Commentary on Romans, Biblical exegesis 1 · Chapter 1 · Section 3 · Subsection 33 – Subsection 42
33. Quest. Of the impediments whereby S. Paul was letted to come vntounto the Romanes.
v. 13. I hauehave oftentimes purposed to come vntounto you, but hauehave beene let hitherto. 1. Chrysostome thinketh he was hindred and letted by the Lord: and so also Theophylact, Dei iussis prohibeor, I am inhibited by the commandement of God: as Origen giueth instance of that place, Act. 16.7. where Paul was not suffered by the spirit to goe into Bithynia. 2. But Basil thinketh he was hindred by Satan: as the Apostle saith, he was letted by Sathan to come vntounto the Thessalonians, 1. Thessalon. 2.18. where is to be considered a double difference betweene Gods hindering and Sathans: first Sathan may hinder the outward actions, but the inward purpose and desire he can not let: but God can stay both: secondly, when Sathan hindereth, it is by Gods permission, for otherwise he could doe nothing, but God often hindereth without the ministerie of Sathan at all. Now in this place the first opinion is more agreeable, because he entreated of God by prayer, that he might hauehave a prosperous iourney: therefore it seemeth that he letted him, vntounto whome he praied, that he might hauehave opportunitie giuen him. Tolet. 3. Origen ioyneth both together, that he might be hindered first in the Lords purpose, and then impediments might be cast in his way by Sathan: so also Pareus, Genevens. and Aretius: But for the former reason, the first opinion is rather to be receiued.
4. It beeing resolued vponupon, that God staied S. Pauls comming, yet there is some diuersitie concerning the causes, why the Lord should thus let him …. Sedulius thinketh, that God saw not the hearts of the Romanes yet prepared to beleeue: and therefore the Lord sent Paul then, and not before, quando praesc…t eos credit…nos, when he foresaw, that they would beleeue: But Sedulius is herein deceiued, thinking that it was in the Romanes free-will to prepare their owne hearts to beleeue: whereas eueryevery good gift is of God; Sam. 1.17. And if it were in mans power to beleeue, every one might attaine vntounto faith, that would: but the Apostle saith, 2. Thess. 3.2. all men hauehave not saith. And againe, seeing the Apostle giueth such commendation of the Romanes saith, there is no doubt but God had prepared their hearts. 2. Hugo thinketh, that Saint Paul was prohibited propter peccata Romanorum, because of the sinnes of the Romanes: This indeede sometimes is a let, as Paul and Barnabas did shake off the dust of their feete against the Iewes, and would no more preach vntounto them, because of their obstinacie, and wilfull refusal, Act. 13.51. Hyperius: But this seemeth not to hauehave beene the cause here, seeing the Apostle giueth such commendation of their faith, v. 8. and of their goodnes, c. 15.14. and obedience to the faith, c. 16.19. 3. There are also externall lets and impediments, as his bonds, imprisonment, persecution, Tolet. and he suffered by the way shipwracke, and other casualties, Aretius. 4. But the most likely reason, why the Lord staied S. Pauls comming to Rome, was the necessitie of other Churches, which the Lord would hauehave first established. Gregorie teacheth this reason, lib. 21. Moral. c. 13. that God therefore letted him, that he might more profit those Churches where he remained: and S. Paul himselfe rendreth this reason, Rom. 15.20. Therefore I hauehave beene oft let to come vntounto you, but now seeing I hauehave no more place in these quarters, and also hauehave beene desirous many yeares againe to come vntounto, you, &c. his employment in other Churches, deferred his comming to Rome: Beza. annot.
34. Quest. Why S. Paul expresseth not the cause in particular, which letted him.
1. Gualter giueth this reason, why the Apostle hauing diuers lets, as namely new occasions continually offered in preaching the Gospel, and beside his persecutions and afflictions, and manifold troubles, yet he maketh mention of none of these, quia de his non poterat sine iactantiae suspicione, because he could not speake of these things, without suspition of boasting.
2. But I rather approoue Chrysostomes reason, non scrutatur Dominipropositum, the Apostle doth not search into Gods purpose, why such an Apostle was kept so long from such a famous citie, when there was great hope of winning many vntounto Christ: it was sufficient that he was letted, he is not curious to know the cause, teaching vsus thereby, ne factorum rationem vnquam à Deo exigamus, that we neuer require a reason of Gods works.
3. And indeede Gods secret counsell herein is diuers waies vnsearchable: 1. in respect of the teachers: why sometime God sendeth many, sometime few, why some, and not others, why some are true pastors, some wolues, some true teachers, some false. 2. in regard of them, which be taught, why God sendeth preachers to one place, and not vntounto an other: why Christ wrought miracles in Corazin and Bethsaida, not in Tyrus and Sidon, to bring them to repentance, Matth. 11.21. 3. and for the places, why the Spirit suffered not Paul to preach in Asia and Bithynta, Act. 16.6, 7. And why in our daies, in some certaine cities, as at Constance God suffered the preaching of his Gospel to be intermitted. 4. for the time, why the Gospel is preached in some age, and not in an other, and some enioy it long, some but a short time. 5. for the manner, why sometime the Gospel is preached obscurely, and darkely, sometime openly and manifestly, why some preach it of enuie, some of sincerities. All these considerations doe set forth vntounto vsus how the iudgements of God are hid, and vnsearchable. Gryneus.
4. And by this reason may the like obiection be answered, why the Apostle was letted, seeing his purpose was good, that he might hauehave some fruite among them: Because the Apostle beeing the Lords minister, was not to prescribe the times and occasions fittest for the worke of the Gospel, but to depend vponupon God therein, who best knewe, how to sort out the best time for euerie purpose.
Quest. 35. Whether S. Pauls desire to goe to Rome, beeing therein letted, were contrarie to Gods will, and so sinned therein.
1. S. Pauls desire was not absolute, but conditionall, if it were the will of God, for so he saith, that I might hauehave a prosperous iourney by the will of God to come vntounto you. 2. But here we must consider of the will of God, as it is secret and hid, and as it is manifest and reuealed: against the will of God reuealed, all desires and attempts cannot be without sinne: against his secret will, somewhat may be desired, and yet without sinne, so there be… subordination of our wills to the will of God: as Augustine sheweth, how sometime homo bona volutitate souls, quod Deus non vult, a man with a good mind willeth that, which God willeth not, as a good child desireth his fathers life, whom the Lord will hauehave to die: So Dauid prayed for his childs life of a fatherly affection, when yet God purposed that the infant should die: And againe, saith Augustine, it may be, vt homo velit voluntate mala, quod Deus vult bona, that a man may wish and will that with an euill mind, which God willeth well: As an euill child may desire his fathers death, which the Lord also purposeth, August Enchirid. c. 101. So Paul in desiring here that, which God willed not, to come vntounto the Romanes, yet sinned not: both because Gods will therein was not reuealed vntounto him, and beside he interposeth a condition, if it were Gods will. ex Pareo.
Quest. 36. How S. Paul was a debter vntounto all, v. 14.
v. 14. I am a debter. 1. The Apostle sheweth a thresold desire that he had to the Romanes, first to come vntounto them, then to set them, and now to preach vntounto them: which he amplyfieth by three reasons. 1. from his owne office and calling. 2. from the vertue and power of the Gospel, v. 16. 3. on Gods behalfe: the righteousnesse of God was reuealed; &c. Gorrham.
2. This debt some take to be the gift of tongues, which the Apostle had receiued, in which behalfe he was a debter to all nations, speaking with the tongues of them all, Origen, Theodoret: But the other Apostles also had receiued the gift of tongues, as well as Paul: therefore in that sense they were debters as S. Paul was.
3. Oleviane here maketh mention of a threefold debt. 1. of nature, as Esay. 58.7. hide not thy selfe from thine owne flesh: eueryevery one is bound to succour his brother, as beeing his owne flesh. 2. the second bond of our debt is in regard of our redemption, that we should willingly minister vntounto them for whom Christ died. 3. the third debt is in respect of our vocation and calling: which the Apostle here hath relation vntounto.
4. So then Chrysostome and Ambrose doe well expound this debt of S. Pauls Apostolike calling, so also Lyran. Pareus, with others. As he saith, there was a necessitie laid vponupon him, and woe is vntounto me, if I preach not the Gospel, 1. Cor. 9.17.
5. But he is a debter first vntounto God, who is the creditor of whom he receiued all those graces which he had: and therefore he was to dispose and employ them according to the will and Lawe of the Creator, Faius: who sent him vntounto the Gentiles, Act. 13.3. Separate me Paul and Barnabas, &c. which debt the Apostle is willing to discharge, Hugo. and because he could not yet come in person to preach vntounto them, he dischargeth his debt by writing, Bucer.
6. And he vseth this terme of debter, least that he might be thought to be a busie bodie, and noted of arrogancie for writing vntounto the Romanes, Mart.
Quest. 37. Whom S. Paul vnderstandeth by the Grecians and Barbarians.
1. Sometime the Apostle distinguisheth the nations into Iewes and Greekes, v. 16. sometime into Iewes and Gentiles, as Rom. 3.29. sometime he reckoneth vp altogether, the Grecian, the Iew, Barbarian, Scythian, Coloss. 3.12. here he diuideth all other nations beside the Iewes, into Greekes and Barbarians: the Iewes he mentioneth not, quia magister Gentium, because he was the teacher or master of the Gentiles. gloss. 2. The Romanes are comprehended vnderunder the Grecians, because from them they receiued their lawes, and the knowledge of arts, Martyr. 3. Whereas he addeth, both to the wise men, and vnwise, some take it for an exposition of the former, by the Greekes vnderstanding the wise, and by the Barbarians the vnwise: Anselme, Calvin, Pareus. But Chrysostome and Theodoret, Gorrh. so also Beza annot. Faius, doe better referre it vntounto particular men among the Greekes and Barbarians: for there were among either of them some wise, some vnwise. 4. Anselme by the wise, vnderstandeth righteous men, by the vnwise, sinners: some, beleeuers, and vnbeleeuers: But Chrysostome and Theodoret better interpret those to be wise men among the Gentiles, which had humane wisdome and knowledge: those to be vnwise, which were ignorant and vnlearned. 5. By this the Apostle sheweth, that their humane wisdome, was not sufficient to bring them to the knowledge of God. And Chrysostome here well noteth, how Plato a wise Philosopher, thrice comming into Sicilia, could not conuert one Tyrant, but went away without any successe: but Paul a tent-maker, did not onelyonly conuert Sicilia and Italie, but runne thorough (preaching) almost the whole world 6. S. Paul here answereth a secret obiection: it might hauehave beene said vntounto him, You may not spend so much time among the Grecians, they are a people wise enough therefore he saith, that not onelyonly the vnwise, but euen the most learned among them, had neede to be instructed in the Gospel. Tolet. 7. And Paul illud inculcat ob Iudeos, doth vrge this because of the Iewes, who thought that the preaching of the Gospel did onelyonly belong vntounto them. Erasm. 8. Celsus, against whome Origen did write, did obiect this place to discredit the Gospel, because it was offered to the vnlearned: whereas he taketh that to be the most excellent doctrine, that can be perceiued onelyonly of the wise and learned. But herein rather appeareth the dignitie and excellencie of the Gospel, which propoundeth the way of saluation vntounto all of what degree soeuer. Faius. And Gods wisdome herein sheweth it selfe, that the Gospel beeing preached to the wise and vnwise: both the one might be humbled, when they see themselues to be fellow-schollers euen with the vnlearned; whome they taught before: and that the ignorant and simple should not despaire, but that they also may come to the knowledge of saluation. Calvin. 9. And seeing the Apostle nameth the wise and vnwise, not the rich or poore, noble, vnnoble: because he speaketh of the knowledge of the Gospel, which might seeme not so necessarie for them, which were wise and learned. Tolet. 10. And here is set forth a double commendation of the Gospel: both from the excellencie thereof, which was worthie the searching euen of the wise and learned Grecians: and à facilitate, from the facilitie thereof; because the very vnlearned might be also capable of it. Aretius.
38. Quest. How Paul is not ashamed of the Gospel, v. 16.
1. It might hauehave beene obiected vntounto Paul: The Gospel is eueryevery where scorned and derided among the Gentiles, and eueryevery where it is spoken against: therefore the Apostle professeth, that he is not ashamed of the Gospel of Christ, though it seeme neuer so contemptible vntounto the world. Olevian. 2. And as he was not ashamed to preach the Gospel himselfe, so he insinuateth vntounto them, that they should not be ashamed to heare it. Mart. 3. Chrysostome mooueth a question, why S. Paul saith not here, that he is not onelyonly not ashamed, but reioyceth also in the Gospel of Christ: as he saith, Gal. 6.14. God forbid; that I should reioyce, but in the crosse of our Lord Iesus Christ: And thus he answereth, that because the Romanes were lifted vp in their mind, because of their honour, riches, and estimation in the world, and Paul preached Christ Iesus, who was crucified, and counted as nothing in the world: he therefore first of all would winne them not to be ashamed of the Gospel: and then they would come also to glorie in it, &c. But S. Paul in effect, faith as much, as I glorie in the Gospel: minus dicitur, plus intelligitur, lesse is spoken, and more vnderstood: Pareus, Mart. Faius. for the reason following, for it is the power of God, &c. sheweth that he did euen glorie in it. 4. But whereas two things might hauehave hindred Paul, shame, and feare, of the two which, feare seemeth to be the greatest pull-back: for shame is de amissione honoris, but for the losse of honour, feare is de amissione vitae, for the losse of life: S. Paul yet saith rather he is not ashamed, then he feareth not: both because his not fearing, had commended himselfe, but his not beeing ashamed, commendeth the Gospel, as not beeing a vile and contemptible things: as also persecution was not yet generally mooued among the Christians, which the Apostle needed to feare, but yet it was generally contemned. Tolet.
39. What the Gospel or Evangel signifieth.
1. Euangel um, the Euangel, is sometime taken for the sacrifice, which vsed to be offered vntounto the gods among the heathen, for the bringing of good newes and tidings: in which sense Cicero taketh it, â suaves epistolas quibus Evangelaum de beri fateor: ad Attic. O sweete epistles, which I count worthie of an Evangel: that is, of such an offering or sacrifice. 2. It signifieth, the bringing of any good newes, or tidings: as Ior. 20.15. Cursed be the man, that brought my father tidings, saying, A man child is borne vntounto thee: the word is bessar, which the Septuagint doe translate by the word foreign to bring good newes. 3. This word is appropriated to signifie the glad tidings of our redemption purchased by Christ: as the Angels say vntounto the shepheards, Luk. 2.10. Behold, I bring you tidings of great ioy: the word foreign: and Rom. 10.15. Beautifull are the feete of them, which bring glad tidings of peace, and bring glad tidings of good things: where the faine word is vsed in the Greeke, but in Isa. 52.7. from whence that testimonie is taken, the word is bissar, which betokeneth the bringing of good newes or tidings: some times formore euidence, the word good, is added: as 2. Sam. 18.27. besarah tobah, good tidings.
40. Quest. Of the definition of the Gospel, It is the power of God vntounto saluation to eueryevery one that beleeueth.
This definition consisteth of three parts, 1. of the efficient cause, the power of God, 2. the ende, to saluation, 3. the forme, to eueryevery one that beleeueth.
1. It is the power of God. 1. The power of God is diuers: there is his creating power, whereby he made the world: but this power is that which is ioyned with his louelove and fauour in Christ, whereby he wrought the redemption of man: which is so much greater then the other, because when he made the world, none resisted him: but Sathan opposeth himselfe in the worke of our redemption. Faius. 2. There is a power also of God vntounto perdition, and damnation: but this is his power vntounto saluation Chrysost. Origen. 3. But how is the Gospel the power of God, seeing it setteth forth the humilitie of Christ in his sufferings, death, and passion? Answ. These were infirmitates voluntariè assumptae, infirmities which our blessed Sauiour did voluntarily take vponupon him: and therein he most of all shewed his power, in destroying the kingdome of Sathan by such meanes, Hugo. 4. Neither doe we here vnderstand the essentiall power of God, but his organicall power, Pareus: or by a metonymie, the declaration of his power, whereby the preaching of the Gospel is made effectuall. Faius.
2. VntoUnto saluation. 1. This saluation consisteth presently in the remission of sinnes, and afterward in the inheritance of eternall life: not like the saluation, which is promised by men, as by Magistrates to their subiects, by Physitians to their patients: but it is the euerlasting saluation of our soules. Mart. 2. Though outwardly the Gospel appeare vile and contemptible, yet it hath a secret vertue, to work vntounto eternall life: As there be certaine naturall things, which make no shew outwardly, yet inwardly are full of vertue: as pepper feeleth outwardly as cold, but it is hoat in operation: Theodor, as a pill which the Physitian giueth, though it seeme nothing, yet it is, of great efficacie to expell diseases, Tolet. 3. The Gospel worketh to some vntounto condemnation: it is the sauour of death vntounto death: but that is not properly the effect of the Gospel, which is giuen vntounto saluation, but by reason of mens incredulitie: so the Gospel, not by it owne proper effect, but accidentally worketh vntounto condemnation. Mar….
3. To eueryevery one that beleeueth. 1. The Gospel is offered vntounto all, but it onelyonly profiteth vntounto saluation vntounto those that beleeue: like as a medicine, is onelyonly effectuall to those that receiue it, Pareus. 2. Christ is the efficient cause of saluation: but faith, is organon appre…sivum, &c. the apprehending instrument: like as the light is the cause of our seeing, but the eye also must be rightly disposed, which is the organs of seeing. Aretius. 3. Neither is this vnderstood of eueryevery beleefe; beleeuers are not here taken for such, as to whom the historie of the Gospel is onelyonly knowne, but such as are sealed by the spirit of grace, and are assured they are the sonnes of God, and crie, Abba, father, Rom. 8.15. Gryneus. 4. And thus the Apostie falleth into the very cheife argument and scope of this whole Epistle; that we are iustified by faith, and not by the works of the law. Gualter.
41. Quest. Of the difference betweene the Law and the Gospel.
1. In that the Gospel requireth beleefe vntounto saluation, therein it differeth from the law: whose righteousnes is this, not to beleeue, but to doe those things, which are therein commanded, as the Apostle sheweth, Rom. 10.5. Mart. 2. The Gospel is the power of God, that is effectuall, mightie, liuely in operation: but the law is weake and impotent, Rom. 8.3. it was weake because of the flesh. 3. The Gospel vntounto saluation, but the law is the ministerie of condemnation, 2. Cor. 3.9. 4. The Law was giuen onelyonly to the people of Israel: but the Gospel is proposed to all, both Iew and Gentile. 5. The Law consisted in observatione ceremoniarum, & externa cultu, in the obseruation of ceremonies, and externall worship: the Gospel in interiori cultu fidei, in the inward worship by faith: so that the law was lex puerorum, the law of children, which were kept vnderunder it as a schoolemaster: but the Gospel is lex virorum, the law of men come to ripe age. August. lib. de spirit. & lit. 6. They differ also in the manner, that which was couertly and darkely shadowed in the law, is manifestly and apertly set forth in the Gospel. 7. In the time they differ: the law promised things to come, the Gospel presently performed that which was in the law promised: is Ignatius epist. ad Philadelp. quod supra legem pracipuum habet Euangelium? nempe praese… tiam adventus Salvatoris: what hath the Gospel aboue the law? euen the presence of Christs aduent, and comming.
42. Quest. Why the Iewes are named before the Grecians, v. 16.
To the Iew first, and also to the Grecian, &c. 1. Here by the Grecians generally all the Gentiles are vnderstood: because they of all other nations seemed to be the wisest, and therefore speciall instance is giuen in them, that they also hauehave neede of the preaching of the Gospel: Tolet. and at that time almost all nations vsed the Greeke tongue, and therfore they are called by the name of Grecians, Gualter, especially when they are set against the Iewes, Beza. 2. Chrysostome thinketh, that the Iew is named first, not for any other excellencie or prerogatiue, sed in hoc solo honoratur, quod primus illam accepit, but he is honoured onelyonly in this, because he first had the Gospel preached: so he giueth onelyonly vntounto the Iew the prioritie of other. 3. Origen thinketh that the Iew is set first, because that like as the Grecian preferred himselfe before the Barbarian, because of their lawes and ciuill life, whereas the Barbarians liued without law: so the Iew hath preheminence before the Grecian, because they receiued their lawes from God. 4. Lyranus giueth this reason, the Iewes had a better preparation vntounto the Gospel by the knowledge of the law and the Prophets, then the Grecians, who onelyonly had the light of nature, and the knowledge of the creatures, 5. But the Iew hath a preheminence before the Gentile in respect of the prerogatiue, which was giuen them of God: vntounto their fathers were the promises made, and of them was descended the Messiah according to the flesh: so that this word foreign, first, doth not so much signifie ordinem temporis, the order of time, as ordinem dignitatis, the order of dignitie: as when Christ saith, Seeke ye first the kingdome of God, Matth. 6.33. that is, chiefly and most of all. Tolet. Pareus. This order our blessed Sauiour obserued both in himselfe, saying he was sent onelyonly to the lost sheepe of Israel: and gaue the like charge, when he sent out his Apostles, that they should not goe the way of the Gentiles, Matth. 10.5. yea and at his ascension, he appointed his Apostles to be his witnesses first in Iudea. Ierusalem, Samaria, and then to the vttermost part of the earth, Act. 1.8. This order the Apostles accordingly kept, Act. 13.46. It was necessarie, that the word of God should first hauehave him spoken vntounto you.