Romans 2:17
Behold, thou art called a Jew, and restest in the law, and makest thy boast of God,
Original Language Analysis
Ἴδε
G1492
Ἴδε
Strong's:
G1492
Word #:
1 of 12
used only in certain past tenses, the others being borrowed from the equivalent g3700 and g3708; properly, to see (literally or figuratively); by impl
καὶ
and
G2532
καὶ
and
Strong's:
G2532
Word #:
5 of 12
and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
ἐπαναπαύῃ
restest
G1879
ἐπαναπαύῃ
restest
Strong's:
G1879
Word #:
6 of 12
to settle on; literally (remain) or figuratively (rely)
τῷ
G3588
τῷ
Strong's:
G3588
Word #:
7 of 12
the (sometimes to be supplied, at others omitted, in english idiom)
νόμῳ
in the law
G3551
νόμῳ
in the law
Strong's:
G3551
Word #:
8 of 12
law (through the idea of prescriptive usage), genitive case (regulation), specially, (of moses (including the volume); also of the gospel), or figurat
καὶ
and
G2532
καὶ
and
Strong's:
G2532
Word #:
9 of 12
and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
Cross References
Romans 2:23Thou that makest thy boast of the law, through breaking the law dishonourest thou God?Micah 3:11The heads thereof judge for reward, and the priests thereof teach for hire, and the prophets thereof divine for money: yet will they lean upon the LORD, and say, Is not the LORD among us? none evil can come upon us.Revelation 2:9I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan.Matthew 3:9And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham.John 5:45Do not think that I will accuse you to the Father: there is one that accuseth you, even Moses, in whom ye trust.
Historical Context
First-century Jews wore the title "Jew" with immense pride, distinguishing themselves from Gentile ethnē (nations). Post-exilic Judaism developed strong ethnic identity centered on Torah, temple, and territorial claims. The Maccabean revolt (167-160 BC) intensified this, celebrating Jewish resistance to Hellenization. By Paul's era, many Jews viewed their covenant status as guaranteeing divine favor, treating God as tribal deity rather than universal Creator who judges impartially.
Questions for Reflection
- What religious identity or title do I 'rest in'—Christian, church member, baptized—treating it as guarantee rather than calling?
- How do I 'boast in God'—celebrating privilege in knowing Him, or presuming on relationship without transformation?
- In what ways might I be trusting my spiritual heritage (Christian family, biblical knowledge) instead of personal faith in Christ?
Analysis & Commentary
Behold, thou art called a Jew—Ἴδε σὺ Ἰουδαῖος ἐπονομάζῃ (ide sy Ioudaios eponomazē). Ἐπονομάζω (eponomazō, "are named/called") emphasizes identity claim—bearing the honored title "Jew" (Judean, praised one, from Judah). Paul now shifts from general argument (1:18-2:16) to direct address, confronting Jewish presumption head-on. The vocative Ἴδε (ide, "behold/look") arrests attention. And restest in the law—ἐπαναπαύῃ νόμῳ (epanapaēē nomō), "repose/rely on the law." False security, treating Torah possession as guarantee rather than responsibility.
And makest thy boast of God—καυχᾶσαι ἐν θεῷ (kauchasai en theō, "boast in God"). Legitimate boasting (Jeremiah 9:23-24, 1 Corinthians 1:31), corrupted into ethnic pride. Jews rightly celebrated knowing the true God versus Gentile idolatry, but twisted privilege into presumption. Paul himself once boasted in Jewish pedigree (Philippians 3:4-6) until Christ shattered it, counting it as σκύβαλα (skybala, "rubbish/dung").
Verses 17-20 catalog Jewish privileges—name, law, relationship with God, knowledge, confident leadership—then verses 21-24 devastate with hypocrisy accusations. The structure mirrors Jesus's Matthew 23 woes against scribes and Pharisees. Paul's rhetoric shifts from third-person argument to second-person indictment, personalizing the confrontation. This isn't anti-Jewish polemic but internal critique from a devout Jew addressing fellow Jews (Paul's self-description: Romans 11:1, Philippians 3:5).