Romans 2:1-2:3 - Man Judges Self In Judging Others

Calvin (3/31/01)

2:1: Paul moves on from those whose sins know no shame, to those who gladly condemn sin in others, yet sin themselves. In this he attacks the hypocrites who think themselves acceptable before God in their displays of sanctity, but fail to acknowledge their own true estate. Their eyes are forced to look inward and see the truth. Their condemnation is double, for in judging others on these sins they commit, they declare their knowledge of that sinfulness which they practice.
2:2: They need to be freed from the complacency that has come of the world's applause and their own self-regard, that deem themselves guiltless. Being inward and hidden, their sin cannot be proved by the court of man, but only by the court of God, to whom they are here referred. That court will not be satisfied by outward appearances, but only by the truth which lies in the integrity of the heart.
2:3: The inherent deception of hypocrisy requires such severe treatment as Paul here brings to it, for it will not recognize the false nature of its security unless 'their vain confidence be forcibly shaken from them.' This is best accomplished by drawing their true nature out into the light of God's judgment where they may see it clearly. Inasmuch as they find themselves able judges of others, and consider their judgments just, how much more must they remember that God, whom they barely resemble, is an able and just judge. Paul forces them, here, to recognize the comparison between man and God, for their trust has been in man's judgment, not God's.

Matthew Henry (3/31/01)

2:1: Paul begins to shift from viewing the state of the Gentiles, to viewing the state of the Jews, starting by declaring to them that the partiality they expected from God would not be forthcoming. He charges all those who think themselves able to censure and control others, but especially the Jews, who tended to consider themselves vastly superior to the Gentiles around them, yet practiced many of the same sinful behaviors. (Jas 3:1 - The warning to teachers, held to a stricter judgment. The Jews, who considered themselves the teachers of God's way, would be held to this stricter judgment for their failures. Ro 2:21-22 - If you teach others, how is it you fail to learn the lessons you teach?)
2:2: We know that God's judgment is true and just, else He wouldn't be God. And his judgments are not according to appearance, but according to the heart and its works (1Sa 16:7 - Man looks at the outward, but God looks at the heart). To judge others, yet practice the same, is to attempt bribing God for our own sins by exclaiming loudly upon the guilt of others.
2:3: Can we really think to escape God's judgment by 'formal pretences,' by such legalisms? [Such is Satan's own approach.] No matter how well one may acquit himself before men, God's judgment cannot be escaped.

Adam Clarke (4/1/01)

2:1: What has been shown regarding the pagan world declares that God would have been quite just in simply destroying that race. Had He chosen to spare them, He would have shown leniency. But in sending His Son as the redemption, He shows most wonderful favor - the reason the Gospel is indeed 'good news.' Having drawn the Jew into a sense of superiority by his preceding discourse on the Gentiles, Paul springs the trap, showing them that in that very judgmentalism, they declare themselves just as worthy of God's wrath. With the force of reason, Paul cuts through the root of prejudice, and shows that God's justice will be equal to all, according to their deeds. The judger attempts to pass his condemning judgment on those who are less guilty than himself.
2:2: God is impartial. Sin remains sin, no matter who has committed the act.
2:3: No comments.

Barnes' Notes (4/1/01)

2:1: Paul shifts from the Gentiles to the Jews, who were in the habit of condemning the Gentiles as wicked, while excusing themselves on the grounds of being the chosen people, even though doing the same things. Paul declares that they are rather in greater need inasmuch as they had the greater light. What was inexcusable in this action was not the judgment itself, but the sin hidden behind that action. They were no more justified than the Gentile. A wise speaker, Paul does not immediately identify the Jews as his particular audience in this, but addresses it to all men who would so judge. He waits until his conclusions are shown inevitable, before openly stating to whom he has been writing. (Ro 2:17 - If you are a Jew and rely on the Law, and boast in God…) The open expression of condemnation that the Jew was willing to give with regard to the Gentile is well documented both by the New Testament, and their other writings (Mt 15:27 - The Gentile was considered as a dog.) The crimes of the pagan differed little from the crimes of the Jew, so the Jew that declared the Gentile condemned by his acts, so declared himself equally condemned. The implication is that their actions and practices were similar, and similarly sinful, not necessarily that they were precisely the same in manner and degree, but the character of Israel is declared in the New Testament to be rather poor. (Mt 12:39 - It was an evil and adulterous generation. Jn 8:7-9 - When Jesus told them to have the sinless one among them throw the first stone, all departed. Mt 3:7, 12:34 - Their spiritual leaders were a brood of vipers. Mt 12:45 - The nation is like the one who is cleansed of his evil, but does not refill himself with good, and so becomes filled with worse evils than before. Mk 8:38 - An adulterous and sinful generation, they were ashamed of the Son. Mt 23:1-12 - Pride and hypocrisy filled their leaders.) People ever tend to judge others severely, most especially when they do the same themselves, in secret or no. (Jn 8:1-9 - The scribes and Pharisees bring the adulterous woman to Jesus. 2Sa 12:1-6 - David sharply decries his own sin, when Nathan brings him a hypothetical case of similar nature.) Do not mistake zeal against sin as proof of innocence. It is just as likely the work of one who wishes to assuage his own conscience for the same, or some other sin. (Mt 7:3 - Why to you decry so against the small sin of your brother, when your own sin looms so large?) When our deceitful heart leads us to judge another, we should ever take the opportunity to truthfully examine ourselves.
2:2: It was common knowledge amongst Paul's readers, and his people, that God would punish all crimes against Him. So is the safety of the hypocrite torn away, as he is forced to recognize that man's praises would mean nothing before the judgment seat of God. He who searches the heart will deal with wickedness in the same fashion, whether it be done openly, or hid 'under the guise of a great regard for religion.' All who do wickedly are guilty before Him. His judgment will not be based on appearances, but upon the truth of the matter, the real nature of their conduct. Paul's design is to show that the Jewish nation, as a whole, was just as inclined to doing evil as any other people, even when their appearances might try to indicate otherwise. (Mt 5:28 - Who so much as looks lustfully upon a woman is already guilty of adultery.) Since the judgment is upon character, even those who are restrained by God's providence are punished justly, for their real character still longs to do evil.
2:3: If we judge such actions guilty, how much moreso God, who is altogether holy? (Hab 1:13 - He is too pure to accept evil, and cannot approve wickedness with a look of favor.) Deluded are those who think God will be less severe on them because they are His people, and abide by rites and ceremonies. This was the mistake of the Jews, and is the mistake of the Antinomians, and all others who think to sin in impunity, as friends of God. To the contrary, Paul declares such sins the most aggravated of all. (Is 1:11-17 - All your sacrifices, all your services, all your prayers are worse than nothing to Me - they are odious, for you come to Me still in your evil, still in your filth. First, cease your evil ways, and learn to do good, to follow justice. Is 65:2-5 - He has tried to reach a rebellious people, who continue in doing what is not good, provoking Him openly in serving other gods, and doing any number of things He has declared unlawful. And yet, they tell others to keep back, because they are holier. God is not amused. Rev 3:16 - Being that you are lukewarm, refusing to be true either to righteousness or evil, I will spit you out.)

Wycliffe (4/2/01)

2:1-2:3: It is reasonable to believe that Paul is speaking to the Jews here, for they are described as having experienced God's goodness and forbearance. But God will judge fairly. The judging spoken of here consists in criticizing, and inexcusable is the one who so criticizes while having no self-discipline. Beware of envy, gossip, and strife disguised as 'simple statement of fact', or 'courageous stands for the truth.' The change of phrases does not create a change of sins. No matter how disguised, the sins of the judge show themselves to be the same as the sins of the judged, and God will as surely condemn them as they have condemned others.

Jamieson, Fausset & Brown (4/2/01)

2:1: The fault of the Jews, brought out here, is no less prevalent amongst the Christian Church today. There are still plenty who think themselves secure in Christ, no matter how inconsistent their life is, yet think that those outside His church are somehow more condemned for the same inconsistencies. Given that our own righteousness is no better than theirs, it is clearly unbefitting to look upon them with contempt. That Paul's description has moved from the Gentiles to the Jews is a reasonable assumption, and his shift from third person to second person description supports the idea. The 'same things' may not be precisely the same acts and degrees, but are sins equally offensive to God. In judging the Gentiles, therefor, the Jews condemn themselves for similar acts. (Mt 7:1-3 - Don't judge unless you are willing to be judged by the same standard, for so you shall be. How can you condemn the minor sins of your brother when your own are so much greater?)
2:2: It is a standard of true religion that God will judge truthfully, whether the sinner be Jew or Gentile.
2:3: (Mt 3:9 - Don't think to bring up your lineage as a defense, for God could as easily create new sons of Abraham from the stones around you, as accept you into the family.)

New Thoughts (4/3/01)

Barnes reminds us that when our deceitful heart leads us to judge another, we should ever take the opportunity to truthfully examine ourselves. How true. I looked at the issue of permanence not that far back in this study, and was reminded that there remain those who will have heard the truth, seen the light, tasted the wisdom revealed by the Holy Spirit, and yet will turn away. I looked further (outside of that study), and saw that indeed, God is so fully involved in the redemption of His chosen that no possibility can be thought of that would cause His will to fail. There is a place for confidence, there is sufficient reason to believe that true election is certain election. The question lies in whether we've seen the truth about ourselves. Scripture provides us with any number of tests by which we are to know ourselves truly called. When I was studying 1 John, I found that letter to be full of such quizzes for the faithful. But the heart is deceitful above all others. We are amazingly blind when we turn our gaze upon ourselves, rarely seeing the true condition we are in. I begin to think that perhaps this noted habit of ours, of seeing so clearly in others the conditions we need most to correct in ourselves, is the Holy Spirit's way of breaking through our self-deception. We all know it happens. We often know when it happens, if not recognizing the case shortly thereafter. This ought to be for us a call to prayer, a call to repentance the moment we recognize the situation.

Father God, twice in recent study You have reminded me of what my reactions ought to be to daily situations. You have reminded me that my reaction to hearing Your name abused ought to be to declare Your great worth. Now, you remind me that my reaction to recognizing faults in those around me ought to be a self-check, and, should I test positive, an immediate repentance. Oh, but Lord, how hard is true repentance! How easy it is to mouth an apology and move on, instantly forgetting the whole event. Is this not exactly what I find of such great concern in my own child? That here apologies are empty and simply attempt to avoid or get out of the present trouble without true change? But how different am I in Your presence, my God? Don't I find myself in the same situation? Oops. Did I do that again? Gosh, I'm sorry. But I can't help it! My excuses are no better, are they? Even if it be true that I can't help myself, do I truly avail myself of the help that I find in You? Oh, Jesus! How I long for freedom from the ways of this flesh, and yet how they entice me! I cannot deny the truth of that enticement, yet neither can I deny the shame that comes in on its heels, when I abandon myself. Only You, Lord, are able to work such a change in me, and I pray that You would do so. I pray that You would so strengthen my spirit within me, that I would know Your presence beside me in every situation. Knowing You are there, Lord, for indeed You are. Knowing You are standing with me, waiting only for the call to aid, desiring only that I would call for Your help, instead of pretending You've wandered off and I'm on my own, left to fail. Lord, let the light of Your truth so fill me this day! I've seen the oughts, let them become the wills in me today, by Your very present aid in times of trial. And, sweet Lord, help me to be as compassionate and merciful with my child as You are with Yours.