Romans 2:1–11 (KJV)
Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.
But we are sure that the judgment of God is according to truth against them which commit such things.
And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?
Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?
But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God;
Who will render to every man according to his deeds:
To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life:
But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath,
Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile;
But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile:
For there is no respect of persons with God.
Summarized Philosophical View
Moralism without grace is hypocrisy cloaked in virtue. When man becomes his own moral standard, judgment turns inward and self-righteousness collapses under its own weight. Romans 2 exposes the futility of human goodness apart from divine grace—showing that God’s judgment is impartial, His righteousness unchanging, and His goodness meant to lead us to repentance, not pride.
“For there is none righteous, no, not one.” — Romans 3:10 (KJV)
Apologetic Devotional
Having exposed the pagan’s idolatry in Romans 1, Paul now turns his gaze to the moralist and the religious hypocrite. His tone shifts from the external critic of sin to the internal participant: “Thou art inexcusable, O man, whosoever thou art that judgest.” In these words, Paul dismantles the illusion that morality alone can save. The self-righteous man condemns the sinner while committing the same sins in secret. His judgment is not truth but projection.
Here Paul reveals a profound apologetic truth: sin corrupts moral reasoning just as much as intellectual reasoning. As J. P. Moreland and William Lane Craig note, “Moral knowledge, like theoretical knowledge, requires humility before truth; pride blinds both the scientist and the saint.”. When man sets himself as the measure of goodness, he dethrones God as the moral lawgiver. The result is hypocrisy—a contradiction of reason and righteousness.
Norman Geisler explains: “Legalism is the attempt to reach God through law rather than grace, but law without grace condemns everyone, including the lawgiver.”. This is the paradox Paul exposes: those who condemn others for moral failure unknowingly testify against themselves. The same divine law that reveals sin also exposes self-righteousness as sin’s most religious disguise.
Alister McGrath offers the corrective: “Grace is not the abolition of morality but its redemption; it restores the moral order by placing righteousness in the context of mercy.”. True repentance flows not from fear of judgment but from wonder at divine goodness—“the goodness of God leadeth thee to repentance.” The gospel does not excuse sin; it unmasks hypocrisy and calls both the immoral and the moral to the same cross.
C. S. Lewis, with his piercing insight, wrote: “A cold, self-righteous prig who goes regularly to church may be nearer to hell than a prostitute, but of course, it is better to be neither.”. Lewis saw what Paul declares: that sin cloaked in religion is the most dangerous form of rebellion. For when man hides behind moral performance, he resists the grace that alone can make him holy.
Michael Wilkins underscores the theological heart of the passage: “God’s judgment is according to truth, not appearances; His standard is His own righteousness, not human comparison.”. In other words, divine justice is perfectly rational and impartial. There is no favoritism, no ethnic advantage, no moral exemption—“to the Jew first, and also to the Gentile.”
Paul’s message cuts across centuries of human pride: the greatest need of the moralist is not better behavior but a new heart. Sin is not only doing wrong; it is trusting oneself to be right without God. Grace alone can break the cycle of hypocrisy. To stand before God justified, we must abandon self-righteousness and cling to the righteousness of Christ, received by faith.
For the unbelieving moralist of our age—who preaches tolerance but practices arrogance, who condemns judgment while judging all who disagree—Paul’s warning still rings: “Thou art inexcusable.” Truth is not relative, and moral sincerity cannot save. The gospel alone provides both the foundation of morality and the forgiveness of moral failure.
Supporting Scriptures:
Isaiah 64:6 | Luke 18:9–14 | Romans 3:21–24 | Ephesians 2:8–9
Reflection & Response
- Do I subconsciously measure righteousness by comparison with others rather than by the holiness of God?
- How does remembering “the goodness of God” soften my heart toward repentance and mercy?
Sources
- Moreland & Craig, p. 424: “Moral knowledge, like theoretical knowledge, requires humility before truth; pride blinds both the scientist and the saint.”
- Geisler, p. 380: “Legalism is the attempt to reach God through law rather than grace, but law without grace condemns everyone, including the lawgiver.”
- McGrath, p. 146: “Grace is not the abolition of morality but its redemption; it restores the moral order by placing righteousness in the context of mercy.”
- Lewis, Mere Christianity, Book III, ch. 5: “A cold, self-righteous prig who goes regularly to church may be nearer to hell than a prostitute, but of course, it is better to be neither.”
- Wilkins, p. 168: “God’s judgment is according to truth, not appearances; His standard is His own righteousness, not human comparison.”