The Righteous Judgment of God on Every Soul (Romans 2:1–6)

Rom. 2:1. Therefore you are without excuse, O man, everyone that judges: for in that by which you judge another, you condemn yourself; for you do the same things, O you that judge.

The Blessed Theophylact writes: “All of us are people of varying disposition: sometimes we favor evil, sometimes we become judges of the wrongs of others, we condemn those like ourselves. Therefore, having spoken before of those who approved of evil, now he speaks of judgment and says: ‘therefore you are without excuse.’ That is, you knew that the justice of God consists in punishing the wicked as they deserve; therefore, you too are without excuse, you who condemn those doing what you yourself do. It seems that these words apply to rulers of nations, especially to the Romans, as then the lords of the universe; for to judge is the function of rulers. Nevertheless, this befits every man; for every man can judge, even without a judicial seat. Therefore, when you condemn an adulterer and yourself commit adultery, then you condemn yourself.”

From the fact that they themselves did wrong and encouraged others to do so, it does not follow that in their conscience—in the judgment they make of their own deeds, the judgment they hold within themselves—they justified what was wrong. No, they understood the truth of God, that wrong is wrong and worthy of punishment, but, being unable to master themselves, they themselves sinned and led others to do the same. The Apostle now points out this contradiction between their actions and their life with this inner judge, in order to bring them to awareness of their own wrongdoing and awaken a sense of fear—that they might one day be condemned before the face of God’s righteousness. As an example of condemnation of sin despite their own sins, there may well have been in the Apostle’s mind the judgment of judges. The Law condemned and punished murder, theft, adultery, violation of others’ rights, injuries and the like. A judge could not justify any of this, but had to condemn and sentence the guilty to punishment, even though he himself was no less guilty in the same or other respects than the one he condemned. And the people, watching the judicial process, likewise agreed with the judge’s verdict, finding it just.

Thus, there is no reason to suppose a lack of judgment in us regarding the rightness and wrongness of deeds. What then is wrong? What is wrong is the direction of our judgment in that we apply strict condemnation to others, bypassing ourselves or keeping it distant from ourselves. It is observed that the more guilty a person is of something, the more strictly he judges another for that same thing. The Apostle seems to intend here chiefly to dispose us—this justice common to all—to turn it from others onto ourselves, applying to ourselves also the consequences of condemnation, that is, defenselessness and punishment. “Therefore.” Why then? Because they know the truth of God and consequently judge sinners rightly and condemn them correctly. “You are without excuse”—you can say nothing in defense of yourself. “Everyone that judges.” “The Apostle decidedly says: everyone, whoever you are, deprives yourself of excuse” (Holy Chrysostom). “For in that by which you judge another,” εν φ γαρ κρίνεις—at the moment when you judge—by that very act of judgment by which you judge another, you also condemn yourself. Judgment is the application of a general principle to a particular case. When you condemn someone for a certain deed, you acknowledge the wrongness of such deeds in general. This acknowledgment is what moves the judgment and condemnation. You condemn a fornicator. Why? Because of the acknowledgment that fornication is a sinful deed. But if you yourself commit fornication, is not your fornication equally sinful? Yes. So acknowledge this as well. Holy Chrysostom says: “Every man, both in conversation and common discourse and before his own conscience, judges those who have erred. No one would dare to say that an adulterer does not deserve punishment. But all, says the Apostle, judge others, not themselves.” The lack of such self-judgment is a universal lack. We direct the judgment away from ourselves onto others, not grasping ourselves. The Apostle wants to turn it back onto ourselves and for this takes the right condemnation of others and says: you judge others rightly; but this right judgment of others is equally right in relation to you. All sin; and the common mutual judgment of all should bring all to the awareness that all are without excuse.

Rom. 2:2. But we know that the judgment of God is truly upon those who practice such things.

“But we know”—who is this “we”? We, all people, everyone. The Apostle appeals to the common belief and conviction that there is a judgment of God: for all who live on earth have awaited and will await such a judgment. This is the same as above: “the wrath of God is revealed from heaven.” Judgment is established—no one will escape it. Holy Chrysostom notes here that the Apostle, speaking of the knowledge of God, pointed to the source of knowledge of God—the contemplation of nature—but here he does not point to the source of knowledge of judgment, for this was known to everyone as a matter of course, without any hesitation. And Theodoret writes: “For those of sound mind it is evident that those who dare to commit lawlessness are by divine decree subject to punishment.” Intending to dispose each person to turn judgment from others onto himself, the Apostle teaches: well, this at least is beyond question—there is a judgment of God for such deeds; there is nothing to say about that; everyone knows this. What is lacking? What is lacking is that everyone would bring himself under this judgment and acknowledge himself defenseless before it. This he strives to teach from the following verse. The thought of the present verse can be twofold: either that there is a judgment of God, or that the judgment of God is true. Human judgment sometimes falters; God’s judgment is in truth; there is no partiality or concealment of deeds in it; to the extent that one is guilty, so will one be condemned—exactly according to the measure of one’s deeds.

Our expositors also carry through this thought. Here are the words of Oecumenius for all: “here (among men) there is judgment but not according to truth, because some guilty are acquitted while the innocent are condemned; but in the age to come judgment will be according to truth. Nevertheless, even now God neither acquits the unrighteous nor condemns the righteous when He manifests His judgment.” And we add what Ambrosiaster says: “It is not unknown to us that God will judge such things according to truth, even as we condemn them. If such deeds do not please us, how much less God, the most righteous and zealous for His work! When he says that God will judge such things according to truth, he strikes fear, teaching that He Himself, concerning whom they think that He cares not for their deeds (will not inquire), will judge them according to truth—that is, most truly will repay everyone according to the measure of his deeds and will not spare.” Both this thought and the other are in accord with the Apostle’s intention. Therefore, we can combine them into one thus: it is without question that on those who practice such things there is the judgment of God, and the most true judgment. From this directly follows: if there is, then how do you yourself think to escape this judgment?

Rom. 2:3. Or do you think, O man, you who judge those who practice such things and do the same, that you will escape the judgment of God?

There is a judgment of God, and you know this. Stop then imagining that you will escape this judgment for bad deeds, especially when you yourself condemn them in others. Bring the sword of God’s judgment down upon your own head and be filled with the fear which naturally must weigh upon the heart when awaiting that this sword will fall upon your own head. Do not allow yourself to think that it will pass you by when you are guilty. In questioning: “do you think?”—the Apostle teaches that, with sound reasoning, such a thought is impossible. Do you really think? It would be amazing if anyone thought this, or one should marvel if anyone does think this. “Did you not escape your own judgment and will you escape God’s judgment? Who would say this? You yourself have condemned yourself; such is the strictness of this tribunal that you could not spare yourself; so how much more will God condemn you, He who is sinless and righteous? Or did you condemn yourself and God will approve and praise? How is this possible? For you stand deserving of greater punishment than the one you condemned. To punish (condemn) another for sin, while oneself persisting in the sin—this means even more than simply to sin. Do you see how much the Apostle has increased the guilt? If you, he says, punish (condemn) for a lesser sin, while you yourself do not cease to defile yourself with sins; then God, who is never partaker of sin, will not much more condemn and accuse for far greater transgressions you, already condemned by your own thoughts?” (Holy Chrysostom).

At this point someone could think: I have already sinned much, but I see no sign that God is punishing me; He will not punish me then either. The Apostle forestalls this thought, saying:

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

God’s present condescension and longsuffering have a completely different meaning from what you ascribe to them. Here God’s goodness leads you to repentance. Take from this an incentive not to wallow in sins to your own ruin, mistakenly imagining on this account constant impunity, but to cease from sins and repent. “God is longsuffering, but if you do not turn back, His sword will flash (over your head). The Lord is merciful, but not so that you might take from this an occasion for greater hardening, but so that you might have time to enter upon the path of repentance” (Oecumenius). But if such is God’s intention in not punishing you now, then when you do not use this mercy as you should, you will bring upon yourself even greater condemnation, as a despiser of God’s mercy. And you yourself, together with God’s judgment, will condemn yourself more severely when you see that salvation was in your hands and you let it slip. Holy Chrysostom says: “If you yourself acknowledge that you are deserving of punishment, but rely on God’s longsuffering and, since you were not punished at the time of your transgression, think that you will not be punished in the future; then, see, this very thing should terrify and horrify you. The Lord delays punishment not to leave you unpunished, but so that, if you do not amend, He will punish you with greater severity. And God forbid that this should happen to you! Therefore, the Apostle, having praised God’s longsuffering and shown its most important benefit for the attentive—to turn sinners to repentance—intensifies the fear. For those who use it as they should it serves as the cause of salvation; but for those who despise it—as the path to greater punishment. And as for the common saying: God is good and longsuffering; He does not love to punish—by uttering this, the Apostle teaches, you only bring upon yourself the most grievous punishment. God shows His mercy so that you might be freed from sins, not so that you might add new ones. As soon as you do not do this, the punishment will be more terrible. Therefore, especially because God is longsuffering, you must not sin, must not turn His benefactions into a cause of ingratitude. Though He is longsuffering, certainly and without doubt He also punishes.”

Rom. 2:5. But in accordance with your hardness and impenitent heart, you are storing up for yourself wrath on the day of wrath and revelation of the righteous judgment of God.

Longsuffering as He is, God leads the sinner to repentance. But if he does not heed this and, despite it, remains in the same sins, he sinks deeper and deeper into sinfulness; and from this the heart hardens and the sense becomes dull to receiving the impressions that excite to repentance—the presentation of consoling and terrible divine truths. When passion carries one away and sin is committed, conscience rises up, threatening judgment, and compels repentance and amendment. One heeds it—good for him. One does not heed it—he falls into sin again. But conscience rises up again, only weaker than before. If this happens again, this voice becomes still weaker. Finally, it falls completely silent. The sinner sins indifferently. Indifference to sin is the transition to hardness of heart, but not yet hardness itself. One can still awaken the indifferent, but the hardened one—only a special power of God can transform. One comes to hardening through being repeatedly awakened from indifference and amending one’s life, and then falling back into it through the repetition of sins. Divine truths awaken. When all these truths have exhausted their awakening power over the sinner, what will awaken him? His heart has become like stone, which no instrument can cut. “When goodness does not soften a man and fear does not bow him; what can be harder-hearted?” (Holy Chrysostom). Following such hardening comes hatred of God and everything divine, and after this despair—final ruin. Hardness, or hardness of heart, is explained by an impenitent heart.

Having reached impenitence and lying quietly in sins, the sinner suspects no danger to himself. Meanwhile, what is he doing?—“storing up for yourself wrath.” Wrath—the righteous recompense of God for every deed, word, and evil thought. It is called wrath “according to the feeling of the sinner” (Ambrosiaster), who takes the determination of the Judge as his own emotion, not according to the condition of the Judge. “See what fitting expressions the Apostle uses. He says: ‘you are storing up for yourself wrath,’—showing that the cause of wrath is not the Judge, but the one judged. You yourself are storing it up for yourself, not God. He has done all that was needed, equipped you with the ability to discern good from bad, shown longsuffering, called you to repentance, threatened a dreadful day, urging you by every means to repent. If you are unyielding, then you yourself ‘store up for yourself wrath, on the day of wrath’” (Holy Chrysostom).

“You heap up”, θησαυρίζεις,—you store up treasure. Just as someone, ruble by ruble, laying away in a chest, eventually gathers a great treasure: so everyone living on earth, deed upon deed adding up, gathers for himself a treasure in heaven, which will serve him as eternal sustenance or eternal deprivation. “The Apostle spoke well: ‘you heap up for yourself’,—showing that none of our words or deeds will be consigned to oblivion, but rather both those who love virtue gather good things for themselves, and workers of wickedness do the same (gather, though not good things)” (Blessed Theodoret). Now this treasure is not visible, but it will surely be revealed on the day of God’s righteous judgment. What will be revealed for whom, one can even now foresee. But for many, many these revelations will be unexpected, as the Lord makes understood in his depiction of how judgment is conducted; for many will say: “when did Τ we see you?”

So all heap up treasure—the sinner too heaps up; but what? “Wrath in the day of wrath and revelation of God’s righteous judgment”. What is wrath? Evil deeds, after which follows strict punishment, which in the sinner’s heart will be felt as “the wrath of God”. What is the day of wrath—this is explained by the following words: “and revelation of God’s righteous judgment”. On that day the righteous judgment of God will be executed; but since sinners, having lost all right feeling, will perceive this righteousness as wrath, for them it is the day of wrath. God’s mercy there too will be searching for how to justify the sinner, and will hand him over to God’s righteousness only after there is nothing left to do for his justification: but, despite this, for sinners it will still be the day of wrath, which will penetrate all their being. The Apostle sets forth two expressions—what that day will be for sinners and what it is in itself: for sinners: “day of wrath”,—and in itself: “day of God’s righteous judgment”. “So that, hearing of wrath, you might not think it the effect of passion, the Apostle adds: ‘of God’s righteous judgment’” (Holy Chrysostom). The word: “revelation”—means manifestation. “The day of revelation”—the day when the Judge will appear and God’s judgment will be revealed. But along with this one can imagine that this day will be revealed suddenly: just as lightning from one end of the sky to the other flashes unexpectedly, so shall God’s judgment be revealed. And on that thought one can dwell, that then everything will be laid bare, nothing will be able to be hidden. “There will then be revelation of all things; and recompense will be according to what is revealed, and as a result righteous judgment. Here righteousness does not always prevail, because deeds are hidden, but there after revelation comes righteous judgment” (Blessed Theophylact).

Rom. 2:6. He will render to each according to his deeds.

In this consists the righteousness of judgment. The measure of deeds—the measure of recompense. What you have done, that you will receive: from your deeds “you will be justified” and from your deeds “you will be condemned”. Nothing extraneous will be taken into account. You were aware of what ought to be done, you were able to do it and did not, or did the very opposite—bear the punishment. You were aware what ought to be done, constrained yourself to do it and did so, despite opposition within and without—receive the recompense. And faith is a deed, but only the initial and guiding one, not the final and all-encompassing. Faith enters into the path of salvation, supplies the strength; but salvation itself is accomplished through deeds corresponding to faith. You believed—and are received into the number of those being saved and supplied with all needful for accomplishing salvation: now accomplish it; be holy and unblemished in deeds, words, feelings, and dispositions. For nothing unclean will enter the Kingdom of God. When you hear: believe only and you will be saved; stop your ears. This is the speech of the serpent.