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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
Historical Reception
3 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.
It is hardly surprising that a Jew should believe, since he has been taught to do so by the law. It is indeed dangerous for him not to believe if he has the law as his guide.
"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.
The Jew boasts that he alone understands God and knows his will. He approves what is excellent, because what is beneficial by nature is made much more so by the law.
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Summary
Romans 2:18 is part of Paul's incisive argument addressing the Jewish people, specifically those who prided themselves on possessing the Mosaic Law. This verse underscores the unique privilege and profound responsibility of having direct divine revelation. It highlights that, through the Law, the Jewish individual was granted a clear understanding of God's will and the discerning capacity to evaluate and approve what is truly excellent and morally superior in God's sight, serving as a foundational premise for Paul's subsequent critique of their potential hypocrisy.
Context
Literary Context
Romans 2:18 is nestled within Paul's broader argument (Romans 1:18-3:20) demonstrating the universal need for God's righteousness, as both Gentiles and Jews are under sin. Specifically, it forms part of a direct address to the Jewish person (Romans 2:17-24), who "rests in the law and boasts in God" (Romans 2:17). Paul meticulously lays out the privileges associated with having the Law—knowledge of God's will and moral discernment—before pivoting to expose the inconsistency between this knowledge and their actual conduct. This verse sets the stage for the powerful indictment in Romans 2:21-24, where Paul argues that their failure to live by the Law brought dishonor to God among the Gentiles, culminating in the stark accusation that "the name of God is blasphemed among the Gentiles through you" (Romans 2:24).
Historical & Cultural Context
In first-century Judaism, the Torah (Law) was the bedrock of national identity, religious practice, and covenant relationship with Yahweh. Jewish people understood themselves as uniquely chosen by God, set apart from the nations (Gentiles) by virtue of possessing this divine revelation. The synagogue system was central to Jewish life, serving as a place for worship, community, and, crucially, instruction in the Law. Rabbis and teachers of the Law were highly respected figures who meticulously expounded its precepts. Paul, himself a highly educated Pharisee, understood this cultural landscape intimately. His argument here is not to diminish the Law's value, but to challenge the presumption that mere possession or intellectual knowledge of the Law guaranteed righteousness or salvation, especially when accompanied by moral failure.
Key Themes
This verse contributes significantly to several key themes within Romans and Paul's broader theology. First, it highlights the theme of Divine Revelation, emphasizing the Law as God's direct communication of His will and standards to humanity. Second, it underscores Moral Discernment, showcasing the Law's role in enabling its adherents to distinguish between right and wrong, and to "approve the things that are more excellent." Third, it implicitly introduces the theme of Responsibility of Knowledge; possessing such profound insight into God's will carries a greater obligation to live in accordance with it. Finally, by setting up the contrast between knowing and doing, it foreshadows the central theme of Hypocrisy, which Paul will directly address in the verses that follow, ultimately leading to his conclusion that both Jews and Gentiles are in need of God's righteousness through faith in Christ (Romans 3:9-20).
Exposition and Analysis
Key Word Analysis
This verb signifies more than a mere intellectual acquaintance; it denotes a deep, experiential, and often relational knowledge. For the Jewish individual, "knowing" God's will through the Law implied an intimate understanding of its principles and an awareness of its implications for life and conduct. It suggests a knowledge that should lead to active engagement and obedience.
This term refers to God's specific determination, purpose, decree, or desire. In the context of the Law, it encapsulates the entirety of God's revealed commands, intentions, and moral standards for His people. To "know His will" means to be privy to the very blueprint of divine expectation for human living.
This word carries the sense of testing, examining, or scrutinizing something with the aim of discerning its quality or genuineness, and then, by implication, approving or accepting it as valid or worthy. It implies a critical faculty of discernment, not merely passive acceptance, but an active evaluation that leads to a judgment of what is truly commendable or excellent.
This verb means "to sound down into the ears," implying a thorough, systematic teaching or indoctrination. It is the root of our word "catechize." The Jewish people were not merely exposed to the Law; they were meticulously taught and drilled in its precepts, indicating a comprehensive education in divine truth.
Verse Breakdown
"And knowest [his] will"
This clause highlights the profound privilege of the Jewish people. Unlike the Gentiles who discerned God's existence through creation but suppressed that truth (Romans 1:18-20), the Jewish people possessed the Law, a direct, explicit revelation of God's character, commands, and desires. This knowledge was not abstract but concrete, providing clear moral and ethical guidelines for life.
"and approvest the things that are more excellent"
Building on the knowledge of God's will, this phrase describes the practical outcome: the ability to discern and prefer what is truly superior, valuable, or morally excellent. The Law provided the criteria by which to test and evaluate actions, attitudes, and choices, enabling them to distinguish between what is merely good and what is truly "more excellent" (Greek, diaphérō), aligning with God's perfect standards. This implies a sophisticated moral compass derived from divine instruction.
"being instructed out of the law;"
This final clause identifies the source and method of their knowledge and discernment. Their understanding of God's will and their ability to approve what is excellent did not come from human philosophy or innate wisdom, but directly from the Mosaic Law. The Law functioned as their divine teacher, systematically imparting the principles and precepts necessary for a life pleasing to God. This underscores the Law's role as a pedagogical instrument given by God.
Literary Devices
Paul employs Rhetorical Address in this section, directly speaking to a hypothetical or representative "Jew" to make his point more personal and impactful. While not a question in this specific verse, it is part of a larger series of rhetorical questions and statements designed to confront the audience. There is also an implicit Contrast at play: the contrast between the Jew's privileged knowledge and their potential failure to live up to it. This sets up the Irony that will become explicit in subsequent verses, where those who boast in the Law are shown to be dishonoring God through their disobedience. The Law itself, intended for life and righteousness, ironically becomes an instrument that highlights their sin due to their inability to perfectly obey it.
Theological and Thematic Connections
Romans 2:18 underscores a fundamental theological truth: divine revelation provides the indispensable foundation for true knowledge of God and moral discernment. The Law, as God's revealed will, not only illuminated His character and expectations but also served as a standard by which humanity's actions could be judged. For the Jewish people, this meant a unique advantage and a heightened accountability, as they possessed the very blueprint for righteous living. This principle extends beyond the Mosaic Law to all who have received God's Word, emphasizing that knowledge of God's truth is not merely for intellectual assent but for practical application and the cultivation of a life that genuinely reflects His excellence.
Reflection and Application
Romans 2:18 serves as a powerful mirror for believers today, challenging us to examine the relationship between our theological knowledge and our daily lives. Just as the Jewish people were "instructed out of the law," we, as followers of Christ, are instructed out of the complete revelation of God's Word. We have access to the full counsel of God, enabling us to "know His will" and to "approve the things that are more excellent." The critical question, then, is whether this knowledge is merely intellectual or if it genuinely transforms our choices, priorities, and character. It calls us to move beyond passive consumption of spiritual truths to active discernment and obedient living. We are to be people who not only understand God's standards but passionately pursue them, demonstrating the excellence of His ways in a world that desperately needs to see it. This verse compels us to ask: Does my life truly reflect the divine standards I claim to know and cherish?
Questions for Reflection
FAQ
What does "approvest the things that are more excellent" mean in practical terms for believers today?
For believers today, "approving the things that are more excellent" means actively discerning, testing, and choosing what is truly superior, morally good, and aligns with God's character and commands as revealed in the Bible. It's about cultivating a spiritual sensitivity that allows us to distinguish between what is merely acceptable and what truly honors God and advances His kingdom. Practically, this applies to every area of life: our ethical decisions, how we use our time and resources, the content we consume, the relationships we cultivate, and our priorities. It means seeking to live a life that reflects the values of Christ, even when they contradict worldly norms. For example, Philippians 4:8 provides a practical list of "excellent" things to focus our thoughts on, guiding our discernment.
Is Paul condemning knowledge of the Law here, or the Law itself?
No, Paul is not condemning knowledge of the Law, nor the Law itself. In fact, he affirms the Law's inherent goodness and holiness in Romans 7:12. The problem Paul addresses in Romans 2:18 and the surrounding verses is the hypocrisy of those who possess this divine knowledge but fail to live by it. He highlights the Jewish people's privileged position of having the Law and the resulting knowledge and discernment, but then critiques their failure to embody its precepts. The issue is not the Law's inadequacy, but humanity's inability to perfectly obey it, leading to a situation where their disobedience brought dishonor to God's name among the Gentiles (Romans 2:23-24). Paul's argument ultimately demonstrates that mere intellectual knowledge or external adherence to the Law is insufficient for righteousness; what is needed is a transformed heart.
Christ-Centered Fulfillment
Romans 2:18, while highlighting the Law's role in revealing God's will and enabling discernment, implicitly points to the ultimate fulfillment found in Christ. The Law, though good and holy, exposed humanity's inherent inability to perfectly "know His will" and "approve the things that are more excellent" through self-effort. It served as a "tutor to bring us to Christ" (Galatians 3:24), revealing the standard of God's righteousness that no one could meet. Jesus Christ, however, perfectly embodied and fulfilled the Law (Matthew 5:17), living a life of absolute obedience to the Father's will. Through His atoning sacrifice, He provides the righteousness that the Law demanded but could not impart (Romans 3:21-22). Furthermore, in the New Covenant, believers receive the Holy Spirit, who writes God's law not on stone tablets, but on their hearts (Jeremiah 31:33 and Hebrews 8:10). This divine indwelling enables us to truly "know His will" and, by the Spirit's power, to genuinely "approve the things that are more excellent" and walk in obedience, fulfilling the righteous requirement of the Law not by our own strength but by Christ living in us (Romans 8:4 and Philippians 2:13). Thus, Christ is the ultimate instructor and the very embodiment of God's excellent will, making true discernment and obedience possible for those united to Him.