does not prevent the understanding of the subject, he preferred to express what righteousness is by
the word obedience; in which however there is a metonymy, for it is to be taken for the very
commandments of God; and by mentioning this without addition, he intimated that it is God alone,
to whose authority consciences ought to be subject. Obedience then, though the name of God is
suppressed, is yet to be referred to him, for it cannot be a divided obedience.
17.But thanks be to God, etc. This is an application of the similitude of the present subject.
Though they were only to be reminded that they were not now the servants of sin, he yet adds a
thanksgiving; first, that he might teach them, that this was not through their own merit, but through
the special mercy of God; and secondly, that by this thanksgiving, they might learn how great was
the kindness of God, and that they might thereby be more stimulated to hate sin. And he gives
thanks, not as to that time during which they were the servants of sin, but for the liberation which
followed, when they ceased to be what they were before. But this implied comparison between
their former and present state is very emphatical; for the Apostle touches the calumniators of the
grace of Christ, when he shows, that without grace the whole race of man is held captive under the
dominion of sin; but that the kingdom of sin comes to an end, as soon as grace puts forth its power.
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We may hence learn, that we are not freed from the bondage of the law that we may sin; for
the law does not lose its dominion, until the grace of God restores us to him, in order to renew us
in righteousness: and it is hence impossible that we should be subject to sin, when the grace of God
reigns in us: for we have before stated, that under this term grace, is included the spirit of
regeneration.
You have obeyed from the heart, etc. Paul compares here the hidden power of the Spirit with
the external letter of the law, as though he had said, “Christ inwardly forms our souls in a better
way, than when the law constrains them by threatening and terrifying us.” Thus is dissipated the
following calumny, “If Christ frees us from subjection to the law, he brings liberty to sin.” He does
not indeed allow his people unbridled freedom, that they might frisk about without any restraint,
like horses let loose in the fields; but he brings them to a regular course of life. — Though Erasmus,
following the old version, has chosen to translate it the “form” (formam) of doctrine, I have felt
constrained to retain type, the word which Paul uses: some may perhaps prefer the word pattern.
(^197) It seems indeed to me to denote the formed image or impress of that righteousness which Christ
and , “obedience,” is in their view the obedience of faith. This construction might be admitted, were it not for the last clause
of Romans 6:18, where we have, “Ye became the servants of righteousness,” the same word, ; except we consider that
also, as Venema does, as signifying the righteousness of faith, by a sort of personification: and if so, we must attach the same
meaning to “righteousness” , in Romans 6:19, which issues in, or leads to holiness; and also to “righteousness,” ,
in verse 20. As the Apostle personifies sin, he may also be supposed to personify righteousness, that is, the righteousness of
faith. In this case, we might as well retain the word “righteousness” in this verse, and not justification, which it never strictly
means; for the correspondence in the terms would be still essentially preserved, as with the righteousness of faith eternal life is
inseparably connected. — Ed.
(^196) Our version of this verse conveys the idea, that the Apostle gave thanks that they had been the servants of sin; but is
often rendered for, as in Matthew 5:3, 4; Luke 10:13; and in Matthew 6: 5, followed by as here, in Romans 6:6. The rendering
may be this, —
But thanks be to God; for ye have been the servants of sin, but have obeyed the form of doctrine, in which ye have been
taught. — Ed.
(^197) The version of Calvin is, “Obedistis vero et animo typo doctrinæ in quem traducti estis.”
The word , is rendered in John 20:25, print, that is, of the nails, — in Acts 7:43, in the plural, fiqures, that is, images,
— in Acts 7:44, fashion, that is, pattern or model, — in Hebrews 8:5, pattern, — in Acts 23:25, manner, that is, form, — in
Romans 5:14, figure, that is, representative, — in Titus 2:7, pattern; and in all other instances in which it occurs, except in this