Romans 2:21
A focused desk for reading, commentary, cross-references, original language notes, and your own observations.
Romans 2:21
21 Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal?
Chapter Context
Romans 2 is a theological epistle chapter in the New Testament that explores themes of covenant, judgment, faith. Written during Paul's third missionary journey (c. 57 CE), this chapter should be understood within its historical context: Christians in Rome navigated tensions between Jewish and Gentile believers under imperial watch.
The chapter can be divided into several sections:
- Verses 1-5: Introduction and setting the context
- Verses 6-12: Development of key themes
- Verses 13-20: Central message and teachings
- Verses 21-29: Conclusion and application
This chapter is significant because it provides essential context for understanding God's covenant relationship with His people. When studying this passage, it's important to consider both its immediate context within Romans and its broader place in the scriptural canon.
Verse Study
Romans 2:21
21 Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal?
Analysis
Thou therefore which teachest another, teachest thou not thyself?—ὁ οὖν διδάσκων ἕτερον σεαυτὸν οὐ διδάσκεις (ho oun didaskōn heteron seauton ou didaskeis). The particle οὖν (oun, "therefore") pivots from privilege (vv. 17-20) to hypocrisy. Paul fires five rhetorical questions (vv. 21-23) like arrows, each exposing contradiction between profession and practice. The verb διδάσκω (didaskō, "teach") appears twice, emphasizing the irony: teachers not teaching themselves.
Thou that preachest a man should not steal, dost thou steal?—ὁ κηρύσσων μὴ κλέπτειν κλέπτεις (ho kēryssōn mē kleptein klepteis). Κηρύσσω (kēryssō, "preach/proclaim") suggests public, authoritative proclamation of the eighth commandment. Κλέπτω (kleptō, "steal") could be literal theft or violating the spirit through exploitation, fraud, or cheating (Malachi 3:8-10 accuses Israel of robbing God). Jewish leaders enriched themselves through temple commerce (Matthew 21:12-13) and devouring widows' houses (Mark 12:40).
This verse devastates religious hypocrisy: proclaiming God's law while violating it. Jesus condemned identical duplicity in Matthew 23:3: "they say, and do not." James 3:1 warns that teachers face stricter judgment precisely because they instruct others. The question format convicts rather than merely stating accusation—Paul forces his audience to render self-verdict. The pattern anticipates modern therapeutic insight: we condemn in others what we secretly practice ourselves.
Historical Context
First-century Jewish teachers held positions of authority and respect. However, some exploited their status for financial gain. Temple corruption was rampant—money changers and sellers in the Court of Gentiles, priestly families controlling lucrative sacrificial market. Jesus's temple cleansing (John 2:13-17) directly addressed this. Additionally, some teachers imposed heavy financial burdens on followers while living luxuriously. Paul here confronts systemic hypocrisy where Torah knowledge created pride and opportunity for exploitation rather than holiness.
Reflection
- What biblical truth do I teach or proclaim to others while violating it in my private life?
- In what ways might I be 'stealing'—dishonesty in business, cheating on taxes, exploiting others, robbing God of tithes or time?
- How does awareness that teachers face stricter judgment (James 3:1) affect my willingness to instruct others?
Cross-References
- Parallel theme: Micah 3:11, Luke 11:46, 12:47, 1 Corinthians 9:27