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Selected Verse: Romans 2:1 - King James

Verse	Translation	Text
Ro 2:1	King James	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.

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Notes on the Bible, by Albert Barnes, [1834]
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 Rom 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 Rom 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, Rom 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 Mat 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" (Mat 12:39; compare Joh 8:7); that they were a "generation of vipers" Mat 3:7; Mat 12:34; that; they were wicked Mat 12:45; that they were sinful Mar 8:38; that they were proud, haughty, hypocritical, etc.; Matt. 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 Rom. 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 Joh 8:1, etc. Thus, David readily condemned the supposed act of injustice mentioned by Nathan; Sa2 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 Mat 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.

Notes on the Bible, by Albert Barnes, [1834]

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 Rom 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 Rom 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, Rom 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 Mat 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" (Mat 12:39; compare Joh 8:7); that they were a "generation of vipers" Mat 3:7; Mat 12:34; that; they were wicked Mat 12:45; that they were sinful Mar 8:38; that they were proud, haughty, hypocritical, etc.; Matt. 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 Rom. 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 Joh 8:1, etc. Thus, David readily condemned the supposed act of injustice mentioned by Nathan; Sa2 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 Mat 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.

Vincent's Word Studies, by Marvin R. Vincent [1886]
O man General, but still with a general and slightly reproachful reference to the Jew. Judgest (κρίνων) With the sense of condemning.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Therefore - The apostle now makes a transition from the gentiles to the Jews, till, at Rom 2:6, he comprises both. Thou art inexcusable - Seeing knowledge without practice only increases guilt. O man - Having before spoken of the gentile in the third person, he addresses the Jew in the second person. But he calls him by a common appellation, as not acknowledging him to be a Jew. See verses Rom 2:17, Rom 2:28. Whosoever thou art that judgest - Censurest, condemnest. For in that thou judgest the other - The heathen. Thou condemnest thyself; for thou doest the same things - In effect; in many instances.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
That judgest - Ὁ κρινων, the judger; thou assumest the character of a judge, and in that character condemnest others who are less guilty than thyself.

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³ And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye?

¹ And the LORD sent Nathan unto David. And he came unto him, and said unto him, There were two men in one city; the one rich, and the other poor.
² The rich man had exceeding many flocks and herds:
³ But the poor man had nothing, save one little ewe lamb, which he had bought and nourished up: and it grew up together with him, and with his children; it did eat of his own meat, and drank of his own cup, and lay in his bosom, and was unto him as a daughter.
⁴ And there came a traveller unto the rich man, and he spared to take of his own flock and of his own herd, to dress for the wayfaring man that was come unto him; but took the poor man's lamb, and dressed it for the man that was come to him.
⁵ And David's anger was greatly kindled against the man; and he said to Nathan, As the LORD liveth, the man that hath done this thing shall surely die:
⁶ And he shall restore the lamb fourfold, because he did this thing, and because he had no pity.

¹ Jesus went unto the mount of Olives.

³⁸ Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels.

⁴⁵ Then goeth he, and taketh with himself seven other spirits more wicked than himself, and they enter in and dwell there: and the last state of that man is worse than the first. Even so shall it be also unto this wicked generation.

³⁴ O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh.

⁷ But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come?

⁷ So when they continued asking him, he lifted up himself, and said unto them, He that is without sin among you, let him first cast a stone at her.

³⁹ But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas:

²⁷ And she said, Truth, Lord: yet the dogs eat of the crumbs which fall from their masters' table.

¹⁷ Behold, thou art called a Jew, and restest in the law, and makest thy boast of God,

²⁰ For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse:

²⁸ For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh:

¹⁷ Behold, thou art called a Jew, and restest in the law, and makest thy boast of God,

⁶ Who will render to every man according to his deeds: