Romans 2:17-20
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The text reveals that "calling yourself a Jew" and "relying on the law" weren't just external markers, but implied a deep, settled confidence and even pride in having a unique relationship with God and possessing His revealed will, a confidence that sadly often masked an inward failure to live by those very principles.
But if you call yourself a Jew and rely on the law and boast in God and know his will and approve what is excellent, because you are instructed from the law; and if you are sure that you yourself are a guide to the blind, a light to those who are in darkness, an instructor of the foolish, a teacher of children, having in the law the embodiment of knowledge and truth—
English Standard Version (ESV)
Paul now directly addresses the Jew, highlighting their religious heritage and pride. He points out that claiming the identity of a Jew, relying on the Mosaic Law, and boasting in their unique relationship with God were privileges that, if not lived out, would actually condemn them. This sets the stage for Paul to expose the hypocrisy of those who held these advantages but failed to live according to God's standards, leading into a series of rhetorical questions that challenge their outward claims.
Calling yourself a 'Jew' in Paul's day wasn't just an ethnic label; it carried immense religious weight. But what happened when the name became more important than the reality?
Paul opens this section by directly addressing the Jew, acknowledging their identity and their pride.
The Identity of a 'Jew'
The name 'Jew' was deeply significant. It implied a special relationship with God, a unique heritage, and a distinct calling. It was a title of honor, tied to promises and a sacred covenant.
The Danger of External Identity
However, Paul immediately warns against resting solely on this identity. The commentaries highlight that this 'boasting' was often superficial. It was about the name and the privilege of having the Law, not necessarily about living according to its spirit. This external identity could become a shield, a way to feel superior without inner transformation.
The Law was God's gift, a revelation of His will. But for many Jews, it became an object of confidence rather than a pointer to God Himself.
Paul highlights a critical error: 'relying on the law.'
The Law as a Crutch
The commentaries describe this reliance as a 'passive confidence' or a 'trust for salvation.' The Law, meant to reveal sin and guide them toward God, was instead used as a security blanket. They leaned on the of the Law, believing its mere existence and their knowledge of it were sufficient for divine favor.
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The True Purpose of the Law
This reliance missed the Law's true purpose: to expose their need for grace and point them to the Messiah. By trusting in the Law instead of in God through faith, they were essentially trying to earn salvation through their own understanding and observance, rather than receiving it as a gift.
There's a right way to boast in God, and a wrong way. Paul confronts a form of pride that used God's name to mask disobedience.
The final element Paul mentions is 'boasting in God.' This sounds good on the surface, but Paul reveals the dangerous twist.
The Pride of Privilege
For the Jew, boasting in God often meant glorying in their unique status: 'He is our God,' 'We have His Law,' 'We are His chosen people.' This boasting wasn't necessarily about a deep, personal relationship with God or gratitude for His goodness. Instead, it was often about nationalistic pride and a sense of exclusive favor, as highlighted by the commentaries.
Disgracing the Name
Paul's point is stark: this kind of boasting is hollow, even hypocritical, when not accompanied by genuine obedience. When those who boast in God's name live contrary to His will, they don't elevate God; they disgrace Him among those who observe their lives. Their actions speak louder than their words, leading others to blaspheme God's name because of their conduct.
Understand the original words
Ioudaios · Greek Noun
The designation for a descendant of Abraham and a member of the covenant people of God, often highlighting identity rooted in the Law and historical promise.
nomos · Greek Noun
The divine instruction and moral code given by God through Moses; it functions to reveal God's standard of holiness and human sinfulness.
thelēma · Greek Noun
The fundamental standard of holiness, goodness, and divine requirement; it is the revelation of God's character and His desired conduct for His people.
diapherō · Greek Adjective/Participle
The inherent quality of being morally superior, morally pure, or ethically distinct, setting something apart from common or sinful practices.
hodēgos · Greek Noun
One who shows the way, leads, or directs others, often used in a spiritual context for one who claims to provide moral or religious guidance.
phōs · Greek Noun
A metaphorical term for one who possesses spiritual revelation or truth, designed to expose error and show the way to God in a lost world.
skotos · Greek Noun
A lack of spiritual or moral understanding; often associated with those separated from God and His revealed truth.
paideutēs · Greek Noun
One who educates or corrects, specifically in matters of religious or moral instruction, often implying a position of authority or spiritual guardianship.
morphōsis · Greek Noun
A form or pattern of something; often used to describe the tangible expression, outline, or representative model of reality or truth.
alētheia · Greek Noun
The divine reality, faithfulness, and absolute truth of God's character and message, often contrasted with falsehood or human deception.
This verse addresses Jews who, despite their religious heritage and the Law given to them, were relying on these external markers rather than genuine inner transformation, a common tendency throughout Jewish history following periods of exile and restoration.
c. 722 BC
Assyrian Exile of Northern Kingdom
The Northern Kingdom of Israel (ten tribes) is conquered and exiled by the Assyrian Empire. This event marks a significant diaspora for many Israelites.
586 BC
Babylonian Exile of Southern Kingdom
The Southern Kingdom of Judah is conquered by the Babylonians, Jerusalem and its Temple are destroyed, and many are exiled to Babylon.
538 BC
Return from Babylonian Exile
Cyrus the Great of Persia allows the Jews to return to Jerusalem and rebuild the Temple, marking the beginning of the Second Temple period.
c. 167-160 BC
Maccabean Revolt
A revolt against the Seleucid Empire, led by the Maccabees, seeks to restore religious freedom and Jewish sovereignty. This period reinforces Jewish identity and religious observance.
c. 63 BC
Roman Conquest of Judea
The Roman Republic conquers Judea, leading to Roman rule and a period of increasing political tension and Jewish expectation of a Messiah.
c. AD 30-33
Crucifixion of Jesus
Jesus is crucified in Jerusalem under Roman authority. This event is central to the nascent Christian movement and the context for Paul's later writings.
c. AD 50-60— this verse
Paul's Ministry and Writing Romans
The Apostle Paul, a Pharisee turned Christian, writes his letter to the Romans, likely from Corinth or Ephesus. He addresses the relationship between Jews and Gentiles in God's plan of salvation.
This passage highlights God's unique closeness to Israel compared to other nations, a privilege the Jews in Romans were prone to boast about rather than appreciate with gratitude.
Jeremiah 9:23-24This prophetic word directly contrasts true boasting in God's justice and righteousness with boasting in human strength or wisdom, a distinction Paul is making between genuine faith and the Jews' self-reliance.
Matthew 3:9John the Baptist's stern warning to the Pharisees and Sadducees, 'Do not presume to say to yourselves, 'We have Abraham as our father,' directly echoes Paul's critique of relying on an inherited identity rather than true obedience.
Ezekiel 36:20Paul alludes to this passage when he notes that the transgression of the Jews brought blasphemy upon God's name among the nations, showing how their actions contradicted their privileged position.
Galatians 6:14Paul contrasts the Jews' misplaced boasting with his own singular ground for glorying—the cross of Christ—underscoring the true source of salvation and identity that the Jews were missing.
ellicottRomans 2:17: "Behold, thou art called a Jew, and restest in the law, and makest thy boast of God,"
(17) Behold. —An interesting case of a corrupt reading which has found its way into the Authorised version. For “behold,” a decisive consensus of the best MSS. has “but if.” The corruption was very obvious and easy. Adopting “but if,” the answering clause of the sentence is to be found in the question, “Teachest thou not thyself?” Romans 2:21 . The connecting particle “therefore” at the beginning…
expositorsRomans 2:17: "Behold, thou art called a Jew, and restest in the law, and makest thy boast of God,"
Chapter 7 JEWISH RESPONSIBILITY AND GUILT Romans 2:17-29 "THE Jew, first, and also the Greek"; this has been the burthen of the Apostle’s thought thus far upon the whole. He has had the Jew for some while in his chief thought, but he has recurred again and again in passing to the Gentile. Now he faces the Pharisee explicitly and on open ground, before he passes from this long exposure of human sin…
The text reveals that "calling yourself a Jew" and "relying on the law" weren't just external markers, but implied a deep, settled confidence and even pride in having a unique relationship with God and possessing His revealed will, a confidence that sadly often masked an inward failure to live by those very principles.
Paul now directly addresses the Jew, highlighting their religious heritage and pride. He points out that claiming the identity of a Jew, relying on the Mosaic Law, and boasting in their unique relationship with God were privileges that, if not lived out, would actually condemn them. This sets the stage for Paul to expose the hypocrisy of those who held these advantages but failed to live according to God's standards, leading into a series of rhetorical questions that challenge their outward claims.
Paul now directly addresses the Jew, highlighting their religious heritage and pride. He points out that claiming the identity of a Jew, relying on the Mosaic Law, and boasting in their unique relationship with God were privileges that, if not lived out, would actually condemn them. This sets the stage for Paul to expose the hypocrisy of those who held these advantages but failed to live according to God's standards, leading into a series of rhetorical questions that challenge their outward claims.
"But if you call yourself a Jew and rely on the law and boast in God and know his will and approve what is excellent, because you are instructed from the law; and if you are sure that you yourself are a guide to the blind, a light to those…" — The text reveals that "calling yourself a Jew" and "relying on the law" weren't just external markers, but implied a deep, settled confidence and even pride in having a unique relationship with God a…
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Last reviewed October 2026
