Ed Urzi

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The following commentary ties these thoughts together…

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

“slanderers, God-haters, arrogant, proud, boastful, inventors of evil, disobedient to parents” (Romans 1:30 HCSB).

In the mid-1950’s, Japanese artist Mitsuteru Yokoyama pioneered a new genre of manga (Japanese comic books) and anime (Japanese animation) with his creation of Tetsujin 28-gō.

Yokoyama’s origin story for his new creation took place in the waning stages of World War II. In that fictional history, the Japanese government commissioned a group of scientists led by Dr. Shōtarō Kaneda and his assistant, Professor Shikishima, to create a secret weapon for use against the Allied forces. After twenty-seven failed attempts, Kaneda’s team successfully created Tetsujin 28 (“Iron Man 28”), a hulking robot that stood 18 meters (sixty feet) tall. However, Dr. Kaneda perished and the war ended before his creation could be pressed into service as a military weapon.

Although created as a war machine, Tetusjin 28’s control unit later passed into the hands of Dr. Kaneda’s son, who repurposed the giant robot for use in a fight against crime and a seemingly endless array of antagonists (many of whom possessed their own giant robots) who sought to dominate the world.

This brief cultural snapshot reminds us that most real-world technologies can be used for good or evil purposes depending on those who deploy them. But while a good invention might be misappropriated for evil purposes, our text from Romans 1:30 points to the inherently corrupt nature of those who “invent ways of doing evil” (NIV).

If you have ever encountered a device or research initiative and wondered, “What possible good could come from that?” then you may have come across the mindset described here in Romans 1:30. This passage from Romans chapter one thus identifies those who seek creative ways to demonstrate their sense of disrespect for their Creator.

The final characteristic that appears in this passage involves disobedience to parents. The long-standing directive to honor one’s parents was first inscribed within the Ten Commandments (see Exodus 20:12). It was later reiterated in the New Testament book of Ephesians, where we read, “Children, obey your parents in the Lord, for this is right. Honor your father and mother which is the first commandment with a promise, so that it may be well with you, and that you may live long on the earth” (Ephesians 6:1-3).

We should also note that this is the only Commandment that carries a personal incentive: “…so that it may go well with you and that you may enjoy long life on the earth” (NIV). But more importantly, these passages tell us that those who rebel against parental authority also rebel against the One who established that authority as well.

Image Attribution: Tetsujin 28-gō, CC BY-NC 2.0, © pspechtenhauser, via flickr.com disclaimer notice. Tetsujin 28 is also known as Gigantor in the United States and some other areas of the world

“slanderers, haters of God, insolent, haughty, boastful, inventors of evil, disobedient to parents” (Romans 1:30 ESV).

The next attribute cited in this list from Romans 1:30 involves those who are boastful (CSB) or braggarts (Mounce). This term is derived from the word alazon in the original text of this passage, and it refers to one who is “an empty pretender.” ₍₁₎ It describes those who are driven by a need to embellish their skills, abilities, assets, talents, or accomplishments. In other words, this characteristic defines those who boast of qualities they don’t actually possess.

The following commentator examines this word from a historical perspective…

“Alazon is a word with an interesting history… Xenophon said that the name belongs to those who pretend to be richer and braver than they are, and who promise to do what they are really unable to do in order to make some profit or gain. Again Theophrastus has a character study of such a man–the pretentious man, the snob. He is the kind of man who boasts of trade deals which exist only in his imagination, of connections with influential people which do not exist at all, of gifts to charities and public services which he never gave or rendered…

The braggart is out to impress others–and the world is still full of his like.” ₍₂₎

Many of us have probably encountered those who fit this description. Nevertheless, it should go without saying that this characteristic does not originate with God. Instead, the New Testament epistle of 1 John identifies the source of that character trait in 1 John 2:16: “…everything in the world -the cravings of sinful man, the lust of his eyes and the boasting of what he has and does- comes not from the Father but from the world” (NIV).

From the politician who boasts of fictional accomplishments, to the workplace acquaintance who embellishes his or her achievements, to the older adult whose self-assessment reflects a life that might have been, but never was, we can find examples of this character trait in every walk of life.

Such actions may conceal an underlying sense of insecurity that drives us to attempt to elevate ourselves in the sight of others. But whatever the underlying cause, the need for such boastfulness disappears for those who find their approval in Christ. That relationship brings humility (for we know we are unworthy of what Christ has done on our behalf) and security (for we can be secure in the knowledge that we are accepted in Him).

(1) G213 – alazon – Strong’s Greek Lexicon (kjv). (n.d.). Blue Letter Bible. https://www.blueletterbible.org/lexicon/g213/kjv/tr/0-1/

(2) Barclay, William. “Commentary on Romans 1”. “William Barclay’s Daily Study Bible“. https://www.studylight.org/commentaries/eng/dsb/romans-1.html. 1956-1959.

“They are backstabbers, haters of God, insolent, proud, and boastful. They invent new ways of sinning, and they disobey their parents” (Romans 1:30 NLT).

We may have a tendency to rush past these references to the insolent or arrogant (CSB) individuals who are mentioned here in Romans 1:30. This is especially true in light of the more prominent behaviors that appear throughout Romans 1:29-31. But a cursory glance at this reference might overlook the highly inappropriate conduct that is described for us within this passage. For instance, this word identifies…

• “…one who behaves with humiliating and unconscionable arrogance to those who are not powerful enough to retaliate.” ₍₁₎
• “…one who, uplifted with pride, either heaps insulting language upon others or does them some shameful act of wrong.” ₍₂₎
• “It describes the man who is wantonly and sadistically cruel and insulting. Aristotle describes it as the spirit which harms and grieves someone else, not for the sake of revenge and not for any advantage that may be gained from it, but simply for the sheer pleasure of hurting. There are people who get pleasure from seeing someone wince at a cruel saying. There are people who take a devilish delight in inflicting mental and physical pain on others. That is hubris (G5196); it is the sadism which finds delight in hurting others simply for the sake of hurting them.” ₍₃₎

To borrow a phrase that appears in the following chapter of this epistle, we might say to those who engage in such behavior, “…you are treasuring up for yourself wrath in the day of wrath and revelation of the righteous judgment of God” (Romans 2:5).

Another related characteristic is pride. Pride is emblematic of those who consider themselves to be superior to others or those who possess an inflated opinion of themselves. That attitude subsequently reveals itself in the form of arrogant, contemptuous behavior towards others. While there may be many contributing factors that help explain those responses, the important thing is to identify these attitudes and prayerfully seek God’s enablement to remove them from our lives.

Paul the Apostle will later provide us with an effective way to guard against pride later in Romans 12:3: “I tell everyone among you not to think of himself more highly than he should think. Instead, think sensibly, as God has distributed a measure of faith to each one” (CSB). Another, more direct, incentive appears in the Biblical book of Proverbs: “Pride comes before destruction, and an arrogant spirit before a fall” (Proverbs 16:18 CSB).

(1) F. F. Bruce, The Letter of Paul to the Roman [p. 81] quoted in Notes on Romans 2025 Edition, Dr. Thomas L. Constable https://soniclight.com/tcon/notes/pdf/romans.pdf<s/mall>

(2) Rich Cathers, Romans 1:24-32. (n.d.). https://bstudy2.calvaryfullerton.org/45%20Rom/2008/45%20Rom%2001d.htm

(3) Barclay, William. “Commentary on Romans 1”. “William Barclay’s Daily Study Bible“. https://www.studylight.org/commentaries/eng/dsb/romans-1.html. 1956-1959.