New American Standard Bible
Therefore you have no excuse, everyone of you who passes judgment, for in that which you judge another, you condemn yourself; for you who judge practice the same things.
King James Bible
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.
Darby Bible Translation
Therefore thou art inexcusable, O man, every one who judgest, for in that in which thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.
World English Bible
Therefore you are without excuse, O man, whoever you are who judge. For in that which you judge another, you condemn yourself. For you who judge practice the same things.
Young's Literal Translation
Therefore, thou art inexcusable, O man -- every one who is judging -- for in that in which thou dost judge the other, thyself thou dost condemn, for the same things thou dost practise who art judging,
Romans 2:1 Parallel
CommentaryBarnes' Notes on the Bible
Therefore - Διὸ Dio. The force of this word here has been the subject of much discussion. The design of this and the following chapter is to show that the Jews were no less guilty that the Gentiles, and that they needed the benefit of the same salvation. This the apostle does by showing that they had greater light than the Gentiles; and yet that they did the same things. Still they were in the habit of accusing and condemning the Gentiles as wicked and abandoned; while they excused themselves on the ground that they possessed the Law and the oracles of God, and were his favorite people. The apostle here affirms that they were inexcusable in their sins, that they must be condemned in the sight of God, on the same ground on which they condemned the Gentiles; to wit, that they had light and yet committed wickedness. If the Gentiles were without excuse Romans 1:20 in their sins, much more would the Jew, who condemned them, be without excuse on the same ground. The word therefore, I suppose, refers not to any particular word in the previous chapter, or to any particular verse, but to the general considerations which were suggested by a view of the whole case. And its sense might be thus expressed. "Since you Jews condemn the Gentiles for their sins, on the ground that they have the means of knowing their duty, therefore, you who are far more favored than they, are entirely without an excuse for the same things."
Thou art inexcusable - This does not mean that they were inexcusable for judging others; but that they had no excuse for their sins before God; or that they were under condemnation for their crimes, and needed the benefits of another plan of justification. As the Gentiles whom they judged were condemned, and were without excuse Romans 1:20, so were the Jews who condemned them without excuse on the same principle; and in a still greater degree.
O man - This address is general to any man who should do this. But it is plain, from the connection, that he means especially the Jews. The use of this word is an instance of the apostle's skill in argument. If he had openly named the Jews here, it would have been likely to have excited opposition from them. He therefore approaches the subject gradually, affirms it of man in general, and then makes a particular application to the Jews. This he does not do, however, until he has advanced so far in the general principles of his argument that it would be impossible for them to evade his conclusions; and then he does it in the most tender, and kind, as well as convincing manner, Romans 2:17, etc.
Whosoever thou art that judgest - The word "judgest" (κρίνεις krineis) here is used in the sense of condemning. It is not a word of equal strength with what is rendered "condemnest" (κατακρίνεις katakrineis). It implies, however, that they were accustomed to express themselves freely and severely of the character and doom of the Gentiles. And from the New Testament, as well as from their own writings, there can be no doubt that such was the fact; that they regarded the entire Gentile world with abhorrence, considered them as shut out from the favor of God, and applied to them terms expressive of the utmost contempt. Compare Matthew 15:27.
For wherein - For in the "same thing." This implies that substantially the same crimes which were committed among the pagan were also committed among the Jews.
Thou judgest another - The meaning of this clearly is, "for the same thing for which you condemn the pagan, you condemn yourselves."
Thou that judgest - You Jews who condemn other nations.
Doest the same things - It is clearly implied here, that they were guilty of offences similar to those practiced by the Gentiles. It would not be a just principle of interpretation to press this declaration as implying that precisely the same offences, and to the same extent, were chargeable on them. Thus, they were not guilty, in the time of the apostle, of idolatry; but of the other crimes enumerated in the first chapter, the Jews might be guilty. The character of the nation, as given in the New Testament, is that they were "an evil and adulterous generation" (Matthew 12:39; compare John 8:7); that they were a "generation of vipers" Matthew 3:7; Matthew 12:34; that; they were wicked Matthew 12:45; that they were sinful Mark 8:38; that they were proud, haughty, hypocritical, etc.; Matthew 23. If such was the character of the Jewish nation in general, there is no improbability in supposing that they practiced most of the crimes specified in Romans 1:On this verse we may remark,
(1) That people are prone to be severe judges of others.
(2) this is often, perhaps commonly, done when the accusers themselves are guilty of the same offences.
It often happens, too, that people are remarkably zealous in opposing those offences which they themselves secretly practice. A remarkable instance of this occurs in John 8:1, etc. Thus, David readily condemned the supposed act of injustice mentioned by Nathan; 2 Samuel 12:1-6. Thus, also kings and emperors have enacted severe laws against the very crimes which they have constantly committed themselves. Nero executed the laws of the Roman Empire against the very crimes which he was constantly committing; and it was a common practice for Roman masters to commit offences which they punished with death in their slaves. (See instances in Grotius on this place.)
(3) Remarkable zeal against sin may be no proof of innocence; compare Matthew 7:3. The zeal of persecutors, and often of pretended reformers, may be far from proof that they are free from the very offences which they are condemning in others. It may all be the work of the hypocrite to conceal some base design; or of the man who seeks to show his hostility to one kind of sin, in order to be a salvo to his conscience for committing some other.
(4) the heart is deceitful. When we judge others we should make it a rule to examine ourselves on that very point. Such an examination might greatly mitigate the severity of our judgment; or might turn the whole of our indignation against ourselves.
Observe that the apostle singled out an individual who had condemned others for transgressions, in which he himself indulged. This man owned so much spiritual light that he knew right from wrong, and he diligently used his knowledge to judge others, condemning them for their transgressions. As for himself, he preferred the shade, where no fierce light might beat on his own conscience and disturb his unholy peace. His judgment was spared the pain of dealing with his home offenses by being set to work …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 29: 1883
Tendencies of Religious Thought in England, 1688-1750.
Note to the Following Treatise 1. The Following Letter
Seances Historiques De Geneve --The National Church.
2 Samuel 12:5
Then David's anger burned greatly against the man, and he said to Nathan, "As the LORD lives, surely the man who has done this deserves to die.
"Do not judge so that you will not be judged.
"Why do you look at the speck that is in your brother's eye, but do not notice the log that is in your own eye?
"Do not judge, and you will not be judged; and do not condemn, and you will not be condemned; pardon, and you will be pardoned.
But He said to him, "Man, who appointed Me a judge or arbitrator over you?"
But when they persisted in asking Him, He straightened up, and said to them, "He who is without sin among you, let him be the first to throw a stone at her."
For since the creation of the world His invisible attributes, His eternal power and divine nature, have been clearly seen, being understood through what has been made, so that they are without excuse.
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