And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?

And reckonest thou this, O man, who judgest them that practise such things, and doest the same, that thou shalt escape the judgment of God?

And thinkest thou this, O man, that judgest them who do such things, and dost the same, that thou shalt escape the judgment of God?

And thinkest thou this, O man, who judgest those that do such things, and practisest them thyself, that thou shalt escape the judgment of God?

And thinkest thou this, O man, that judgest them who do such things, and doest the same, that thou shalt escape the judgment of God?

And dost thou think this, O man, who art judging those who such things are practising, and art doing them, that thou shalt escape the judgment of God?

And think you this, O man, that judge them which do such things, and do the same, that you shall escape the judgment of God?

And you who pronounce judgement upon those who do such things although your own conduct is the same as theirs - do you imagine that you yourself will escape unpunished when God judges?

But you who are judging another for doing what you do yourself, are you hoping that God's decision will not take effect against you?

But, O man, when you judge those who do such things as you yourself also do, do you think that you will escape the judgment of God?

You who judge those that do such things and yet are yourself guilty of them – do you suppose that you of all people will escape God's judgment?

Existimas autem, O homo, qui judicas eos qui talia faciunt, et eadem facis, quod ipse effugies judicium Dei?

And thinkest thou, O man, etc. As rhetoricians teach us, that we ought not to proceed to give strong reproof before the crime be proved, Paul may seem to some to have acted unwisely here for having passed so severe a censure, when he had not yet proved the accusation which he had brought forward. But the fact is otherwise; for he adduced not his accusation before men, but appealed to the judgment of conscience; and thus he deemed that proved which he had in view -- that they could not deny their iniquity, if they examined themselves and submitted to the scrutiny of God's tribunal. And it was not without urgent necessity, that he with so much sharpness and severity rebuked their fictitious sanctity; for men of this class will with astonishing security trust in themselves, except their vain confidence be forcibly shaken from them. Let us then remember, that this is the best mode of dealing with hypocrisy, in order to awaken it from its inebriety, that is, to draw it forth to the light of God's judgment. That thou shalt escape, etc. This argument is drawn from the less; for since our sins are subject to the judgment of men, much more are they to that of God, who is the only true Judge of all. Men are indeed led by a divine instinct to condemn evil deeds; but this is only an obscure and faint resemblance of the divine judgment. They are then extremely besotted, who think that they can escape the judgment of God, though they allow not others to escape their own judgment. It is not without an emphatical meaning that he repeats the word man; it is for the purpose of presenting a comparison between man and God.

And thinkest thou - This is an appeal to their common sense, to their deep and instinctive conviction of what was right. If they condemned those who practiced these things; if, imperfect and obscure as their sense of justice was; if, unholy as they were, they yet condemned those who were guffey of these offences, would not a holy and just God be far more likely to pronounce judgment? And could they escape who had themselves delivered a similar sentence? God is of "purer eyes than to behold evil, and cannot look upon iniquity, Habakkuk 1:13. And if people condemned their fellow-men, how much more would a pure and holy God condemn iniquity. This appeal is evidently directed against the Jew. It was doubtless a prevalent sentiment among them, that provided they adhered to the rites of their religion, and observed the ceremonial law, God would not judge them with the same severity as he would the abandoned and idolatrous Gentiles: compare Matthew 3:9; John 8:33. The apostle shows them that crime is crime, wherever committed: that sin does not lose its essential character by being committed in the midst of religious privileges; and that those who professed to be the people of God have no special license to sin. Antinomians in all ages, like the Jews, have supposed that they, being the friends of God, have a right to do many things which would not be proper in others; that what would be sin in others, they may commit with impunity; and that God will not be strict to mark the offences of his people. Against all this Paul is directly opposed, and the Bible uniformly teaches that the most aggravated sins among people are those committed by the professed people of God; compare Isaiah 1:11-17; Isaiah 65:2-5; Revelation 3:16.

And thinkest thou this, O man, that judgest them which do such things, and doest the same,.... Some men may be so vain as to imagine, that though they do the same things which they condemn in others, they
shall escape the judgment of God: but such will find themselves most sadly mistaken; there is no avoiding the general judgment; all men must come to it; there will be no eluding it through craftiness and deceit, through bribery and corruption; there will be no escaping condign punishment, through might in the criminal, or through the judge's ignorance of his crimes, or want of ability and power to punish.

That thou shalt escape - Rather than the gentile.