Romans 2:21Meaning & Commentary from the Church Fathers

As there he said, "For in passing judgment upon another you condemn yourself" (Rom 2:1), so here also he says, "You then who teach another, do you not teach yourself?"

There, however, he uses a sharper expression, while here he uses a gentler one. He did not say: You deserve greater punishment because, though so much was entrusted to you, you made no proper use of it.

Rather, setting forth his thought as a question, he turns to them and says, "You then who teach another, do you not teach yourself?"

Notice Paul's wisdom in another respect also. He lists such advantages of the Jews as did not depend on their zeal, but were a gift from above.

He proves that these advantages, through the Jews' negligence, are not only superfluous for them, but even increase their punishment.

This means the following: you who condemn the Gentiles for lawlessness and ungodliness do not judge yourself. By rejecting Christ, Who was promised in the law, you betray yourself in those whom you condemn. You teach not to steal, and you steal. You teach what ought not to be done, and you do it yourself. By falsely explaining the faith of Christ, you deny our Christ, Who was promised in the law.

The Apostle showed that the Jew gained no benefit from the giving of the law, but boasts in letters alone. While attempting to teach others, he contradicts his words by his deeds and boasts in the law in vain. To confirm the accusation, he also brings forward testimony.

Neither teaching others (v. 21), nor boasting in God (v. 17), nor knowing His will and discerning what is better (v. 18) is counted as sin. But it is counted as a great sin when a man knows God's will, boasts in God, teaches others, and yet himself commits transgressions (v. 22). Teaching is not abolished. Rather, teachers are charged with the obligation to be the first doers of the law they preach.

The Jews must appear at God's judgment even more guilty than the pagans. For they knew the will of God and were taught what is better from the law.

Yet by their life they only dishonored the name of God among the pagans. The prophets also accused them of this.

"Behold, you are called a Jew, and rest in the law, and boast in God," that is, that He is chiefly your God and not the pagans' God.

"You understand what is better, being taught from the law, and are confident that you are a guide of the blind," and "an instructor of the ignorant."

How then do you not teach yourself? "You boast in the law, yet through breaking the law you dishonor God.

For because of you, as it is written, the name of God is blasphemed among the nations" (Isa 52:5; Ezek 36:20).

As though sparing the Hebrews, the Apostle has until now spoken of them without naming them directly. Now, when the essential thought concerning their guilt has already been stated, he unfolds it in greater detail.

He shows where they were especially sinful. Here the Hebrews' boasting in their divine election and their knowledge of the law, without fulfilling it, is exposed with full force.

It is also shown that the Hebrews violate the most essential and first commandments. They do not believe, they commit adultery, and they commit sacrilege.

Even honorable pagans abhor such transgressions. Therefore they even give the pagans occasion to think badly of the true God Himself.

The pagans are without excuse because, knowing the good through the prompting of conscience, they did evil. But you, O Jew, received from God Himself the knowledge of what is fitting.

You not only possessed this, but also recognized yourself as a teacher of others. Consider now how much more without excuse you are when you do evil.

You teach others, but what of yourself?

"As the Apostle acted when he accused the pagans, so he acts here also. There he said, 'For in passing judgment upon another you condemn yourself' (Rom 2:1).

So here he says: 'You then who teach another, do you not teach yourself?' By setting forth his thought as a question, he shames the Jews.