Romans 6:17. Propositio minor.

χάρις δὲ τῷ Θεῷ, ὅτι] animated expression of piety; “ardor pectoris apostolici,” Bengel. Comp Romans 7:25.

ὍΤΙ ἮΤΕ ΔΟῦΛΟΙ Τ. ἉΜ., ὙΠΗΚ. Κ.Τ.Λ[1467]] ἮΤΕ has emphasis: that ye were slaves of sin (that this condition of bondage is past) etc. Comp Ephesians 5:8. The prefixing of ἦτε, and the non-insertion of a μέν, clearly prove that this is the true interpretation, and not that, by which the main idea is discovered in the second half: “non Deo gratias agit, quod servierint peccato, sed quod, qui servierint peccato, postea obedierunt evangelio,” Grotius. In that case μέν at least would be indispensable in the first clause. The mode of expression is purposely chosen, in order to render more forcibly apparent their earlier dangerous condition (whose further delineation in Romans 6:19, moreover, points to the former heathenism of the readers).

ἐκ καρδίας] οὐδὲ γὰρ ἠναγκάσθητε, οὐδὲ ἐβιάσθητε, ἀλλʼ ἑκόντες μετὰ προθυμίας ἀπέστητε, Chrysostom. Comp Job 8:10; Mark 12:30; Wis 8:21 al[1470]; Theocr. xxix. 4; also ἐκ θυμοῦ, ἐξ εὐμενῶν στέρνων, and similar phrases in Greek writers. The opposite: ἑκ βίας.

εἰς ὃν παρεδ. τύπ. διδ.] may either be resolved: τῷ τύπῳ τῆς διδ., εἰς ὃν παρεδ., with Chrysostom and others, including Rückert, Reiche, Köllner, Tholuck, de Wette, Fritzsche, Winer, and Philippi (see Fritzsche, Diss. II. p. 133, Conject. p. 34; Bornemann, Schol. in Luc. p. 177); or: εἰς τ. τύπ. τῆς διδ., εἰς ὃν παρεδ. (as in Romans 4:17); or: εἰς τ. τύπ. τῆς διδ., ὃν παρεδ. i. e. ὃς παρεδ. ὑμῖν (see Castalio and Grotius on the passage, Kypke, II. p. 167, Ewald and Hofmann). It is decisive in favour of the first mode of resolution that ὑπακούειν εἰς τι is never equivalent to ὑπακούειν τινί;[1471] while to take ὑπηκούσατε absolutely either in the sense of the obedience of faith, Romans 1:5 (Ewald), or in that of absolute obedience (“as obedient servants in contrast to sinful ones,” Hofmann), is inadmissible, because ὑπηκούσατε in its antithetical correlation with ΔΟῦΛΟΙ Τῆς ἉΜΑΡΤΊΑς needs a more precise definition. And this it has precisely in ΕἸς ὋΝ ΠΑΡΕΔΌΘ. Κ.Τ.Λ[1472], which cannot therefore indicate whereunto (Ewald and Hofmann) the ὑπακούειν has taken place,—an artificial farfetched expedient, which is wrung from them, in order to get instead of obedience towards the doctrine obedience as effect of the doctrine (comp Matthew 12:41, where however μετενοήσαν stands by its side, which is in fact of itself a complete conception). The τύπος διδαχῆς, εἰς ὃν παρεδ. is usually (and still by Hofmann) understood of Christian doctrine generally, so far as it is a definite, express form of teaching. But since the singular expression τύπος does not thus appear accounted for, and since the Roman church was undoubtedly planted through the preaching of Pauline Christianity, which is certainly a particular type, different from Judaistic forms of Christian teaching and in various points even contrasting with these, it is preferable to understand by it the distinct expression which the Gospel had received through Paul, consequently the doctrinal form of his Gospel (Romans 2:16, Romans 16:25), in opposition to anti-Paulinism (Rückert, ed. 1, de Wette, comp Philippi). This εἰς ὃν παρεδ. is decisive in favour of the interpretation “form of doctrine” in an objective sense, and against the subjective explanation: image of the doctrine, which is impressed on the heart (Kypke). Following Theodore of Mopsuestia, Oecumenius, Calvin, Grotius, Calovius, and many others, Reiche (as also Olshausen, Reithmayr and Krehl) take τύπος in the sense of exemplar, ideal which the doctrine holds up, consequently in that of the ethical rule, which as model of life is contained in the Gospel (διδαχ.).[1475] This is in harmony neither with the ὑπακούειν nor with the εἰς ὃν παρεδ. Unsuitable to the former is also the interpretation of Beza and others, to which Tholuck inclines, that the evangelical doctrine is “quasi instar typi cujusdam, cui veluti immittamur, ut ejus figurae conformemur.” Van Hengel understands ὑπηκούσατε in the sense of obedience toward God, and εἰς as quod attinet at; Paul in his view says: “obedivistis Deo ad sequendam quam profiteri edocti estis doctrinae formam.” This form of doctrine, to which the Romans were directed at the founding of their church, had been, he conceives, probably more Judaistic than purely Pauline. But against the absolute interpretation of ὑπηκούσ. see above; while the assumption of a τύπος διδαχῆς not truly Pauline is irreconcilable with the expression of thanksgiving, and is not supported by Php 1:15, a passage which is to be explained from the peculiar situation of the Apostle. We may add that Paul aptly specialises the ὑπακοή—which was set forth in the major, in Romans 6:16, quite generally (as obedience to God in general)—at the subsumption in the minor, Romans 6:17, as obedience to his Gospel.

παρεδόθ.] τὴν τοῦ Θεοῦ βοήθειαν αἰνίττεται, Chrysostom. The reference to God, which is also to be observed for the passives in Romans 6:18, is plain from χάρις τῷ Θεῷ. That it is not to be taken as middle (to yield themselves, so Fritzsche) is shown by the same passives in Romans 6:18. Παραδίδωμι either with the dative or with εἰς, in the sense of delivering over to the disposal and power of another, is very current everywhere in Greek literature (Jdt 10:15; Romans 1:26; Xen. Hell. 1, 7, 3; Dem. 515, 6, 1187, 5); but whether in a hostile sense or not, is conveyed not by the expression itself, but simply by the context. To the expression itself the abolition of one’s own self-determination is essential. So also here. The Christian has at his conversion ceased to be sui juris, and has been given over to the morally regulative power of the Gospel. On τύπος διδαχῆς comp Jamblichus, de Pythag. vit. 16 : τῆς παιδεύσεως ὁ τύπος, Plat. Rep. p. 412 B: οἱ τύποι τῆς παιδεἰας, p. 397 C: τύπῳ τῆς λέξεως, Jamblichus l.c[1477] 23: τὸν τύπον τῆς διδασκαλίας, Isoc. Antid. 186: ὁ τύπος τῆς φιλοσοφίας.

[1467] .τ.λ. καὶ τὰ λοιπά.

[1470] l. and others; and other passages; and other editions.

[1471] In the passages quoted by Kypke from Greek authors ὑπακούειν εἰς τι means to obey in reference to something, to be obedient in a matter. Reiche’s judgment of these passages is erroneous. See on 2 Corinthians 2:9.

[1472] .τ.λ. καὶ τὰ λοιπά.

[1475] So probably Chrysostom took it, who explains ὁ τύπος τ. διδαχῆς by ὀρθῶς ζῆν καὶ μετὰ πολιτείας ἀρίστης. So also Theophylact.

[1477] .c. loco citato or laudato.

Romans 6:17. Paul thanks God that his readers have already made their choice, and made it for obedience. ὅτι ἦτε … ὑπηκούσατε δὲ: the co-ordination seems to imply that Paul is grateful (1) that their servitude to sin is past—ἦτε having the emphasis; (2) that they have received the Gospel. Yet the two things are one, and it would have been more natural to subordinate the first: “that though ye were slaves of sin, ye obeyed,” etc. ὑπηκούσατε εἰς ὃν παρεδόθητε τύπον διδαχῆς must be resolved into ὑ. τῷ τύπῳ τῆς διδαχῆς εἰς ὃν παρεδόθητε. The alternative is εἰς τὸν τύπον τῆς διδαχῆς ὃς παρεδόθη ὑμῖν (Kypke). But ὑπακούειν εἴς τι only means to be obedient with respect to something, not to be obedient to some one, or some thing, which is the sense required here. A true parallel is Cyril of Jerus. Catechet. lect. iv., § iii.: πρὸ δὲ τῆς εἰς τὴν πίστιν παραδόσεως; the catechumens were handed over to the faith. But what is the τύπος διδαχῆς to which the converts at Rome were handed over? Many, in the line of these words of Cyril, conceive of it as a “type of doctrine,” a special mode of presenting the Gospel, which had as catchwords, e.g., “not under law but under grace,” or “free from sin and slaves to righteousness,” or more probably, “dying with Christ and rising with Him”. In other words, Paulinism as modern theology conceives it. But this is an anachronism. It is only modern eyes that see distinct doctrinal types in the N.T., and Paul, as far as he knew (1 Corinthians 15:3-11), preached the same Gospel as the other Apostles. It is unnecessary, also, to the argument. In whatever form the Gospel won the obedience of men, it was inconsistent with their continuance in sin. Hence it seems nearer the truth to take τύπος διδαχῆς in a more general sense; it is teaching, of course in a definite form, but regarded chiefly in its ethical requirements; when received, or when men were handed over to it, it became a moral authority. Cf. Hort, Romans and Ephesians, p. 32 f. What is the time referred to in the aorists ὑπηκούσατε and παρεδόθητε? It is the time when they became Christians, a time really fixed by their acceptance of the Gospel in faith, and outwardly marked by baptism. Baptism is the visible point of separation between the two servitudes—to sin and to God.

17. that ye were] i.e. obviously, “that whereas you were, &c.”

servants of sin] Such, without exception, was the former state and position of the justified. They were ruled by the principles, and under the claim, of sin; the will alienated from God, the person liable to doom.

ye have obeyed] Better, ye obeyed; at the time of faith. See note on obedience, Romans 6:16.

from the heart] The words are added as indicating the grand requisite of reality, and as implying the heartiness of the consequent life of holy “bond-service” (see Romans 10:9-10); perhaps too in allusion and contrast to any idea of a forcible subjection which might be suggested by the phrase “ye were delivered over” just below. See next note.

that form of doctrine which was delivered you] This rendering of the Gr. cannot stand. The margin E. V. is correct: the form of doctrine into which yon were delivered. Here we have to ask, (1) what is the “form of doctrine”? The word rendered “form,” (same word as ch. Romans 5:14, but there certainly with different reference), usually means, in St Paul, something guiding or formative—whether fact, principle, or person; (e.g. Php 3:17; and 1 Corinthians 10:6, where literally “figures, types, of us”). The phrase here would thus mean, “the principle, the rule of doctrine;” i.e. that rule of life which the “doctrine” in question, viz. the apostolic teaching, furnishes. Such a reference of the word “form” is specially apt here, since the moral results of faith are now in view. The reference of the phrase to shades and varieties of Christian teaching is certainly wrong; for such a reference would be out of place here, where the subject is the antithesis of the main truths of sin and salvation.—The phrase thus = “The guiding principles learnt from the preaching of the Gospel.”—(2) What is the meaning of “into, or unto, which ye were delivered, or handed over”? The allusion is to that metaphor of slavery which runs through the context. The Christian has been taken, by Divine mercy, from the hands of one Master to be put into the hands of another. The transference is, in one aspect, voluntary, (“yield yourselves,” “from the heart,”) but in another aspect it is the sovereign act of grace. (See Colossians 1:13 for similar imagery). The new Master is here the Ruling-Principle of the Gospel, just as, in Romans 6:16, it was Obedience to that Gospel.

Romans 6:17. Χάρις δὲ τῷ Θεῷ, but God be thanked) This is an idiom peculiar to Paul, who usually expresses categorical propositions, not categorically and nakedly, but, as it were, with some modifying qualification, i.e., with an intimation of affection, thanksgiving, prayerful wish for them, etc.—1 Corinthians 14:18; 2 Timothy 2:7, note. The enthymeme[61] of this passage stands thus: you were the servants of sin; but now you have become obedient to righteousness: but there is added the moral mode[62] or moral sentiment, God be thanked, that though ye were the servants of sin, ye have now obeyed righteousness. This mode, however, in this place, implies this also, that this is the blessed state of the Romans, which they ought by all means to maintain. This observation will clearly bring out the meaning of the apostle’s language in many passages, and will show the ardour that was within his breast.—ὃτι, that) so that, with indeed, to be understood, John 3:19.[63]—δοῦλοι, servants) especially in heathenism.—ἐκ καρδίας, from the heart) The truth and efficacy of the Christian religion [lies in its having its root in the heart.] Wicked men cannot be altogether wicked with their whole heart, but even unconsciously and continually repent of their past conduct, and of their slavery to sin; but good men are good from the heart, and without constraint. [It is not any doctrine of men, but the doctrine of God alone, which takes by storm (takes complete possession of) the human heart.—V. g.]—εἰς ὃν) This is the explanation ὙΠΗΚΟΎΣΑΤΕ ΕἸς ΤΎΠΟΝ ΔΙΔΑΧῆς ᾩ or ΕἸς ὋΝ ΠΑΡΕΔΌΘΗΤΕ, comp. ΕἸς, Galatians 1:6; you were obedient to [with respect to, towards] the form of doctrine (comp. εἰς πάντα ὑπήκοοι, obedient in all things, 2 Corinthians 2:9) unto which you were delivered (which was delivered to you). The case of the relative, expressed in abbreviated form,[64] depends on the word preceding, ch. Romans 4:17, or following ch. Romans 10:14.—ΠΑΡΕΔΌΘΗΤΕ, you were delivered) Elsewhere the doctrine is said to be delivered. That phrase is here elegantly inverted, and is a very graceful expression respecting those who, when freed from sin, devote and yield [present] themselves, Romans 6:16, with a great change of masters, to the honourable service of righteousness.—τύπον, form) a very beautiful term, Exodus 25:40. The form meant is the ‘form’ of Christ, Galatians 4:19.—διδαχῆς, of doctrine) That rule and standard, to which the servant conforms himself, is merely shown to him by the doctrine; he does not need to be urged by constraint.

[61] The simple enunciation. See Appendix.

[62] See Appendix, under the title, Modalis Sermo. A proposition not stated nakedly, but with intimation of feeling accompanying it. Instead of the naked statement, “Ye were servants of sin,” Paul says, in the moral mode, “Thanks be to God, that, though ye were servants of sin, ye have now obeyed,” etc.

[63] Light is (indeed) come into the world, and (yet) men loved darkness, etc. So here, = though ye were,—yet now, etc.—ED.

[64] See App., tit. “Concisa Locutio.”

Verses 17, 18. - But thanks be to God, that ye were the servants of sin, but ye obeyed from the heart that form of doctrine whereunto ye were delivered. (Not, as in the Authorized Version, which was delivered you). Being then made free from sin, ye became the servants of righteousness. There is no contradiction between what is here said and the fear previously implied lest the persons addressed might still serve sin. He refers them back to the time of their baptism, when he conceives them both to have understood their obligation (cf. ver. 3), and also to have been heartily sincere. The fear was lest they might have relaxed since, perhaps through infection with antinomian teaching. By the "form of doctrine" or "of instruction" (τύπον διδαχῆς) is not at all likely to be meant (as some have supposed) any distinctive type of Christian teaching, such as the Pauline (so Meyer). Usually elsewhere, where St. Paul uses the word τύπος, it is of persons being examples or patterns to others (1 Corinthians 10:6; Philippians 3:17; 1 Thessalonians 1:7; 2 Thessalonians 3:9; 1 Timothy 4:12; Titus 2:7). Somewhat similarly, in Romans 5:14, Adam is τύπος τοῦ μέλλοντος; and in 1 Corinthians 10:6 the things which happened to the Israelites in the wilderness were τύποι to us. These are all the instances of the use of the word in St. Paul's Epistles. Here, therefore, it may be best to understand it (so as to retain the idea of pattern) as the general Christian code into which converts had been indoctrinated, regarded as a norton agendi "Norma ilia et regula, ad quam se conformat servus, tautum ei per doctrinam ostenditur; urgeri eum non opus est" (Bengel on διδαχῆς). Romans 6:17That ye were

The peculiar form of expression is explained in two ways; either making the thanksgiving bear only on the second proposition, ye obeyed, etc., and regarding the first as inserted by way of contrast or background to the salutary moral change: or, emphasizing were; ye were the servants of sin, but are so no more. Rev. adopts the former, and inserts whereas.

From the heart

See on Romans 1:21.

Form of doctrine (τύπον διδαχῆς)

Rev., form of teaching. For τύπον, see on 1 Peter 5:3. The Pauline type of teaching as contrasted with the Judaistic forms of Christianity. Compare my gospel, Romans 2:16; Romans 16:25. Others explain as the ideal or pattern presented by the gospel. Form of teaching, however, seems to point to a special and precisely defined type of christian instruction.

Was delivered unto you (εἱς δν παρεδόθητε)

But this rendering is impossible. Render, as Rev., whereunto ye were delivered. For the verb, see on Romans 4:25. They had been handed over to the educative power of this form of teaching.

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