Commentary on Romans, Biblical exegesis 1 · Chapter 2 · Section 3 · Subsection 1 – Subsection 12
1. Quest. To whome the Apostle here speaketh, Wherefore thou art inexcusable, O man, &c. to the Gentiles, or Iewes.
1. Some thinke that the Apostle vseth here a transition, and as he had hetherto discouered the sinnes of the Gentiles, so now he turneth him vntounto the Iewes, to lay open their hypocrisie: Lyran. And Tolet thinketh, that the Apostle reasoneth from the lesse to the greater: that if the Gentiles which had not the written law of God, were not excusable, much lesse the Iewes: But the particle foreign, wherefore, sheweth, that this is inferred out of that which went before, and so is a continuance of the same argument.
2. Some here comprehend not the Gentiles onelyonly, but the Iewes also, that both the Iewes in condemning the idolatrie of the Gentiles, and the Gentiles censuring the Iewes for their euill life, and yet did the same things themselues, should be both without excuse: Haymo, gloss. ordin. Anselm. Perer. But it can not be shewed, how the Iewes condemning the Gentiles of idolatrie, were guiltie of the same themselues.
3. The third opinion is, that the Apostle still treateth of the Gentiles: and hereof there are two reasons; both because those words hauehave a necessarie connexion, and reference to and with the former chapter; and afterward, v. 17. the Apostle beginneth by name to deale with the Iewes. But they which agree that this is spoken of the Gentiles, yet doe differ therein. 1. Origen will hauehave this verse to be the conclusion of the former chapter: wherein he committeth two faults, first in ioyning together things of diuers natures: for the Apostle there touched those, which both fauoured euill in others, and did practise it in themselues: but now he taxeth an other sort of men, that seemed to mislike sinne in others, and yet did it themselues: and againe, Origen in diuiding the first verse from the second: for we know, that the iudgement of God is according to the truth, which is a reason of the former, doth separate and distinguish those things, which should be conioyned.
2. Some referre this to such as were Iudges among the Gentiles, who though they made lawes to iudge and punish by, yet did commit the same things themselues: Theodoret. But the Apostles words beeing generall, Thou art inexcusable, O man, whosoeuer thou art, are not to be so restrained.
3. Chrysostome thinketh the Romanes are here specially taxed, who were the Lords of other nations, and so tooke vponupon them to iudge others: But the Apostle hetherto in generall hath reasoned against all the Gentiles.
4. Some thinke that the Apostle speaketh of the iudgement of the Philosophers, such as were Socrates, Cato, who erred in the same things, whereof they reprooued others: Hyper. But the Apostle in generall speaketh to eueryevery man whatsoeuer.
5. Yea some doe make the Apostles speach yet more particular: that he should specially meane Seneca, with whome he was familiar: But as yet S. Paul had not beene at Rome, and therefore if Seneca were knowne vntounto the Apostle, this their knowledge beganne after the writing of this epistle.
6. Wherefore I rather thinke with Pareus, that the Apostle noteth all such in generall among the Gentiles, who found fault with others, beeing guiltie of the same faults themselues: yet so, as the Iewes be not excluded, though principally the Gentiles be taxed: see the analysis before: he speaketh of a generall iudgement whereby one iudgeth an other: that is, subscribeth to Gods iudgement, that they which doe such things are worthie of death: so Chrysostome: Vniuersi mortales, licet non omnes thronos iudiciales, &c. for all mortall men, though they hauehave not iudiciall thrones, &c. yet they iudge either in word, or in the secret of their conscience. Ambrose thinketh, that the Apostle here preuenteth an obiection, that whereas he had before noted such, as committed sinne themselues, and fauoured it in others, they might thinke to be free, which condemned it in others, though they did it themselues: therefore the Apostle sheweth, that euen such could no way escape the iudgement of God.
2. Quest. Whether one offend in iudging an other, wherein he is guiltie himselfe.
It may be thus obiected, that if a man make himselfe inexcusable, in iudging an other for the same crime, which he knoweth by himselfe, then it is not safe for such an one to iudge an other: as our Sauiour reprooueth those which brought the woman taken in adulterie, because they themselues also were not without sinne, Ioh. 8. Ans. 1. The iudge, which condemneth an other, is in the same fault, either occultè & in foro conscientiae, secretly and in the court of their conscience, and then they sinne not in iudging of an other: or they are publikely detected of the same sinne: and then they sinne, not in that they giuegive iust sentence vponupon other, but in respect of the scandall and offence giuen to others: Thomas: non peccat, quia reprehendit, sed quia inordinatè reprehendit, he sinneth not because he reprehendeth him, but because he doth it inordinately: Gorrh. 2. so that the power of the office must be distinguished from the vice of the person: such a iudge neither offendeth against the lawes, which command malefactors to be punished: nor against the offendor, which hath deserued that punishment: but he sinneth in giuing offence to others: Pareus. 3. our blessed Sauiour misliketh not the action, that they accused the adulteresse: for he himselfe admonisheth her to sinne no more: but the manner, that they did it in hatred, delighting in the punishment of an other, and in hypocrisie, not looking into themselues. Martyr. 4. Herein Dauid offended, who pronounced sentence of death against the man, of whome Nathan put the case in his parable, not yet perceiuing that he himselfe was the man, against whom he pronounced sentence: Erasm. such many were there among the heathen: Diogenes accused Grammarians, which diligently sought out Vlysses faults, and were ignorant of their owne; and Musitians, which tuned their instruments, beeing themselues of vntuneable manners; Astronomers, for that they gazed vponupon the starres, and saw not the things before their owne feere; Orators, because they were carefull to speake iust things, but not to doe them: the common people praised them, which contemned money, and yet they themselues were addicted to the desire of money. ex Gryn.
5. Now whereas our Sauiour saith, Iudge not, that ye be not iudged, Matth. 7. he speaketh not there against ciuill iudgement, or brotherly admonition: but against hastie and precipitate iudgement, and vncharitable curiositie, when men pried and searched into the faults of others, not with a desire to amend them, but to the end, tha… their faults might be rather excused with the multitude of otehr delinquents. Martyr.
Quest. 3. Of these words, v. 2. We knowe that the iudgement of God is according to truth.
1. We knowe: some will hauehave this principally referred to the Iewes: we knowe by the Scriptures, Tolet. we the Apostles and spirituall men, Gorrh. we knowe both by the light of nature, and by the testimonie of the word, Pareus. But the Apostle hauing here to deale against all men in generall, doth vrge this naturall principle, that God seeth more sharpely then men, and therefore is a most iust iudge, Beza. so that he saith in effect, we knowe, that is, it is certaine: Osiander.
2. The iudgement of God: Chrysostome referreth this to the finall iudgement at the last day, that howsoeuer some may escape vnpunished in this world, yet the iudgement of the next world shall be according to truth: so also Osiander: but euen in this world the Lord also often sheweth his vpright and iust iudgement: Ambrose maketh this the connexion of the sentence: that if man iudge the sinnes which he seeth in another, God shall much more: But these words are rather a confirmation of the former sentence: that he which iudged an other, and yet committed the same things, could not so escape, for though he were blind in his owne iudgement, God would finde him out: his hypocrisie could not be hid.
3. According to truth: where the iudgement of God is opposed to the iudgement of man, in these two things: first mans iudgement is partiall, he often iudgeth according to the person, not the qualitie of the offence, Calvin: and againe there are many secret things which God will bring to light, but man cannot iudge them, Lyran. Socrates who publikely disputed of vertue, yet priuately was an idolater: Cato 2 Censor of others, yet was an vsuter, and did prostitute his wife: these men though they seemed without reproofe vntounto others, yet the Lord that iudgeth according to truth, would finde out their sinnes, Beza.
4. Origen here mooueth this question, if God iudge according to the truth, so that the euill receiue euill things, and the good good things at the hands of God: how then commeth it to passe, that a man who hath liued wickedly and repenteth him, findeth remission of sinnes and fauour with God: and an other which hath liued well, and afterward falleth into euill, is punished: the answer is, that God iudgeth here according to truth, for in the one, ingressa piet as impietatem depellet, godlinesse entreth and expelleth vngodlinesse: and in the other vngodlinesse expelleth godlinesse, and so euerie one is iudged in truth, according to that present state wherein he is, whatsoeuer he had beene before.
Quest. 4. Whether a iudge be bound herein to be like vntounto God, to iudge according to the truth which he knoweth.
Some here resolue, that a Iudge is bound to followe the euidence which is brought in before him, though he know the truth to be otherwise in his owne conscience: indicandum est secundum veritatem manifestam, id est, probatam, they must iudge according to the manifest truth, which is prooued, and not according to the secret truth, Gorrham. Hugo Cardinal. and so their resolution is, that a iudge is not bound to absolue a man publikely condemned, though he knowe him to be innocent.
Contra. 1. Indeede a iudge cannot followe that truth which is hid and secret and no way made knowne vntounto him: and in this case if an innocent man be condemned, the Iudge is free, because he followeth the euidence, hauing no other direction to the contrarie: But if the Iudge knowe in his conscience that he is innocent, he is by no meanes to consent to his condemnation, whatsoeuer euidence is brought in to the contrarie: for he is to iudge according to the truth, as God iudgeth: now there can be but one truth: neither can the action of that Iudge be warranted, which is against his knowledge: for whatsoeuer is not of faith is sinne, Rom. 14. But see this question handled at large, Hexapl. in Exod. c. 23. qu. 13.14. whether I must desire the Reader to hauehave recourse: because it were superfluous to handle the same things in diuerse places.
Quest. 6. Of the reasons why the Lord vseth patience and forbearance toward sinners.
1. The Apostle vseth three words, foreign, goodnesse, bountifulnesse, which is seene in the generall benefits, which God vouchsafeth to the wicked, as in granting them the Sunshine and raine, and such other temporall blessings: foreign, patience and forbearance, which is in bearing with the wicked, and not punishing them in their sinnes: foreign, longanimitie, and long sufferance: when God still deferreth his punishments, though men heape sinne to sinne: the first and chiefest cause of this long sufferance in God, is the expectation of mens repentance, that they should thereby come to amendement of life, as S. Peter saith, 2. epist. c. 3.9. God is patient toward vsus, and would hauehave no man to perish, but would hauehave all men come to repentance. 2. As Gods merciemercy and goodnes herein appeareth, so also the malice of men, in abusing the Lords patience, and their more iust condemnation in the end is made manifest, as the old world was most iustly destroyed, after they had been warned an 120. yeares by the preaching of Noah. 3. God taketh occasion by the malice, impenitencie, and hardnesse of heart in the wicked, to shewe his powerfull and wonderfull workes, as Pharaohs hardnesse of heart gaue occasion to the Lord, to shewe his wondrous workes in Egypt. 4. While the impenitent abusing Gods long animitie, are more hardned in their sinnes, others in the meane time make good vse of the diuine patience, and are conuerted vntounto repentance: as in Egypt, though Pharaoh became worse, yet many of the Egyptians were humbled by these plagues, and were turned vntounto God, and ioyned vntounto his people. 5. God vseth patience toward some, for the ensample, encouragement, and confirmation of others, that they should not despaire of the goodnesse of God: as S. Paul saith, that Iesus Christ might first shew on me all long suffering, vntounto the example of them, that in time to come, shall beleeue in him to eternall life, 1. Timoth. 1.16.
Quest. 7. Whether the leading of men to repentance by Gods long sufferance, argueth that they are not reprobate.
It will be here obiected, that seeing the long sufferance of God calleth all vntounto repentance, and whom he would hauehave repent, he would hauehave saued: it seemeth then, that none are reiected or reprobate, whom the Lord so inviteth and calleth vntounto repentance.
Answer. 1. Such as are effectually called vntounto repentance by Gods patience and long suffering, are indeede elected: for the elect onelyonly are effectually called to repentance, but such as abuse Gods patience, and are impenitent still, may notwithstanding be in the state of reprobation: for though the same meanes be offred vntounto them to bring them to repentance, yet they hauehave not the grace: the decree then concerning the reiecting of such impenitent persons, and the offer of such meanes, as might leade them vntounto repentance, may verie well stand together: because it is of their owne hardnes of heart that the meanes offred are not effectuall. 2. And thus also another obiection may be answeared, that if it be Gods will, that such should come to repentance, whether the malice of man therein can resist the will of God: for, if it were Gods absolute will and good pleasure, that such should come vntounto repentance, no man could resist it: God is able to change and turne the most impenitent and hard heart, if it pleased him: But here we must distinguish betweene effectuall calling, which alwaies taketh place and none can hinder it, and calling not effectuall, yet sufficient if men did not put in a barre by their owne hardnes of heart: Gods absolute will then is not resisted, when men come not to repentance: for his will is to leaue such to themselues by his iust iudgement: and not to giuegive them of his effectuall grace, Faius. Now hereof no other reason can be giuen, why God doth not giuegive his effectuall grace to all, but his good pleasure, as our Blessed Sauiour saith, Matth. 11.26. It is so father, because thy good pleasure is such.
Quest. 7. How the bountifulnes of God in leading men to repentance, and the reuelation of his wrath, spoken of ch. 1.18. may stand together.
The reuelation of Gods wrath and iustice against all vnrighteousnes, and his goodnes and merciemercy in expecting the conuersion and repentance of sinners, are not contrarie the one to the other: for if men hauehave grace to come to amendment of life by Gods long sufferance, then his merciemercy taketh place in forgiuing them their sinne, and acquiting them of their punishment which is satisfied for in Christ: But if they become impenitent, and abuse Gods patience, then his iustice sheweth it selfe in their condigne and deserued punishment: So Gods bountie and merciemercy appeareth in forbearing to punish, if they will repent, and his wrath is reuealed, vponupon their impenitencie, and abusing of Gods long sufferance, Pareus.
Quest. 8. How God is said to harden the heart, seeing the wicked doe harden their owne hearts.
v. 5. After thine hardnes, and heart that cannot repent: this hardnesse of heart, is naturally in mans heart, and is encreased by his owne peruersnes, and obstinacie: yet God sometime also is said to harden the heart, as the Scripture saith, he hardened the heart of Pharaoh: This is done three wayes, 1. because men take occasion by Gods patience and forbearance, to continue in their sinnes: and so the Lord may be said to harden the heart, because the wicked abuse that occasion, which is sent of God: thus Origen, lib. 3. periarchor. Basil in his oration, wherein he prooueth that God is not the author of euill: but in this respect, man rather should be said to harden his owne heart, in abusing the occasion, then God in giuing it. 2. Augustine taketh this induration of the heart to be said of God, when he withdraweth his grace: as discedente sole aqua obduratur, by the departure of the sunne, the water is congealed and hardened, serm. 88. de tempor. 3. But beside the subtracting and withholding of Gods grace, he concurreth as a iust iudge, by his secret power so working, that both the inward suggestions of Sathan, and the externall obiects doe all make together for the further hardening of their heart: see before, c. 1. qu. 63.
Quest. 9. Whether hardnes of heart and finall impenitencie, be a speciall kind of sinne.
1. Pererius seemeth to collect so much by these two reasons. 1. because here the Apostle ioyneth hardnesse and impenitencie of heart together: that as hardnesse of heart, is a speciall sinne, so should the other be also. 2. here is a speciall and most grieuous punishment inflicted, the heaping and treasuring vp wrath: But neither of these reasons conclude, for both the hardnesse of heart is rather the generall effect of sinne, and a perpetuall companion of an habite and custome in sinne, then a speciall sinne: and the punishment here described is against not one but all their sinnes, wherein they continue without repentance.
2. Vega lib 13. c. 20. super decret. Trident. de iustificat. sheweth that in these two cases, impenitencie doth assume a newe kind of peculiar malice, that is either in receiuing of the Sacraments, for then especially men are commanded to prepare their hearts by repentance: so that herein the commandement of God is transgressed: and at the houre of death, for then a man not repenting is accessarie to his owne death, and so transgresseth that commandement, thou shalt not kill: But neither of these reasons are sufficient. 1. when one commeth to the sacrament without due preparation, and so receiueth it vnreuerently and profanely: there is a newe sinne indeede committed which is profanenesse and contempt of sacred things: but this is the fruit and effect of his impenitencie: a newe sinne is added to his impenitencie, rather then impenitencie it selfe is changed into a speciall sinne. 2. And so likewise, when one thorough impenitencie is carelesse of his saluation beeing at the point of death: this carelesnes is also a fruit of impenitencie.
3. Thomas thus decideth this questiō: that if impenitencie be taken simply for perseuerance and continuance in sinne, it is not a speciall sinne, but a circumstance rather of sinne: but if there be beside, praepositum non poenitendi, a purpose not to repent, now impenitencie is become a speciall sinne, Thomas 2.2. qu. 14. articl. 2. But this seemeth to be no perfect distinction: for wheresoeuer impenitencie is, there is a purpose and resolution not to repent, as long as the heart remaineth impenitent: Thus much then may be added for the discussing of this question: that impenitencie is two wayes to be considered: either in respect of the obiect, which is sinne, that one hath committed: and so it is a circumstance that accompanieth sinne: or as it is ioyned with profanenes, contempt of God, and vacuitie of his feare, and so it may hauehave toward God, the nature of a speciall sinne.
Quest. 10. Whether it stand with Gods iustice to punish twice for the same sinnes.
Seeing that the Gentiles were punished before, beeing deliuered vp to their vile affections, c. 1.26. how then are they reserued here to a greater punishment against the day of wrath? for the Prophet Nahum saith, c. 1.9. non consurget duplex tribulatio, double affliction or tribulation shall not rise vp.
Answ. 1. This is not the meaning of the Prophet, that God cannot punish twice for the same sinne, but there he speaketh of the destruction of the Assyrians, that it should be at once, God should not neede the second time to come vponupon them: which was fulfilled in the euersion and ouerthrowe of Nineueh, it was at once destroyed for euer.
2. This rule well holdeth in the course of iustice, that one be not punished twice for the same sinne. 1. if by that one punishment full satisfaction be made for sinne: but the wicked by their temporall punishment, cannot fully satisfie Gods iustice for their sinne. 2. punishment begunne in this life, and eternall punishment afterward, are rather diuerse degrees of the whole punishment due vntounto sinne, then diuerse punishments: as here in the course of humane iustice, a malefactor may be both put to the racke, to the wheele, hanged, and quartered: and all these shall make but one condigne punishment for his offence, Par. 3. and when one punishment worketh vntounto amendement, then a second is needlesse: as the righteous onelyonly are chastened in this life, but the wicked because they profit not by temporall punishment vntounto repentance, hauehave their punishment begun in this life, and finished in the next: as the old world and Sodomites were both temporally and eternally punished.
Quest. 11. Whether euerie one shall be rewarded according to his workes, ver. 6.
Against this saying of the Apostle, v. 6. Who will reward euerie man according to his workes, it will be obiected, that they which repent them in their last houre, and so are saued, hauehave no time to shewe good workes, and likewise infants: therefore it appeareth not how they should be iudged according to their workes.
Answ. 1. They which hauehave grace to repent them in their last houre, are not voide of good workes: as the theife vponupon the crosse shewed these good fruits of his faith, he confessed Christ, acknowledged his sinne, reprooued the vnbeleeuing theife, and prayed earnestly for euerlasting saluation. And if he had liued longer, he had no doubt a full purpose of heart to hauehave expressed his faith by his godly workes: the like may be said of those which are at the point of death, called to repentance. 2. Concerning infants there is an other reason: for either they be saued according to the grace of Gods free election: or some are damned being left in their owne nature, the children of wrath: Now the Apostle speaketh not of infants here, but of such as are of yeares to commit euil, or doe good, Pareus.
Quest. 12. How it standeth with Gods goodnesse to punish euill with euill.
It may be thus obiected: that sinne is committed three wayes, either in rewarding evill for good, or euill for euill, or in not recompensing good for good: But God cannot sinne, therefore it should seeme to be against the nature of the diuine goodnesse to punish sinne with eternall damnation: and it is against Christs rule, who commandeth that we should doe good against euill.
Answer. 1. Two wayes may euill be rendred for euill, ve! libidine vindictae, vel amore iusticiae, either with desire of reuenge, and so it is sinne: or for louelove of iustice, and so it is not sinne: for then it should not be lawfull for Magistrates to inflict punishment vponupon malefactors. 2. in this life also God sometime doth send euill for good, vponupon his owne children, as when he afflicteth them: but it is for their greater good, as to encrease their faith and augment their reward, Hugo: but in the next world, he neuer rendreth euill for good: but either euill for euill, as to the wicked, because he is iust: or good for euill, as to infants, because he is good and gracious: or good for good, as to his faithfull seruants, because he is both iust, and good and gracious, Gorrhan.