Commentary on the Epistle to the Romans John Calvin (continued)
Commentary on Romans
19. And believest thyself, etc. More is still granted to them; as though they had not only what was sufficient for themselves, but also that by which they could enrich others. He grants, indeed, that they had such abundance of learning, as that others might have been supplied. 80
20. I take what follows, having the form of knowledge, as a reason for the preceding; and it may be thus explained, — "because thou hast the form of knowledge." For they professed to be the teachers of others, because they seemed to carry in their breasts all the secrets of the law. The word 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 provest things excellent or useful," is the rendering of Erasmus, Macknight, and others. The first is the most suitable to the context, as knowledge, and not approval, is evidently intended, as proved by the explanatory clause which follows, — "being instructed out of the law." — Ed.
80Calvin has passed over here several clauses: they are so plain as to require no remarks, except the two last. "The instructor of the unwise — insipientium," {ἀφρόνων}, of such as were foolish from not understanding things rightly. "The teacher of the ignorant — imperitorum," {νηπίων}, babes, that is, of such as were ignorant like babes. But these and the foregoing titles, "the guide of the blind," and, "light to those in darkness," were such as the Jewish doctors assumed, and are not to be considered as having any great difference in their real meaning. There seems to be no reason to suppose, with Doddridge and some others, that "the blind, foolish, ignorant" were the Gentiles, for the Jews did not assume the office of teaching them. It is to be observed that Paul here takes the case, not of the common people, but of the learned — the teachers.
81The same word occurs only in 2 Timothy 3:5, "{μόρφωσιν} {εὐσεβείας} — 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. Chalmers renders 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.
82This 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, — 17. Seeing then, thou art named a Jew, And reliest on the law, and gloriest in God, 18. And knowest his will, And decernest things which differ, being taught by the law, 19. And art confident that thou art A leader to the blind, a light to those in darkness, 20. An instructor to the foolish, a teacher to babes, Having the form of knowledge and of truth according to the law: 21. Yet thou, who teachest another, teachest not thyself, Thou, who preachest, "Steal not," stealest, 22. Thou, who sayest, "Commit no adultery," committest adultery, Thou who detestest idols, committest sacrilege, 23. 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.