Romans 2:21 - Exposition

Thou therefore which teachest another, teachest thou not thyself? The οὗν here does not involve an anacoluthon after the reading εἴ δὲ in Romans 2:17 , 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?