Commentary on Romans, Biblical exegesis 1 · Chapter 1 · Section 3 · Subsection 70 – Subsection 72
Quest. 70. What it is to be deliuered vp to a reprobate minde.
1. Some vnderstand this word foreign, reprobate, passiuely, that is, quod omnibus displicet, which displeaseth and is reprooued of all: Eras. mentem improbandam, a minde to be reprooued or disalowed, Sa. but this expresseth not the whole meaning: their reprobate minde, was not so called so much in respect of others, as of themselues.
2. Some take it passiuely in respect of God: that they were as reprobates, that is, reiected and reprobate of God: But all the Gentiles, which followed these sinnes were not reprobates, Beza. many of them afterward were washed from their sinnes, and sanctified in the name of Christ, 1. Cor. 6.11.
3. Therefore this word (reprobate) is rather here taken actiuely: for a minde voide of all iudgement, Beza. which taketh good for euill, and euill for good, Esa. 5.10. Bucer. which prauitie of minde commeth not by one or two euill acts, but by a continuall custome to euill, per acquisitum habitum, when it is growne into an habite: like as the rast that is corrupted taketh sweet things for bitter, Lyran. So the Gentiles were not deliuered ouer to this reprobate minde, all at once, but by diuerse degrees: first they were giuen vp to their hearts lustes, v. 24. then to vile affections, v. 26. last of all to a reprobate sense, to such an euill habit, that they could doe nothing but euill, Faius.
4. This prauitie of the minde is here described, 1. by the subiect, in the verie mind, not in the sense, as the Latine translator: the word is foreign, which signifieth the verie iudgement and vnderstanding, both theoreticall, and practicall, they erre both in their iudgement and conscience: as the Apostle saith, Tit. 1.15. their mindes and consciences are defiled. 2. the materiall part wherein this reprobate disposition of the mind consisteth, is more distinctly shewed, Ephe. 4.18. where the Apostle imputeth to the Gentiles, vanitie of mind, their iudgement and vnderstanding was corrupt, then their cogitations were darkenes, their reason and thoughts were obscured, and their hearts were hardened: that is, their wills and affections. 3. the causes are expressed: the meritorius cause, is their reiecting of God: they regarded not to knowe God: they reiected God, and he reiecteth them: where there is a fit allusion in the words: for it is saide of them, foreign, they approoued not to know God, so they are deliuered vp foreign, into a reprobate mind, Pareus. The efficient cause, not of their reprobate mind, but of giuing them vp to a reprobate minde, is God, who as a iust iudge doth deliuer them to this punishment, Gryneus. 4. Then followe the effects of their reprobate mind, to doe things not conuenient, that which was forbidden both by diuine and humane lawes, Haymo.
5. But here it is to be considered, that God is not said to be author or worker of their reprobate minde: but of the deliuering of them vp to a reprobate minde, Faius. not that their minde beganne now to be wicked and euill, which was not so before: but God finding their minde euill and lewde, doth deliuer them ouer, that is to themselues, first, in withholding his grace, then vntounto Sathan, to worke his will in them, Gryneus: and not onelyonly to, but God by his iust iudgement doth secretly so worke and dispose, euen in the hearts of the wicked, that all things doe tend still to their further hardening, Aretius.
6. This reprobate minde or corrupt and depraued iudgement is of two sorts, either in generall, when things that are euill, and vnlawfull, are iudged to be good and commendable: and in particular, when as the affection is misled in some particular act to doe that, which generally the iudgement condemneth, as to steale, to commit adulterie: the Gentiles failed in both these, for some of them iudged many things to be lawfull, which were euill, as to commit fornication, to steale: But most of them fayled in particular, committing those things, which in their generall iudgement they allowed not, Tolet.
Quest. 71. Generall obseruations out of the Catalogue of the sinnes of the heathen, reckoned vp by the Apostle, ver. 29.30.
1. As before the Apostle touched those sinnes of vnrighteousnesse, which the Gentiles committed against themselues, in their mutuall defiling, so now he rehearseth such sinnes as were perpetrated against others, Rareus. 2. And in that he saith, full of all vnrighteousnesse, this happened vntounto them, propter aversionem à Deo, because they had now forsaken and turned aside from God: therefore they fell into all euill, Lyran. for as the feare of God is the fountaine of all righteousnesse, so incredulitie, and want of the faith and feare of God, is the beginning of all iniquitie. 3. Origen seemeth to make this the cause, why they were giuen ouer to a reprobate minde, because they were full of all vnrighteousnesse, and the Latine interpreter, referreth it to the word, deliuered vp: that they beeing full of all vnrighteousnesse were deliuered vp: but then nothing should hauehave remained afterward, to shewe their reprobate mind in, if they had beene full of all iniquitie before: this then is rather a proofe of their reprobate minde, by such fruits and effects, as followed, Tolet. Eras. Beza. 4. Thus the Apostle setteth downe their faults in particular, vt apertius accuset, that he might accuse them more plainely, gloss. ordinar. 5. But this further is to be obserued, that the Apostle in this catologue of their sinnes, sub alijs personis omnem sermonem producit, doth frame his speach as vnderunder other persons, not directly accusing the Romanes, but shewing what they were, vnderunder the generall view of the sinnes of the heathen. 6. Now the Apostle saith, they were full of all vnrighteousnesse, shewing a difference betweene the Gentiles, that were giuen ouer vntounto all iniquitie, and such as beleeued, who may sometime faile in these sinnes, but are not full fraught with them, Mart. 7. And though all among the Gentiles were not alike guiltie of these sinnes, yet an imputation is laid vponupon all the Gentiles for these reasons. 1. because the number was small of those which carried themselues more civilly, and therefore they were not to be counted in so great a multitude. 2. though some bridled their corrupt nature, yet they were naturally giuen to these sinnes, as well as others: as Socrates beeing noted by a certaine Physiognomer, that tooke vponupon him to coniecture by his countenance of his disposition, that he was giuen to incontinencie, answered, that by nature he was so, but that he had corrected the euilnesse of his nature by Philosophie, Gualter. 3. the Apostle doth not onelyonly rippe vp the sinnes of the Gentiles in fact, but such as were committed in the minde, as malice, envie, that they which were not detected of outward and grosse sinnes, yet might finde themselues guiltie of the other, Hyperius. 4. And though all these sinnes are not found in euerie one, yet alicuius ex illis conscij omnes, all men are guilty of some one of them, Calvin.
Quest. 72. Of the order obserued by the Apostle in this particular enumeration of the sinnes of the Gentiles.
1. Hugo Cardinal. thus scanneth the number: that whereas here are rehearsed 21. sinnes in all of the heathen, he would thus distinguish them, that there are seuen capitall sinnes, and each of them is three wayes committed, corde, ore, opere, in the heart, mouth, and worke: and so the number of 7. beeing multiplyed by three, we shall hauehave the iust summo of one and twentie in all: But hauing propounded this diuision, he there leaueth it, not being able to assigne euerie one of these particular sinnes to one of these kinds.
2. Gorrham doth thus more distinctly distribute these seuerall kinds: first the Apostle setteth these sinnes downe in generall, full of all vnrighteousnesse: then in particular, first the sinnes of transgression, then of omission, from these words disobedient to parents, to the end.
The sinnes of transgression, are 1. in fact. 2. in word, whisperers. 3. then both in word and deede, doers of wrong, &c. v. 30.
The sinnes of transgression in fact are seene, 1. in inferring some temporall damage, either in the affection, as malice, or evilnesse: or in the effect, either concerning carnall pleasure, as fornication, or worldly profit, couetousnesse, or some other notable wrong, which is called wickednesse. 2. or in personall damage, which is done to ones person, which beginneth in the heart, that is enuie, and is finished in murther. 3. then followeth spirituall damage or hurt, which consisteth in deceit, which is threefold, in open debate, in secret craft, and in the sinister opinion of the minde, in taking all in the worst part.
2. In word men transgresse either against men, in priuate whispering, or open backebiting: or against God, in hating him, or speaking euill of him.
3. Then followe the transgressions, partly in word, partly in deede. 1. in detracting and dishonouring of others, doers of wrong, or contumelious. 2. in preferring themselues before others, proud. 3. in despising of others, boasters. 4. in corrupting of others, inventors of euill things.
Next are the sinnes of omission. 1. in respect of superiours both in rebellion to parents; they are disobedient: then they are vnwise, in refusing their parents instruction: and so became incomposite, disorderly without any gouernement. 2. or in respect of all: where there are three sinnes: first they are without naturall affection: secondly, sine faedere societatis, without fidelitie, or societie: they can neuer be appeased: thirdly, sine miserecordia comp…ssionis, without compassion, they are merciles.
3. But I rather thinke with Calvin, that it is too curious, to obserue such order in the enumeration of the Gentiles sinnes, which the Apostle intended not, but onelyonly to accumulate together, the manifold corruptions, that raigned among the heathen: setting downe euerie sinne, not in any certaine methode, but as it came vntounto his minde: yet if these particular sinnes be sorted out to their seuerall kinds, we shall finde, that these transgressions are against all the precepts of the second table, Pareus.