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Rom 2:17. Εἰ δὲ, but if) If-comp. when, Rom 2:14-has some resemblance to an Anaphora,[30] with the exception that ὅταν, when, having reference to the Gentiles, asserts more; εἰ, if, used with respect to the Jews, concedes less. After if, οὖν, therefore [Rom 2:21], follows, like ἀλλὰ, but, (ch. Rom 6:5)[31] and ΔῈ, truly Act 11:17.[32]-Comp. Mat 25:27. Moreover, the ΟὐΝ, therefore, in a subsequent verse (Rom 2:21), brings to a conclusion the somewhat long protasis, which begins with εἰ, if.-Ἰουδαῖος, a Jew) This, the highest point of Jewish boasting (a farther description of it being interposed at Rom 2:17-20, and its refutation being added, Rom 2:21-24), is itself refuted at the 25th and following verses. Moreover, the description of his boasting consists of twice five clauses, of which the first five, from thou restest (Rom 2:17), to, out of the law (Rom 2:18), show what the Jew assumes to himself; the rest, as many in number as the former, thou art confident (Rom 2:19), to, in the law (Rom 2:20), show, what more the Jew, from this circumstance, arrogates to himself, in reference to others. On both sides [in both series], the first clause of one corresponds to the first of the other, the second to the second, and so on in succession; and as the fifth clause in the former series, instructed, Rom 2:18, so the fifth in the latter, having, Rom 2:20 [the form of knowledge] denotes a cause: because thou art instructed, [answering to] because thou hast.-ἐπονομάζῃ) in the middle voice: thou callest thyself by this name, and delightest to be so called.-ἐπαναπαύῃ) thou restest in that, which threatens to put thee in a strait; thou hast in the law a schoolmaster, instead of a father [as you fancy the law to be].-Τῷ νόμῳ, in the law) Paul purposely [knowingly] makes frequent use of this name.-ἐν Θεῷ, in God), as though He were One, who is peculiarly thy God.
[30] See Appendix.
[31] ABCΛ read ἀλλά there. Gfg Vulg. read ἅμα, simul.
[32] EGe Rec. Text, Theb. Vers. read δέ, who truly was I, etc. ABCd Vulg. omit δέ.-ED.