Ed Urzi

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

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

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

These definitions enable us to make some important observations…

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

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

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

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

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

Portions of this message originally appeared here

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Another commentary adds the following insight…

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The following commentary ties these thoughts together…

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

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

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

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

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

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

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