Commentary on Romans, Biblical exegesis 1 · Chapter 8 · Section 3 · Subsection 24 – Subsection 25
Quest. 24. Of the meaning of the 18. verse, I count that the afflictions, &c.
1. I count, not I thinke, as the vulgar Latine, the word is foreign, which signifieth not an opinion, which is vncertaine, but a due value and estimation of the thing, as Erasmus well observeth here: quasi subducit rationem, he doth as it were cast vp his account, that the afflictions of this life, are nothing answearble to the glorie to come: so also Beza, by the like vse of this word elsewhere, as c. 3.28. c. 6.11. will hauehave it here to signifie perpendere, to weigh, consider, &c.
2. The afflictions or passions: the Apostle giueth instance rather of the afflictions of the Saints, then of their vertuous workes and actions, because they are more painefull, Perer. and the Apostle applyeth this comfort in regard of those times, when there were great persecutions for the name of Christ.
3. Of this present time: if not the afflictions of those times, when the greatest persecutions were for Christ, were worthie, &c. much more of any other time, Gorrhan: and he meaneth all the afflictions of this life present, not onelyonly which the Martyrs suffered, but if it were possible for any to beare all Iobs afflictions, and whatsoeuer torments, si his possunt esse graviora, if there could be any greater, they should not be worthie of that glorie, Origen, Haymo: and hereby is also signified, finiri cum vita, that these afflictions are ended with the life, Perer.
4. Are not worthie: the word is foreign. 1. Beza here refuseth the common interpretation, condigna, condigne or worthie, and readeth, non sunt paria, are not equall: because the word signifieth the equalitie and like weight of such things, as are weighed in a ballance together: so also Faius: likewise Calvin thinketh that the Apostle here speaketh not de dignitate, of the dignitie, or worthines, or price of our sufferings, but onelyonly of their condition and qualitie, that they are nothing beeing compared to eternall life: But I rather with D. Fulke and Pareus thinke, that this is a pregnant proofe against the Popish opinion of merits: tollit omne meritum condigni, it taketh away all merit of condignitie: for if the suffrings of the Saints, neither for qualitie nor quantitie, are proportionable to the glorie of the life to come, it followeth necessarily, that they are not worthie: And the Romanists also contend that the Apostle here treateth not de merito operum, of the merit of our workes: Tolet annot. 17. but onelyonly sheweth that in respect of the lightnesse and shortnesse of our sufferings, there is no comparison betweene them, and the glorie to be reuealed: in this point therefore, it is better to dissent from them. 2. Likewise we must here take heede of a corrupt glosse of Caietans, who thus noteth, that the Apostle saith not, they are not worthie, ad poenas temporales pro peccatis remissis luendas, in respect of the temporall punishment due vntounto our sinnes that are remitted: for that is not true: Iob saith the contrarie that his calamitie was greater then his sinnes, Iob. 6.1. but he saith onelyonly they were not worthie of the glorie: for 1. the Latine text, which Caietan followeth, readeth thus corruptly, I would my sinnes whereby I hauehave deserued wrath, and my calamitie which I suffer, were waighed in a ballance, this, as the sand of the sea would appeare heauier: whereas the true reading is this, I would my griefe (or indignation, that is, perplexitie of minde arising of his troubles) were well waighed, and my miseries were laid together, it would now be heauier then the sand of the sea where is no mention made at all of sinne. 2. in this reading there should be little lesse then blasphemie vttered against the iustice of God, that Iobs afflictions exceeded his sinnes. 3. Neither is there any punishment remaining for sinne once remitted.
5. Of the glorie. 1. Chrysostome here noteth, that the Apostle describeth the ioyes of heauen, by that thing which is most desired here, namely, glorie: he saith, not of the rest to come, for there may be rest where there is no glorie: but where glorie is, there is rest: Origen also here obserueth, that in this present life consolation is ministred to the Saints, secundum mensuram passionum, according to the measure of their suffrings: to which purpose he alleadgeth that place, 2. Cor. 1.5. As the suffrings of Christ abound in vsus, so our consolation aboundeth thorough Christ, but the glorie to come is not giuen secundum mensuram, &c. according to the measure of our suffrings, but farre beyond: thus Origen here.
6. Which shall be reuealed: Origen here obserueth well, that there is gloria revelata, glorie alreadie reuealed, & revelanda, and to be reuealed: so Chrysost. although this glorie be also at this present, iam tamen abscondita, yet it is now as hid: as the Apostle saith, our life is hid with Christ in God: but when Christ which is our life shall appeare, then shall we appeare with him in glorie.
7. In vsus or toward vsus: 1. They which reade in vsus, some referre it to the glorie of the bodie, the iust then shall shine as the Sunne, Haymo: some to the knowledge of the mind, Origen: some to the cleare vision which we shall hauehave of God, Perer. and he saith in vsus, that is, the righteous: to the wicked this glorie shall not be reuealed, gloss. interlin. and hereby he maketh a difference betweene man and other creatures: for man shall first be glorified, and then other creatures, whereof he speaketh immediately after. 2. but the words are in the originall (foreign) which signifie, erga nos, toward vsus: Chrysostome, Mart. Vatab. Gen. B. L.
Quest. 25. Wherein the suffrings of this life are not proportionable, and so not worthie of the glorie to come.
1. Passiones sunt paruae, our suffrings here are but little, …. Pet. 5.10. After that ye hauehave suffered a little: but the glorie of the next life shall be exceeding great, as 2. Cor. 4.17. it is called a most excellent, &c. weight of glorie.
2. Pancae sunt, they are but fewe, in respect of the varietie and multitude of ioyes in the kingdome of God, Psal. 16.11. In thy presence is the fulnes of ioy, and at thy right hand, there are pleasures.
3. Brèves, they are but short: as the Apostle saith, Affliction is for a moment, but the glorie shall be eternall, 2. Cor. 4.17.
4. They are mixtae gaudio, mingled here and allayed with comfort: as 2. Cor. 1.5. At our suffrings abound, so our consolation aboundeth, &c. but there shall be glorie without any mixture of griefe, Reuel. 21.4. God shall wipe all teares from their eyes.
5. Our sufferings are obligatae & debitae, are a due debt in respect of our sinnes, there is not any crosse but it is iustly laid vponupon vsus for sinne, Psal. 32.6. thou forg…nest the punishment of my sinne, but euerlasting glorie is the free gift of God: it is not otherwise due but by the grace and merciemercy of God; it is the gift of God, Rom. 6.23.
6. Passions here are communes common to good and bad: therefore S. Peter would not hauehave any suffer as an euill doer, 1. Pet. 4.15. But the glorie to come is onelyonly promised to the righteous: it is called the libertie of the sonnes of God. v. 21.
7. And to conclude, to put all these together, the afflictions of this life are nothing comparable to the glorie of the next, neither in qualitie nor quantitie: for the qualitie, the sorrowes of this world, cannot be so great as the ioyes of the next, and for the quantitie, they are but short and light.