<p>2:5&nbsp;<i>But after your hardness</i>- Judging / condemning others is because of hardness of heart.&nbsp;<i>Hardness</i>&nbsp;implies that the mortal sin being spoken about is a hardness of heart, a condemning of others (2:1-3). Later in Romans, Paul associates hardness of heart with Pharaoh, who was in turn hardened by God in response to his own hardness.</p><p><i>And impenitent heart</i>- Continuing impenitently condemning others&rsquo; impenitence is what will lead to our condemnation; for so long as we continue condemning, we are treasuring up condemnation to ourselves. The paradox is huge and crucially relevant. The wrath and indignation for which these people are condemned (2:8) is surely wrath and indignation against those whom they condemn, claiming to have the &ldquo;wrath&rdquo; of Divine condemnation against others, a wrath which only properly belongs to Him. God is leading people to repentance (2:4), but some remain impenitent. In this they fight against God. He leads people by His grace to repent of their judgmentalism and condemnation of others, but not all accept His leading.<br /><i>You treasure up for yourself anger</i>- Every continuance in condemning others and being unmerciful is a treasuring up of condemnation in the last day, adding to it bit by bit. Each act of condemnation, each incident of rejecting others, is as it were heaping up a piece of condemnation for ourselves in the last day. Our life is a laying up of treasure against the day of judgment (Mt. 6:19,20). The Greek&nbsp;<i>orge</i>&nbsp;translated &ldquo;wrath&rdquo; is elsewhere translated &lsquo;anger&rsquo;, &lsquo;indignation&rsquo;. These are exactly the feelings of those who condemn others- anger and indignation. There is therefore a direct, proportionate correspondence between human condemnation, anger and indignation against the weakness of their brethren; and the anger, indignation and condemnation of God against those who condemn in this way.&nbsp;</p><p><i>In the day of anger</i>- your wrath with others now (2:8) is going to be related to God&rsquo;s wrath against you at the last day. Again the implication is that it is because people have shown wrath, i.e. Divine condemnation, that they will suffer wrath in the day of wrath which is to come. The point is that the day of judgment is the day of God&rsquo;s wrath, not ours; and the day for wrath is then, and not now. It will be &ldquo;revealed&rdquo; only then- not now. The emphasis is upon the judgment and wrath being &ldquo;of&nbsp;<i>God</i>&rdquo;, then- and not of man, nor now in this life.<br /></p><p><i>And revelation of the righteous judgment of God</i>- the Greek means &lsquo;the verdict&rsquo;, the judgment given. This will not be decided upon at the last day- it has already been created in this life, and we have created it ourselves- for we are our own judges. What happens at the last day is that it is revealed. The day of judgment is a metaphor- a human court sits down to assess evidence and pass a verdict. This isn&rsquo;t the case with Divine judgment, as God knows the end from the beginning, and isn&rsquo;t passive nor unaware of human behaviour and the reasons for it- all at the very time it occurs.<br />There are several allusions to Job in Romans, all of which confirm that Job is set up as symbolic of apostate Israel. A simple example is Elihu's description of Job as a hypocrite heaping up wrath (Job 36:13), which connects with Paul's description of the Jews as treasuring up unto themselves &quot;wrath against&nbsp;the day of wrath&quot; (Rom. 2:5).&nbsp;&nbsp;</p>