Ed Urzi

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

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

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

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

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

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

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

The book of the prophet Jeremiah adds…

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

These definitions enable us to make some important observations…

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

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

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

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

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

Portions of this message originally appeared here

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Another commentary adds the following insight…

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

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

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

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