Romans 2:1

Romans 2:1-16. Human sin, continued: Jews and Gentiles equal in guilt and peril: gradual approach to the Jewish question

1. Therefore It is difficult to state the precise bearing of this word; the exact premiss to which it refers. It is, perhaps, best explained by a brief statement of the apparent general connexion here.

St Paul has described the great fact of Human Sin. He has done so in terms which point specially to heathendom, but not exclusively. Two points, the universality of sin, and the universality of conscience (v. 18, 32), are plainly meant to be true of all men, idolaters or not. But now, in our present verse, he has it in view to expose specially the state of Jewishsinners; but to do this by leading graduallyup to the convincing point, which is not reached till Romans 2:16. Really, but not explicitly, therefore, he here addresses the Jew, as included in the previous condemnation, but as thinking himself all the while the "judge" of heathen sinners. In words, he addresses anyself-constituted "judge;" while in fact he specially, though still not exclusively, addresses the Jew. And he addresses him as "inexcusable," becauseof his sin, and becauseof his conscience, a conscience in his case peculiarly enlightened.

The "therefore" thus points mainly to the words just previous; to the fact of a knowledge of God's penal statute against sin, while yet sin is committed and abetted.

doest the same things The reference is doubtless to the passage from about Romans 1:26. External idolatryhad vanished among the Jews since the captivity; but other forms of the subtle "worship of the creature" had taken its place; a gross immorality was far from rare; and sins of "strife, craft, and malignity," were conspicuous.