Summary: It has been said that visitors to the labyrinths of certain of the catacombs in Rome used to take hold of a silk thread by which they could retrace their steps if they became fearful of becoming lost. In this next section of Romans there are also abundant opportunities of losing one's way.

It is necessary, then, to keep in mind the purpose of Paul in the verses which is stated plainly in 3:9 which is to accuse both Gentiles and Jews that they are guilty of sin. (see the table above) The theme of this section of Romans 2:1-16 is that God’s judgment is righteous (right) and by this standard every "moral" or "religious" person including the Jew (who had the Law) is as guilty as the heathen  (who did not have the Law).  Although Paul does not mention the Jews by name until Romans 2:17, it seems to be a reasonable interpretation to state that "the every man of you" in (Romans 2:1) would be a reference to Jews or certainly would include them.

Warren Wiersbe addresses the interpretation of this first section writing that...

Bible scholars do not agree on whom Paul was addressing in Romans 2:1–16. Some think he was dealing with the moral pagan who did not commit the sins named in Romans 1:18–32, but who sought to live a moral life. But it seems to me that Paul was addressing his Jewish readers in this section. To begin with, his discussion of the Law in Romans 2:12-16 would have been more meaningful to a Jew than to a Gentile. And in Romans 2:17, he openly addressed his reader as “a Jew.” This would be a strange form of address if in the first half of the chapter he were addressing Gentiles.  It would not be an easy task to find the Jews guilty, since disobedience to God was one sin they did not want to confess. The Old Testament prophets were persecuted for indicting Israel for her sins, and Jesus was crucified for the same reason. Paul summoned four witnesses to prove the guilt of the Jewish nation...The Gentiles (Ro 2:1–3)...God’s blessing (Ro 2:4–11)...God’s Law (Ro 2:12–24)...Circumcision (vv. 25–29) (Wiersbe, W: Bible Exposition Commentary. 1989. Victor)

Hodge explains it this way...

In order to appreciate the force of the apostle’s reasoning in this and the following verses, it should be remembered that the principal ground on which the Jews expected to be accepted by God was the covenant which he had made with their father Abraham, in which he promised to be a God to Abraham and to his descendants after him. The Jews believed that this promise guaranteed salvation for all who retained their connection with Abraham through the observance of the law and the rite of circumcision. Therefore they expected to be regarded and treated not so much as individuals, each dealt with according to his personal character, but as a community to whom salvation was assured by the promise made to Abraham. 

Paul begins his argument at a distance; he states his principles in such general terms that they could not fail to secure the assent of the Jew, before he was aware of their application to himself. It is clear that the Jews are addressed in this chapter both from the whole tenor of the argument, and from its particular application to the Jews from verse 17 onwards. This way of viewing the passage is now generally accepted, though many of the earlier commentators supposed either that no particular people were being spoken of here or that the apostle had in mind the best pagans, or at least those who did not seem to approve of the sins mentioned in the preceding chapter, but rather condemned them. (Hodge, C:  Commentary on the Epistle to the Romans, 1835)

It is easy to convince the "religious" person as well as the Jew of the unrighteousness of the idolatrous pagans in Romans 1 because the flagrant nature of their sins. On the other hand, convincing the "religious" person (eg, one who goes to church or is a member of a church) or the Jews of their innate unrighteousness is another matter as many of us who have shared our faith have experienced.

The Jews thought they had it made because of their  good "genes" which gave them a good spiritual heritage. After all they were God's "chosen people", possessors of His Law and His covenant sign of circumcision.

Paul's objective in Romans is to convince the Jew and all "religious" persons of his or her need for genuine salvation which "brings forth fruit in keeping with repentance" and exhibits a radically changed lifestyle as expressed in rhyme...

Your best resolutions must wholly be waived,
Your highest ambitions be crossed;
You need never think you are going to be saved
Until you have learned you are lost.

To make his point Paul reminds his readers that the judgment of God is according to works. Be careful here. Do not be confused. Salvation is by faith alone. In Romans 2:1-16 Paul is dealing with principles of judgment not principles of justification. He is not teaching us how a person is saved in this section. As someone has well said Paul is speaking about the "completion" of one's life, not the "commencement" of it!. Paul is concerned about the great fact that righteousness leads to life and unrighteousness leads to death, irregardless of how religious is one's life. Paul is dealing with the results, not with the process; the goal, not the way. In summary, Romans 2 does not in any way contradict Paul's teaching that justification is by faith alone and not by works.

Hughes writes that...

As we begin our study of Romans 2, we need to focus on this thought: mankind does not accept God’s assessment of human sin and the imperative of divine judgment. This is not to say that men will not admit they are sinners. It is very easy to get a non-Christian to agree that he is a sinner (“nobody’s perfect”), but it is almost impossible to get him to realize the gravity of his sin. Typically he has no trouble agreeing that those who are guilty of “big sins” like murder and rape and treason deserve judgment—even death. However, that God’s wrath should fall on those guilty of such “lesser sins” as envy or arrogance does not seem quite right to them. Most people do not take God’s word about sin and judgment seriously, but rather reject it and replace it with their own ad hominem reasoning.. “Nobody’s perfect!” “To err is human, to forgive is divine.” Or as the philosopher Heine said in a moment of now-famous cynicism, “God will forgive … it is his trade.” Such thinking suggests that since we are human we are under moral obligation to sin, and that God is under moral obligation to forgive us. Inherent in the common thinking that because everyone is doing it, it is not so bad—as long as we do not commit the “biggies” we will be okay—is the assumption that God does not mean what he says or say what he means...The eternal fact is, God means what he says and says what he means. Moreover, his judgment, despite moralisms to the contrary, is perfect. That is what Ro 2:1–16 is all about. As we come to understand (or reaffirm our understanding) of the perfection of God’s judgment, we will bring health to our souls. For those of us who are believers, this will drive us toward a greater authenticity in life—and thus spiritual power. For the non-Christian, there will be strong encouragement to face fundamental issues about oneself and God. (Hughes, R. K. Romans: Righteousness from heaven. Preaching the Word. Wheaton, Ill.: Crossway Books)

Ray Stedman introduces this section reminding us that in Romans chapter 1...

"to our astonishment, we see how accurately the apostle has analyzed the civilization of twentieth century civilization as well. All that is recorded in the first chapter of Romans took place last night in San Francisco and Los Angeles, up and down the West coast, and throughout this nation, and the world in which we live. Yet there are many people who would say they do not belong in this picture. I am sure there were thousands in Paul's day, and I know there are millions today who feel they are not described in Romans 1.

"That isn't talking about us. We're not like that. It may describe them, but it does not describe us."

Whenever you read this first chapter of Romans you find that division immediately evident -- them and us. They are the wicked, the obviously gross, wicked people; we are not. Many people would say, "We're law-abiding, home-loving, clean-living, decent people." Many of these people have been church members most of their lives. Others perhaps do not go to church at all, but nevertheless pride themselves on their moral standards, their ethical values, and their clean, law-abiding lives. They say the world may be in its present condition because of the wickedness of gangsters, radicals, revolutionaries, prostitutes, pimps, and perverts of our day; but they themselves are the salt of the earth." (Romans 2:1-11 Sinful Morality ) (Bolding added)

THEREFORE YOU ARE WITHOUT EXCUSE: Dio anapologetoe ei (2SPAI): (Ro 9:20-note; 1Co 7:16; Jas 2:20)

Therefore (1352) (dio) is a term of conclusion and it is difficult to interpret dogmatically. As discussed by several of the references below, "therefore" could refer to what Paul has just said in the last half of Romans 1. There is an alternative explanation for this "therefore" - in this specific use, the facts upon which Paul bases his conclusion ("you are without excuse") follow instead of precede the "therefore".

Robert Haldane explains that the therefore

introduces a conclusion, not from anything in the preceding chapter, but to establish a truth from what follows. The Apostle had proved the guilt of the Gentiles, who, since they had a revelation vouchsafed to them in the works of God, though they did not possess His word, were inexcusable. The Jews, who had His word, yet practiced the same things for which the former were condemned, must therefore also be inexcusable. In the sequel, he specifies and unfolds the charge thus generally preferred." (Haldane, R. An Exposition of Romans)

Hendriksen writes that...

Many are puzzled by the word “Therefore”. It must be admitted that its meaning is not immediately clear. The following interpretation, however, seems to be supported by the preceding context: “Since it has been established (Ed note: see note Romans 1:18-19ff) that the immoral practices of the Gentiles are an abomination to God, therefore you, too, whoever you may be, are without excuse when you practice these same evils, the very vices you condemn in others.” (Hendriksen, W., & Kistemaker, S. J. New Testament Commentary Set, 12 Volumes. Grand Rapids: Baker Book House)

Vine explains Paul's use of "therefore" here...

because of the universal facts of the voice of conscience and the knowledge of the divine condemnation and punishment of sin and of the consequences of practicing evil and consenting with it, in spite of that knowledge. (Vine, W. Collected writings of W. E. Vine. Nashville: Thomas Nelson)

Hodge adds that...

The connection between this chapter and chapter 1, which is indicated by the particle therefore, is somewhat obscure. Some suppose that the inference comes out of the teaching from 1:18: God is just and is determined to punish all man’s unrighteousness and ungodliness; so those who commit the sins which they condemn in others have no excuse. In this case, however, the conclusion does not exactly fit the premises. It is not so much the inexcusableness of sinners as the exposure that follows from the justice of God. Most commentators, therefore, hold that the inference therefore in Ro 2:1 is drawn from Ro 1:32, where it is said that all men know that those who sin are worthy of death. The inference is that those who commit sin have no excuse, however censorious their self-conceit may make them towards others. (ibid)

The verb are (eimi) is present tense indicating that they were continually without excuse.

Without excuse (379) (anapologetos from a = without + apologéomai = apologize or more literally to speak oneself off and so to plead for oneself) means inexcusable. This word pertains to not being able to defend oneself or to justify one’s actions The root word "apologeomai" (defending in Romans 2:15) was used in secular Greek in a judicial sense to describe a legal petition or defense.

The only other use of anapologetos is in the previous chapter where Paul writes that...

"since the creation of the world His invisible attributes, His eternal power and divine nature, have been clearly seen, being understood through what has been made, so that they are without excuse." (see exposition of Romans 1:20-21)

Why is everyone without excuse? In Romans 1:18-32 all the "unrighteous" are without excuse and in Romans 2 he begins to demonstrate that all the "self-righteous" are also without excuse. They are without excuse because of the universal facts of the external creation and the internal voice of conscience (God made it evident within them). What was true of the "pagans" in Romans 1:18-32 is also true of this new group who he identifies with the pronoun "you" (in contrast to the pronoun "they" in Romans 1:18-32). Therefore both "they" and "you" are without excuse. In the following verses in Romans 2, Paul refers to "you", as if he is addressing an imaginary representative of a real and identifiable group of people. Undoubtedly, in many ways the Jew of Paul's day typified the moralist; but as discussed above, his words in Romans 2:1-16 also seem to have a wider application.

MacDonald rightly reminds us that...

Fallen man can see faults in others more readily than in himself. Things hideous and repulsive in the lives of others seem quite respectable in his own. But the fact that he can judge sins in others shows that he knows the difference between right and wrong. If he knows that it is wrong for someone to steal his wife, then he knows that it is wrong for him to steal someone else’s wife. Therefore, when someone commits the very sins he condemns in others, he leaves himself without excuse. The sins of cultured people are essentially the same as those of the heathen. Although a moralist may argue that he has not committed every sin in the book, he should remember the following facts:

1. he is capable of committing them all.
2. by breaking one commandment, he is guilty of all (Jas. 2:10).
3. he has committed sins of thought which he may never have committed in actual deed, and these are forbidden by the word. Jesus taught that the lustful look, for instance, is tantamount to adultery (Matt. 5:28).

(MacDonald, W., & Farstad, A. Believer's Bible Commentary : Old and New Testaments. Nashville: Thomas Nelson)

When one seeks to share with another about their great need of Christ's free gift of salvation they meet with many responses:

What about the heathen?

A loving God would never send anyone to hell.

I'm okay because I belong to the church.

Oh I don't show it or live it but I'm a Christian and I'm okay so you can worry about someone else."

Romans 1 addressed the first objection - the heathen did know about God but suppressed this truth and therefore are guilty. Romans 2 addresses the other objections and misconceptions about genuine salvation and man's need for it.

Jews were the people who judged, pronouncing all Gentiles to be born in sin and under condemnation. They loved to criticize the Gentile "dogs" as they called them and it warmed their hearts to hear Paul put those dirty heathen sinners in their place in Romans 1. Paul's unexpected conclusion (you are without excuse) abruptly challenges the self righteous Jew or anyone who thought himself exempt from the indictment in Romans 1.

A good example of a "religious person" with a judgmental attitude is found in Jesus' illustration of the Pharisee and the Publican where Jesus addresses the "self-righteous", judgmental Pharisee to show him his need for God's righteousness.

"Two men went up into the temple to pray, one a Pharisee, and the other a tax-gatherer. 11 "The Pharisee stood and was praying thus to himself, 'God, I thank Thee that I am not like other people: swindlers, unjust, adulterers, or even like this tax-gatherer. 12 'I fast twice a week; I pay tithes of all that I get.' 13 "But the tax-gatherer, standing some distance away, was even unwilling to lift up his eyes to heaven, but was beating his breast, saying, 'God, be merciful to me, the sinner!' 14 "I tell you, this man went down to his house justified rather than the other; for everyone who exalts himself shall be humbled, but he who humbles himself shall be exalted." (Luke 18:10-14)

A person best understand his need for the good news when he understands he is guilty before God--whether immoral (chap1) or moral (chap2), whether Gentile (chap1) or Jew (chap2). Their sins may be different but their guilt is the same. But as everyone knows, it's not easy to convince a "moral man" of his guilt, because "moral" men truly believe they are better than other people.

So whether one is a Jew or a "moral Gentile", both groups think they are exempt from God’s judgment because they have not indulged in the immoral excesses described in Romans 1. Paul is emphasizing that they are mistaken and deceived. In fact in some ways they are worse off than the pagans, for they have more knowledge (e.g., the Jews "were entrusted with the oracles of God" Romans 3:2) and thus they had a greater accountability. If the Gentile is without excuse, then the Jew is even more so because he had more information at his disposal. Later in this chapter Paul informs us that he "will be judged by the Law" (Romans 2:12). His judgment will be according to light and he will receive a greater degree of punishment because of his refusal of the light. The principle of greater light bringing greater accountability and a more severe judgment is clearly taught in Scripture - study the following passages (Mt 10:15, 11:20, 21, 22, 23, 24, 12:41 Jn 19:11, Lu 10:12, 13, 14, 15, 16, 12:47,48, 20:46, 47, Heb 10:29]

EVERY MAN WHO PASSES JUDGMENT: o anthrope pas o krinon (PAPMSN): (See the tragic example of David judging and getting judged by God through His prophet Nathan - "You are the man!" - 2Sa 12:1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13,14, 15; Ps 50:16, 17, 18, 19, 20; Mt 7:1, 2, 3, 4, 5-see notes; Mt 23:29, 30, 31; Lk 6:37; 19:22; Jn 8:7, 8, 9; Jas 4:11)

Every (3956) (pas) means all without exception. As Ray Stedman quipped in his sermon on this section...

Here Paul talks about those who pass judgment on others. If there are any here this morning who do not belong in that category, we will excuse you. You are free to go, because I want to talk to those who have, at one time or another, passed judgment on someone else.  (Romans 2:1-11 Sinful Morality)

Man (444) (anthropos) is the generic name in distinction from gods and the animals. It refers to a man or woman, an individual of the human race or a person. The KJV renders this with the phrase "O man".

Passes judgment (2919) (krino) primarily signifies to distinguish, separate or discriminate and then, to distinguish between good and evil, right and wrong, without necessarily passing an adverse sentence, though this is usually involved. Krino means to sift out and analyze evidence. Krino is present tense indicating that they were continually passing judgment. Passing judgment, by implication, means condemning.

The imaginary interlocutors ("you...every man") are envisaged not as objecting to what Paul had said but as agreeing with it very strongly. It is that tendency (in all of us) to point the finger at someone else -- the amazing ability to find someone whom we consider worse than we are, and to ask God to concentrate on him and leave us alone. But Paul corrects their (and our) mistaken conclusions by explaining that when "Mr. I'm Okay" meets his Maker, he will be judged by God. This section presents the principles by which that judgment takes place.

MacDonald makes the point that...

The sins of cultured people are essentially the same as those of the heathen. Although a moralist may argue that he has not committed every sin in the book, he should remember the following facts:

1. he is capable of committing them all.

2. by breaking one commandment, he is guilty of all (James 2:10."For whoever keeps the whole law and yet stumbles in one point, he has become guilty of all.")

3. he has committed sins of thought which he may never have committed in actual deed, and these are forbidden by the word. Jesus taught that the lustful look, for instance, is tantamount to adultery (Matt. 5:28 "but I say to you, that everyone who looks on a woman to lust for her has committed adultery with her already in his heart.")

(MacDonald, W., & Farstad, A. Believer's Bible Commentary : Old and New Testaments. Nashville: Thomas Nelson)

Jesus addressing a Jewish audience, many of whom were undoubtedly convinced of their self-righteousness, admonished them to...

not judge lest you be judged. For in the way you judge, you will be judged; and by your standard of measure, it will be measured to you. And why do you look at the speck that is in your brother's eye, but do not notice the log that is in your own eye? Or how can you say to your brother, 'Let me take the speck out of your eye,' and behold, the log is in your own eye? You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother's eye. (Matthew 7:1-5)

MacArthur writes that...

"The phrase "O man" (cf. Ro 2:3; 9:20) is a general reference to any moralist who thinks he's exempt from judgment because he hasn't sunk to idolatry, homosexuality, or any other reprobate activity."

Paul's description fits us all to a certain extent...for we all have an amazing tendency to point the finger at someone else -- the amazing ability to find someone whom we consider worse than we are, and to ask God to concentrate on him and leave us alone. All of us know someone whom we consider a little bit lower on the ethical scale than we are, and what a comfort they are to our hearts! Every time our conscience gives us a little stab, we immediately remember these people, and we take courage, and feel a lot better.

Have you ever noticed how frequently this attitude is encountered? When you are stopped by a traffic policeman, and he comes up beside your car, you say to him,

"Officer, what are you bothering me for? Why don't you go out and catch some of the teenage speeders, and leave us law abiding citizens alone?"

We all want a lightning rod that will divert the stroke of divine wrath from us, and channel it off to someone we consider a little more worthy of it. (MacArthur, J: Romans 1-8. Moody)

Harry Ironside writes that...

In the first sixteen verses of this chapter of Romans another class of people is brought into view: the world of culture and refinement. Surely among the educated, the followers of the various philosophic systems, will be found men who lead such righteous lives that they can come into the presence of God claiming His blessing on the ground of their own goodness! Certainly there were those who professed to look with disgust and abhorrence upon the vile lewdness of the ignorant rabble. But were their private lives any holier or any cleaner than those whom they so loudly condemned?

It is now their turn to be summoned into court, so to speak, where the apostle fearlessly arraigns them before the august tribunal of the righteous Lord, who loveth righteousness. "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). Philosophy does not preserve its devotee from the indulgence of the flesh. A recognition of the evil is not necessarily power to overcome the evil. Culture does not cleanse the heart nor education alter the nature. The judgment of God according to truth will be rendered against the evildoer. To praise virtue while practicing vice may enable one to get by with his fellows, but it will not deceive Him who is of purer eyes than to behold iniquity. (Romans And Galatians: An Ironside Expository Commentary)

Ray Pritchard defines this "man" as

"...a good person who is not a Christian. He pays his taxes, loves his wife, helps his kids, works hard, obeys the law and every year buys five boxes of Girl Scout cookies. Although he is a good neighbor, a hard worker, and an all-around nice guy, he is not a Christian. To be even more specific, he probably is a church member, but he is not saved. He is moral, but lost." (Mr. I. M. Okay Meets His Maker)

FOR IN THAT YOU JUDGE ANOTHER YOU CONDEMN YOURSELF: en o gar krineis (2SPAI) ton heteron seauton katakrineis (2SPAI):  

Judge (2919) (krino). Note that the present tense is used for every occurrence for judging in this verse emphasizing the habitual action which is tendency in all of us.

Condemn (2632) (katakrino from katá = against + kríno = judge)  means to pronounce sentence against, adjudge guilty. It always denotes “to pass an adverse sentence”. The derivation of the English word is worth noting = from Latin condemnare, from com- + damnare to condemn, related to "damn" from damnum ‘loss, damage’. The meaning of condemn is to declare to be reprehensible, wrong, or evil usually after weighing evidence and without reservation. What a paradox = the judge condemns himself!

Jesus warned in His famous Sermon on the Mount in what is probably one of the most well know and frequently used (especially by non-believers) verses in Scripture...

"Do not judge lest you be judged. (Then Jesus explained why we had better be careful judging with wrong motives or from a critical, condemnatory spirit) For in the way you judge, you will be judged; and by your standard of measure, it will be measured to you." (see commentary notes Matthew 7:1-2)

Ray Stedman observes that...

All of us know someone whom we consider a little bit lower on the ethical scale than we are, and what a comfort they are to our hearts! Every time our conscience gives us a little stab, we immediately remember these people, and we take courage, and feel a lot better. If we analyze our thoughts, we find that we secretly feel God has no right to bother us while these people are around. Let him concentrate on them! They are the ones who need it!...We all want a lightning rod that will divert the stroke of divine wrath from us, and channel it off to someone we consider a little more worthy of it. (Romans 2:1-16: The Secrets of Men)

It is important to understand that in the process of passing judgment on others these people show that they know the difference between right and wrong; otherwise they would not presume to be judging. In other words, they have a clear understanding of a standard of what is right and what is wrong.

Ray Stedman list some "practical" ways in which we all try to elude the fact that we are guilty of the very things that we judge others for thinking, saying or doing:

1) Blindness toward our own faults -- We are just not aware of them. We do not see that we are doing the same things that others are doing, and yet other people can see that we are. We all have these blind spots. One of the greatest lies of our age is the idea that we can know ourselves. We often argue, "Don't you think I know myself?" The answer is, "No, you do not know yourself. You are blind to much of your life." There can be areas that are very hurtful and sinful that you are not aware of. (see Jeremiah's analysis of your "heart" Jeremiah 17:9)

2) Conveniently forgetting what we have done that is wrong -- We may have been aware of our sin at the time, but somehow we just assume that God is going to forget it. We do not have to acknowledge it in any way -- he will just forget it. As the sin fades from our memory, we think it fades from His, as well (Wrong!)....In the Sermon on the Mount we learn that if we hold a feeling of animosity and hatred against someone, if we are bitter and resentful and filled with malice toward an individual, then we are guilty of murder, just as though we had taken a knife and plunged it into that person's breast, or shot them with a gun. If we find ourselves lustfully longing to possess the body of another, if we play with this idea over and over in our mind, and treat ourselves to a fantasy of sex, we have committed fornication or adultery. If we find ourselves filled with pride, yet we put on the appearance of being humble and considerate of others, we are guilty of the worst of sins. Pride of heart destroys humanity. We think these things will go unnoticed, but God sees them in our heart. He sees all the actions that we conveniently have forgotten. He sees it when we cut people down, or speak with spite and sharpness, and deliberately try to hurt them...Isn't it remarkable that when others mistreat us we always think it is most serious and requires immediate correction. But when we mistreat others, we say to them. "You're making so much out of a little thing! Why it's so trivial and insignificant."

3) Cleverly renaming things -- Other people lie and cheat; we simply "stretch the truth a little". Others betray; we simply are protecting our rights. Others steal; we borrow. Others have prejudices; we have convictions. Others murder and kill; we exploit and ruin. Others rape; we pollute. We cry, "Those people ought to be stoned!" Jesus says, "He that is without sin among you, let him cast the first stone," (John 8:7). Yes, we are all guilty of the same things we accuse others of doing. (Adapted from Sinful Morality) (Bolding added)

Newell remarks that

The Greek verb for "judging" in the first verse does not mean to estimate a man's value but to condemn his person. (Romans 2)

Condemn (2632) (katakrino from katá = against + kríno = judge) means to pronounce sentence against, condemn, adjudge guilty. Katakrino was a legal technical term meaning to pronounce a sentence after determination of guilt. In human judgment it is the verdict as distinguished from its execution, but the two converge in divine judgment (cf. Mk 16:16; 1Cor 11:32; 2Pe 2:6-note).

Here are the 18 uses of katakrino in the NT - Mt 12:41, 42; 20:18; 27:3; Mk 10:33; 14:64; 16:16; Lk 11:31, 32; Jn 8:10, 11; Ro 2:1; 8:3, 34; 14:23; 1Co 11:32; He 11:7; 2Pe 2:6

Katakrino always denotes to pass an adverse sentence. In this case the "judger" condemns himself or herself.  If one has enough knowledge to judge others, he or she is thus self-condemned, for each has enough to judge their own true condition.