Romans 2:1

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. For, well knowing that on reading his description of the manners of the Greeks, the Jews would pronounce them worthy of damnation, he suddenly turns his discourse to the Jews, by telling them that they who passed such a judgment on the Gentiles were equally, yea, more guilty themselves, in that, with the advantage of the greater light of divine revelation, they were guilty of crimes as great as those he had charged on the Gentiles; and that therefore, by condemning the Gentiles, they virtually condemned themselves. Thou art inexcusable, O man Seeing that knowledge without practice only increases guilt; whosoever thou art, that judgest That censurest and condemnest; for wherein thou judgest another Greek, τον ετερον, the other Namely, the heathen, and pronouncest them worthy of condemnation and wrath; thou condemnest thyself As deserving the same: for thou that judgest doest the same things. According to Josephus, quoted here by Dr. Whitby, the Jews of that age were notoriously guilty of most of the crimes imputed to the Greeks and Romans in the preceding chapter. “There was not,” observes he, “a nation under heaven more wicked than they were. What have you done,” says he, addressing them, “of all the good things required by our lawgiver? What have you not done of all those things which he pronounced accursed? So that,” adds he, “had the Romans delayed to come against these execrable persons, I believe either the earth would have swallowed them up, or a deluge would have swept away their city; or fire from heaven would have consumed it, as it did Sodom, for it brought forth a generation of men far more wicked than they who suffered such things. It was sport to them to force women: and they exercised and required unnatural lusts, and filled the whole city with impurities. They committed all kinds of wickedness, omitting none which ever came into the mind of man; esteeming the worst of evils to be good, and meeting with that reward of their iniquity which was proper, and a judgment worthy of God.” The apostle, Mr. Locke thinks, represents the Jews as inexcusable in judging the Gentiles, especially because the latter, with all the darkness that was on their minds, were not guilty of such a folly as to judge those who were not more faulty than themselves, but lived on friendly terms with them, without censure or separation, thinking as well of their condition as of their own. For he considers the judging, which Paul here speaks of, as referring to that aversion which the Jews generally had to the Gentiles, in consequence of which “the unconverted Jews could not bear with the thoughts of a Messiah that admitted the heathen equally with themselves into his kingdom; nor could the converted Jews be brought to admit them into their communion, as the people of God, now equally with themselves; so that they generally, both one and the other, judged them unworthy the favour of God, and incapable of becoming his people any other way than by circumcision, and an observance of the ritual law; the inexcusableness and absurdity of which the apostle shows in this chapter.”