Commentary on Romans, Biblical exegesis 1 · Chapter 5 · Section 3 · Subsection 1 – Subsection 6
Quest. 1. What peace the Apostle meaneth, ver. 1.
v. 1. Beeing iustified by faith, we hauehave peace toward God. 1. Oecumenius, whom Harme, and Anselme, Lyranus, Hugo followe, doe reade here in the imperatiue, habeamus, let vsus hauehave, not habemus, we hauehave: and they vnderstand peace with men: that the Iewes should no longer contend with the Gentiles about their lawe, as though iustification came thereby, seeing the Apostle had sufficiently prooued alreadie, that we are iustified by faith: But this exposition cannot stand. 1. because the Apostle speaketh of such peace, as we hauehave with God, not with man. 2. he speaketh in the first person, we hauehave, but S. Paul was none of these which did contend about the Lawe.
2. Origen, Chrysostome, Theodoret, vnderstand it of peace with God, but in this sense: let vsus beeing iustified by faith take heede, that we offend not God by our sinnes, and so make him our enemie; mihi videtur (saith Chrysostome) de vita & conuersatione disserere, the Apostle seemeth vntounto me now to reason of our life and conuersation: so Origen, let vsus hauehave peace, vt vltra non adversetur caro spiritus, that our flesh no longer rebell against the spirit: But the Apostle here exhorteth not, sed gratulatur eorum faelicitati, he doth rather set forth with ioy the happines of those, which are iustified: Erasmus: and it is not an exhortation, but a continuation rather of the former doctrine of iustification, Tolet annot. 1. and here he sheweth the benefits of our iustification, whereof the first is peace of conscience, Pareus: and this is further euident by the words following, By whom we hauehave accesse, which words beeing not vttered by way of exhortation, but of declaration, shewe that the former words should so likewise be taken, Erasmus.
3. Ambrose reading, in the Indicatiue, habemus, we hauehave, expoundeth this peace of the tranquilitie and peace of conscience, which we hauehave with God, beeing once iustified by faith in Christ: thus the Apostle himselfe expoundeth this peace, v. 10. When we were enemies we were reconciled to God, by the death of his Sonne, for they are our sinnes which make a separation betweene God and vsus: this sense followe Tolet annot. 1. and in his commentarie, Pareus, Gryneus, Faius, with others.
4. This then is resolued vponupon, that the Apostle speaketh here not of externall, but internall peace: there is pax temporis, and pax pecteris, a temporall, and a pectorall or inward peace: the other Christ giueth, but through the malice of Sathan, and the corruption of mans heart it may be interrupted, and therefore Christ saith, Matth. 10.34. That he came not to send peace, but the sword: but the other which is the inward peace of conscience Satan himselfe can not depriue vsus of: no man can take it from vsus.
But whereas there is a threefold combate within vsus, the fight betweene reason and affection, betweene the flesh and the spirit, and a wrestling with the terrors of Gods iudgements: in the two first we cannot hauehave peace here, but in part: for still in the seruants of God there remaineth a combat betweene reason, and affection, the flesh and the spirit, as S. Paul sheweth, that it was so with him, Rom. 7.23. he sawe another lawe in his members rebelling against the lawe of his minde: and therefore we are not to hope to hauehave such peace, vt non vltra caro adversetur spiritui, that the flesh should no more rebell against the spirit. as Origen thinketh: but this inward peace is in respect of the terrors which are caused in vsus by the feare of Gods iudgement against sinne: from this terror we are deliuered by Christ, Beza: yet so, as sometimes there may arise some feare, doubts, and perplexitie in the minde of the faithfull: as it is written of Hilarion, that beeing 70. yeare old, and now neere vntounto death, he was somewhat perplexed and troubled in minde: yet faith in the end ouercommeth all these dangers, that we fall not vponupon the rockes, to make shipwracke of our faith, and a good conscience.
5. And we must here distinguish betweene, pax conscientiae, & stupor conscienciae, the peace of conscience, and a carnall stupiditie: for the one neuer felt the terror of Gods iudgments, and therefore can hauehave no true peace, the other hath felt them, and is nowe by faith deliuered from them, Calvin.
6. Now whereas it is added, We hauehave peace with God, or toward God, these things are here to be obserued. 1. all the causes are here expressed of our iustification: the materiall which is remission of our sinnes included in iustification, the formall, by faith, the finall, to hauehave peace with God, the efficient, through our Lord Iesus Christ, Gorrhan: 2. and in that he saith, toward God: Origen noteth that this is added to shewe, that they hauehave neither peace in themselues, because of the continuall combate betweene the flesh and the spirit: not yet with Sathan and the world, which continually tempt vsus: but with God we hauehave peace who is reconciled vntounto vsus in Christ: and he saith toward God, or with God, to signifie that reconciliation is not onelyonly made with God, but that it is pleasing, and acceptable vntounto him, that such a reconciliation is made, Tolet. and further hereby is signified, that this is a perpetuall peace, because it is toward God, with whom there is no change nor mutabilitie, Faius.
Thorough Iesus Christ: 1. Chrysostome seemeth thus to vnderstand the Apostle, that Christ Iesus, is our preseruer in this state to keepe vsus in peace: which is true, but it is not all, we rather vnderstand with Origen, Theodoret, Ambrose, that this our peace and reconciliation, was wrought and effected by Christ, not continued onelyonly and preserued. 2. neither doe we vnderstand by this phrase, that Christ in respect of his humanitie was instrumentum coniunctum, a ioynt instrument of this our peace, as Lyranus. But Christ is the true author and efficient cause of this our peace, as foreign & foreign, a ioynt cause, and fellowe worker with his father: for he saith, Ioh. 16.33. that in him we hauehave peace; as the foundation thereof: and therefore he is said to be our peace, Ephes. 2.14. the worker and effector thereof, Faius. And here we may obserue the opposition betweene the effects and fruits of iustification by the lawe, and by faith: for they which looke to be iustified by the lawe, hauehave not wherein to reioyce with God, c. 4.1. but they which are iustified, by faith, hauehave peace with God, and so matter of reioycing, Tolet.
Quest. 2. Of the second benefit proceeding of our iustification, which is to stand and perseuere in the state of grace.
1. By whom we hauehave accesse thorough faith. 1. This is an amplification of the former benefit of reconciliation: that we hauehave not peace onelyonly with God by faith, but are admitted also vntounto his presence, to his grace and sauour: one may be reconciled to his Prince, and yet not be brought into his presence, Pareus: as Absalom was a long time kept from his fathers presence after he was reconciled: but by faith we are both reconciled, and restored the fruition of the fauour and gratious presence of God. 2. But we must take beede here of Origens note, that this gate whereby we hauehave accesse vntounto God, is not onelyonly saith, but oftium hoc iustitia, oftium humilitas, righteousnesse is this gate, humilitie is this gate: whereas the Apostle directly saith, We hauehave accesse thorough faith. 3. Neither is this accesse taken onelyonly for a bare entrance and beginning: as Gorrhan thus alludeth, accedere est incipientium, stare proficientium, &c. to hauehave accesse is of beginners, to stand, of proceeders, to glorie of such as are perfect: but here it signifieth not an entrance as it were to the threshold, but an admittance into the verie chamber of the spouse, Faius.
2. VntoUnto this grace. 1. Not the grace of a good conuersation, gloss. interlin. for the Apostle speaketh of the iustifying grace, wherewith we are formally made iust, Lyran: 2. neither by grace are vnderstood the second graces and gifts of the spirit, whereof the Apostle speaketh, 1. Cor. 15.10. I laboured more aboundantly then they all, yet not I, but the grace of God, &c. Origen: for the Apostle speaketh not of any such speciall and particular graces which Paul had, but of the common iustifying grace. 3. this grace then is that whereof he speake before, c. 3.24. We are iustified freely by his grace: and it signifieth both the originall of our iustification, which is the free merciemercy and grace of God, and the state and condition whereunto we are called, Pareus.
3. Wherein we stand. 1. Some hauehave reference vntounto our fall in Adam, gloss. interlin. 2. some oppose it to the gesture of sitting or lying, as set against the lawe, wherein we stood not, but were as pressed downe with the burthen of ceremonies. 3. Tolet annot. 3. thinketh thereby to be signified, progressum ad vlteriora bona, a progresse and proceeding to further good things: so Pererius saith, that standing betokeneth hominem erectum ad aspectum, a man setling himselfe to looke vp to behold heauenly things.
4. But Chrysostome better obserueth the stedfastnesse of spirituall graces, ne que finem novit isthaec Dei gratia, this grace of God knoweth no ende: And beside it sheweth as the stedfastnes of Gods grace in it selfe, so the certaintie which we hauehave thereof by faith: for faith is like vntounto Iacobs staffe wherewith he went ouer Iordan, Gen. 32.10. it is that whereby we stand, Rom. 1.24. whereby we walke, 2. Cor. 5.7. thorough this vaile of miserie, Faius: we then stand in the state of grace, beeing sure by the Lords assistance neuer to fall away from thence, sic Calvin, Pareus, with others.
Quest. 3. Of the third benefit of iustification, the hope of euerlasting glorie.
v. 2. And reioyce vnderunder the hope of the glorie of God. 1. Tolet annot. 3. will hauehave the word reioyce referred vntounto the former clause, wherein we stand and reioyce, vnderunder the hope, &c. and his reason is; because there are two prepositions vsed in the Greeke, foreign, in, and of or vnderunder, with the former is the same word reioyce, ioyned in the next verse, we reioyce, in, in tribulation: but this a needelesse contention, for howsoeuer the word be ioyned, the matter of this reioycing is the hope of eternall life.
2. The Latine translator addeth, the glorie of the sonnes of God, which some vnderstand of the Angels, Hugo Card. some of the Saints in heauen, Lyran. but there are no such words in the originall, though this glorie belong vntounto the sonnes of God, not onelyonly them which are alreadie glorified in heauen, but those which are the sonnes of God by grace, yet militant in earth: as it is called, The glorious libertie of the sonnes of God, c. 8.21.
3. Origen is here somewhat curious: making three kinds of glory, one which was seene, the glorie of Moses countenance, which is passed away, another glorie which appeared in the incarnation of Christ, Iob. 1.14. And we sawe the glorie thereof, as of the onelyonly begotten sonne of God; the other is the glorie of the next life: whereof the Euangelist speaketh, Matth. 25.31. When the Sonne of man commeth in his glorie: And whereas the Apostle speaketh here onelyonly of the hope of glorie, that is, glorie hoped for, and yet elsewhere be saith, 2. Cor. 2.18. We behold the glorie of the Lord with open face, and are changed vntounto the same image from glorie to glorie: as though he had possession alreadie of this glorie: the Apostle must be vnderstood to speake of two kinds of glorie, one now enioyed in the state of grace, but the more full glorie is hoped and expected for in the kingdom of heauen.
4. Chrysostomes note here is good, that faith extendeth it selfe not onelyonly vntounto things present, as the Apostle speaketh of grace, wherein we stand, but vntounto things also to come, namely, the glorie which is hoped for: And beside he noteth the certaintie of this glorie, which is hoped for, because we glorie in this hope: now faith he gloriamur in ijs quae tam exhibita sunt, we glorie in the things which are alreadie exhibited: if then the hope of things to come were not as certaine, as the things which are alreadie past, we could not glorie in it.
5. Here the Apostle speaketh not so much of that absolute glorie, which God hath in himselfe, as of that, whereby he shall glorifie vsus, Pareus.
Quest. 4. How we are said to reioyce in tribulation.
v. 3. Neither that onelyonly, &c. Origen referreth this clause to all the particulars before expressed, as iustification by Christ, peace with God, and hauing accesse vntounto him by Christ: but it is better restrained vntounto the former clause, that we doe not onelyonly reioyce because of the future hope of eternall glorie, but euen in tribulation also, Erasmus: for it might hauehave beene obiected, that the condition and state of the children of God, is for the present time most miserable: the Apostle then preuenteth this obiection, shewing that the children of God are euen in their afflictions most happie.
2. As before then he shewed the internall effects of iustification in the spirituall graces of the minde: so here is declared what iustification worketh in vsus euen in temporall and externall things: which is seene in these three points: 1. the faithfull reioyce in tribulation. 2. why, because tribulation bringeth forth patience. 3. and this is not in vaine, for hope maketh them not ashamed, Gorrhan.
3. Chrysostome here sheweth a difference betweene the striuing for a temporall and euerlasting crowne: for there in the labour, that is sustained, there is no pleasure till they come to the reward: but here non minus iucunditatis adferunt ipsa certamina, &c. the very striuing hath no lesse pleasure, then the reward which we striue for.
4. But here we must vnderstand not eueryevery tribulation, but such as are endured for Christs cause: for the euill also doe suffer tribulation, but they suffer worthily as euill doers, and in such tribulations there is no ioy, no comfort: but in such as the faithfull doe suffer for righteousnesse sake, such as the Apostle speaketh of Act. 14.22. That we must thorough many afflictions enter into the kingdome of God.
5. This is contrarie to the iudgement of the world, and of naturall reason, for they hold afflictions to be nothing els but miserie and vnhappinesse, and them miserable which doe suffer them: But like as the eight sphere keepeth it course from the East to the West, but the planets doe mooue from the West to the East, holding a contrarie course: so the godly and faithfull doe embrace that way, which the wicked decline as euill and vnhappie, Martyr.
6. And the faithfull reioyce thus in tribulation, not as though they were without feeling and were voide of affection, as the Stoiks would hauehave their wise men; but afflictions beeing euill in themselues, are thorough the grace of God turned to the good of his seruants, Mart. Chrysostome here saith, that tribulations are res in seipsis bonae, &c. things good in themselues, because they bring forth patience: but this is rather ex accidente, by an accident, that things in themselues euill, are by Gods grace turned to be profitable vntounto the servants of God.
7. Now in that the faithfull doe many times mourne and complaine in their afflictions, this is not contrarie to the Apostle: for there is in euerie man regenerate, the spirituall and naturall man: the one sheweth it selfe in the naturall feeling of crosses and afflictions: but the other aboue nature by grace reioyceth in them, Calvin.
Quest. 5. How S. Paul and S. Iames are reconciled together: the one making patience the cause of triall or probation, the other the effect.
S. Paul, v. 4. saith, that patience bringeth forth triall or probation, which is commonly translated experience: But S. Iames saith, v. 1.3. that the trying of your faith bringeth forth patience: so S. Paul maketh this probation the effect of patience, S. Iames the cause.
1. It cannot be said, that they speake of two diuerse kinds of patience, for the same word foreign, patience, is vsed in both places.
2. Lyranus by probation vnderstandeth, the purgation of sinnes: for as the blot of sinne is taken away (saith he) by the contrition of the heart, so the guilt of punishment by tribulation: But the Scripture acknowledgeth no such purging of sinnes by affliction, the purging of sinne is ascribed vntounto Christ, Heb. 1.3. Who by himselfe (not by our afflictions, but by his owne sufferings) hath purged our sinne.
3. There are then two kind of probations: or rather this word probation is taken two wayes: for either it signifieth the verie action it selfe, whereby one is tried or prooued, and so it is taken actiuely in respect of God, who prooueth and trieth vsus: and so the triall and probation of our faith by affliction bringeth forth patience as the fruit and effect thereof: and in this sense Iames taketh it: or it signifieth the experience or triall which a man hath of himselfe by his affliction, and so is the effect of patience, and thus S. Paul vnderstandeth it: And therefore the Apostles vse two diuerse words: Iames hath foreign, which is taken actiuely for the verie probation it selfe: S. Paul vseth the word foreign, which is taken passiuely, for that which is tried and found out by experience: thus Calvin, Pareuis dub. 3. Tolet. annot. 4. Perer. disput. 1. numer. 5.
4. Faius further answeareth that both are true in the same sense, that patience bringeth forth triall or experience, and probation or triall againe maketh patience: as health is the cause of deambulation and walking, and walking is the cause againe of health, the one is encreased by the other.
Quest. 6. Of the coherence of these words with the former, because the louelove of God is shed abroad in our hearts, v. 5.
1. Oecumenius maketh this as a reason why we reioyce in tribulation; because the louelove of God is in vsus, and men doe delight to suffer and endure for that which they louelove: But louelove is here taken passiuely for the louelove, wherewith we are beloued of God, not actiuely, for that whereby we louelove God, as shall be shewed in the next question: and the Apostle had yeelded a sufficient reason before of our reioycing in tribulation, because tribulation worketh patience, patience experience, &c.
2. Some doe make it a reason of the words immediately going before, namely, of the certaintie of our hope, which maketh vsus not ashamed, seeing we enioy the things hoped for, because we are assured by the spirit of God, that we are beloued of God: his louelove is shed abroad, that is, manifested in our hearts by the spirit, so Faius, Tolet.
3. But it rather containeth a generall reason of all the precedent benefits and priuiledges, mentioned before, of our iustification by faith, accesse and entrance vntounto God, hope of glorie, reioycing in tribulation, because the spirit beareth witnesse vntounto our hearts, that we are accepted and beloued of God in Christ, Calvin. Pareus.