form is put for model (exemplar — pattern);^81 for Paul has adopted μόρφωσιν and not τύπον: but
he intended, I think, to point out the conspicuous pomp of their teaching, and what is commonly
called display; and it certainly appears that they were destitute of that knowledge which they
pretended. But Paul, by indirectly ridiculing the perverted use of the law, intimates, on the other
hand, that right knowledge must be sought from the law, in order that the truth may have a solid
basis.
21.Thou, who then teachest another, teachest not thyself,etc.^82 Though the excellencies
(encomia — commendations) which he has hitherto stated respecting the Jews, were such as might
have justly adorned them, provided the higher ornaments were not wanting; yet as they included
qualifications of a neutral kind, which may be possessed even by the ungodly and corrupted by
abuse, they are by no means sufficient to constitute true glory. And hence Paul, not satisfied with
merely reproving and taunting their arrogance in trusting in these things alone, employs them for
the purpose of enhancing their disgraceful conduct; for he exposes himself to no ordinary measure
of reproach, who not only renders useless the gifts of God, which are otherwise valuable and
excellent, but by his wickedness vitiates and contaminates them. And a strange counselor is he,
who consults not for his own good, and is wise only for the benefit of others. He shows then that
the praise which they appropriated to themselves, turned out to their own disgrace.
Thou who preachest, steal not,etc. He seems to have alluded to a passage in Psalm 50:16, where
God says to the wicked,
“Why dost thou declare my statutes, and takest my covenant in thy mouth? And thou hatest
reform, and hast cast my words behind thee: when thou seest a thief, thou joinest him, and with
adulterers is thy portion.”
And as this reproof was suitable to the Jews in old time, who, relying on the mere knowledge
of the law, lived in no way better than if they had no law; so we must take heed, lest it should be
turned against us at this day: and indeed it may be well applied to many, who, boasting of some
extraordinary knowledge of the gospel, abandon themselves to every kind of uncleanness, as though
(^81) The same word occurs only in 2 Timothy 3:5, “μ — the form of godliness.” It is taken here in a good sense, as
meaning a sketch, a delineation, an outline, a representation, or a summary. Chalmersrenders the words thus, — “The whole
summary of knowledge and truth which is in the law.” Some understand by knowledge what refers to morals or outward conduct,
and by truth what is to be believed. Others regard them as an instance of Hebrewism, two substantives being put, instead of a
substantive and an adjective; the phrase would then be, “true knowledge.” — Ed.
(^82) This clause, and those which follow, are commonly put in an interrogatory form, that is, as questions: but some, as
Theophylact, Erasmus and Luther, have rendered the clauses in the form here adopted. There is no difference in the meaning.
It is worthy of notice, that the Apostle, after the Hebrew manner, reverses the order as to the points he mentions; he, as it
were, retrogrades, and begins to do so at Romans 2:21. The passage may be thus rendered, —
- Seeing then, thou art named a Jew, And reliest on the law, and gloriest in God,
- And knowest his will, And decernest things which differ, being taught by the law,
- And art confident that thou art A leader to the blind, a light to those in darkness,
- An instructor to the foolish, a teacher to babes, Having the form of knowledge and of truth according to the law:
- Yet thou, who teachest another, teachest not thyself, Thou, who preachest, “Steal not,” stealest,
- Thou, who sayest, “Commit no adultery,” committest adultery, Thou who detestest idols, committest sacrilege,
- Thou who gloriest in the law, by transgressing the law dishonorest God; For the name of God, as it is written, is through
you blasphemed by the Gentiles.
Romans 2:21, and part of the 22nd, refer to what is contained in Romans 19 and the 20th; and the latter part of the 22nd to
the 18th verse; and 23rd to the 17th. The latter part of the 22nd helps us to fix the meaning of the latter part of the 18th; the man
who hated idols and committed sacrilege proved that he did not exercise his boasted power of making a proper distinction between
right and wrong. Then the man who is said, in Romans 2:17, to rely on the law and glory in God, is charged, in Romans 2:23,
with the sin of dishonoring God by transgressing the law — Ed.