ministries. https://learn.ligonier.org/devotionals/the-law-on-the-conscience
(2) Geisler, N. L. (2002). Systematic Theology: Introduction/Bible. Bethany House Publishers.
(3) Richards, L. O., & Richards, L. (1987). Bible Teacher’s Commentary. David C Cook. “Study Guide 124: Romans 1-3.”
“who show the work of the law written in their hearts, their conscience also bearing witness, and between themselves their thoughts accusing or else excusing them)” (Romans 2:15).
As mentioned earlier, this reference to the “heart” is a translation of the word kardia in the original language of this passage. “Kardia” refers to our innermost being in a physical, emotional, intellectual, or spiritual sense. Here, in Romans 2:15, we observe the interplay between one’s heart and his or her conscience.
The “conscience” refers to “the soul as distinguishing between what is morally good and bad, prompting to do the former and shun the latter, commending one, condemning the other.” (1) Another source defines the conscience as. “that faculty of the mind, or inborn sense of right and wrong, by which we judge of the moral character of human conduct.” (2)
Much like an umpire, judge, or referee at a sporting event, the conscience serves as an arbiter of right and wrong. When those without access to God’s Word do what is right, the conscience judges accordingly and excuses their behavior. When they violate their consciences by engaging in inappropriate thoughts or behaviors, the conscience plays an accusatory role.
The human conscience thus enables us to assess our actions and motivations by functioning as an internal prosecutor or defense attorney. Today, when access to the Bible is widely available, our consciences should yield to the Biblical Scriptures in affirming or rejecting a particular thought, motive, or action.
For example, the Word of God should lead and inform our consciences based on the authority of Christ. Jesus validated His authority through His miracles (Mark 2:1-12) as well as His resurrection from the dead (John 20). Jesus affirmed the truth of the Biblical Scriptures (John 17:17) and accepted them as the Word of God (John 10:34-35) as well as the command of God (Matthew 15:3-4). He thus stands as the final authoritative source that should govern our consciences.
While our consciences serve as valuable guides when they are informed by God’s Word, they are not infallible. As Paul the Apostle said to the church at Corinth, “My conscience is clear, but that does not make me innocent. It is the Lord who judges me” (1 Corinthians 4:3 NIV), Therefore, as one translation paraphrases this section…
“When the Gentiles, who have no knowledge of the Law, act in accordance with it by the light of nature, they show that they have a law in themselves, for they demonstrate the effect of a law operating in their own hearts. Their own consciences endorse the existence of such a law, for there is something which condemns or commends their actions” (Phillips).
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(1) G4893 syneidesis https://www.blueletterbible.org/lexicon/g4893/kjv/tr/0-1/
(2) “Conscience.” Easton, M. G. Easton’s Bible Dictionary.
“in the day when God will judge the secrets of men by Jesus Christ, according to my gospel” (Romans 2:16).
Our perception of others is often based on what we can observe. However, those external observations may not prove accurate in every instance. If our perceptions of others fail to meet reality, we may be shocked to discover a moral failing, a character flaw, or some other shortcoming in the lives of those we thought we knew. Yet even though such areas may remain hidden from us, nothing is hidden from God (Hebrews 4:13).
Romans 2:16 and the promise of a future day when “…God will judge the hidden truth about human beings through Christ Jesus” (CEB), should prompt us to take an honest assessment of ourselves and prayerfully seek God’s help in addressing those areas where are falling short. 1 Corinthians 4:5 offers a similar incentive: “…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” (NET).
Paul the Apostle next employs an interesting phrase in speaking of “my gospel” here in Romans 2:16. In fact, he will make this same reference later in Romans 16:25 and once again in 2 Timothy 2:8. This does not mean that Paul’s gospel message was his alone. Instead, it was ‘his” gospel in the sense that he was “…set apart for the gospel of God” as mentioned in the very first sentence of this letter.
That brings us to the close of this portion of Romans chapter two. The following verses will introduce a new line of thought, but before we continue, we would do well to summarize the principles of God’s judgment that are given to us in the opening verses of this chapter…
- Those who engage in the same behaviors they criticize in others, condemn themselves and cannot be excused (verse one).
- God’s judgment is according to truth. That judgment corresponds with the way things really are, and not how they may appear (verse two).
- No one escapes God’s judgment, especially those who fail to “practice what they preach” (verse three).
- God’s goodness is designed to lead us to repentance (verse four).
- Those who stubbornly reject God’s gracious provision are those who store up wrath against themselves (verse five).
- God will give us what we deserve (verses six to ten).
- God is completely impartial (verse eleven).
- Knowing what God wants us to do is not enough on its own; we must act on that knowledge (verse thirteen).
- God will judge us according to what we know (verses twelve, fourteen to fifteen).
- God will judge our hidden motives and actions through Christ (verse sixteen).
These observations will help prepare us for the second half of Romans chapter two, where Paul will turn his attention to one particular group of individuals.
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“Indeed you are called a Jew, and rest on the law, and make your boast in God” (Romans 2:17).
Paul the Apostle will now turn his attention to the Jewish people beginning here in verse seventeen and continuing through the rest of Romans chapter two. While the Jews have held a long and privileged position in the history of salvation, neither “… their heritage (v. 17a), their knowledge (vv. 17b–24), nor their ceremonies, specifically circumcision (vv. 25–29), will protect them from God’s righteous judgment.” (1)
The Scriptures identify the people of Old Testament Israel as members of a chosen nation who were called to become a holy and separate people unto God. However, that distinction had developed into an attitude of spiritual pride with the approach of the New Testament period. John the Baptist’s interaction with the spiritual leaders who attended his baptisms serve as a case in point….
“Then Jerusalem, all Judea, and all the region around the Jordan went out to [John] and were baptized by him in the Jordan, confessing their sins.
But when he saw many of the Pharisees and Sadducees coming to his baptism, he said to them, ‘Brood of vipers! Who warned you to flee from the wrath to come? Therefore bear fruits worthy of repentance, and do not think to say to yourselves, ‘We have Abraham as our father.’ For I say to you that God is able to raise up children to Abraham from these stones. And even now the ax is laid to the root of the trees. Therefore every tree which does not bear good fruit is cut down and thrown into the fire’” (Matthew 3:5-10).
These religious authorities seemed to believe that their mere association with Abraham, the great Old Testament patriarch, was sufficient to ensure their entry into heaven despite their unrepentant attitudes. But as John observed, God could raise up descendants of Abraham from the surrounding rocks if He desired. That misguided mentality thus serves as an object lesson. It also illustrates how readily we can delude ourselves in matters that concern our spiritual well-being.
For instance, let’s consider the example of those who think they’ll go to heaven simply because they once took part in a religious ceremony. Or perhaps they are seeking to rely on their charitable gifts or good works to ensure a positive entry into the afterlife. The issue is that God’s Word supports neither of those views. Anyone who seeks to be accepted by God must approach Him through the mediator He has established. That mediator is Christ, for “…there is one God and one Mediator between God and men, the Man Christ Jesus…” (1 Timothy 3:16).
As Jesus Himself once said, “I am the way and the truth and the life. No one comes to the Father except through me” (John 14:6).
(1) John F. MacArthur Jr., The MacArthur Study Bible: New American Standard Bible. (Nashville, TN: Thomas Nelson Publishers, 2006), Ro 2:17–29.
In Romans 2:17-20, Paul the Apostle will deliver a series of quick observations that target those who trusted in their observance of the Old Testament Law for salvation. Verse seventeen begins by laying the groundwork for what will follow…
“Indeed you are called a Jew, and rest on the law, and make your boast in God” (Romans 2:17).
So, we start with a group of individuals who relied on their spiritual heritage, along with their commitment to a set of rules and regulations to gain admittance into heaven. Boasting then followed, fueled by their sense of elevated status.
“and know His will, and approve the things that are excellent, being instructed out of the law” (Romans 2:18).
Our author now adds a layer of detail regarding these individuals. From their perspective, their privileged position offered exclusive insight into God’s will. It also enabled them to make discriminating choices that fit their interpretation of the Law. Unfortunately, that presumptuous view of their status led to an over-inflated opinion of themselves…
“and are confident that you yourself are a guide to the blind, a light to those who are in darkness” (Romans 2:19).
Despite being entrusted with the responsibility of representing the Almighty to those who were spiritually blind, the weight of that obligation did little to humble these people. Instead, their privilege led to an attitude of moral superiority. Ironically, Jesus characterized these supposedly enlightened ones as “the blind leading the blind” in Matthew 15:12-14.
“an instructor of the foolish, a teacher of babes, having the form of knowledge and truth in the law” (Romans 2:20).
Paul, as a self-proclaimed “Hebrew of the Hebrews,” was well-qualified to offer these assessments. Consider the lengthy list of credentials Paul offered in the Biblical book of Philippians…
“though I also might have confidence in the flesh. If anyone else thinks he may have confidence in the flesh, I more so: circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of the Hebrews; concerning the law, a Pharisee; concerning zeal, persecuting the church; concerning the righteousness which is in the law, blameless” (Philippians 3:4-6).
So Paul did not approach this subject from the perspective of a casual observer. Instead, he spoke with the authority of someone in the know. This set of observations will lead to an equally rapid succession of indictments in the verses that follow. But as we’ll soon discover, those indictments will feature a broad range of applications that encompass a much wider audience.
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Much like a professional boxer, the Apostle Paul skillfully prepared his audience with a flurry of quick jabs in Romans 2:17-20. Now he will follow with a series of devastating blows beginning in verse twenty-one. While Paul initially directed his comments to those of Jewish descent, we’ll find that these verses speak to everyone as well.
For instance, let’s contrast Paul’s observations from Romans 2:17-20 with their potential modern-day counterparts…
Verse seventeen:
- Romans: “But if you bear the name ‘Jew’ and rely on the Law [for your salvation] and boast in [your special relationship to] God” (AMP).
- Potential modern-day counterpart: “I believe in God and I strive to live a good life.”
Verse eighteen:
- Romans: “you know what God wants you to do, and you have learned from the Law to choose what is right” (GNT).
- Potential modern-day counterpart: “I believe in good moral values and traditional definitions of right and wrong.”
Verse nineteen:
- Romans: “if you are convinced that you are a guide for the blind, a light for those who are in the dark” (NIV).
- Potential modern-day counterpart: “I try to help others find a path to a more enlightened life.”
Verse twenty:
- Romans: “You can instruct those who have no spiritual wisdom: you can teach those who, spiritually speaking, are only just out of the cradle” (Phillips).
- Potential modern-day counterpart: “I lead and encourage others to be more spiritual and make the world a better place.”
These observations (and their potential modern-day parallels) clear the way for the devastating conclusions that begin in verse twenty-one…
“You, therefore, who teach another, do you not teach yourself? You who preach that a man should not steal, do you steal?” (Romans 2:21).
This initial question might fall from the lips of anyone who witnesses an act of blatant hypocrisy: “You teach others—why don’t you teach yourself?” (GNT). For instance, “stealing” goes beyond the actions taken by hackers, scammers, bank robbers, shoplifters, and business executives who misappropriate corporate funds. “Stealing” refers to the act of unlawfully taking something that doesn’t belong to you. That might include things like time, workplace productivity, intellectual property, or even a spouse.
So, theft may involve more than money or goods, even if the quantities are small or the item is seemingly unimportant. One commentator asks a series of penetrating questions in this regard…
“Have you never stolen? Never shaded the figures on your income tax in order to pay less than you actually owed? Never kept the change when you were given more than you should have received? Never borrowed something and then failed to return it, even though you remembered it later?” (1)
Therefore, our text from Romans 2:21 doesn’t only speak to a limited, first-century audience; it also speaks to us as well.
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(1) Boice, J. M. (2005). Romans: Justification by Faith (Romans 1-4). Baker Books. [pp.205-206]
“You who say, ‘Do not commit adultery,’ do you commit adultery? You who abhor idols, do you rob temples?” (Romans 2:22).
Exodus 20:14 presents us with the seventh of the Ten Commandments: “Thou shalt not commit adultery” (KJV). While this commandment refers to sexual involvement between two persons who are not married to one another, it is generally understood to prohibit any type of sexual relationship that exists outside the marital bond to one’s spouse. Jesus reiterated that standard for us in the Gospel of Mark…
“…at the beginning of creation God ‘made them male and female.’ ‘For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh.’ So they are no longer two, but one. Therefore what God has joined together, let man not separate’” (Mark 10:6-9 NIV).
So, Jesus directed our attention to God’s initiative in establishing the institution of marriage. He also furnished the appropriate guidelines for marital relationships in referencing these passages from Genesis 1:27 and Genesis 2:24. Those parameters involve a God-initiated, monogamous relationship between a genetic male and a genetic female who are joined in a Biblically sanctioned marriage as husband and wife.
Physical relationships that violate those Scriptural boundaries are broadly associated with the term “sexual immorality.” However, Jesus expanded that definition to include internal expressions of immorality as well…
“You have heard that it was said to those of old, ‘You shall not commit adultery.’ But I say to you that whoever looks at a woman to lust for her has already committed adultery with her in his heart” (Matthew 5:27-28).
The double-standard exposed by this question concerning adultery from Romans 2:22 is clearly obvious. However, the following question posed by this verse is much less so: “You who detest idols, do you rob temples?” (CSB). One Biblical paraphrase renders this question in a form that is more accessible to contemporary audiences: “You say ‘Don’t pray to idols’ and then make money your god instead” (TLB).
Perhaps the best explanation for this obscure reference might be found in the commentary offered by the following author…
“Because [the Jewish people] were so intense regarding their obsession to forsake idol worship after the captivity, they had no guilt whatsoever regarding their practice of stealing idols from pagan temples. Since these idols were often made of gold, silver and precious jewels, they often sold them for large sums of money. They rationalized that since God hates idols, this practice was not really stealing. The capacity of a human being – especially a religious human being – to justify sinful behavior is almost infinite.” (1)
(1) Dick Woodward, Mini Bible College Booklet Twenty-Nine The Book Of Romans Verse By Verse (part one) [pp.23-24] https://mbc.icm.org/
“You who make your boast in the law, do you dishonor God through breaking the law?” (Romans 2:23).
Even though the world has changed since Paul the Apostle authored this epistle to the Romans, there is one element that remains unchanged: people often form opinions regarding Jesus Christ based on the actions and behaviors of those who profess to represent Him. Therefore, our text from Romans 2:23 should prayerfully motivate us to ensure that our attitudes and behaviors align with the things we profess to believe.
For instance, there are some who may look upon the conduct of those within the church and find an excuse to criticize the God they claim to serve. Our study of the following verse in Romans 2:24 will explore that unfortunate reality at greater length. But in the meantime, it’s important to note a relevant truth: the secular world is often highly skilled in identifying “religious” individuals who are not what they seem.
Consider how Jesus emphasized the relationship between “knowing” and “doing,” in the following passage from John 14:21-24…
“‘Those who accept my commandments and obey them are the ones who love me. And because they love me, my Father will love them. And I will love them and reveal myself to each of them.’ Judas (not Judas Iscariot, but the other disciple with that name) said to him, ‘Lord, why are you going to reveal yourself only to us and not to the world at large?’
Jesus replied, ‘All who love me will do what I say. My Father will love them, and we will come and make our home with each of them. Anyone who doesn’t love me will not obey me. And remember, my words are not my own. What I am telling you is from the Father who sent me’” (NLT).
1 John 5:3 adds, “We show our love for God by obeying his commandments…” (CEV). Therefore, it should not surprise us if others highlight the apparent discrepancies that may exist in the financial practices, recreational pursuits, interpersonal relationships, entertainment preferences, social media activities, and spiritual convictions of those who claim to follow Christ.
Our modern-day world has developed an adage that contains an element of truth: “When people show you who they are, believe them.” (1) On one hand, this saying encourages us to adopt a wise and realistic view of others that sees them as they are, and not how we wish them to be. Nevertheless, that adage does not go far enough, for it fails to acknowledge Jesus’ ability to transform the lives of those who seek Him in faith.
In light of this, we must amend that saying to acknowledge Jesus’ ability to build us into the people we are meant to be in every area of life: “When people show you who they are, believe them, and pray that Christ would transform them into the people they should be” (1 Corinthians 6:11).
(1) Attributed to American poet and author Maya Angelou
“For ‘the name of God is blasphemed among the Gentiles because of you,’ as it is written” (Romans 2:24).
It may be said that everyone functions as a teacher in some way. Some teach us what to do, while others teach us what not to do.
Our text from Romans 2:24 serves as a case in point by highlighting the end result of spiritual hypocrisy. One version of this passage expresses this idea in a forthright manner: “You are so proud of knowing God’s laws, but you dishonor him by breaking them. No wonder the Scriptures say that the world speaks evil of God because of you” (Romans 2:23-24 TLB). It should go without saying that this is a path we should seek to avoid.
This quotation from Romans 2:24 is apparently rooted in God’s indictment of His people through the pen of the Old Testament prophet Ezekiel…
“I scattered them to many lands to punish them for the evil way they had lived. But when they were scattered among the nations, they brought shame on my holy name. For the nations said, ‘These are the people of the Lord, but he couldn’t keep them safe in his own land!’ Then I was concerned for my holy name, on which my people brought shame among the nations” (Ezekiel 36:19-21).
Thus, it is important to consider how our choices and decisions will ultimately reflect upon our relationship with Christ. With this in mind, we should strive to live in a manner that does not offer any reasonable cause for criticism against Him.
In addition, God-honoring conduct can help secure the right to be taken seriously whenever we engage in discussions pertaining to spiritual matters. As we’re reminded in the New Testament book of Colossians, “Be wise in the way you act toward outsiders; make the most of every opportunity” (Colossians 4:5 NIV, see also 1 Thessalonians 4:11-12). The Apostle Paul offered similar guidance to the church at Philippi…
“Whatever happens, conduct yourselves in a manner worthy of the gospel of Christ. Then, whether I come and see you or only hear about you in my absence, I will know that you stand firm in the one Spirit, striving together as one for the faith of the gospel” (Philippians 1:27 NIV).
To borrow another Biblical illustration, the life of someone who claims to follow Christ is much like a piece of literature that is seen and read by everyone. Those who read the “text” of our lives will gain an accurate or inaccurate assessment of God, depending on our conduct. Therefore, we should prayerfully ensure that others learn the right things about God whenever they look to our example.
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“For circumcision is indeed profitable if you keep the law; but if you are a breaker of the law, your circumcision has become uncircumcision” (Romans 2:25).
This reference to circumcision is rooted in the Biblical account of God’s directive to Abraham: “This is My covenant which you shall keep, between Me and you and your descendants after you: Every male child among you shall be circumcised; and you shall be circumcised in the flesh of your foreskins, and it shall be a sign of the covenant between Me and you” (Genesis 17:10-11).
That commandment references the penile skin covering known as a foreskin. The word “circumcise” literally means “to cut around,” and circumcision refers to the act of removing that external fold of skin. This practice is in keeping with the covenantal agreement God established with Abraham (then known as Abram) as detailed earlier in Genesis chapter twelve.
In that portion of Scripture, God spoke to Abram and said, “I will make you a great nation; I will bless you And make your name great; And you shall be a blessing” (Genesis 12:2). So, this passage documents God’s intent to build a large population group through Abraham’s lineage. That genetic legacy explains why the sign of that covenant involved the reproductive organs. It also explains why Abraham and his male descendants received a physical indicator of God’s covenant, while their marital partners were not subject to any requirements.
Circumcision had value as a symbol of that covenant, for it served as a reminder to the people of Israel that they were separated unto God. However, the physical act of circumcision didn’t necessarily reflect the sincerity of one’s faith. The external ritual of circumcision was profitable if one kept the law, but it became a meaningless exercise for the faithless who broke it. In that instance, there was little to distinguish the circumcised person from the uncircumcised populations of the surrounding nations who cared little for God or His ways.
However, circumcision also had testimonial value as well. You see, the external rite of circumcision furnished evidence to prove that one was a member of the covenantal community of Israel. Therefore, no one among the circumcised could rightfully claim ignorance of the need to follow the good example set by Abraham, their spiritual and biological forefather. As we’ll see when we reach Romans chapter four, we can summarize that example in one brief, but powerful statement: “For what does the Scripture say? ‘Abraham believed God, and it was accounted to him for righteousness” (Romans 4:3).
“For circumcision indeed is of value if you obey the law, but if you break the law, your circumcision becomes uncircumcision” (Romans 2:25).
All nations feature roadways that limit the maximum speed of the motor vehicles that travel those roads. However, every nation also features its share of motor vehicle drivers who routinely ignore those limits. If law enforcement apprehends any of those speeding drivers, their knowledge of the posted speed limit offers no value in itself. In fact, their knowledge of the speed limit only serves to increase their guilt, for they knew the law, but failed to keep it.
In a similar manner, there is little value in possessing God’s Word if one fails to read it and act upon it. Much like Paul the Apostle’s argument here in Romans 2:25, it was a great advantage for the people of Israel to have access to God’s Law. But that advantage was invalidated if they failed to act upon it. In fact, their guilt was compounded by the fact that they possessed God’s Law but failed to keep it.
We will close our brief look at this verse with some contemporary applications from this passage…
“Paul is arguing against a view commonly held among the Pharisees that because they were the physical descendants of Abraham, they were redeemed; they didn’t need repentance as displayed in the baptism of John. Some assumed that because they were circumcised, they were therefore saved. But that idea was negated by the prophets in the Old Testament who talked about the remnant who would be saved and the children of promise who would be saved, and that not all the descendants of Abraham would, in fact, be saved. Paul makes it abundantly clear that even among the Jews, circumcision did not guarantee redemption…
Of course, the same problem arises with respect to baptism. Some believe that baptism in itself saves; the same error that occurred in the Old Testament with respect to circumcision is often repeated by Christians today. New Testament baptism is the sign of the covenant of God’s promise, but the content of that promise rests on the exercise of faith, just as in the old covenant the content of the promise signified by circumcision rested on the exercise of faith.” (1)
“If you have been trusting in your baptism, If you have been trusting in your confirmation, If you have been trusting in your church membership, or your knowledge of the Bible or doctrine, or in your generous stewardship, If you have been trusting in your Christian upbringing, If you have been trusting in anything other than Jesus Christ and his death upon the cross in your place, throw whatever it is completely out of your mind. Abandon it. Stamp upon it. Grind it down. Dust off the place where it lay. Then turn to Jesus Christ alone, and trust him only” (2)
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(1) Sproul, R. C. (2023). What Are the Sacraments? [p.51]
(2) Boice, J. M. (2005). Romans: Justification by Faith (Romans 1-4). Baker Books. [p.256]
“Therefore, if an uncircumcised man keeps the righteous requirements of the law, will not his uncircumcision be counted as circumcision?” (Romans 2:26).
Here in Romans 2:26, Paul the Apostle builds upon the previous verse with an important declaration: the absence of a ceremonial religious observance does not prohibit us from approaching God in faith. In the Old Testament period, that meant fulfilling the “righteous requirements of the law.”
As we’ve already seen, no fallible human being (of any background) can fully satisfy the obligations of the Old Testament law. However, this passage reinforces the fact that we cannot rely on a religious ritual, a ceremonial observance, or national identity to find acceptance with God. For instance, Jesus once addressed this idea in response to a question…
“Then they said to Him, ‘What shall we do, that we may work the works of God?’ Jesus answered and said to them, ‘This is the work of God, that you believe in Him whom He sent’” (John 6:28-29).
Notice how Jesus’ questioners framed their inquiry in terms of an external work (“What shall we do…”). However, Jesus shifted their focus from an external requirement to an internal requirement, namely, belief in the One whom God has sent. Lest we think this concept is exclusive to the New Testament, the following Old Testament passages underscore the need for an internal mindset that is characterized by genuine love and reverence for God…
“And now, Israel, what does the Lord your God require of you, but to fear the Lord your God, to walk in all His ways and to love Him, to serve the Lord your God with all your heart and with all your soul, and to keep the commandments of the Lord and His statutes which I command you today for your good? … Therefore circumcise the foreskin of your heart, and be stiff-necked no longer” (Deuteronomy 10:12-13, 16).
“’Behold, the days are coming,’ says the LORD, ‘that I will punish all who are circumcised with the uncircumcised— Egypt, Judah, Edom, the people of Ammon, Moab, and all who are in the farthest corners, who dwell in the wilderness. For all these nations are uncircumcised, and all the house of Israel are uncircumcised in the heart’” (Jeremiah 9:25–26).
The external act of circumcision was designed to reflect an inner spiritual reality, or a “circumcision of the heart,” to amend a phrase from the Old Testament passages quoted above. Thus, God rejects those who adopt an external appearance of spirituality without the underlying qualities of faith and belief.
“And will not the physically uncircumcised, if he fulfills the law, judge you who, even with your written code and circumcision, are a transgressor of the law?” (Romans 2:27).
Our text from Romans 2:27 echoes the underlying message beneath one of Jesus’ parables…
“But what do you think? A man had two sons, and he came to the first and said, ‘Son, go, work today in my vineyard.’ He answered and said, ‘I will not,’ but afterward he regretted it and went. Then he came to the second and said likewise. And he answered and said, ‘I go, sir,’ but he did not go.
Which of the two did the will of his father?” They said to Him, ‘The first.’
Jesus said to them, ‘Assuredly, I say to you that tax collectors and harlots enter the kingdom of God before you. For John came to you in the way of righteousness, and you did not believe him; but tax collectors and harlots believed him; and when you saw it, you did not afterward relent and believe him’” (Matthew 21:28-32).
It’s unlikely that Jesus could have chosen a more offensive comparison for the religious elitists of His day in referencing these tax collectors and harlots. The tax collectors charged exorbitant fees and often lived luxurious lifestyles that were financed by the rates they imposed upon the local populations. People viewed them, along with prostitutes (or harlots), as some of the very lowest members of society.
So why would Jesus make such a comparison? The answer lies in the fact that these tax collectors and prostitutes acted on God’s Word through John the Baptist (see Matthew 3:1-6). Much like the first son in Jesus’ parable, their internal change of mind led to an external change of behavior. However, these religious leaders were much like the second son in Jesus’ parable. They said one thing through their external appearance, but failed to act on what they seemed to represent.
Luke 7:29-30 explains their attitude like this…
“And all who heard John preach– even the most wicked of them– agreed that God’s requirements were right, and they were baptized by him. All, that is, except the Pharisees and teachers of Moses’ Law. They rejected God’s plan for them and refused John’s baptism” (TLB).
In this respect, these tax collectors and harlots were something like the physically uncircumcised individuals referenced in Romans 2:27. They fulfilled the law, so to speak, while those who had the written code and circumcision transgressed the law through their hypocrisy.
“For he is not a Jew who is one outwardly, nor is circumcision that which is outward in the flesh;” (Romans 2:28).
One commentator has developed a helpful analogy to explain the relationship between external religious observances (like circumcision or baptism), and what those observances are designed to represent…
“Circumcision and baptism do about the same thing that a label on a can does. If the outer label doesn’t match with what is on the inside, something is wrong! If there are carrots inside the can, you can put a label that says ‘Peas’ but it doesn’t change what is inside the can. Being born again changes what is inside the can, and then you can put the appropriate label on the outside.” (1)
Another source offers the following application…
“Christians might be tempted to think that they are in good standing with God because they’ve been baptized or go to church and participate in the Lord’s Supper. But genuine faith ought to be the reality underneath all these things. We must have a personal trust in Christ and in Christ alone, never looking to these things as though merely participating in external rites were enough. It is Christ who is everything.” (2)
With this in mind, we should note that Jesus directed some of His harshest criticisms toward those whose “spirituality” was merely “outward in the flesh“…
“Woe to you, experts in the law and you Pharisees, hypocrites! You are like whitewashed tombs that look beautiful on the outside but inside are full of the bones of the dead and of everything unclean. In the same way, on the outside you look righteous to people, but inside you are full of hypocrisy and lawlessness” (Matthew 23:27-28 NET).
Nevertheless, we should pause to make an important distinction in our consideration of these passages. That distinction lies in our definition of hypocrisy. For instance, a “hypocrite” is not someone who commits an isolated sin while he or she is caught in a moment of weakness. Nor is a hypocrite someone who faces various struggles in his or her commitment to live a faithful, sincere, and God-honoring life. Instead, a hypocrite is someone who is knowingly different from what he or she claims to be.
Thus, we can employ the analogy offered by our first commentator to close our study of this verse: we should prayerfully seek God’s empowerment to “change the internal contents” of our lives to ensure that our external labels accurately reflect what we say is inside the can.
(1) Guzik, D. (2025, February 11). Enduring Word Bible Commentary Romans Chapter 2. Enduring Word. https://enduringword.com/bible-commentary/romans-2/
(2) Sproul, R. C. (2024). The Power Of The Gospel: A Year in Romans. [p.56]
“For he is not a Jew who is one outwardly, nor is circumcision that which is outward in the flesh; but he is a Jew who is one inwardly; and circumcision is that of the heart, in the Spirit, not in the letter; whose praise is not from men but from God” (Romans 2:28-29).
Although God conferred the ritual of circumcision upon Abraham, the great Old Testament patriarch, that ceremonial observance did not make him righteous in God’s sight. Instead, it was faith that made Abraham right with God. As mentioned earlier, Genesis 15:6 affirms that truth with the following declaration: “Abram believed the LORD, and he credited it to him as righteousness.” So, it was Abraham’s faith that led to “right standing” (or righteousness) with God. That faith was evident long before God instructed him to be circumcised.
Unfortunately, a significant transformation had taken place by the dawn of the first century. By that time, the prevailing view among Israel’s spiritual leadership saw the act of circumcision as a practice that guaranteed divine favor. That belief held that a man was considered righteous before God if he could show an ancestral connection to Abraham along with the external mark of circumcision. However, John the Baptist took issue with that mindset in a rebuke that bears repeating…
“Don’t just say to each other, ‘We’re safe, for we are descendants of Abraham.’ That means nothing, for I tell you, God can create children of Abraham from these very stones’” (Matthew 3:9 NLT).
From a 21st-century perspective, this tells us that the act of being born into a particular family (even a “religious” one), or taking part in a ceremony, ritual, or observance does not make one right with God. One Biblical paraphrase of Romans 2:29 explains God’s true objective in a straightforward manner: “…For God is not looking for those who cut their bodies in actual body circumcision, but he is looking for those with changed hearts and minds” (Romans 2:29 TLB).
True circumcision -the kind that God approves- has no relation to an external set of rules. Instead, true circumcision represents a new attitude toward God through a relationship with Him in Christ. In the words of one commentary…
“Paul points out that being circumcised changes the entire orientation of salvation away from God’s grace to one’s own actions. One who is circumcised in an attempt to gain God’s acceptance is obligated to keep the whole law, which history has abundantly demonstrated no one can do (Rom. 3:10–18).” (1)
(1) Radmacher, E. D., Allen, R. B., & House, H. W. (1999). Nelson’s New Illustrated Bible Commentary (p. 1526). Nashville: T. Nelson Publishers.
“For no one is a Jew who is merely one outwardly, nor is circumcision outward and physical. But a Jew is one inwardly, and circumcision is a matter of the heart, by the Spirit, not by the letter. His praise is not from man but from God” (Romans 2:28-29 ESV).
Our text from Romans 2:28-29 helps explain the following directive from Paul the Apostle to the members of the church that met in the ancient city of Corinth…
“Was anyone called while circumcised? Let him not become uncircumcised. Was anyone called while uncircumcised? Let him not be circumcised. Circumcision is nothing and uncircumcision is nothing, but keeping the commandments of God is what matters. Let each one remain in the same calling in which he was called” (1 Corinthians 7:18-20).
Paul’s counsel enables us to refocus our attention on the things that really count. For instance, the act of mandating an external requirement for salvation (like circumcision, for instance), is much like the proverbial “slippery slope” when it comes to spiritual matters. Despite our best efforts to merit God’s favor through those efforts, there is always the possibility that we may leave something undone. Such is the nature of salvation by works. In addition to being ineffective, that approach also serves to glorify the person who performs those works as well.
From this perspective, things have remained relatively consistent since Paul first wrote the Epistle to the Romans. For example, many modern-day spiritual traditions teach (or imply) that we can find salvation by following various rules, such as…
- Praying at specified intervals.
- Refraining from eating certain types of food.
- Pursuing various forms of meditation.
- Participating in different types of rituals or ceremonies.
In Paul the Apostle’s era, this approach took several other forms. For instance, some rejected Christ in favor of the Mosaic Law. Others taught that faith in Jesus’ atoning sacrifice was insufficient for salvation, and that circumcision was a mandate as well. Then there were those who promoted various forms of mysticism, stoicism, hedonism, or Gnosticism as the path to salvation. In fact, Paul wrote an entire epistle to address some of those errors. We know that epistle today as the Biblical book of Galatians.
Those who subscribe to these views may feel that Jesus’ atoning death on the cross was ineffective or lacking in some way. But if this were true, then it means that Jesus made a grave error when He said from the cross, “It is finished” (John 19:30).
“No, a true Jew is one whose heart is right with God. And true circumcision is not merely obeying the letter of the law; rather, it is a change of heart produced by God’s Spirit. And a person with a changed heart seeks praise from God, not from people” (Romans 2:29 NLT).
The “circumcision of the heart” referenced here in Romans 2:29 is a figure of speech that conveys the idea of internal virtue. The following commentary underscores the importance of this concept for Jewish and non-Jewish audiences alike…
“To be a Jew meant you were in God’s family, an heir to all his promises. Yet Paul made it clear that membership in God’s family is based on internal, not external, qualities. All whose hearts are right with God are true Jews-that is, part of God’s family (see also Gal 3:7). Attending church or being baptized, confirmed, or accepted for membership is not enough, just as submitting to circumcision was not enough for the Jews. God desires our heartfelt devotion and obedience (see also Deu 10:16; Jer 4:4).” (1)
Paul the Apostle thus employed circumcision as a metaphor to characterize the transformative change that results from the work of God’s Spirit in one’s life. One source finds an important point of application for contemporary readers within this passage…
“Many Jews in Paul’s day had a deficient understanding of covenant that reduced their relationship with God to mere externals. This is the tendency of fallen sinners, namely, to think that they are right with the Lord as long as they perform the right rituals or render perfunctory outward obedience. We should never think that we are immune from this temptation. The heart is what is most important to God, so let us put our hearts into our service to Him.” (2)
So, having now established the sinful state of all humanity in Romans chapter one and the fearsome reality of God’s wrath in Romans chapter two, our author will next proceed to answer some objections in Romans chapter three. But like any good author, Paul will vary his literary style to help maintain his reader’s interest. That will lead to a noticeable shift in his rhetorical approach as we enter chapter three.
The following chapter of Romans will function very much like a modern-day FAQ, or “frequently asked questions” section of a document. In it, Paul will address several challenges to his teachings in a “Q & A” format. But before we enter that portion of Scripture, our study in Romans chapter two will close with a helpful reminder from Romans 2:29: “…you should want praise from God and not from humans” (CEV).
(1) Life Application Study Bible NKJV [Romans 2:28-29] Copyright © 1988, 1989, 1991, 1993, 1996, 2004 by Tyndale House Publishers Inc., all rights reserved.
(2) The Place of Circumcision (2014, February 11). Ligonier Ministries. https://learn.ligonier.org/devotionals/place-circumcision