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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
Two Centuries of Reception
10 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.
"For the name of God is blasphemed because of them." Therefore the apostle nobly says, "I wrote to you in my letter to have no company with fornicators."
And thus, the former gifts of grace being withdrawn, "the law and the prophets were until John," and the fishpool of Bethsaida until the advent of Christ: thereafter it ceased curatively to remove from Israel infirmities of health; since, as the result of their perseverance in their frenzy, the name of the Lord was through them blasphemed, as it is written: "On your account the name of God is blasphemed among the Gentiles: " for it is from them that the infamy (attached to that name) began, and (was propagated during) the interval from Tiberius to Vespasian.
Are we then to suppose that the apostle abstained through fear from openly calumniating God, from whom notwithstanding He did not hesitate to withdraw men? Well, but he had gone so far in his censure of the Jews, as to point against them the denunciation of the prophet, "Through you the name of God is blasphemed (among the Gentiles)." But how absurd, that he should himself blaspheme Him for blaspheming whom he upbraids them as evil-doers! He prefers even circumcision of heart to neglect of it in the flesh.
Else, if of all blasphemy it has been said, "By your means My Name is blasphemed," we all perish at once; since the whole circus, with no desert of ours, assails "the Name" with wicked suffrages.
There is a blasphemy which we must avoid completely, viz., that any of us should give a pagan good cause for blasphemy by deceit or injury or insult or some other matter justifying complaint. It is that blasphemy in which the Name is deservedly blamed, so that the Lord is deservedly angry. But the words “Because of you my Name is blasphemed” seem to cover every blasphemy. So then, are we all lost, since the whole Roman circus assails the Name, for no fault of ours, with its wicked outcries? Shall we stop being Christians in order for there to be less blasphemy? No! If the blasphemy continues, we will observe our discipline, not abandoning it, as long as we are being approved and not condemned. The blasphemy which affirms our Christian faith by detesting us because of it is in close proximity to martyrdom. To curse us for keeping our discipline is to bless our Name.
What Paul says [in verses 17-23] about the Jews is meant to be taken ironically, since anyone who genuinely relies on the law, glories in God and proves the things which are most useful would be doing the things which are listed here. But [in verse 24] he speaks directly to them, borrowing the words of the prophet Isaiah.
For as the Jews were alienated from God, as those on whose account "the name of God is blasphemed among the Gentiles," so on the other hand those are dear to God through whose conformity to discipline the name of God is declared with a testimony of praise, as it is written, the Lord Himself forewarning and saying, "Let your light so shine before men that they may see your good works and glorify your Father which is in heaven." And Paul the apostle says, "Shine as lights in the world." And similarly Peter exhorts: "As strangers," says he, "and pilgrims, abstain from fleshly lusts, which war against the soul, having your conversation honest among the Gentiles; that whereas they speak against you as evil-doers, they may by your good works, which they shall behold, glorify the Lord."
Isaiah the prophet said this because God’s name was being blasphemed among the Gentiles when the Jews, by their misdeeds, did not observe the things which were handed down to them but instead gave glory to idols.… So also at the time of the apostles, God’s name was being blasphemed in Christ, because the Jews, by denying that Christ was God, were blaspheming the Father also, as the Lord said: “Whoever receives me does not receive me, but him who sent me.” Therefore God was blasphemed among the Gentiles because when they believed in Christ the Jews tried to persuade them not to call Christ “God.”
"For the name of God is blasphemed among the Gentiles through you." (Is. lii. 5; Ez. xxxvi. 20, Ez xxxvi. 23.) See again another double accusation. For they not only commit insolence themselves, but even induce others to do so. And what is far worse-ye not only teach not the things of the Law, but ye even teach the opposite, viz. to blaspheme God, which is opposite to the Law. But the circumcision, one will say, is a great thing. Yea, I also confess it, but when? when it hath the inward circumcision. And observe his judgment, in bringing in what he says about it so opportunely. For he did not begin straightway with it, since the conceit men had of it was great. But after he had shown them to have offended in that which was greater and to be responsible for the blasphemy against God, then having henceforth possession of the reader's judgment against them, and having stripped them of their pre-eminence, he introduces the discussion about circumcision, feeling sure that no one will any more advocate it.
Paul realized that what he was saying was also to be found in the prophets, which is why he quotes them here.
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Summary
Romans 2:24 highlights the profound spiritual danger of hypocrisy, particularly among those who claim to know God's law but fail to live by it. Paul indicts the Jewish people, revealing that their inconsistent behavior and moral failures, despite their privileged access to God's revelation, led to the desecration of God's holy name among the Gentile nations, fulfilling an ancient prophetic warning.
Context
Literary Context
Paul is building his argument in Romans 2, moving from the universal guilt of humanity (Romans 1) to specifically address those who judge others while being guilty of similar sins. He directly confronts the Jewish people, who, though possessing the Law and the sign of circumcision, failed to live up to its demands. Romans 2:17-24 details their boasting in the Law and their teaching of others, contrasting it sharply with their own disobedience. Verse 24 functions as the climactic indictment, demonstrating the devastating external consequence of their internal hypocrisy. It sets the stage for Paul's assertion that true circumcision is of the heart, not merely outward ritual, as explored in Romans 2:28-29.
Historical & Cultural Context
First-century Judaism was marked by a strong sense of national and religious identity, rooted in the covenant with Abraham and the giving of the Mosaic Law. Jews often distinguished themselves sharply from Gentiles, whom they viewed as morally inferior and outside of God's covenant. However, their moral failings, such as theft, adultery, and idolatry, were well-known even among Gentiles, as indicated in Romans 2:21-22. The concept of God's name being profaned among the nations was deeply rooted in the Old Testament, particularly in prophetic critiques of Israel's unfaithfulness (Isaiah 52:5 and Ezekiel 36:20-23). This historical precedent underscores Paul's charge, showing that the current state was a continuation of a long-standing pattern of Israel's failure to be a light to the nations.
Key Themes
This verse powerfully contributes to several key themes in Romans and Paul's broader theology. It highlights Divine Honor and Reputation, emphasizing that God's character and name are intrinsically tied to the conduct of His people. The theme of Hypocrisy is central, exposing the chasm between outward religious observance and inward moral reality. Furthermore, it reinforces the theme of Witness and Evangelism, albeit in a negative sense, illustrating how the unfaithfulness of God's people can hinder the spread of His truth among the nations. Ultimately, it underscores the Universal Need for Righteousness, demonstrating that even those with the Law are accountable and fall short, thereby preparing the ground for Paul's exposition of righteousness by faith in Romans 3.
Exposition and Analysis
Key Word Analysis
This word signifies more than just a label; it encompasses the authority, character, and reputation of the person or entity it represents. When the "name of God" is blasphemed, it means that God's very character, power, and holiness are being slandered or brought into disrepute.
Derived from a word meaning "to speak impiously," this verb denotes speaking evil, reviling, slandering, or defaming. In this context, it specifically refers to speaking contemptuously or disrespectfully about God, often as a direct consequence of observing the ungodly behavior of those who claim to represent Him.
This term refers to non-Jewish people, often implying those who are pagan or outside the covenant community of Israel. Paul uses it here to emphasize that the negative impact of Jewish hypocrisy extended beyond their own community, directly affecting how the unreached world perceived God.
Verse Breakdown
"For the name of God"
This phrase establishes the central subject of the blasphemy. It is not merely a human reputation at stake, but the very character, honor, and authority of the Almighty God.
"is blasphemed among the Gentiles"
This clause describes the specific action and its audience. God's character is being slandered and spoken evil of, not just by internal critics, but by those outside the covenant—the Gentile nations who observe the conduct of God's chosen people.
"through you"
This is the direct indictment. The Jewish people, who possessed the Law and were meant to be a light to the nations, are identified as the direct cause or channel through which God's name is being dishonored. Their actions (or lack thereof) are the catalyst for this blasphemy.
"as it is written"
This concluding phrase signifies that Paul is not making a novel accusation but is drawing upon established prophetic truth from the Old Testament. It grounds his charge in the consistent testimony of Scripture, confirming that Israel's failure to honor God's name among the nations was a recurring and prophesied problem.
Literary Devices
Paul employs several potent literary devices in this verse. The most prominent is Quotation, as indicated by "as it is written," which serves to ground his contemporary critique in ancient prophetic warnings, likely from Isaiah 52:5 or Ezekiel 36:20-23. This use of Scripture lends immense authority and historical weight to his argument. There is also a strong element of Irony: the very people who boast in the Law and claim to teach others are, by their actions, causing the very God they worship to be reviled. This creates a stark contrast between their profession and their practice. Finally, the verse uses Metonymy when referring to "the name of God," as "name" stands in for God's entire character, reputation, and essence. The blasphemy of His name is therefore an affront to God Himself.
Theological and Thematic Connections
Romans 2:24 underscores a profound theological truth: the conduct of God's people directly impacts the world's perception of God Himself. It reveals that spiritual privilege comes with immense responsibility, and failure to live consistently with one's confession not only dishonors God but also erects a barrier to the gospel among those who observe. This principle extends beyond ancient Israel to all who claim to represent God, serving as a solemn warning against hypocrisy and a call to integrity.
Reflection and Application
This verse serves as a powerful mirror for every believer and the church today. It compels us to examine the authenticity of our faith and the integrity of our lives. If our words and actions do not align with the gospel we profess, we risk becoming stumbling blocks rather than signposts to God. Our daily conduct—in our homes, workplaces, online interactions, and public spheres—is a constant testimony. Do our lives reflect the transforming power of Christ, drawing others to glorify God, or do they inadvertently confirm cynical views of faith, causing God's name to be reviled? True discipleship demands a consistent walk that honors God, making His character attractive to a watching world and proving the genuineness of our commitment.
Questions for Reflection
FAQ
Why does Paul quote "as it is written" in this verse?
Paul's use of "as it is written" (likely referencing Isaiah 52:5 or Ezekiel 36:20-23) is crucial for several reasons. First, it grounds his indictment in the immutable truth of the Old Testament Scriptures, demonstrating that the problem of God's people dishonoring His name among the nations was not a new phenomenon but a recurring historical and prophetic reality. Second, it adds divine authority to his argument, showing that his critique of Jewish hypocrisy is not merely his opinion but a revelation from God Himself. Third, it serves to remind his Jewish audience, who revered the Law, that their own sacred texts condemned their current behavior, making their accountability undeniable. This rhetorical move reinforces the universal guilt Paul is establishing, showing that even those with the Law are subject to its condemnation when they fail to obey.
Christ-Centered Fulfillment
While Romans 2:24 exposes the failure of Old Covenant Israel to uphold God's honor among the nations, it powerfully foreshadows the perfect fulfillment of God's redemptive purpose in Jesus Christ. Jesus, the true Israel and the perfect Son, lived a life of absolute obedience, never bringing shame upon the Father's name. His entire life, death, and resurrection were dedicated to glorifying God (John 17:4). Unlike those who caused God's name to be blasphemed, Christ's perfect righteousness and sacrificial love became the ultimate means by which God's name is exalted and made known to the nations (Philippians 2:9-11). Through His atoning work, believers are now empowered by the Holy Spirit to live lives that genuinely honor God, becoming true light to the world (Matthew 5:16). The failure highlighted in Romans 2:24 thus magnifies the necessity and glory of Christ's perfect obedience, which alone enables God's name to be truly hallowed and proclaimed among all peoples, fulfilling the divine mission to bring glory to God through the redemption of humanity (Ephesians 1:11-12).