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.
English Standard Version (ESV)
The verse highlights that when we judge others, we're not just pointing fingers; we're actually condemning ourselves because we practice the very same things we criticize. This isn't about being perfect, but about the profound hypocrisy of condemning actions in others that we allow in ourselves. It forces us to confront our own hidden patterns and recognize that the standard we set for others is the standard by which we will also be judged.
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.
English Standard Version (ESV)
Paul has just detailed the widespread sinfulness of the Gentiles, showing their inexcusable state before God. Now, he turns his attention to those who judge others, implicitly including the self-righteous Jews, to show that their condemnation of others actually condemns themselves because they practice the same sins. This sets the stage for demonstrating that everyone, regardless of background or outward appearance, is guilty before God and needs His salvation.
Ever felt superior while looking down on someone else's mistakes? Paul says that very act disqualifies you.
Paul starts this section with a forceful declaration: "Therefore you have no excuse, O man, every one of you who judges."
The Mirror Effect
This isn't just about being critical; it's about the self-condemnation that comes from judging others. When you point a finger at someone else's sin, you're essentially holding up a mirror. The very things you condemn in them are often the very things you're doing yourself, or have done in the past. This self-judgment is what makes your condemnation of others invalid and leaves you "inexcusable."
Targeting Hypocrisy
Paul is particularly calling out hypocrisy. It's easy to see the flaws in others, especially if we feel we're generally
We might think we can get away with things, especially if we're seen as 'good people.' But God's standard is different.
Paul doesn't stop at pointing out our hypocrisy. He immediately pivots to the nature of God's judgment.
Judgment According to Truth
Verse 2 states, "But we know that God’s judgment is, in accordance with truth, against those who do such things." This means God's judgment isn't based on outward appearances or our own self-assessments. It's based on pure, unadulterated truth. He sees everything exactly as it is.
Ask a follow-up
No Special Privileges
The commentaries highlight that God shows no favoritism. Whether you are a Jew with the Law, or a Gentile with a conscience, or someone who prides themselves on judging others, God's verdict is the same: it's against those who practice wrongdoing. Your 'advantage' of judging others actually makes you more accountable, not less, because you know better.
The Inevitable Outcome
This truth leads to a stark conclusion: no one is exempt. Those who practice such things, regardless of who they are or what they claim, will face God's judgment. This isn't a threat; it's a statement of divine reality.
Understand the original words
krinō · Greek Verb
A formal declaration or decision, often implying a legal or moral verdict, which can refer to human opinion or divine sentencing based on truth. In a theological sense, it often highlights the hypocrisy of human standards compared to God's standard.
katakrinō · Greek Verb
To pronounce a verdict against someone, resulting in a state of guilt or liability to punishment. It signifies the realization that one is guilty of the very sins they criticize in others.
Paul is writing to a Roman church likely composed of both Jewish and Gentile believers. He addresses the danger of Jewish believers, who have the Law, judging Gentile believers who do not, by showing that *all* people, regardless of their background or knowledge of the Law, fall short and are inexcusable before God. This teaching directly confronts the self-righteousness that can arise from a sense of religious privilege.
c. 63 BC
Roman Conquest of Judea
Rome conquers Judea, bringing it under direct Roman rule and significantly impacting Jewish political and religious life. This sets the stage for Roman administration and influence in the region.
c. AD 26-36
Pontius Pilate's Governorship
Pontius Pilate serves as the Roman prefect (governor) of Judea. His tenure is marked by various clashes with Jewish religious leaders and the population, highlighting the tense relationship between Roman authority and Jewish society.
c. AD 30-33
Crucifixion of Jesus
Jesus is crucified under Pontius Pilate's authority. This event is central to Christianity and profoundly influences the Jewish and Roman landscape.
c. AD 40s-50s
Early Christian Expansion and Jewish Reaction
The Gospel spreads, leading to the formation of Christian communities, many with Jewish roots. This period sees increasing tension and debate between Jewish leaders and early Christians, with some Jews embracing Christ and others vehemently opposing the movement.
c. AD 64
Great Fire of Rome and Nero's Persecution
The Great Fire of Rome leads Emperor Nero to scapegoat Christians, initiating a period of severe persecution. This event shapes the context for Christian writings, including those addressing gentile and Jewish audiences.
c. AD 60-62— this verse
Paul Writes the Epistle to the Romans
The Apostle Paul writes his letter to the Christians in Rome, likely during his imprisonment. He addresses complex theological issues, including the relationship between Jews and Gentiles in God's plan, and the universal need for salvation.
AD 70
Destruction of the Second Temple
The Roman army destroys Jerusalem and the Second Temple, a catastrophic event for Judaism that profoundly reshapes Jewish identity and religious practice.
This passage directly parallels Romans 2:1 by questioning why someone focuses on a speck in their brother's eye when they have a plank in their own, highlighting the hypocrisy of judging others while flawed oneself.
Luke 18:9-14The parable of the Pharisee and the tax collector illustrates the self-righteousness of those who judge others (like the Pharisee) and contrasts it with the humility of a true sinner seeking God's mercy, echoing the 'inexcusable' nature of self-appointed judges.
James 2:13This verse emphasizes that judgment will be without mercy for those who have shown no mercy, directly reinforcing Paul's point in Romans 2:1 that those who judge others will face a harsh judgment themselves.
John 3:17While Romans 2:1 focuses on judgment of others, John 3:17 clarifies that Jesus did not come to judge the world but to save it, offering a contrast to the condemning spirit Paul addresses and pointing to God's ultimate purpose of salvation.
Romans 1:32This verse, immediately preceding Romans 2:1, describes those who not only do wrong things but also approve of those who practice them, setting the stage for Paul's argument in Romans 2:1 that even those who judge are guilty of similar wrongdoings.
expositorsRomans 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 doest the same things."
Chapter 6 HUMAN GUILT UNIVERSAL: HE APPROACHES THE CONSCIENCE OF THE JEW Romans 2:1-17 WE have appealed, for affirmation of St. Paul’s tremendous exposure of human sin, to a solemn and deliberate self-scrutiny, asking the man who doubts the justice of the picture to give up for the present any instinctive wi…
meyerRomans 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 doest the same things."
Romans 2:1 .—ch. Romans 3:20 . Having shown, ch. Romans 1:18-32 , in the case of the Gentiles , that they were strangers to the δικαιοσύνη Θεοῦ , Paul now, ch. 2–3:20, exhibits the same fact with reference to the Jews, and thus adduces the second half of the proof as to the universal necessity of justificati…
The verse highlights that when we judge others, we're not just pointing fingers; we're actually condemning ourselves because we practice the very same things we criticize. This isn't about being perfect, but about the profound hypocrisy of condemning actions in others that we allow in ourselves. It forces us to confront our own hidden patterns and recognize that the standard we set for others is the standard by which we will also be judged.
Paul has just detailed the widespread sinfulness of the Gentiles, showing their inexcusable state before God. Now, he turns his attention to those who judge others, implicitly including the self-righteous Jews, to show that their condemnation of others actually condemns themselves because they practice the same sins. This sets the stage for demonstrating that everyone, regardless of background or outward appearance, is guilty before God and needs His salvation.
Paul has just detailed the widespread sinfulness of the Gentiles, showing their inexcusable state before God. Now, he turns his attention to those who judge others, implicitly including the self-righteous Jews, to show that their condemnation of others actually condemns themselves because they practice the same sins. This sets the stage for demonstrating that everyone, regardless of background or outward appearance, is guilty before God and needs His salvation.
"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." — The verse highlights that when we judge others, we're not just pointing fingers; we're actually condemning ourselves because we practice the very same things we criticize. This isn't about being perf…
Get the original Greek and Hebrew, verse-by-verse context, and related passages inside the app.
Last reviewed October 2026