Commentary on Romans, Biblical exegesis 1 · Chapter 11 · Section 3 · Subsection 7 – Subsection 8
Quest. 7. Of these words; If of grace, it is no more of workes, &c.
1. Origen thinketh, that the Apostle speaketh of the ceremoniall workes of the law, such as were circumcision, the sacrifices, and the like: But the Apostles words are generall, shewing an opposition between grace and all workes whatsoeuer, whether legall, morall, naturall.
2. Whereas that other clause, if of worke, then not of grace, then worke were no more worke, is omitted in the vulgar latine: Erasmus would iustifie that omission by this reason, because it is not the Apostles question, whether worke be worke, but he onelyonly affirmeth grace: Tolet also saith this addition is superfluous, because it is comprehended in the former.
Contra. 1. The Syrian translator, and the Greeke expositors, Chrysostome, Theophylact, Oecumenius, hauehave this clause, though it be omitted in Origen, and the Greeke copies generally hauehave it. 2. And it is agreeable to the Apostles purpose, who to prooue the election of grace, doth shew it by the contrarie antithesis and opposition: and his argument standeth thus, it is either of grace altogether, or of works altogether, but not of works altogether, therefore of grace: the consequence of the proposition he prooueth by this inconuenience, that if grace be ioyned with workes, then worke were no more worke: for if the reward be of grace, it is not by the merite of the worke: and the assumption and second part he prooueth by an other absurditie, for then grace should be no more grace, for that which is giuen to the merit of the worke, is giuen of debt, not of fauour, as before the Apostle reasoned, c. 4.4. this clause then is neither impertinent, nor yet superfluous.
3. This place of the Apostle meeteth with diuerse cauills. 1. The Greeke scholiast saith, that we need no workes to come vntounto Christ, sed sola voluntas, & mentis intentio sat est, the will and intention onelyonly of the mind is sufficient: But I aske, this will, and intention whether it is Gods worke or mans: if it be Gods worke, as the Apostle saith, that God worketh both the will and the deed, Phil. 2.13. then is it of grace: if it be mans, then is it a worke: but all workes are here excluded. 2. beside this, grace cannot be here vnderstood, to be a thing infused into and inherent in man, as the Romanists, for then it were a worke, Osiander: but grace is here conceiued to be subiective in Deo, in God as a subiect, as worke is (subiective) in man as a subiect. 3. Ghorrans conceit here hath no place, that a worke may be said to merit, and it shall be of grace, because it meriteth of grace: for the verie opposition betweene grace and worke, one excluding the other, alloweth no such permission. 4. worke and grace may stand together but not as ioynt causes: but workes must follow grace, … accepta gratia sit inanis, that the grace receiued be not in vaine, as Origen saith: and though the reward follow works, yet the merit of the work is not the cause, but the grace & fauour of God, which hath appointed such a way and order, that the faithfull, after they hauehave wrought and laboured, should be rewarded: it is consecutio & ordo, a thing that followeth, and an order, which God hath appointed, not any merit: Mar.
4. Though the Apostle especially entreat here of election, that it is of grace, yet because the Apostles rule is generall, ad totam salutis nostrae rationem extendi debet, it must be extentended, to the whole manner and way of saluation, Calvin: for as election is by grace, not by workes, Rom. 9.11. so our calling is by grace, not by workes, 2. Tim. 1.9. Who hath called vsus with an holy calling, not according to our workes: our iustification also is by faith without workes, Rom. 3.24.28.
Quest. 8. How it is said, Israel obtained not that he sought, v. 7.
The doubt is mooued, because our B. Sauiour saith, Matth. 7.7. aske and it shall be giuen you, seeke and you shall finde, &c.
1. The answer is, there are two kinds of seeking God, a lawfull, right, and true seeking of God, wherein must be considered both the manner, which must be faith, and the end which is to the glorie of God: and the other seeking is not right, which sayleth of either of these, as the Iewes failed in both: for they sought not righteousnesse by faith, c. 9.23. and therefore missed of that, which they sought for: and beside they went about to establish their owne righteousnesse, and would not submit themselues to the righteousnesse of God, c. 10. 3. that is, they sought their owne praise, and glorie, and not Gods, and therefore it was no maruell if they failed of their desire.
2. Like vntounto those were they, which sought and followed Christ, Ioh. 6. but it was to hauehave their bellies filled, and fed by him: so Saint Iames saith, c. 4.3. You aske and receiue not, because ye aske amisse, that you may consume it on your lusts: in like manner the Prophet Hosea rebuked the old Israelites, They shall goe with their sheepe and bullockes to seeke the Lord, but they shall not find him, because he hath withdrawne himselfe from them, Hosh. 5.6.
3. Chrysostome somewhat otherwise, sheweth the reason why they obtained not that they sought: Iudaeus sibi ipse repugnat, &c. the Iew is contrarie to himselfe, for they sought righteousnes, and yet when it was offered them, they reiected it: they looked for the Messiah, and yet, when he came they would none of him: like as wanton children, that call for bread, and when it is giuen them, they cast it away.