As James would have reminded them, ‘be not many teachers knowing that we will receive the greater condemnation, for in many things we all offend’ (James 3:1-2). Such an examination might greatly mitigate the severity of our judgment; or might turn the whole of our indignation against ourselves. We cannot agree with Lenski who imagined that the subject of these verses (Romans 2:1-16) is "the self-convicted moralist,"[1] because a careful reading of this passage shows that the people under consideration were not "moral" in any sense. Vv. It has in mind all who pass judgment on others, each addressed personally. ]— ὁ κρίνων, thou that judgest) being removed [i.e. August 21, 2011. Heinrich Meyer's Critical and Exegetical Commentary on the New Testament. 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. Such folks will tell you, “What I do may be wrong for you, but it’s all right for me.”. Paul continues to expound in Romans 2:5-11 how everyone will be carefully and rightlfully judged in the upcoming Judgment Day. Condemn (2632) (katakrino from katá = against + kríno = judge) means to pronounce sentence against, adjudge guilty. Home >> Bible Studies >> Romans Studies >> Romans 2:1-16 These small group studies of Romans contain outlines, cross-references, Bible study discussion questions, and applications. Judging from his appearance, he was afraid that he might not be a very trustworthy person. (4) Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance? The reason for this is not hard to understand. Many even believed that if they failed in the deeds effort, they might forfeit some earthly reward but were still exempt from God’s judgment simply because they were Jews, God’s chosen people! He speaks to God the Father. 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. BibliographyPett, Peter. It would eat of his bread and drink of his cup and lie in his bosom, And was like a daughter to him. Victor, Romans 2 - William Barclay's Daily Study Bible, Hughes, R. K. Romans: Righteousness from heaven. And if the Lord the Spirit shews you, that there is more in Jesus to save, than in sin to condemn, sweet will be the consolation that will follow. ), but with the whole preceding argument, and particularly the sweeping statement of Romans 1:18 - q.d., 'If the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, the Jew has no more any righteous standing before God than the Gentile, on whom, therefore, it ill becomes him to look down with contempt.' THE FOLLY OF JUDGING OTHERS "William Godbey's Commentary on the New Testament". (See instances in Grotius on this place.). Hendriksen adds that God's judgment “is ever in line with absolute truth and justice. It is not a word of equal strength with what is rendered “condemnest” ( κατακρίνεις katakrineis). The same difference between the third and second persons occurs again, Romans 2:14; Romans 2:17. But it is so, because this is implied in the very thing that is alleged, and the thing alleged is more important than the time in which it occurs. Regarding the nominative as further ethical epexegesis of the vocative, see Bernhardy, p. 67, Buttmann, Neut. Therefore, &c. — The apostle, having shown that the Gentiles could not entertain the least hope of salvation, according to the tenor of the law of nature, which they violated, proceeds next to consider whether the law of Moses gave the Jews any better hope; an inquiry which he manages with great address. Well, if you ever hear a moral relativist condemn any action, say. [2] John Locke, Paraphrase and Notes on the Epistles of St. Paul (Boston: 1832), p. 262. When he chastises us, he does so in gentleness." https:https://www.studylight.org/commentaries/dun/romans-2.html. (See instances in Grotius on this place.) Doest the same; committest similar sins. But this death business … I can’t beat it. Paul Challenges All Who Judge Others To Consider What It Involves For Themselves (2:1-5). From those without, the apostle now turns to those within the pale of revealed religion, the self-righteous Jews, who looked down upon the uncovenanted heathen as beyond the pale of God's mercies, within which they deemed themselves secure, however inconsistent their life may be. Romans 2:1 Wherefore thou art without excuse, O man, whosoever thou art that judgest: for wherein thou judges another, thou condemnest thyself; for thou that judgest dost practise the same things. Men often practise what they condemn in others, without considering that in so doing they condemn themselves. ", Kruse - The connection between Ro 2:1–16 and Ro 1:32 is established by the conjunction ‘therefore’ as well as the repeated use of the verb ‘to practice’ mentioned above. (see the table above) The theme of this section of Romans 2:1-16 is that God’s judgment is righteous (right) and by this standard every "moral" or "religious" person including the Jew (who had the Law) is as guilty as the heathen (who did not have the Law). Young's Literal: and we have known that the judgment of God is according to truth, upon those practising such things. Such is not the case (Ephesians 5:11), 2. For in what thou judgest another, etc. Thou art inexcusable, O man, whosoever thou art that judgest: q.d. The case is so plain, that we may appeal to the sinner's own thoughts. 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. In Romans 1:18-32 all the "unrighteous" are without excuse and in Romans 2 he begins to demonstrate that all the "self-righteous" are also without excuse. See Locke, and on Romans 2:29. The Jews, who had His word, yet practiced the same things for which the former were condemned, must therefore also be inexcusable. 2. 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. Another (heteros) means another of a different kind. Yet still some will say/think…Some Jews thought, but I’m not as bad as some! We develop excuses for our ungodly behavior--often by comparing ourselves to others whom we deem worse. 2:1-16 The Jews thought themselves a holy people, entitled to their privileges by right, while they were unthankful, rebellious, and unrighteous. We know that the judgment of God rightly falls on those who practice such things. "Commentary on Romans 2:1". IX. "For whoever keeps the whole law and yet stumbles in one point, he has become guilty of all. ]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. It is enough that thou judgest, that I may condemn thee in this character of judge; for thy judgment recoils on thyself. Copyright StatementJames Burton Coffman Commentaries reproduced by permission of Abilene Christian University Press, Abilene, Texas, USA. It implies, however, that they were accustomed to express themselves freely and severely of the character and doom of the Gentiles. Therefore—Inasmuch as, according to the above previous verse, the most depraved know their guilt. "Commentary on Romans 2:1". If the Gentiles were without excuse, krineis) here is used in the sense of condemning. https:https://www.studylight.org/commentaries/wen/romans-2.html. Wuest: Therefore, you are without a defense, O man, everyone who judges, for in that in which you are judging another, yourself you are condemning, for you who judge practice the same things. The result is often a too favorable estimate of ourselves, and a too harsh judgment of others. The judgment of God according to truth will be rendered against the evildoer. This is the force of διὸ: therefore. 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.”. BibliographyEdwards, Justin. Preaching the Word. Without respect of persons (Romans 2:11). Rightly is the combination of two words ("kata = according to + aletheia 225 = truth") which is literally rendered "according to truth". Later in this chapter Paul informs us that he "will be judged by the Law" (Romans 2:12). 1857. One such difficulty worth discussing here involves the question of to whom the passage is directed. There can be no reasonable doubt that the typical unbelieving Jew was the focus of Paul's attention in this place. Romans 2:1 -- On Giving Others a Chance "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." The similar factor found in Ro 1:32 and Ro 2:1 is that people know what God requires. And depend upon it, if the Lord speaks peace now, he will not speak condemnation then. People are self-condemned when they practice what they condemn in others. Paul is concerned about the great fact that righteousness leads to life and unrighteousness leads to death, irregardless of how religious is one's … Romans 13:8; 1 Corinthians 6:1; 1 Corinthians 10:24, alibi. They (saith the Apostle) who seek for glory, and honor, and immortality, eternal life; that is, they seek those things in Christ. The theme of moral decay is continued in this section of the epistle, and it is here that we learn the Jews were as bad as the Gentiles. II. It is with this view that he here proceeds to strip the Jews, as he had done the Gentiles, of all excuse. If you have not Christ, you have still to face God in His infinite holiness, and that arrayed against you, at the Judgment Day. [6] William M. Greathouse (Kansas City, Missouri: Beacon Hill Press, 1968), p. 60. 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. But he forgets that the same principle on which the Gentile is condemned, viz., that he does evil in spite of better knowledge (Romans 1:32), condemns himself also. If he knows that it is wrong for someone to steal his wife, then he knows that it is wrong for him to steal someone else’s wife. The condemnation happens when I condemn sin in others, while practicing the same thing. Whosoever thou art—Whether heathen philosopher or Jewish rabbi. N      New Adam (Romans 5:12-21) – We are children of two “Adams” The previous chapter dealt with ancient history. But he never for a moment dreamed that he was under a like condemnation. It might well be translated, “For the following reason,” thou art inexcusable, O man, whosoever thou art that judgest. People are responsible only for the light they have or could have. (NASB: Lockman), Greek: Dio anapologetoe ei, (2SPAI) o anthrope pas o krinon; (PAPMSN) en o gar krineis (2SPAI) ton heteron seauton katakrineis, (2SPAI) ta gar auta prasseis (2SPAI) o krinon. The third, that the special goodness of God, manifested towards any individual or people, forms no ground of exemption from merited punishment; but being designed to lead them to repentance, when misimproved aggravates their condemnation, Romans 2:3-5. However, that God’s wrath should fall on those guilty of such “lesser sins” as envy or arrogance does not seem quite right to them. And if it be blessed then, so must it be now. 1879-90. The reference assumed by Reiche, Fritzsche, Krehl, de Wette, and older writers, to the proposition in Romans 1:32, that the rightful demand of God adjudges death to the evil-doers; or to the cognizance of that verdict, in spite of which the Gentiles were so immoral (Philippi, Baur, Th. 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