You therefore which teach another, teach you not yourself? you that preach a man should not steal, do you steal?
therefore.
Psalm 50:16-21 But unto the wicked God saith, What hast thou to do to declare my statutes, or that thou shouldest take my covenant in thy mouth? …
Matthew 23:3 All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not.
Luke 4:23 And he said unto them, Ye will surely say unto me this proverb, Physician, heal thyself: whatsoever we have heard done in Capernaum, do also here in thy country.
dost thou steal.
Isaiah 56:11 Yea, they are greedy dogs which can never have enough, and they are shepherds that cannot understand: they all look to their own way, every one for his gain, from his quarter.
Ezekiel 22:12,13,27 In thee have they taken gifts to shed blood; thou hast taken usury and increase, and thou hast greedily gained of thy neighbours by extortion, and hast forgotten me, saith the Lord GOD…
Amos 8:4-6 Hear this, O ye that swallow up the needy, even to make the poor of the land to fail, …
do you not teach yourself?
Here, Paul points out the hypocrisy of teaching others without applying the same lessons to oneself. This rhetorical question underscores the need for self-examination and personal application of the truths one teaches. The concept of self-teaching is rooted in the wisdom literature of the Old Testament, such as Proverbs, which emphasizes the importance of wisdom and understanding for oneself before imparting it to others. Jesus also addressed similar hypocrisy in Matthew 23:3, where He criticized the Pharisees for not practicing what they preached.
You who preach against stealing,
Stealing is explicitly condemned in the Ten Commandments (Exodus 20:15). In the Jewish context, the Law provided detailed instructions on property rights and restitution for theft (Exodus 22:1-4). Preaching against stealing would have been a common moral teaching among Jewish leaders. This phrase highlights the expectation that those who speak against such sins should themselves be free from them. The act of preaching implies a public declaration, suggesting that these leaders were vocal about their moral stances.
do you steal?
This direct question exposes the potential hypocrisy of the audience. It challenges the reader to consider whether their actions align with their teachings. In a broader biblical context, this question reflects the human tendency towards sin and the need for repentance and transformation through Christ. The accusation of stealing could be literal or metaphorical, suggesting any form of taking what is not rightfully one's own, including glory, honor, or even spiritual truths. This aligns with Jesus' teachings in Matthew 7:5 about removing the plank from one's own eye before addressing the speck in another's.
Paul addresses people who proudly occupy the role of instructor. The Law and the prophets were entrusted to Israel (Romans 3:2), so many Jews in Rome saw themselves as guides to the blind (Romans 2:19). Scripture affirms the weightiness of teaching: James 3:1 warns that teachers receive a stricter judgment, and 1 Timothy 1:7 describes some who want to be teachers without understanding what they say. Jesus exposes similar presumption in Matthew 23:2-3, noting that the scribes sit in Moses’ seat yet fail to live out what they prescribe. The heart of the issue is stewardship; when God grants knowledge, He also requires faithful use of it (Luke 12:48).
The Spirit turns the searchlight inward. Knowledge divorced from obedience breeds hypocrisy. Before correcting others, each believer must allow the Word to correct his own life (Psalm 139:23-24; Matthew 7:3-5).
Practical checkpoints:
• Daily personal intake of Scripture for transformation, not mere information (Psalm 119:11).
• Humble accountability with fellow believers (Hebrews 10:24-25).
• Consistent self-examination, as Paul models in 1 Corinthians 9:27, bringing one’s body under discipline lest after preaching to others he himself be disqualified.
Living truth personally authenticates public teaching.
Paul selects a command every listener would affirm—“You shall not steal” (Exodus 20:15). Throughout Scripture God condemns theft in all forms: kidnapping (Deuteronomy 24:7), dishonest business practices (Proverbs 11:1), withholding wages (James 5:4), even robbing God through withheld tithes (Malachi 3:8). Ephesians 4:28 pushes further, calling the former thief to productive labor so he can share with those in need. Preaching this command is right and necessary.
The rhetorical punch lands. Public denunciation is hollow if private conduct violates the same standard. Stealing can appear respectable:
- Padding expense reports or underreporting income.
- Downloading media illegally.
- “Borrowing” office supplies, time, or credit that belongs to another.
- Failing to give God His due in worship, service, and giving (Malachi 3:8-10).
Luke 16:10 teaches that faithfulness in little things proves faithfulness in much. By exposing hidden thefts, the Spirit calls for confession and repentance so that teaching aligns with practice (1 John 1:9; Titus 2:7-8).
Romans 2:21 confronts the gap between knowledge and obedience. Those who instruct others carry a solemn duty to live the truth they proclaim. God’s Word demands self-application, stripping away respectable hypocrisy. Genuine faith results in consistent integrity—rejecting theft in every form, embracing humble accountability, and letting personal obedience validate public teaching.
(21) Therefore.--See above on Romans 2:17.Verse 21. - Thou therefore which teachest another, teachest thou not thyself? The οῦν here does not involve an anacoluthon after the reading εἴ δὲ in ver. 17, though St. Paul would not have much cared if it had been so. It serves only to sum up the lengthened protasis, and introduce the apodosis: "If... dost thou then," etc.? In what follows it is not, of course, implied that all Jews who relied on the Law were, in fact, thieves, adulterers, etc., but only that the Jews as a nation were no more exempt from such sins than others; and it may be that those specified were not selected by the apostle at random, but as being such as the Jews had a peculiar evil notoriety for at that time. Thou that preachest a man should not steal, dost thou steal?