Teks -- Romans 2:1 (NET)

The Condemnation of the Moralist

2:1 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.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Rom 2:1 - Wherefore

Wherefore ( dio ).

See note on Rom 1:24, Rom 1:26 for this relative conjunction, "because of which thing."

Robertson: Rom 2:1 - Without excuse

Without excuse ( anapologētos ).

See note on Rom 1:21.

Robertson: Rom 2:1 - Whosoever thou art that judgest

Whosoever thou art that judgest ( pas ho krinōn ).

Literally, "every one that judgest,"vocative case in apposition with anthrōpe . Paul begins his discussion of the failure of the Jew to attain to the God-kind of righteousness (2:1-3:20) with a general statement applicable to all as he did (Rom 1:18) in the discussion of the failure of the Gentiles (Lightfoot). The Gentile is readily condemned by the Jew when he sins and equally so is the Jew condemned by the Gentile in like case. Krinō does not of itself mean to condemn, but to pick out, separate, approve, determine, pronounce judgment, condemn (if proper).

Robertson: Rom 2:1 - Another

Another ( ton heteron ).

Literally, "the other man."The notion of two in the word, one criticizing the other.

Robertson: Rom 2:1 - Thou condemnest thyself

Thou condemnest thyself ( seauton katakrineis ).

Note kata here with krinō , to make plain the adverse judgment.

Robertson: Rom 2:1 - For

For ( gar ).

Explanatory reason for the preceding statement. The critic practises (prasseis , not single acts poieō , but the habit prassō ) the same things that he condemns.

Vincent: Rom 2:1 - O man

O man

General, but still with a general and slightly reproachful reference to the Jew.

Vincent: Rom 2:1 - Judgest

Judgest ( κρίνων )

With the sense of condemning .

Wesley: Rom 2:1 - Therefore

The apostle now makes a transition from the gentiles to the Jews, till, at Rom 2:6, he comprises both.

Wesley: Rom 2:1 - Thou art inexcusable

Seeing knowledge without practice only increases guilt.

Wesley: Rom 2:1 - 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.

Wesley: Rom 2:1 - Whosoever thou art that judgest

Censurest, condemnest.

Wesley: Rom 2:1 - For in that thou judgest the other

The heathen.

Wesley: Rom 2:1 - Thou condemnest thyself; for thou doest the same things

In effect; in many instances.

Clarke: Rom 2:1 - That judgest

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.

Calvin: Rom 2:1 - Therefore inexcusable art thou, O man // For in what thou judgest another, === etc. Besides the striking resemblance there is between the two Greek verbs, κρίνειν and κατακρίνειν (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

1.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, κρίνειν and κατακρίνειν (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. ⁶²

TSK: Rom 2:1 - Therefore // O man // whosoever // for thou that

Therefore : Rom 1:18-20

O man : Rom 2:3, Rom 9:20; 1Co 7:16; Jam 2:20

whosoever : Rom 2:26, Rom 2:27; 2Sa 12:5-7; Psa 50:16-20; Mat 7:1-5, Mat 23:29-31; Luk 6:37, Luk 19:22; Joh 8:7-9; Jam 4:11

for thou that : Rom 2:3, Rom 2:21-23

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Rom 2:1 - Thou art inexcusable, O man, whosoever thou art that judgest // For wherein thou judgest another, thou condemnest thyself

Rom 2:1-5 They that condemn sin in others, and are guilty of the

like themselves, cannot escape God’ s judgment,

Rom 2:6-13 which will be according to every man’ s deserts,

without distinction of Jew or Gentile.

Rom 2:14-16 The Gentiles are not left without a rule of conduct.

Rom 2:17-24 The Jew, who boasteth of greater light, is doubly

criminal in sinning against it,

Rom 2:25-29 nor will circumcision profit him, except he keep the law.

It is much disputed to whom the apostle directs his discourse in the beginning of this chapter. Some think that having discovered the sins of the Gentiles in the former chapter, he here useth a transition, and turneth himself to the Jews, and lays open their more secret wickedness and hypocrisy. But the particle therefore in the front of the chapter, doth seem to intimate, that this is inferred from what went before, and is a continuance of the same argument. It is of the Gentiles then that he is still discoursing, and he begins by name to deal with the Jews, Rom 2:17 . Some think he speaks more particularly of such as were judges and magistrates amongst the Gentiles, who, though they made laws for to judge and punish others for such and such crimes, did yet commit the same themselves. Some think he intends more especially such as were philosophers, and men renowned for virtue, as Socrates, Aristides, Fabricius, Cato, Seneca, &c., which last, as is said, was well known to the apostle. These, in their speeches and writings, did censure the evil manners of others, and yet were as bad themselves. As Cato is said to have used extortion, prostituted his wife, and to have laid violent hands upon himself; and yet he was affirmed by Velleius to be homo virtuti simillimus, a most virtuous man. But the received opinion is, that the apostle in general doth tax all such as censure and find fault with others, and yet are guilty of the same things themselves.

Thou art inexcusable, O man, whosoever thou art that judgest: q.d. Thou art without all excuse, that dost assent and subscribe to the righteous judgment of God, that they who do such things as are mentioned in the foregoing chapter, are worthy of death, and yet doest the same thyself; if not openly, yet secretly and inwardly thou art guilty of the same or as great sins. Thou canst make no apology or pretence, why the sentence of death and condemnation, which is due to others, should not likewise pass upon thee.

For wherein thou judgest another, thou condemnest thyself i.e. in that very thing, or by that very law, whereby thou censurest and condemnest others, thou pronouncest sentence against thyself; thy own mouth condemns thee in the person of another: see Mat 7:3 21:40,41,45 Joh 8:4,9 .

Haydock: Rom 2:1 - Wherefore thou art inexcusable

Wherefore thou art inexcusable, &c. He seems to give a general admonition to every one, both Jews and Gentiles, not to blame, judge, or condemn others, when perhaps he, or those of his religion, may be guilty of the like sins. Let him rather call to mind the just judgment of God, which, they that are sinners, cannot escape. Let him also reflect, that if God hath hitherto deferred to punish him, it hat been through the riches and abundance of his goodness, patience, and long-forbearance, or longanimity: that he must take care not to harden his heart any longer, lest he heap up to himself a fatal treasure at the day of judgment, when God will render to every one according to his works, and not according to his faith only, says St. John Chrysostom, hom. v. (Witham)

Gill: Rom 2:1 - Therefore thou art inexcusable, O man // whosoever thou art that judgest // for wherein thou judgest another // thou condemnest thyself // for thou that judgest dost the same things

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 Mat 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.