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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. (196)
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, “ 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, “ 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 “” (formam) of doctrine, I have felt constrained to retaintype, 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 engraves on our hearts: and this corresponds with the prescribed rule of the law, according to which all our actions ought to be framed, so that they deviate not either to the right or to the left hand.
(196) Our version of this verse conveys the idea, that the Apostle gave thanks that they had been the servants of sin; but ὅτι is often renderedfor, as in Mat_5:3; Luk_10:13; and in Mat_6:5, followed by δὲ as here, in Rom_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 τύπος is rendered in Joh_20:25, print, that is, of the nails, — in Act_7:43, in the plural, fiqures, that is, images, — in Act_7:44, fashion, that is, pattern or model, — in Heb_8:5, pattern, — in Act_23:25, manner, that is, form, — in Rom_5:14, figure, that is, representative, — in Titus 2:7,pattern; and in all other instances in which it occurs, except in this place, it is renderedexample, and in the plural, examp1es, as afforded by the conduct of others, or by events; see 1Co_10:6; Phi_3:17; 1Th_1:7; 2Th_3:9; 1Ti_4:12; 1Pe_5:3. The idea of mould, which some give to it, is without an example in the New Testament.
Our version is that of [Castellio ], in the meaning of which most critics agree. [Grotius ] gives this paraphrase, “Obedistis ad eum modum quem doctrina evangelii præ — Ye became obedient to that rule which the doctrine of the gospel prescribes.” [Wolfius ] quotes from [Iamblichus ], in his life of [Pythagoras ], passages in which τύπος is used for form, model, or manner , —”τὢς παιδεύσεως ὁ τύπος — the form of instruction;” and “τύπος διδασκαλίας — the form or manner of teaching.”
The grammatical difficulty is best removed by [Stuart ], who considers τύπον to be for τυπω the case being changed by the preceding pronoun, no uncommon thing in Greek: the literal rendering would then be, —” have obeyed the form of doctrine, respecting which (or, in which, see Mar_5:34) ye have been instructed.” — Ed.