Therefore inexcusable art thou, O man. This reproof is directed against hypocrites, who dazzle the eyes of men by displays of outward sanctity, and even think themselves to be accepted before God, as though they had given him full satisfaction. Hence Paul, after having stated the grosser vices, that he might prove that none are just before God, now attacks saintlings (sanctulos) of this kind, who could not have been included in the first catalogue. Now the inference is too simple and plain for any one to wonder how the Apostle derived his argument; for he makes them inexcusable, because they themselves knew the judgment of God, and yet transgressed the law; as though he said, "Though thou consented not to the vices of others, and seemest to be avowedly even an enemy and a reprover of vices; yet as thou art not free from them, if thou really examinest thyself, thou canst not bring forward any defense." For in what thou judgest another, etc. Besides the striking resemblance there is between the two Greek verbs, krinein and katakrinein (to judge and to condemn,) the enhancing of their sin ought to be noticed; for his mode of speaking is the same, as though he said, "Thou art doubly deserving of condemnation; for thou art guilty of the same vices which thou blamest and reprovest in others." It is, indeed, a well-known saying, -- that they who scrutinize the life of others lay claim themselves to innocence, temperance, and all virtues; and that those are not worthy of any indulgence who allow in themselves the same things which they undertake to correct in others. For thou, judging, doest the same things: so it is literally; but the meaning is, "Though thou judgest, thou yet doest the same things." And he says that they did them, because they were not in a right state of mind; for sin properly belongs to the mind. They then condemned themselves on this account, -- because, in reproving a thief, or an adulterer, or a slanderer, they did not merely condemn the persons, but those very vices which adhered to themselves. [1]

Footnotes

1 - It is confessed by most that the illative, dio, at the beginning of the verse can hardly be accounted for. The inference from the preceding is not very evident. It is, in my view, an instance of Hebraism; and the reference is not to what has preceded, but to what is to come. It is not properly an illative, but it anticipates a reason afterwards given, conveyed by for, or, because. Its meaning will be seen in the following version: -- On this account, inexcusable art thou, O man, whosoever thou be who condemnest another, because, in what thou condemnest another thou condemnest thyself; for thou who condemnest doest the same things. The verb, krino, has here the idea of condemning, or of passing judgments; to judge is not sufficiently distinct. -- Ed.

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.; 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 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.

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.

Therefore (1) 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.
(1) He convicts those who would seem to be exempt from the rest of men (because they reprehend other men's faults), and says that they are least of all to be excused, for if they were searched well and carefully (as God surely does) they themselves would be found guilty in those things which they reprehend and punish in others: so that in condemning others, they pronounce sentence against themselves.

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"; See Gill on Matthew 7:2;
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.

The Jews thought themselves a holy people, entitled to their privileges by right, while they were unthankful, rebellious, and unrighteous. But all who act thus, of every nation, age, and description, must be reminded that the judgment of God will be according to their real character. The case is so plain, that we may appeal to the sinner's own thoughts. In every wilful sin, there is contempt of the goodness of God. And though the branches of man's disobedience are very various, all spring from the same root. But in true repentance, there must be hatred of former sinfulness, from a change wrought in the state of the mind, which disposes it to choose the good and to refuse the evil. It shows also a sense of inward wretchedness. Such is the great change wrought in repentance, it is conversion, and is needed by every human being. The ruin of sinners is their walking after a hard and impenitent heart. Their sinful doings are expressed by the strong words, "treasuring up wrath." In the description of the just man, notice the full demand of the law. It demands that the motives shall be pure, and rejects all actions from earthly ambition or ends. In the description of the unrighteous, contention is held forth as the principle of all evil. The human will is in a state of enmity against God. Even Gentiles, who had not the written law, had that within, which directed them what to do by the light of nature. Conscience is a witness, and first or last will bear witness. As they kept or broke these natural laws and dictates, their consciences either acquitted or condemned them. Nothing speaks more terror to sinners, and more comfort to saints, than that Christ shall be the Judge. Secret services shall be rewarded, secret sins shall be then punished, and brought to light.

Therefore thou art inexcusable. Paul has just shown that the Gentiles are great sinner, and are without excuse before God (Romans 1:32). The Jew, however, would pronounce that conclusion just, but would excuse himself. Hence Paul makes the application to them also.
Whosoever thou art. Romans 2:17 shows that the Jews are in the apostle's mind. Besides, the Jews, filled with spiritual pride, were greatly given to judging others.
Another. The Greek says "the other;" the other division of the world, the Gentiles.
Thou condemnest thyself. Because he practices the very thing he condemns in others.
The judgment of God is according to truth. According to the facts, to character. God does not show partiality. All guilty persons are under condemnation alike, whether Jew or Gentile.
Thinkest thou. It seems to us strange folly for the Jew to regard Gentile sinners under condemnation, but fancy that he might do the same things, and yet escape the judgment of God. Still this error is not confined to the Jews. Many a sinner persuades himself that his own sins, the very sins he condemns in others, will go unpunished.
Or despisest thou? Dost thou go further still, and not only expect to escape God's wrath for sin, but dost thou even abuse his love?
The riches. The overflowing abundance.
Long-suffering. Shown in long bearing with the sinner.
Leadeth thee to repentance. The purpose of God's goodness and forbearance is not to encourage sin, but to appeal to man's better nature, give him further opportunity, and lead him to repentance.
But. Instead of being led to repentance by God's mercy, the sinner has abused it with a hard and impenitent heart, and thus has aggravated his sin.
Treasured up . . . wrath. By continuing in sin he has made his guilt and condemnation greater.
Against the day of wrath. The day, surely to come, when God's judgments will be inflicted.
Revelation of the righteous judgment. This will only be fully revealed at the day of judgment. That day is meant.
Who will render. Sinners escape punishment for a time, and hence think they will escape altogether, but God will render, at the final day of judgment, to every man according to his works, whether he be sinner or saint, Jew or Gentile.
To them. First, the apostle speaks of the reward that shall be given to those that live holy lives.
By patient continuance. No one can please God who only lives a holy life at times. The Christian life is not spasmodic. There must be constant effort, patient perseverance, a constant seeking. Luke 8:15, in the parable of the sower, says the good ground represents those "who have the Word, keep it, and bring forth fruit with patience."
Seek. Future salvation is thus described as an object of pursuit. It is "glory," because of a glorious life; "honor," because it is a reward.
Immortality. This is rendered by the Revision, "Incorruption;" it is not subject to decay.
Eternal life. This sums up what God bestows on those who seek glory, etc., by "a patient continuance in well doing."
But unto them. God rewards the righteous according to their works as described in Romans 2:7; so also the wicked, as this verse describes.
Contentious. Who seek their own way, instead of God's way, and contend against God.
Do not obey the truth. God's law is truth. Sinners fight against God and "obey not the truth, but obey unrighteousness." This verse describes the character of the wicked. The next verse declares God's judgment upon them.
Tribulation and anguish. God, the righteous ruler, is displeased and indignant, and hence sends the sore punishment of "tribulation and anguish." "One refers to the external weight of affliction; the other to the inward sense of that weight."
Upon every soul. Upon every evil doer, whether Jew or Gentile.
Of the Jew first. The Jew stood first in opportunity (Romans 1:16); hence is first in responsibility.
The Greek. The whole Gentile world is meant, as in Romans 1:16; the great race whose culture had spread over the world being taken as the representative of all but the Jews. The emphatic thought is that the Jew, as well as the Gentile, shall be rendered unto according to his works.
Glory, honor, peace. The blessed reward of those who work good, in contrast with him that "worketh evil," is presented in these terms. See notes on Romans 2:7.
Peace. Full content. He whose cup of blessing is full enjoys peace in its fullest sense.
There is no respect of persons. Greek, as well as Jew, if he works good, shall have the same blessed rewards. Compare Acts 10:34-35. God is impartial in the blessings conferred, as well as in his punishments.
For as many as have sinned without law. As many as shall be found in sin, at the judgment, without a special revelation of the law of God. While the Mosaic law is in the mind of the apostle, the statement is general. The principle is one of universal application. Those have sinned who have not lived up to their light.
Shall perish without law. They shall be judged and condemned without reference to the standards of revealed law. Law, in this verse, has no article in the Greek. When so used it means law in general. When, as occurs so often in Romans, it has the Greek definite article before it, the Mosaic law is meant. Observe that the Revision omits the article (the) in this verse.
As many as have sinned under the law. Under a revelation of God's will. These shall be judged by it, and condemned for disobedience to its commands.
For not the hearers of the law. Not the law, but a law, as in the Revision. The possession of a revelation will not save, but obedience to it. While a general statement is made, Paul has an eye upon the Jews. Their law could not make them righteous unless it was obeyed.
Justified. Accounted righteous; not held to be guilty.
When Gentiles, which have no law. No revelation, such as the Jews had. They had a law of nature (Romans 1:18, Romans 1:32).
Do by nature the things of the law. Paul has shown how the general principle that God "will render to every man according to his works" applies to the Jews; they will be judged by law, and only law-doers will be justified. He now shows that the same principle applies to the Gentiles. They have no revealed and written law like the Jews, but in case Gentiles, without it, should keep the things contained in the law, the moral principles of the law of Moses, they are a law unto themselves. Their consciences and moral sense are a law. The apostle does not say that this was the rule among the Gentiles, but applies the principle to the very rare instances of Gentiles of pure character.
Which shew. Such Gentiles, not having the law, are a law to themselves, for they show forth in their lives that the essential principles of the law are written in their hearts. Not only do their outward acts testify, but their consciences, which condemn or approve their own acts, or those of others. That is, their consciences testify as to distinctions between right and wrong. They have a moral sense.
In the day. These principles of judgment shall prevail in the day when God shall judge the world.
The secrets of men. Men's lives are often hidden from their fellow-men, but at the judgment every secret shall be made manifest. He now adds that this judgment, which all are ready to admit, will be through Jesus Christ. He shall be the Judge; and it will be according to the gospel which Paul preached. The gospel will save or condemn men. By the words of Christ shall men be judged.

Therefore - The apostle now makes a transition from the gentiles to the Jews, till, at Romans 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 Romans 2:17, Romans 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.