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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
Three Centuries of Reception
7 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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How is it that ye wish to instruct the elect of the Lord, while ye yourselves have no instruction? Instruct one another therefore, and be at peace among yourselves, that I also may stand joyful before your Father, and give an account of you all to the Lord.
Hence his invective against the transgressors of the law, who teach that men should not steal, and yet practise theft themselves. (This invective he utters) in perfect homage to the law of God, not as if he meant to ten sure the Creator Himself with having commanded a fraud to be practised against the Egyptians to get their gold and silver at the very time when He was forbidding men to steal, -adopting such methods as they are apt (shamelessly) to charge upon Him in other particulars also.
This means: “You who complain about the Gentiles because they are without the law and God are accusing yourself, because you do not believe in the Christ promised by the law but find this belief in those you are complaining about.” The Jew does what he preaches should not be done. For by denying the Christ promised to us in the law, he removes faith by false interpretation and thus does what he preaches against.
"Thou therefore which teachest another, teachest thou not thyself?" But there he frames his speech with more of sharpness, here with more of gentleness. For he does not say, However on this score thou deservest greater punishment, because though entrusted with so great things thou hast not made a good use of any of them, but he carries his discourse on by way of question, turning them on themselves, and saying, "Thou that teachest another, teachest thou not thyself?" And here I would have you look at the discretion of Paul in another case. For he sets down such advantages of the Jews, as came not of their own earnestness, but by a gift from above, and he shows not only that they are worthless to them if neglectful, but that they even bring with them increase of punishment. For neither is the being called a Jew any well doing of theirs, nor yet is the receiving of the Law, nor the other things he has just enumerated, but of the grace from above. And towards the beginning he had said, that the hearing of the Law is valueless unless the doing be thereto added ("for not the hearers of the Law," he says, "are just before God,") but now he shows further still, that not only the hearing, but, what is more than the hearing, the teaching of the Law itself will not be able to screen the teacher, unless he do what he says; and not only will it not screen him, but will even punish him the more.
Paul says to the Jew: If you rely on the law, why do you not obey it? If you glory in God, why do you dishonor him? If you know his will, why do you not do it? If you approve what is excellent, why do you go after what is harmful? Why do you not look for the right way, if you are a guide for the blind? Surely if you saw it you would walk in it! If you are a light for others, why do you not cast off the works of darkness? As an instructor of the foolish, why have you abandoned the fear of the Lord, which is the beginning of wisdom? As a teacher of children, why are you a child in understanding? If you have the standard of knowledge and truth in the law, why do you not follow it yourself, nor by your evil example allow others to follow it? Why does your life not match your teaching, and why does your behavior make a mockery of your faith? Because you have not kept the law it will happen that not only will the law do you no good, it will condemn you for the greater crime of holding it in contempt.
Paul shows here and in the next two verses that the Jews had learned little from the law even if they gloried in the letter of it. When they tried to teach others, their deeds contradicted their words, and their pride in the law was pointless.
Poemen also said, ‘Teach your heart to follow what your tongue is saying to others.’ He also said, ‘Men try to appear excellent in preaching but they are less excellent in practising what they preach.’
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Summary
Romans 2:21 presents a series of incisive rhetorical questions from the Apostle Paul, directly challenging individuals who teach moral and religious principles to others but fail to live by those same standards themselves. Specifically targeting those who preach against stealing, Paul exposes the profound hypocrisy of practicing the very sin they condemn, thereby undermining their authority and bringing disrepute upon the divine truth they claim to represent. This verse serves as a powerful indictment against external religiosity devoid of internal transformation and consistent obedience.
Context
Literary Context
Romans 2:21 is situated within Paul's broader argument in Romans 2, where he systematically dismantles any basis for human boasting or self-righteousness, whether Gentile or Jew. Having established in Romans 1 that all humanity is under sin, he turns his attention in Romans 2 to those who judge others. He begins by declaring that God's judgment is based on truth and deeds, not on external status or knowledge (Romans 2:2). Paul then directly addresses the Jewish audience, who, despite possessing the Law and the covenant, are shown to be just as guilty of sin. Verses Romans 2:17-20 detail the Jewish person's reliance on their identity as a "Jew," their knowledge of the Law, and their role as a "guide of the blind" or "teacher of babes." Verse 21, therefore, initiates a series of pointed questions (Romans 2:21-23) that expose the glaring inconsistency between their outward profession and their inward practice, culminating in the charge that their hypocrisy causes the name of God to be blasphemed among the Gentiles (Romans 2:24).
Historical & Cultural Context
Paul's letter to the Romans was written to a diverse church in Rome, comprising both Jewish and Gentile believers. Within this community, and more broadly in the Jewish diaspora, there was a strong emphasis on the Law (Torah) as the defining characteristic of Jewish identity and righteousness. Jewish teachers and leaders took pride in their knowledge of the Law and their ability to instruct others. The synagogue system was a primary venue for such teaching. However, Paul challenges the prevailing notion that mere possession or intellectual understanding of the Law conferred righteousness. He confronts the cultural assumption that being a "teacher" or "preacher" automatically equated to moral superiority. The specific example of "stealing" is drawn directly from the Ten Commandments, a foundational pillar of Jewish moral and legal code, making the accusation particularly potent and culturally resonant to his audience. The issue of hypocrisy was not unique to Judaism; it was a universal human failing, but Paul highlights its particular danger when it undermines the very message of God.
Key Themes
This verse powerfully contributes to several overarching themes in Romans and Paul's theology. The most prominent is Hypocrisy, exposing the stark contradiction between outward profession and inward reality. It underscores the theme of Integrity and Consistency, emphasizing that true righteousness is not merely about knowing or teaching the Law, but about living it out consistently. Paul also highlights the Accountability of Teachers, suggesting that those who instruct others bear a greater responsibility to embody the truths they proclaim. This leads to the theme of The Law and Practice, where Paul argues that the Law's purpose is not merely intellectual assent but transformative obedience. He foreshadows his later argument that external markers like circumcision are meaningless without a circumcised heart (Romans 2:28-29). Ultimately, the verse serves Paul's larger theological purpose of demonstrating that all humanity—Jew and Gentile—is equally in need of God's grace and righteousness through faith in Christ, as no one can perfectly fulfill the Law through their own efforts (Romans 3:23).
Exposition and Analysis
Key Word Analysis
Derived from a primary verb meaning "to learn," this word signifies the act of imparting knowledge or instruction, often with the intent of shaping behavior or understanding. In this context, it refers to the formal or informal instruction in God's Law and moral principles. Paul's question highlights the irony of someone proficient in teaching others failing to apply that same instruction to their own life.
This term means "to herald as a public crier," specifically in the context of proclaiming divine truth or the gospel. It implies a public, authoritative declaration. The use of this word emphasizes the public nature of the hypocrisy: the individual is not just privately instructing, but publicly proclaiming a standard they themselves violate, thereby bringing greater shame.
A primary verb meaning "to filch" or "to take unlawfully." This specific sin is chosen because it is a clear violation of one of the Ten Commandments (Exodus 20:15), a fundamental moral law. Its inclusion makes the hypocrisy undeniable and universally understood by his audience.
Verse Breakdown
"Thou therefore which teachest another, teachest thou not thyself?"
Paul begins with a direct address, "Thou therefore," connecting this challenge to the preceding arguments about judgment. The core of the rhetorical question is immediately posed: "You who instruct others, do you not instruct yourself?" This highlights the fundamental inconsistency of a teacher who applies standards to others but exempts themselves, revealing a profound lack of self-awareness or integrity.
"thou that preachest a man should not steal, dost thou steal?"
This second, more specific rhetorical question provides a concrete example of the hypocrisy. The one who publicly proclaims the commandment against stealing—a clear and unambiguous moral law—is then accused of committing that very act. The parallelism emphasizes the stark contradiction, forcing the audience to confront the practical implications of their teaching. The use of "dost thou steal?" in the present tense suggests a continuous or habitual practice, not merely an isolated incident, intensifying the indictment.
Literary Devices
Paul employs several powerful literary devices in Romans 2:21 to underscore his point. The most prominent is Rhetorical Question, where he asks questions not to elicit information but to make a forceful assertion and provoke introspection. By posing "teachest thou not thyself?" and "dost thou steal?", Paul directly confronts the audience, forcing them to acknowledge the inherent contradiction in their behavior. This technique creates a sense of personal challenge and demands a self-evident, negative answer, thereby exposing their guilt. Closely related is Hypophora, where the speaker poses a question and then immediately answers it (or implies the obvious answer). While Paul doesn't explicitly answer, the context and the subsequent verses imply the damning "yes" to the accusation of hypocrisy. Furthermore, there is a strong element of Irony in this verse. The very person who is a "teacher" and "preacher" of righteousness is depicted as failing to live up to the most basic moral standards they espouse. This ironic contrast serves to highlight the absurdity and moral bankruptcy of such a position.
Theological and Thematic Connections
Romans 2:21 profoundly illustrates the biblical principle that true faith is demonstrated not merely by intellectual assent or outward profession, but by consistent obedience and transformed living. It exposes the futility and danger of a superficial religiosity that prioritizes external adherence to rules or the teaching of truth over genuine internal transformation. This passage resonates with the prophetic tradition in the Old Testament, which frequently condemned the hypocrisy of Israel's leaders and people who honored God with their lips but whose hearts were far from Him (Isaiah 29:13). Paul's argument here sets the stage for his later exposition on the inadequacy of the Law to bring righteousness, emphasizing that true righteousness comes through faith in Christ, which then empowers genuine obedience.
Reflection and Application
Romans 2:21 serves as a timeless mirror, reflecting the universal human tendency towards hypocrisy, especially for those in positions of influence or teaching. It challenges every believer, regardless of their role, to examine the alignment between their proclaimed beliefs and their lived reality. For those who teach, lead, or mentor—whether in a church, a family, or a workplace—this verse is a particularly sharp call to integrity. Our credibility and the power of our message are inextricably linked to the authenticity of our lives. When we preach one thing but practice another, we not only damage our own witness but also bring disrepute to the very truths we claim to represent and, most significantly, to the name of God. True spiritual authority flows from a life that strives to embody the principles it teaches, demonstrating that the transformative power of God's Word is at work within us. This verse compels us to cultivate a deep and consistent walk with God, ensuring that our private lives are consistent with our public declarations, and that our hearts are truly committed to the obedience we advocate for others.
Questions for Reflection
FAQ
What is the main point Paul is trying to make in Romans 2:21?
The main point of Romans 2:21 is to expose and condemn the hypocrisy of those who teach God's Law and moral principles to others but fail to live by those same standards themselves. Paul argues that merely possessing knowledge of the Law or teaching it does not bring righteousness; rather, it is consistent obedience and genuine integrity that God requires. This hypocrisy not only undermines the individual's credibility but also brings dishonor to God's name among those observing their inconsistent behavior, as noted in Romans 2:24.
Is this verse only applicable to religious teachers or leaders?
While the immediate context of Romans 2:21 is directed at Jewish teachers who prided themselves on their knowledge of the Law, its principle extends to anyone who teaches, leads, or influences others in matters of morality or faith. This includes parents, mentors, public figures, and indeed, any Christian who claims to follow Christ. The underlying message is a universal call for integrity: that one's life should align with one's words and beliefs. As James 1:22 famously states, we are called to be "doers of the word, and not hearers only."
Christ-Centered Fulfillment
Romans 2:21, though a stern rebuke to hypocrisy under the Old Covenant Law, finds its ultimate fulfillment and profound significance in the person and work of Jesus Christ. The very problem Paul identifies—the inability of humanity, even those who teach the Law, to perfectly uphold its righteous demands—underscores the desperate need for a Savior. Jesus, unlike the hypocritical teachers, perfectly embodied every truth He taught. He was the only one who could truly say, "I am the way, the truth, and the life" (John 14:6), because His life was in perfect alignment with His words. He condemned hypocrisy (Matthew 23:27-28), not from a position of judgment, but from the perfect example of righteousness. The New Covenant, established through His blood, offers not merely a new set of rules to be taught, but a new heart empowered by the Holy Spirit to live out God's will (Jeremiah 31:33). Through faith in Christ, believers are not just taught to "not steal," but are given a new nature that desires to honor God in all areas of life, transforming them from within to reflect the integrity and holiness of Christ Himself (2 Corinthians 5:17). Thus, Christ fulfills the Law's demands on our behalf and empowers us to live lives of genuine, Spirit-led obedience, overcoming the very hypocrisy that Paul condemns.