the Week of Proper 28 / Ordinary 33
free while helping to build churches and support pastors in Uganda.
Click here to learn more!
Read the Bible
Amplified Bible
Romans 2:1
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- BridgewayEncyclopedias:
- InternationalParallel Translations
So do you think that you can judge those other people? You are wrong. You too are guilty of sin. You judge them, but you do the same things they do. So when you judge them, you are really condemning yourself.
Therefore you have no excuse, O man, whoever you are, when you judge another; for in passing judgment upon him you condemn yourself, because you, the judge, are doing the very same things.
Therfore arte thou inexcusable o man whosoever thou be yt iudgest. For in ye same wherin thou iudgest another thou condemnest thy selfe. For thou that iudgest doest eve the same selfe thinges
Therefore you are without excuse, man, whoever you are who judge. For in that which you judge another, you condemn yourself. For you who judge practice the same things.
Therefore, you have no excuse - every one of you who judges. For when you pass judgment on another person, you condemn yourself, since you, the judge, practice the very same things.2 Samuel 12:5-7; Matthew 7:1-2; John 8:9; Romans 1:20;">[xr]
Therefore you have no excuse, you foolish person, everyone of you who passes judgment; for in that matter in which you judge someone else, you condemn yourself; for you who judge practice the same things.
If you think you can judge others, you are wrong. When you judge them, you are really judging yourself guilty, because you do the same things they do.
Therefore you are without excuse, O man, whoever you are that judge: for wherein you judge another, you condemn yourself; for you that judge do the same things.
Therefore thou art inexcusable, O man, whoever thou art, that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest, doest the same things.
Therefore you have no excuse, O man, every one of you who judges. For in passing judgment on another you condemn yourself, because you, the judge, practice the very same things.
Therefore you are without excuse, man, whoever you are who judge. For in that which you judge another, you condemn yourself. For you who judge practice the same things.
Therefore thou art inexcusable, O man, whosoever thou art that judgest; for wherein thou judgest the other, thou condemnest thyself; for thou that judgest dost the same things.
You are therefore without excuse, O man, whoever you are who sit in judgement upon others. For when you pass judgement on your fellow man, you condemn yourself; for you who sit in judgement upon others are guilty of the same misdeeds;
Wherfor thou art vnexcusable, ech man that demest, for in what thing thou demest anothir man, thou condempnest thi silf; for thou doist the same thingis whiche thou demest.
Wherefore thou art without excuse, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest dost practise the same things.
You therefore have no excuse, you who pass judgment on another. For on whatever grounds you judge the other, you are condemning yourself, because you who pass judgment do the same things.
Some of you accuse others of doing wrong. But there is no excuse for what you do. When you judge others, you condemn yourselves, because you are guilty of doing the very same things.
Wherefore thou art without excuse, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest dost practise the same things.
So you have no reason, whoever you are, for judging: for in judging another you are judging yourself, for you do the same things.
Therefore you have no excuse, whoever you are, passing judgment; for when you judge someone else, you are passing judgment against yourself; since you who are judging do the same things he does.
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.
Wherefore thou hast no excuse, O man, who judgest thy neighbour; for in that for which thou judgest thy neighbour, thou condemnest thyself; for in those which thou judgest, thou also art conversant.
There is therefore no excuse for thee, O man, that judgest thy neighbor; for by judging thy neighbor, thou condemnest thyself; for thou that judgest, dost practise the same things.
Therefore, thou art inexcusable, O man, whosoeuer thou art that iudgest: for wherein thou iudgest another, thou condemnest thy selfe, for thou that iudgest doest the same things.
You may think you can condemn such people, but you are just as bad, and you have no excuse! When you say they are wicked and should be punished, you are condemning yourself, for you who judge others do these very same things.
So you can say nothing because you are guilty when you say someone else is guilty. While you say someone is guilty, you are doing the same things he does.
Therefore you have no excuse, whoever you are, when you judge others; for in passing judgment on another you condemn yourself, because you, the judge, are doing the very same things.
Therefore thou art inexcusable, O man, whosoeuer thou art that condemnest: for in that that thou condemnest another, thou condemnest thy selfe: for thou that condemnest, doest the same things.
THEREFORE you are inexcusable, O man, to judge your neighbor: for in judging your neighbor, you condemn yourself; for even you who judge practice the same things yourself.
Wherefore, inexcusable, thou art, O man, whoever judgest; for, wherein thou judgest some one else, thyself, thou dost condemn, - for, the very things, thou dost practise, who art judging:
Wherefore thou art inexcusable, O man, whosoever thou art that judgest. For wherein thou judgest another, thou condemnest thyself. For thou dost the same things which thou judgest.
Therefore art thou inexcusable, O ma, whosoeuer thou be that iudgest. For in that same wherin thou iudgest another, thou condempnest thy self. For thou that iudgest, doest euen ye selfe same thynges.
Do you, my friend, pass judgment on others? You have no excuse at all, whoever you are. For when you judge others and then do the same things which they do, you condemn yourself.
Therefore, every one of you who judges is without excuse. For when you judge another, you condemn yourself, since you, the judge, do the same things.
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.
Therefore you are without excuse, O man, every one of you who passes judgment. For in that which you pass judgment on someone else, you condemn yourself, for you who are passing judgment are doing the same things.
Therefore, O man, you are without excuse, everyone who judges, for in that in which you judge the other, you condemn yourself; for you, those judging, practice the same things.
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,
Therfore canst thou not excuse thyselfe (O ma) who soeuer thou be that iudgest: for loke wherin thou iudgest another, thou condemnest thy selfe, in so moch as thou that iudgest, doest euen the same.
Therefore thou art inexcusable, O man, whosoever thou art, that condemnest another, for by condemning them, you condemn yourself; since you that condemn them, do the same things.
Those people are on a dark spiral downward. But if you think that leaves you on the high ground where you can point your finger at others, think again. Every time you criticize someone, you condemn yourself. It takes one to know one. Judgmental criticism of others is a well-known way of escaping detection in your own crimes and misdemeanors. But God isn't so easily diverted. He sees right through all such smoke screens and holds you to what you've done.
Therefore you are without excuse, whoever you are, when you judge someone else. For on whatever grounds you judge another, you condemn yourself, because you who judge practice the same things.
Therefore you are inexcusable, O man, whoever you are who judge, for in whatever you judge another you condemn yourself; for you who judge practice the same things.
Do you look down your nose at the way other cowboys ride? There's no excuse for judgin' another cowboy. When you do, it ain't nothing but the pot calling the kettle black. When you condemn others, you are really condemning yourself.
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.
Therefore you are without excuse, O man, everyone who passes judgment, for in that which you judge another, you condemn yourself; for you who judge practice the same things.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Therefore: Romans 1:18-20
O man: Romans 2:3, Romans 9:20, 1 Corinthians 7:16, James 2:20
whosoever: Romans 2:26, Romans 2:27, 2 Samuel 12:5-7, Psalms 50:16-20, Matthew 7:1-5, Matthew 23:29-31, Luke 6:37, Luke 19:22, John 8:7-9, James 4:11
for thou that: Romans 2:3, Romans 2:21-23
Reciprocal: Genesis 38:24 - let her Deuteronomy 26:10 - I have 1 Samuel 14:33 - transgressed 2 Samuel 3:25 - that he came 2 Chronicles 23:13 - Treason Ezekiel 16:52 - which hast Ezekiel 16:63 - and never Luke 6:41 - why Luke 6:42 - cast Luke 10:14 - General Luke 12:14 - Man Luke 15:4 - man John 8:15 - judge John 15:22 - cloak Romans 1:20 - so that they are Romans 1:32 - knowing Romans 3:9 - proved Romans 3:19 - that Romans 3:22 - for there Romans 3:23 - all have 1 Corinthians 4:5 - judge James 4:12 - who
Cross-References
In the beginning God (Elohim) created [by forming from nothing] the heavens and the earth.
God called the dry land earth, and the gathering of the waters He called seas; and God saw that this was good (pleasing, useful) and He affirmed and sustained it.
So God blessed the seventh day and sanctified it [as His own, that is, set it apart as holy from other days], because in it He rested from all His work which He had created and done.
This is the history of [the origin of] the heavens and of the earth when they were created, in the day [that is, days of creation] that the LORD God made the earth and the heavens—
no shrub or plant of the field was yet in the earth, and no herb of the field had yet sprouted, for the LORD God had not caused it to rain on the earth, and there was no man to cultivate the ground,
And the LORD God planted a garden (oasis) in the east, in Eden (delight, land of happiness); and He put the man whom He had formed (created) there.
The first [river] is named Pishon; it flows around the entire land of Havilah, where there is gold.
The name of the second river is Gihon; it flows around the entire land of Cush [in Mesopotamia].
"For in six days the LORD made the heavens and the earth, the sea and everything that is in them, and He rested (ceased) on the seventh day. That is why the LORD blessed the Sabbath day and made it holy [that is, set it apart for His purposes].
"It is a sign between Me and the Israelites forever; for in six days the LORD made the heavens and the earth, and on the seventh day He ceased and was refreshed."
Gill's Notes on the Bible
Therefore thou art inexcusable, O man,.... Some think, from the connection of these words with the preceding chapter, that the Gentiles are here meant; and particularly those among them who seemed to be virtuous, and took upon them to be the reprovers of others, and yet did the same things themselves, as Socrates, Cato, Seneca, and others; and therefore must be inexcusable, because they knew better, and would be thought to have been so; wherefore such could never be justified before God by their works, but might be justly condemned by him, nor shall they escape his righteous judgment. Others think the Jews are meant, who despised and condemned the Gentiles, and thought themselves to be righteous persons, and justified in the sight of God; and who, though they were secretly guilty of many abominable iniquities, yet were very severe upon the sins of others, and therefore inexcusable: others think that magistrates are designed, whether among Jews or Gentiles, who reprove and punish sin in others, and therefore must be supposed to know the law, and the nature of sin, and so are inexcusable and self-condemned when they do the same things; wherefore though they may pass with impunity among men, they shall not escape the judgment of God. Rather the words respect every man, of whatsoever nation, office, or place; and may be particularly applied to hypocrites, and seem designed to correct censoriousness, and hasty judging, and to throw confusion on such who value themselves on being the censurers and reprovers of others:
whosoever thou art that judgest; whether a Jew or a Gentile, a public magistrate or a private person:
for wherein thou judgest another; that is, in what case or instance; the Complutensian edition and the Arabic version read, "in" "or with what judgment thou judgest another"; :-;
thou condemnest thyself; by judging them:
for thou that judgest dost the same things; art guilty of the same thing condemned in others, and therefore must be self-condemned.
Barnes' Notes on the Bible
Therefore - ÎÎ¹Î¿Ì 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. âSince 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.â
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 apostleâs 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 âjudgestâ (κÏιÌÎ½ÎµÎ¹Ï krineis) here is used in the sense of condemning. It is not a word of equal strength with what is rendered âcondemnestâ (καÏακÏιÌÎ½ÎµÎ¹Ï 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 âsame thing.â 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, âfor the same thing for which you condemn the pagan, you condemn yourselves.â
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 âan evil and adulterous generationâ (Matthew 12:39; compare John 8:7); that they were a âgeneration of vipersâ 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 23:0. 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 1:0: On this verse we may remark,
- 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.
Clarke's Notes on the Bible
CHAPTER II.
The apostle shows that the Jew, who condemns the Gentiles, and
considers them utterly unworthy of the blessings of the Gospel,
is inexcusable, because he is guilty of the same crimes; and
therefore shalt not escape the righteous judgment of God, 1-3.
It is an awful thing to despise the goodness and long-suffering
of God, which lead to repentance, 4, 5.
God, the impartial judge, will render to every man according to
his works, 6-11.
The Jews and the Gentiles will be judged according to their
respective advantages and disadvantages, 12, 13.
In some cases, the Gentiles, who had no law, have shown a better
disposition than the Jews, 14-16.
The Jews, by their unfaithfulness, have been a stumbling-block
to the Gentiles, 17-24.
Jewish rites and ceremonies of no advantage, unless productive
of change of heart and conduct, 25.
The Gentiles, who attend to the small light which they have
received from God, are in a better state than the unfaithful
Jews, with all their superior privileges, 26, 27.
What constitutes a real Jew in the sight of God, 28, 29.
NOTES ON CHAP. II.
Dr. Taylor makes the following sensible observations at the commencement of this chapter.
"The representation of the moral state of the heathen world, in the foregoing chapter, is a demonstration of the necessity of the Gospel for the reformation and salvation of man. And how rich is the favour wherewith God has visited the world! To have destroyed a race of apostate rebels, who had abused their understandings and every gift of a bountiful Creator, would have been justice; to have spared them would have been lenity and goodness; but to send his only begotten Son from heaven to redeem us from all iniquity and ungodliness by his own blood; to grant us a free pardon for all our sins; to put us in a state of mercy and salvation; to take us into his kingdom and family; to give us an inheritance among his saints; to bless us with immortality and all spiritual blessings in heavenly places;-this is most wonderful and exuberant favour. Rightly is the doctrine which teaches it called the Gospel, or glad tidings. One would think it could not possibly have met with opposition from any part of mankind. But the JEW opposed it! He abhorred the Gentile, and contradicted the grace that honoured and saved him. The apostle pleads and defends our cause. His business is to confound the Jew, and to prove that we have as good a right as he to all the blessings of the Messiah's kingdom. And, by his description of the vicious state of the Gentiles, in the former chapter, he has wisely made his advantage of the prejudices of the Jew; for nothing could please him more than the preceding discourse, in which the Gentiles are reduced to so vile and abject a state. Thus the apostle gives him an opportunity to condemn the Gentiles; but he does this that he may the more effectually humble him in this chapter; in which he proves that the Jews, having in an aggravated manner despised the goodness and broken the law of God, were as obnoxious to his wrath as the Gentiles; and if so, how could they, with any conscience or modesty, arrogate all the Divine mercy to themselves, or pretend that others were unworthy of it, when they had done as much or more to forfeit it! Must they not exclude themselves from being the people of God under the Gospel, by the same reason that they would have the Gentiles excluded! But this was an argument highly ungrateful to the Jew; and it would be very difficult to fix any conviction upon his mind. Therefore the apostle addresses him in a covert way:-Thou art therefore inexcusable, O man, whosoever thou art that judgest; not giving out expressly that he meant the Jew, that the Jew might more calmly attend to his reasoning, while he was not apprehensive that he was the man. This point secured, the apostle, very judiciously and with great force of reasoning, turns his thoughts from his present superior advantages to the awful day of judgment, Romans 2:5; Romans 2:6, when God, in the most impartial equity, will render to all mankind, without exception, according to their works. Thus the apostle grounds his following argument, very methodically and solidly, in God's equal regards to all men, in all nations, who uprightly practise truth and godliness; and his disapproving, and at last condemning, all men, in any nation, however privileged, who live wickedly. This was a blow at the root, and demolished, in the most effectual manner, the Jew's prejudices in favour of his own nation, and the unkind thoughts he had entertained of the Gentiles. For, if a Jew could be convinced that a sober, upright heathen might be blessed with eternal salvation, he must be persuaded that it was no absurd matter that believing Gentiles should now be pardoned, and taken into the visible Church. Thus the apostle advances with great skill, insinuating himself, by degrees, into the Jew's conscience. It is reasoning is well adapted to encourage the Gentile, humbled by the dismal representation in the preceding chapter; for he would here see that he was not utterly abandoned of God, but might, upon good grounds, hope for his mercy and kindness."
Verse Romans 2:1. That judgest — οκÏινÏν, the judger; thou assumest the character of a judge, and in that character condemnest others who are less guilty than thyself.
