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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Romans 2:17–29. His three-level outline is real structure in the source text, so it is rendered as structure.
In the latter part of the chapter the apostle directs his discourse more closely to the Jews, and shows what sins they were guilty of, notwithstanding their profession and vain pretensions. He had said (Rom 2:13) that not the hearers but the doers of the law are justified; and he here applies that great truth to the Jews. Observe,
I.He allows their profession (Rom 2:17-20) and specifies their particular pretensions and privileges in which they prided themselves, that they might see he did not condemn them out of ignorance of what they had to say for themselves; no, he knew the best of their cause.
1.They were a peculiar people, separated and distinguished from all others by their having the written law and the special presence of God among them.
(1.)Thou art called a Jew; not so much in parentage as profession. It was a very honourable title. Salvation was of the Jews; and this they were very proud of, to be a people by themselves; and yet many that were so called were the vilest of men. It is no new thing for the worst practices to be shrouded under the best names, for many of the synagogue of Satan to say they are Jews (Rev 2:9), for a generation of vipers to boast they have Abraham to their father, Mat 3:7-9.
(2.)And restest in the law; that is, they took a pride in this, that they had the law among them, had it in their books, read it in their synagogues. They were mightily puffed up with this privilege, and thought this enough to bring them to heaven, though they did not live, up to the law. To rest in the law, with a rest of complacency and acquiescence, is good; but to rest in it with a rest of pride, and slothfulness, and carnal security, is the ruin of souls. The temple of the Lord, Jer 7:4. Bethel their confidence, Jer 48:13. Haughty because of the holy mountain, Zep 3:11. It is a dangerous thing to rest in external privileges, and not to improve them.
(3.)And makest thy boast of God. See how the best things may be perverted and abused. A believing, humble, thankful glorying in God, is the root and summary of all religion, Psa 34:2; Isa 45:15; Co1 1:31. But a proud vainglorious boasting in God, and in the outward profession of his name, is the root and summary of all hypocrisy. Spiritual pride is of all kinds of pride the most dangerous.
2.They were a knowing to people (Rom 2:18): and knowest his will, thelēma - the will. God's will is the will, the sovereign, absolute, irresistible will. The world will then, and not till then, be set to rights, when God's will is the only will, and all other wills are melted into it. They did not only know the truth of God, but the will of God, that which he would have them to do. It is possible for a hypocrite to have a great deal of knowledge in the will of God. - And approvest the things that are more excellent - dokimazeis ta diapheronta. Paul prays for it for his friends as a very great attainment, Phi 1:10. Eis to dokemazein humas ta diapheronta. Understand it,
(1.)Of a good apprehension in the things of God, reading it thus, Thou discernest things that differ, knowest how to distinguish between good and evil, to separate between the precious and the vile (Jer 15:19), to make a difference between the unclean and the clean, Lev 11:47. Good and bad lie sometimes so near together that it is not easy to distinguish them; but the Jews, having the touchstone of the law ready at hand, were, or at least thought they were, able to distinguish, to cleave the hair in doubtful cases. A man may be a good casuist and yet a bad Christian - accurate in the notion, but loose and careless in the application. Or, we may, with De Dieu, understand controversies by the ta diapheronta. A man may be well skilled in the controversies of religion, and yet a stranger to the power of godliness.
(2.)Of a warm affection to the things of God, as we read it, Approvest the things that are excellent. There are excellences in religion which a hypocrite may approve of: there may be a consent of the practical judgment to the law, that it is good, and yet that consent overpowerd by the lusts of the flesh, and of the mind: -
- Video meliora proboque
Deteriora sequor.
I see the better, but pursue the worse.
and it is common for sinners to make that approbation an excuse which is really a very great aggravation of a sinful course. They got this acquaintance with, and affection to, that which is good, but being instructed out of the law, katēchoumenos - being catechised. The word signifies an early instruction in childhood. It is a great privilege and advantage to be well catechised betimes. It was the custom of the Jews to take a great deal of pains in teaching their children when they were young, and all their lessons were out of the law; it were well if Christians were but as industrious to teach their children out of the gospel. Now this is called (Rom 2:20), The form of knowledge, and of the truth in the law, that is, the show and appearance of it. Those whose knowledge rests in an empty notion, and does not make an impression on their hearts, have only the form of it, like a picture well drawn and in good colours, but which wants life. A form of knowledge produces but a form of godliness, Ti2 3:5. A form of knowledge may deceive men, but cannot impose upon the piercing eye of the heart-searching God. A form may be the vehicle of the power; but he that takes up with that only is like sounding brass and a tinkling cymbal.
3.They were a teaching people, or at least thought themselves so (Rom 2:19, Rom 2:20): And art confident that thou thyself art a guide of the blind. Apply it,
(1.)To the Jews in general. They thought themselves guides to the poor blind Gentiles that sat in darkness, were very proud of this, that whoever would have the knowledge of God must be beholden to them for it. All other nations must come to school to them, to learn what is good, and what the Lord requires; for they had the lively oracles.
(2.)To their rabbis, and doctors, and leading men among them, who were especially those that judged others, Rom 2:1. These prided themselves much in the possession they had got of Moses's chair, and the deference which the vulgar paid to their dictates; and the apostle expresses this in several terms, a guide of the blind, a light of those who are in darkness, an instructor of the foolish, a teacher of babes, the better to set forth their proud conceit of themselves, and contempt of others. This was a string they loved to be harping upon, heaping up titles of honour upon themselves. The best work, when it is prided in, is unacceptable to God. It is good to instruct the foolish, and to teach the babes: but considering our own ignorance, and folly, and inability to make these teachings successful without God, there is nothing in it to be proud of.
II.He aggravates their provocations (Rom 2:21-24) from two things: -
1.That they sinned against their knowledge and profession, did that themselves which they taught others to avoid: Thou that teachest another, teachest thou not thyself? Teaching is a piece of that charity which begins at home, though it must not end there. It was the hypocrisy of the Pharisees that they did not do as they taught (Mat 23:3), but pulled down with their lives what they built up with their preaching; for who will believe those who do not believe themselves? Examples will govern more than rules. The greatest obstructors of the success of the word are those whose bad lives contradict their good doctrine, who in the pulpit preach so well that it is a pity they should ever come out, and out of the pulpit live so ill that it is a pity they should ever come in. He specifies three particular sins that abound among the Jews: - (1.) Stealing. This is charged upon some that declared God's statutes (Psa 50:16, Psa 50:18), When thou sawest a thief, then thou consentedst with him. The Pharisees are charged with devouring widows' houses (Mat 23:14), and that is the worst of robberies. (2.) Adultery, Rom 2:22. This is likewise charged upon that sinner (Psa 50:18), Thou hast been partaker with adulterers. Many of the Jewish rabbin are said to have been notorious for this sin. (3.) Sacrilege - robbing in holy things, which were then by special laws dedicated and devoted to God; and this is charged upon those that professed to abhor idols. So the Jews did remarkably, after their captivity in Babylon; that furnace separated them for ever from the dross of their idolatry, but they dealt very treacherously in the worship of God. It was in the latter days of the Old Testament church that they were charged with robbing God in tithes and offerings (Mal 3:8, Mal 3:9), converting that to their own use, and to the service of their lusts, which was, in a special manner, set apart for God. And this is almost equivalent to idolatry, though this sacrilege was cloaked with the abhorrence of idols. Those will be severely reckoned with another day who, while they condemn sin in others, do the same, or as bad, or worse, themselves.
2.That they dishonoured God by their sin, Rom 2:23, Rom 2:24. While God and his law were an honour to them, which they boasted of and prided themselves in, they were a dishonour to God and his law, by giving occasion to those that were without to reflect upon their religion, as if that did countenance and allow of such things, which, as it is their sin who draw such inferences (for the faults of professors are not to be laid upon professions), so it is their sin who give occasion for those inferences, and will greatly aggravate their miscarriages. This was the condemnation in David's case, that he had given great occasion to the enemies of the Lord to blaspheme, Sa2 12:14. And the apostle here refers to the same charge against their forefathers: As it is written, Rom 2:24. He does not mention the place, because he wrote this to those that were instructed in the law (in labouring to convince, it is some advantage to deal with those that have knowledge and are acquainted with the scripture), but he seems to point at Isa 52:5; Eze 36:22, Eze 36:23; and Sa2 12:14. It is a lamentation that those who were made to be to God for a name and for a praise should be to him a shame and dishonour. The great evil of the sins of professors is the dishonour done to God and religion by their profession. "Blasphemed through you; that is, you give the occasion for it, it is through your folly and carelessness. The reproaches you bring upon yourselves reflect upon your God, and religion is wounded through your sides." A good caution to professors to walk circumspectly. See Ti1 6:1.
III.He asserts the utter insufficiency of their profession to clear them from the guilt of these provocations (Rom 2:25-29):
Circumcision verily profiteth, if thou keep the law; that is, obedient Jews shall not lose the reward of their obedience, but will gain this by their being Jews, that they have a clearer rule of obedience than the Gentiles have. God did not give the law nor appoint circumcision in vain. This must be referred to the state of the Jews before the ceremonial polity was abolished, otherwise circumcision to one that professed faith in Christ was forbidden, Gal 5:1. But he is here speaking to the Jews, whose Judaism would benefit them, if they would but live up to the rules and laws of it; but if not "thy circumcision is made uncircumcision; that is, thy profession will do thee no good; thou wilt be no more justified than the uncircumcised Gentiles, but more condemned for sinning against greater light." The uncircumcised are in scripture branded as unclean (Isa 52:1), as out of the covenant, (Eph 2:11, Eph 2:12) and wicked Jews will be dealt with as such. See Jer 9:25, Jer 9:26. Further to illustrate this,
1.He shows that the uncircumcised Gentiles, if they live up to the light they have, stand upon the same level with the Jews; if they keep the righteousness of the law (Rom 2:26), fulfil the law (Rom 2:27); that is, by submitting sincerely to the conduct of natural light, perform the matter of the law. Some understand it as putting the case of a perfect obedience to the law: "If the Gentiles could perfectly keep the law, they would be justified by it as well as the Jews." But it seems rather to be meant of such an obedience as some of the Gentiles did attain to. The case of Cornelius will clear it. Though he was a Gentile, and uncircumcised, yet, being a devout man, and one that feared God with all his house (Act 10:2), he was accepted, Rom 2:4. Doubtless, there were many such instances: and they were the uncircumcision, that kept the righteousness of the law; and of such he says,
(1.)That they were accepted with God, as if they had been circumcised. Their uncircumcision was counted for circumcision. Circumcision was indeed to the Jews a commanded duty, but it was not to all the world a necessary condition of justification and salvation.
(2.)That their obedience was a great aggravation of the disobedience of the Jews, who had the letter of the law, Rom 2:27. Judge thee, that is, help to add to thy condemnation, who by the letter and circumcision dost transgress. Observe, To carnal professors the law is but the letter; they read it as a bare writing, but are not ruled by it as a law. They did transgress, not only notwithstanding the letter and circumcision, but by it, that is, they thereby hardened themselves in sin. External privileges, if they do not do us good, do us hurt. The obedience of those that enjoy less means, and make a less profession, will help to condemn those that enjoy greater means, and make a greater profession, but do not live up to it.
2.He describes the true circumcision, Rom 2:28, Rom 2:29.
(1.)It is not that which is outward in the flesh and in the letter. This is not to drive us off from the observance of external institutions (they are good in their place), but from trusting to them and resting in them as sufficient to bring us to heaven, taking up with a name to live, without being alive indeed. He is not a Jew, that is, shall not be accepted of God as the seed of believing Abraham, nor owned as having answered the intention of the law. To be Abraham's children is to do the works of Abraham, Joh 8:39, Joh 8:40.
(2.)It is that which is inward, of the heart, and in the spirit. It is the heart that God looks at, the circumcising of the heart that renders us acceptable to him. See Deu 30:6. This is the circumcision that is not made with hands, Col 2:11, Col 2:12. Casting away the body of sin. So it is in the spirit, in our spirit as the subject, and wrought by God's Spirit as the author of it.
(3.)The praise thereof, though it be not of men, who judge according to outward appearance, yet it is of God, that is, God himself will own and accept and crown this sincerity; for he seeth not as man seeth. Fair pretences and a plausible profession may deceive men: but God cannot be so deceived; he sees through shows to realities. This is alike true of Christianity. He is not a Christian that is one outwardly, nor is that baptism which is outward in the flesh; but he is a Christian that is one inwardly, and baptism is that of the heart, in the spirit, and not in the letter, whose praise is not of men but of God.
Historical interpretation
Eleven Centuries of Reception
8 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
The beneficent action of the law, the apostle showed in the passage relating to the Jews, writing thus: "Behold, thou art called a Jew and restest in the law, and makest thy boast in God, and knowest the will of God, and approvest the things that are more excellent, being instructed out of the law, and art confident that thou thyself art a guide of the blind, a light of them who are in darkness, an instructor of the foolish, a teacher of babes, who hast the form of knowledge and of truth in the law."
The first thing to notice here is that Paul does not say that the person he is rhetorically addressing is a Jew; only that he calls himself one, which is not at all the same thing. For Paul goes on to teach that the true Jew is the one who is circumcised in secret, i.e., in the heart, who keeps the law in spirit and not according to the letter, whose praise is not from men but from God. But the man who is circumcised visibly in the flesh, observing the law in order to be seen by men, is not a real Jew; such a man only appears to be one.
They are called Jews because it was their ancestral right to be called Israelites. Nevertheless, if we wish to understand everything which is relevant to the case, we must note that the name Jew had three different meanings. First, it meant the children of Abraham, who because of his faith was made the father of many nations. Then it refers to Jacob, who because of his increasing faith was called Israel, for the dignity which began with the father was honored in the sons. Third, they are called Jews not so much because of Judah as because of Christ, who was born of Judah according to the flesh, since in Judah it was made known that he would be in Christ. For it is said: “Judah will be your master,” and: “Judah, your brothers praise you.” This praise was given not to Judah as such but to Christ, whom nowadays all those whom he deigns to call his brethren praise.… The Jews themselves do not understand the meaning of their name and claim that it refers to the human Judah.
"Behold, thou art called a Jew, and restest in the Law, and makest thy boast of God, and knowest His will, and approvest the things that are more excellent, being instructed out of the Law." After saying that the Gentile wanteth nothing appertaining to salvation if he be a doer of the Law, and after making that wonderful comparison, he goes on to set down the glories of the Jews, owing to which they thought scorn of the Gentiles: and first the very name itself, which was of great majesty, as the name Christian is now. For even then the distinction which the appellation made was great. And so he begins from this, and see how he takes it down. For he does not say, Behold, thou art a Jew, but "art called" so, "and makest thy boast in God;" that is, as being loved by Him, and honored above all other men. And here he seems to me to be gently mocking their unreasonableness, and great madness after glory, because they misused this gift not to their own salvation, but to set themselves up against the rest of mankind, and to despise them. "And knowest His will, and approvest the things that are more excellent." Indeed this is a disadvantage, if without working: yet still it seemed to be an advantage, and so he states it with accuracy. For he does not say, thou doest, but knowest; and approvest, not followest and doest.
At this point Paul turns to the Jews and says that a man should be a Jew in deed and not merely in name.
This is not to be read as a question, as some people think, but rather as a statement, as if to say: “Not as a true Jew, albeit in secret, but merely claiming to be one and making false pretenses.”
If a Jew boasts in God in the manner called for by grace, which is given not according to the merits of works but freely, his praise would be of God and not of men.… But they thought that they had fulfilled this law of God by their own righteousness, even though they were transgressors of it. And so for them it worked wrath as sin multiplied, committed by those who knew what sin was. Those who did what the law commanded without the help of the Spirit of grace did it through fear of punishment and not out of love for righteousness.
224. After showing that the doers of the Law are justified even without being hearers, which pertained to the Gentiles, the Apostle now shows that hearers are not justified, unless they are doers, which pertains to the Jews. First, therefore, he shows the Jews’ privileged state in receiving the Law; secondly, their shortcomings in transgressing the Law, there [v. 21; n. 232] at You then who teach others. He shows their privileged state on three counts: first, in being the race to whom the Law was given; secondly, as regards the Law itself, there [v. 17b; n. 226] at and rely upon the law; 119 thirdly, as regards the effect or work of the Law, there [v. 18; n. 227] at and know his will. 225. In regard to race he says, But if you call yourself a Jew, which is an honorable name: "Judah became his sanctuary" (Ps 114:2); "Salvation is from the Jews" (Jn14:22). They are called Jews not after Judas Maccabeus as some say, probably on the ground that he united and protected that people, when they were scattered: "He gladly fought for Israel" (1 Macc 3:2); for the name, "Jews," was in use before his time, as in Est (8:l6): "The Jews had light and gladness..." Rather, it seems that the Jews were named after the patriarch Judah: "Judah, your brothers shall praise you" (Gen 49:8); for in the time of Roboam, when ten tribes seceded from his kingdom and adored a golden calf, they were led away captive by the Assyrians (1 Sam l7). Scripture makes no mention of their return; rather, the land remained occupied by strangers later called Samaritans. But two tribes, Judah and Benjamin, remained in the kingdom of Roboam and persevered in the word of God. Although they were led away captive to Babylon, they were permitted to return to their native land by Cyrus, the Persian king (1 Ezra 1). Then, because the tribe of Judah was the greater, the entire group was named after him: not only those from the tribe of Benjamin but those from the other tribes who joined them. 226. Then when he says and rest on the law (17b) he mentions their prerogative in regard to the Law. First, in regard to the Law itself, when he says, and rest on the law, as certifying what they believed and did. For an intellect in doubt is not at rest but is solicited by both 120 sides; but once it has the certainty of wisdom it rests: "When I enter my house, I shall find rest with her" (Wis 8:16). Secondly, in regard to the lawgiver, when he adds, and boast of your relation to God, i.e., in their worship and knowledge of one God: "Let him who glories glory in this, that he understands and knows me" (Jer 9:24); "Let him who boasts boast in the Lord" (1 Cor 1:31). 227. Then when he adds and know his will (v. 18) he mentions their prerogative in regard to the fruit of the Law: first, with respect to the person himself; secondly, with respect to others, there [v. 19; n. 229] at and if you are sure. 228. In regard to the first he mentions two fruits. The first corresponds to boasting of their relation to God, when he says, and know his will, i.e., what God wants us to do: "That you may prove what is the will of God" (Rom 12:2). The second corresponds to their resting in the law, when he says, and approve what is excellent, i.e., able to select not only good from bad things but better from less good. Hence someone asked: "Which is the great commandment?" (Mt 22:36). And this, because you are instructed in the law: "Happy the man whom you teach your law and teach him about your law" (Ps 94:12) 229. Then he mentions its fruit with respect to others who find themselves in three different situations, so far as knowledge of the Law is concerned [n. 230ff]. For some are entirely ignorant of the Law, because they lack natural talent, just as a man is physically blind, because he lacks visual power: "We grope for the wall like the 121 blind" (Is 59:10). To such persons cannot be given the light of knowledge enabling them to see by themselves what to do; rather, they must be led, as the blind are, by commanding them to do this or that, even though they do not understand the reason for the command: "I became an eye to the blind" (Jb 29:15); "They are blind and leaders of the blind" (Mt 15:14). Others are ignorant through lack of training, being as it were in the exterior darkness and not enlightened by teaching. To such persons a wise man can offer the light of training, so that they will understand what is commanded. This is why he says, a light to those who are in darkness: "To give light to those who sit in darkness and the shadow of death" (Lk 1:79). 230. Secondly, he touches on those who are on the way to knowledge they have not yet attained either through lack of full instruction; hence he says, a corrector of the foolish, i.e., of those who have not yet received wisdom who are said to be instructed, i.e., free from ignorance which is present in everyone from the beginning when they are first instructed: "Do you have children? Discipline them" (Si 7:23). In another way, through lack of age, as children. Hence he says, a teacher of children: "Where is the teacher of little ones?" (Is 33:18). 231. A third group are already advanced in knowledge, but they need instruction from the wise in order to possess the authoritative sayings of wisdom as their rule or pattern. In regard to this he says, having in the law the embodiment [pattern] of knowledge: "Follow the pattern of the sound words which you have heard from me" (2 Tim 1:13); "Mark those who so live as you have an example in us" (Phil 3:17). 122 However, people so patterned must be instructed by the authority of their forbears, if they are to know what has been handed down in the Law. Therefore, he says, of knowledge: "Wisdom gave him knowledge of holy things" (Wis 10:10). This is also necessary if they are to know the true understanding of what has been handed down. That is why he says, and truth: "Send out thy light and thy truth" (Ps 43:3). 232. Then when he says you then who teach others (v.21) he indicates some of their failings. First, failings toward themselves, when he says, You then who teach others by directing them to the good, will you not teach yourself? This can be taken as a question asked with an overtone of indignation or with an overtone of mildness which, nevertheless, suggests wickedness on their part, as it does in Job (4:3): "Behold, you have instructed many" and (4:5): "The scourge has now touched you and you are dismayed." Secondly, their failings toward their neighbor: first, in regard to things taken furtively, when he says: While you preach against stealing, do you steal?: "Your princes are rebels and companions of thieves" (Is 1:23); then in regard to defiling another person through adultery, when he says: You who say that one must not commit adultery, do you commit adultery?: "They are all adulterers, like a heated oven" (Hos 7:4); "Each neighing for his neighbor’s wife" (Jer 5:8). 234. Thirdly, he indicates their failings with respect to God: first, that they sin against His worship, when he says: You who abhor idols, since you know from the Law that they are not to be adored, do you commit sacrilege by abusing the things of divine worship. 123 This they did during the Old Law: "You profane it when you say that the Lord’s table is polluted" (Mal 1:12) and later, when they blasphemed Christ: "It is only by Beelzebul, the prince of demons, that this man casts out demons" (Mt 12:24). 235. Secondly, that they sin against His glory, when he says: You who glory in the law, do you dishonor God by breaking the law? For as observance of the Law by good works is an occasion for others to honor God, so its transgression by evil works is an occasion for others to blaspheme: "That they may see your good deeds and glorify God" (1 Pt 2:12). Hence, he says in 1 Tim (6:1): "Let all who are under the yoke of slavery regard their masters as worthy of all honor, so that the name of God and the teaching may not be defamed" and in Ps 119 (v.158) it is said: "I look at the faithless with disgust, because they do not keep thy commands." 236. In support of this he quotes an authority, when he says The name of God is blasphemed among the Gentiles because of you, i.e., because the Gentiles, noting the evil practices of the Jews, laid it to evil training dictated by the Law. He says: it is written, namely, in Is 52(:5), "Their rulers wail, and continually all the day my name is despised" and in Ez 36(:22), "It is not for your sake, O house of Israel, but for the sake of my holy name which you have profaned among the nations." 237. Then when he says Circumcision (v.25) he shows that circumcision is not sufficient for salvation any more than the Law is, and for the same reason, namely, that without circumcision there is value in the Law’s observance, without which circumcision has no benefit, as was said above. In regard to this he does three things. 124 First, he compares circumcision to the circumcised Jews; secondly, to the uncircumcised Gentiles, there [v. 26; n. 240] at So, if a man who is uncircumcised; thirdly, he explains what he had said, there [v. 28; n. 242] at For it is not the one who is so outwardly. In regard to the first he does two things: first, he shows how circumcision is of value; secondly, how not, there [v. 25b; n. 239] at but if you break the law. 238. First, therefore, he says: Circumcision indeed is of value, inasmuch as it remits original sin; hence, it is written in Gen (17:14): "Any uncircumcised male who is not circumcised in the flesh of his foreskin shall be cut off from his people." But it will benefit you as an adult, if you obey the law, just as profession benefits a religious, if he keeps the rule. For circumcision is a form of profession obliging men to observe the Law: "I testify again to every man who receives circumcision that he is bound to keep the whole law" (Gal 5:3). However, the Apostle’s statement in Gal (5:2) that "if you receive circumcision, Christ will be of no advantage to you," refers to the era after grace; but now he is referring to the time before the passion of Christ, when circumcision had status. 239. Secondly, there at but if you break the law (v. 25b), he shows how circumcision has no value, when he says: If you, a Jewish adult, break the law, your circumcision becomes uncircumcision, i.e., has no more value than your previous condition, because you do not observe what you profess by circumcision: "All these nations are uncircumcised and all the house of Israel is uncircumcised in heart" (Jer 125 9:26). In fact they are more guilty for not observing what they promised: "A foolish and faithless promise displeases him" (Ec 5:3). 240. Then when he says, so, if a man who is uncircumcised (v. 26), he considers circumcision in relation to the Gentiles in two ways. First, from the aspect that the Gentiles obtain the benefits of circumcision by observing the Law. Hence he says: Since circumcision profits, if the Law is observed, but not, if it is not; then, if a man who is uncircumcised keeps the law, i.e., the moral precepts of the Law: "All your commandments are true" (Ps 119:86), will not his uncircumcision be regarded as circumcision? As if to say: He will enjoy the fruit of true circumcision. For a man is circumcised outwardly in the flesh in order to circumcise himself in the heart: "Circumcise yourselves to the Lord, remove the foreskin of your hearts" (Jer 4:4). 241. Secondly, at then those who are physically uncircumcised, he shows that on account of observing the Law the Gentile is preferred to the Jew. Hence he says, Then those who are physically uncircumcised, but keep the law through natural reason will condemn you, the circumcised Jew, who have the written law but break it by transgressing the precepts of the written law and have circumcision, i.e., of the flesh. Hence on the basis of this comparison it is written in Mt (12:4): "The men of Nineveh will arise with this generation...and condemn it." 242. Then when he says For it is not the one who is so outwardly (v. 28) he assigns the reason for his statements. First, he gives the reason; 126 secondly, he proves it, there [v. 29b; n. 245] at His praise. In regard to the first he does two things: first, he assigns the reason why circumcision or Judaism without observance of the Law is fruitless; secondly, why observance of the Law without Judaism and circumcision has value, there [v. 29; n. 244] But he who is so in a hidden way. 243. He says, therefore, that circumcision in one who breaks the Law is uncircumcision and will be judged by the uncircumcised who obey the law, because he is not a real Jew who is one outwardly according to carnal birth: "Not all who are descended from Israel belong to Israel..., but the children of the promise are reckoned as descendants" (Rom 9:6-9). Similarly, true circumcision is not that which appears in the flesh, for it is a sign: "It shall be a sign of the covenant between you and me" (Gen 17:11). But it is not a true sign, unless the reality signified corresponds to it. Hence, if a Jew transgressed the covenant, his circumcision would not be true; consequently, it would be regarded as uncircumcision. 244. Then when he says but he who is so in a hidden way (v. 29) he assigns the reason why the uncircumcision of one who keeps the Law is regarded as circumcision and will judge bodily circumcision. The reason is that he is truly a Jew who is one inwardly, i.e., whose heart is possessed by the precepts of the Law, which the Jews professed: "Your father who sees in secret will repay you" (Mt 6:6). Again, true circumcision is of the heart in the spirit, i.e., made by one’s spirit, which expels superfluous thoughts from the heart. Or in the spirit, i.e., effected by a 127 spiritual and not a literal understanding of the Law: "For we are the true circumcision who worship God in spirit" (Phil 3:3). 245. Then when he says His praise (v29b) he proves this reason. For it is obvious that in all matters the divine judgment must prevail over the human. Now things that appear outwardly, such as Judaism or circumcision, are praised by men, but things that exist within are judged according to God’s judgment, because "man looks on the outward appearance, but the Lord looks on the heart" (1 Sam 16:7).
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Summary
Romans 2:17 introduces Paul's direct address to the Jewish people, highlighting their privileged identity and perceived security. It sets the stage for a critique of hypocrisy, as Paul observes how many Jews, despite being called by God's name and possessing the Law, rely on their external status and knowledge rather than living out the Law's true demands. This verse serves as a pivot, transitioning from a general indictment of human sinfulness to a specific challenge to those who might boast in their religious heritage without genuine obedience.
Context
Literary Context
Romans 2:17 marks a significant turn in Paul's argument. In Romans 1:18-32, Paul meticulously lays out the universal guilt of humanity, focusing initially on the Gentiles who suppress the truth and engage in idolatry and immorality. He then pivots in Romans 2:1-16 to address those who judge others, implicitly including Jews who might condemn Gentile sin while committing similar transgressions. The principle of God's impartial judgment, where "there is no partiality with God" (Romans 2:11), undergirds this section. Verse 17 specifically targets the Jewish audience, acknowledging their unique covenantal identity and relationship with the Law, thereby setting up the subsequent verses (Romans 2:21-24) which expose the inconsistencies between their claims and their conduct.
Historical & Cultural Context
First-century Judaism was deeply rooted in the Mosaic Law, which formed the bedrock of their national and religious identity. Being "called a Jew" was a profound designation, signifying membership in God's chosen people, recipients of His covenant, and stewards of His divine revelation, the Torah. The Law was not merely a set of rules but a divine gift, a source of national pride and a means of knowing God's will. Many Jews, particularly the Pharisees, emphasized strict adherence to the Law, often equating external observance with righteousness. There was a strong sense of privilege and distinctiveness from the Gentile world, often leading to a reliance on their ethnic and religious status for salvation, rather than a heart transformation. This context is crucial for understanding Paul's critique of "resting in the Law" and "boasting of God," which subtly challenges the prevalent self-perception of many in the Jewish community.
Key Themes
This verse contributes to several overarching themes in Romans. It highlights the theme of Religious Identity vs. Reality, questioning whether an outward label or heritage truly reflects an inward transformation and obedience. It introduces the danger of Reliance on the Law, not as a guide to righteousness, but as a source of self-righteousness or false security, a theme Paul expands upon in Romans 3:20. The concept of Boasting is central, as Paul challenges the basis of human pride, whether in the Law, works, or ethnic identity, ultimately redirecting all true boasting to God alone, as seen in 1 Corinthians 1:31. Furthermore, it sets the stage for the broader theme of God's Righteous Judgment, emphasizing that judgment is based on deeds, not on external privilege or knowledge of the Law alone, a point underscored throughout Romans 2.
Exposition and Analysis
Key Word Analysis
This interjection, often translated "lo" or "see," functions here to draw immediate attention to the statement that follows. It signals a direct and emphatic address, indicating that Paul is about to confront his Jewish audience with a crucial truth about their self-perception and conduct.
Derived from "to settle on," this word implies finding security, confidence, or repose in something. In this context, it suggests that the Jewish people found their ultimate trust and assurance not in God Himself, but in their possession and knowledge of the Law. This "resting" can imply a dangerous complacency, a reliance on external privilege rather than active, living obedience.
This verb signifies "to vaunt, glory, or pride oneself." Paul uses it frequently to discuss the object of one's confidence. Here, it indicates that the Jews took pride in their unique relationship with God, their status as the chosen people, and their reception of divine revelation. While boasting in God can be legitimate (e.g., Psalm 34:2), Paul subtly implies that this boasting was misplaced, rooted in their own identity and privilege rather than in God's saving grace truly transforming their lives.
Verse Breakdown
"Behold, thou art called a Jew"
Paul directly addresses the individual Jew, using the singular "thou" to make the accusation personal and pointed. "Called a Jew" acknowledges their unique ethnic and religious identity, emphasizing their covenantal relationship with God and their distinctiveness among the nations. This is not a denial of their identity but an affirmation of it, setting the stage for the critique of how they live out that identity.
"and restest in the law"
This clause highlights the Jewish reliance on the Torah. It suggests a sense of security and confidence derived from possessing the Law, knowing its precepts, and perhaps even observing its external rituals. The "resting" implies a cessation from seeking further righteousness, a belief that their possession of the Law was sufficient for their standing with God, rather than a means to guide them to genuine obedience and a deeper relationship.
"and makest thy boast of God"
This final phrase indicates that the Jewish people took pride in their special relationship with God. Their boasting stemmed from being God's chosen people, the recipients of His revelation, and the custodians of His truth. While boasting in God can be righteous, Paul implies that this boasting was often self-congratulatory, rooted in their privileged status rather than in a humble, obedient walk that honored God's name among the Gentiles.
Literary Devices
Paul employs several literary devices in Romans 2:17. The opening interjection, "Behold," serves as an arresting call to attention, signaling the gravity and directness of the upcoming statement. This immediately draws the reader into a personal confrontation. Paul uses Direct Address ("thou art called a Jew") to make his argument intensely personal and unavoidable for his Jewish audience, preventing them from deflecting the critique to others. There is an underlying Irony present: the very privileges the Jews boast in—being called a Jew, resting in the Law, boasting of God—are subtly presented as potential sources of spiritual complacency and hypocrisy, rather than genuine righteousness. This verse also functions as a Thesis Statement for the subsequent critique, succinctly summarizing the core issues Paul will unpack in the following verses concerning the inconsistency between Jewish privilege and practice.
Theological and Thematic Connections
Romans 2:17 is a crucial theological statement that underscores the danger of external religious identity without internal transformation. It challenges the notion that mere possession of divine revelation or membership in a covenant community guarantees righteousness before God. Paul consistently argues throughout Romans that true righteousness comes not from adherence to the Law or ethnic privilege, but from faith in Christ. This verse sets the stage for his powerful declaration that "a person is not a Jew who is one outwardly, nor is circumcision merely outward and physical. No, a person is a Jew who is one inwardly; and circumcision is circumcision of the heart, by the Spirit, not by the written code" (Romans 2:28-29). The theological implication is profound: God's judgment is impartial, based on deeds and the heart's condition, not on external labels or boasts.
Reflection and Application
Romans 2:17 serves as a timeless mirror for all who claim a religious identity. Paul's pointed address to the Jew who "rests in the law" and "boasts of God" resonates deeply with contemporary believers who might find their security in their Christian label, church attendance, theological knowledge, or even spiritual experiences, rather than in a living, active faith that transforms character and conduct. This verse challenges us to examine the foundation of our confidence. Are we truly living out the implications of our faith, or are we merely relying on an outward profession while our lives contradict the very truths we claim to believe? Genuine faith is not passive "resting" in a set of doctrines or a religious heritage, but an active, dynamic relationship with God that produces fruit consistent with repentance and righteousness. It calls us to move beyond mere intellectual assent or cultural Christianity to a radical, Spirit-empowered obedience that brings glory to God, not to ourselves.
Questions for Reflection
FAQ
What does it mean to "rest in the law" in this context?
To "rest in the law" (Greek: epanapaúomai) means to find one's security, confidence, or repose in the possession and knowledge of the Mosaic Law. For the Jews, this often implied a reliance on their unique status as recipients of God's Law and their perceived adherence to it, rather than a genuine, heartfelt obedience that transformed their lives. It suggests a dangerous complacency, where the Law became a source of self-righteousness or a shield against God's judgment, rather than a mirror revealing sin and a guide to true righteousness. Paul challenges this attitude, implying that mere intellectual knowledge or external observance of the Law is insufficient for salvation or true standing before God, as he elaborates in Romans 2:25-29.
Why does Paul address the Jews so directly and critically here?
Paul addresses the Jews directly and critically in Romans 2:17ff because he is systematically demonstrating the universal need for God's grace and the insufficiency of human effort or privilege for salvation. After indicting the Gentiles for their sin in Romans 1, he turns to the Jews, who might have felt exempt from judgment due to their covenantal status, possession of the Law, and circumcision. Paul's aim is to show that both Jews and Gentiles are "under sin" (Romans 3:9), and that God judges impartially based on deeds, not on external identity or knowledge alone (Romans 2:11-16). His critique is not to condemn Jewish identity itself, but to expose the hypocrisy and false security that can arise when one boasts in religious privilege without genuine obedience and heart transformation.
Christ-Centered Fulfillment
Romans 2:17, while a critique of Jewish self-reliance, powerfully foreshadows the need for Christ. The "resting in the law" and "boasting of God" that Paul identifies among the Jews reveals humanity's universal tendency to seek righteousness and security in something other than God's grace. The Law, though holy and good, was never intended to be the source of salvation; rather, it was given to expose sin and lead humanity to Christ (Galatians 3:24). The true "boasting" is not in one's own religious achievements or heritage, but in the finished work of Christ on the cross. For those who "rest in the law," Christ offers true rest for their souls, as He invites, "Come to me, all you who are weary and burdened, and I will give you rest" (Matthew 11:28). Our identity is no longer found in ethnic lineage or adherence to a code, but in being "in Christ" (2 Corinthians 5:17), where our boast is solely in Him who became our righteousness, sanctification, and redemption (1 Corinthians 1:30-31). The true Jew is one whose heart is circumcised by the Spirit, a work accomplished through faith in Jesus, who fulfills the Law's demands and provides the righteousness we could never achieve on our own (Romans 10:4).