Romans 2:20

Rom 2:20. μόρφωσιν) The word is taken here in a good sense, in reference to the Jew, who is boasting: the form, or correct outline.—τῆς γνώσως καὶ τῆς ἀληθείας, of knowledge and of the truth) a Hendiadys; the truth in this passage expresses accuracy in established doctrine, in our days called orthodoxy.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

20. παιδευτήν: ‘a schoolmaster,’ with the idea of discipline, correction, as well as teaching; cf. Heb 12:9.

νηπίων: ‘infants,’ opp. to τέλειοι, ‘adults,’ as in Heb 5:13, Heb 5:14.

μόρφωσιν: ‘outline,’ ‘delineation,’ ‘embodiment.’ As a rule σχῆμα = outward form as opp. to inward substance, while μορφή = outward form as determined by inward substance; so that σχῆμα is the variable, μορφή the permanent, element in things: see Lft. Phil. p. 125 ff.; Sp. Comm. on 1Co 7:31. Nor does the present passage conflict with this distinction. The Law was a real expression of Divine truth, so far as it went. It is more difficult to account for 2Ti 3:5 ἔχοντες μόρφωσιν εὐσεβείας τὴν δὲ δύναμιν αὐτῆς ἠρνημένοι.

See however Lft. in Journ. of Class. and Sacr. Philol. (1857) iii. 115 ‘They will observe that in two passages where St. Paul does speak of that which is unreal or at least external, and does not employ σχῆμα, he still avoids using μορφή as inappropriate, and adopts μόρφωσις instead (Rom 2:20; 2Ti 3:5), where the termination, ωσις denotes “the aiming after or affecting the μορφή.”’ Can this quite be made good?

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Rom_2:19, Rom_2:20

And art confident that thou thyself art a guide of the blind. The apostle, in these verses, states the effect which the peculiar advantages of the Jews produced upon them. They considered themselves to be greatly superior to all other nations; capable of instructing them; and of being the guides and light of the world. This idea is presented in different lights, in what follows a light of them which are in, darkness, an instructor of the foolish, a teacher of babes. They looked upon themselves as qualified to act as the instructors of others, ἔχοντα, having, i.e., because they had the form, etc. Having the form of knowledge and of truth in the law. Μόρφωσις occurs in the New Testament only here and in 2Ti_3:5. In the latter passage it is opposed to the reality (δύναμις, and means mere appearance. This, however, cannot be its meaning here; for the clause in which it occurs, assigns the reason which the Jews felt themselves to have, and which they had in fact, for their superior knowledge. They supposed themselves to be able to guide others because they had the form of knowledge in the law. It, therefore, here means, forma quae rem exprimat, as Grotius expresses it. The form of knowledge, is knowledge as represented or expressed in the law. In other words, the exhibition of knowledge and truth in the law is given in a form which expresses their true nature. The words γνῶσις and ἀλήθεια do not essentially differ. The former, says De Wette, is truth as known; the latter, truth in itself.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

The way to teach and frame others in the knowledge of the truth.

As though he said, that the Jews under a color of an outward serving of God, challenged all to themselves, when as indeed, they did nothing less than observe the Law.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

hast the form of knowledge and of the truth in the law--not being left, as the heathen are, to vague conjecture on divine things, but favored with definite and precise information from heaven.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 20. An instructer of the foolish, c.] Ye believe the Gentiles to be babes and fools when compared with yourselves that ye alone possess the only true knowledge; that ye are the only favourites of Heaven; and that all nations must look up to you as possessing the only form of knowledge, μορφωσιν της γνωσεως, the grand scheme and draught of all true science, of every thing that is worthy to be learned: the system of eternal truth, derived from the law. If, therefore, ye act not as becomes those who have such eminent advantages, it must be to your endless disgrace and infamy.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

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); 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.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(20) The form of knowledge and of the truth.—As we might say, “the presentation of knowledge and of truth.” Here not form as opposed to substance, but as implying substance—“presentation,” or “embodiment.”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

20. the foolish] the thoughtless. Same word as Luk_11:40; 1Co_15:36; Eph_5:17, &c.

hast the form, &c.] Read, having in the law the form of knowledge and of truth.—“The form:”—same word as 2Ti_3:5, where certainly it means outward form as separate from inward life. Here the same meaning is present, but not as the only or chief one. The Greek word (not found in the classics) strictly means “shaping,” “moulding;” but this must not be pressed: it may well mean, practically, the result of shaping—i.e. form. And certainly in the derivation of the word there is no necessary idea of unreality; rather the opposite. The natural reference here is to the divinely-drawn outline and scheme, the delineation, of spiritual “knowledge and truth” in the Old Testament. But beneath the word, in this context, inevitably lies the thought that this delineation is (in the self-righteous Jew’s use of it) taken apart from life and love.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Thou that sayest a man should not commit adultery,.... Adultery here is to be taken not figuratively for adulterating the word of God, and mixing it with their own inventions; but literally for the sin of adultery, and that not in heart only, but in act:

dost thou commit adultery? an iniquity which greatly prevailed among the Jews at this time of day; hence Christ calls them "an adulterous generation", Mat 12:39; and that to such a degree, that by the advice of their great Rabbi, R. Jochanan ben Zaccai, they left off the trial of the suspected woman, cases of this nature being so very numerous: and this sin prevailed not only among the common people, but among their principal doctors; as may be learnt from their own writings, and from that conviction of this iniquity which the Scribes and Pharisees were brought under by Christ, when the woman, taken in adultery, was had before him by them, Joh 8:9.

Thou that abhorrest idols, dost thou commit sacrilege? for though at this time they abhorred idolatry, to which their forefathers were so much inclined, and so often fell into, yet they were guilty of sacrilege; by violating the worship of God, and polluting it with their own inventions; by pillaging or withholding, or not offering the sacrifices they ought; and by plundering the temple, and converting the sacred things of it to their own use.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

20 An instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law.

Ver. 20. Which hast the form of knowledge] A platform of wholesome words, a system, a method artificially moulded, μορφωσις, such as tutors and professors of arts and sciences have, and do read over again and again to their auditors.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Of the foolish - The word “foolish” is used in the Scriptures in two significations: to denote those who are void of understanding, and to denote the wicked. Here it is clearly used in the former sense, signifying that the Jew esteemed himself qualified to instruct those without knowledge.

Of babes - This is the literal meaning of the original word. The expression is figurative, and denotes those who were as ignorant as children - an expression which they would be likely to apply to all the Gentiles. It is evident that the character bare given by Paul to the Jews is one which they claimed, and of which they were proud. They are often mentioned as arrogating this prerogative to themselves, of being qualified to be guides and teachers of others; Mat 15:14; Mat 23:2, Mat 23:16, Mat 23:24. It will be remembered, also, that the Jews considered themselves to be qualified to teach all the world, and hence evinced great zeal to make proselytes. And it is not improbable (Tholuck) that their Rabbies were accustomed to give the names “foolish” and “babes” to the ignorant proselytes which they had made from the pagan.

Which hast the form of knowledge - The word translated here as “form” properly denotes a delineations or picturing of a thing. It is commonly used to denote also the appearance of any object; what we see, without reference to its internal character; the external figure. It sometimes denotes the external appearance as distinguished from what is internal; or a hypocritical profession of religion without its reality; 2Ti 3:5. “Having the form of godliness, but denying its power.” It is sometimes used in a good, and sometimes in a bad sense. Here it denotes that in their teaching they retained the semblance, sketch, or outline of the true doctrines of the Old Testament. They had in the Scriptures a correct delineation of the truth. Truth is the representation of things as they are; and the doctrines which the Jews had in the Old Testament were a correct representation or delineation of the objects of knowledge; compare 2Ti 1:13.

In the law - In the Scriptures of the Old Testament. In these verses the apostle concedes to the Jews all that they would claim. Having made this concession of their superior knowledge, he is prepared with the more fidelity and force to convict them of their deep and dreadful depravity in sinning against the superior light and privileges which God had conferred on them.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Babes; such as have little or no knowledge.

The form of knowledge; a scheme or system of notions, a compendious model or method, which is artificially composed; such as tutors and professors of arts and sciences, do read over again and again to their pupils and auditors.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

20. Babes—The neophytes and fresh novices in divine truth.

The form— An outline figure or form. Sometimes it is opposed to the reality; but here it means the true form of doctrine in opposition to the false.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Having the form of knowledge and truth - That is, the most accurate knowledge of the truth.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

20. “A teacher of the ignorant, an instructor of the juveniles; having the form of knowledge of the truth in the law.” If you follow through this prolix sentence, including seven verses, you find this boastful character all a delusion and a cheat. As in case of the fallen Jew, it is equally true with the counterfeit Christian of the present day. How grand these achievements if they were only real! Yet where you will find a genuine case, Satan has a score of counterfeits to counteract the heavenly influence, and wrap the blind multitude in a still darker delusion.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

a corrector of the foolish, a teacher of babes, having in the law the form of knowledge of the truth ;

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

20. Which hast the form of knowledge. In the law they had the form, the pattern, of knowledge and of the truth. The truth in its fulness came with Jesus Christ (John 1:17), but the law was the pattern, the typical form, of this truth.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

20. ἔχοντα = as one who has.

τὴν μόρφωσιν = the true shaping. The Law was a true expression of the knowledge and truth of GOD; cf. Rom 7:12. On μορφή as the proper expression of the inner reality of. Lft, Phil. 127 f.

τῆς γν. κ. τῆς ἀλ. Cf. τὸ θέλημα—all in the most general form.

ἐν τῷ νόμῳ. With ἔχοντα.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

20.] μόρφωσιν, not the mere apparent likeness (Theophylact, &c.), but the real representation. The law, as far as it went, was a reflexion of the holiness and character of God. Hardly so much is here meant (Olsh.), as that the law contained a foreshadowing of Christ,—for the Apostle is speaking now more of moral truth and knowledge, by which a rule of judgment is set up, sufficient to condemn the Jew as well as the Gentile. But after all, this clause (ἔχοντα … νόμῳ) is not to be pressed as declaring a fact, but taken subjectively with regard to the Jew, after πέποιθας, and understood of his estimate of the law.

ἐν τῷ νόμῳ, because the book of the law, the whole law, is denoted.

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Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

Instructor [παιδευτην] , Rev., corrector. Better, because emphasizing the element of discipline or training. See on chastise, Luk 23:16 Of babes [νηπιων] The term used by the Jews to designate proselytes or novices. Paul uses it of one not come of legal age, Gal 4:1. The form - in the law [μορφωσιν] . Not mere appearance, but the scheme, the correct embodiment of the lineaments of truth and knowledge in the law.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.