Commentary on Romans, Biblical exegesis 1 · Chapter 1 · Section 6
6. Morall observations.
1. Observ. v. 1. Called to be an Apostle: none then must take vponupon them any Ecclesiasticall function, but they which are thereunto called and appointed of God. Heb. 5.4.
2. Observ. v. 5. For obedience to the faith: the Lord straightly chargeth, that obedience should be giuen to the faith of his Sonne: whence are these sayings, Psal. 2.12. Kisse the Sonne. Matth. 17.5. Heare him: they then professe not the Gospel of Christ truly, who make onelyonly a shew thereof in words, but denie obedience in deede.
3. Observ. v. 7. Grace to you and peace: this inward peace of conscience, is that peace which can not be taken from vsus: all other things in the world are temporall, but the grace and fauour of God, and this inward peace, ne morie ipsa abscinduntur, are not cut off by death it selfe: Chrysost. for this peace we ought all to labour, which Christ hath left vntounto vsus after an other manner, then the world leaueth peace, Ioh. 14.27.
4. Observ. v. 8. I giuegive thanks, &c. for you all. This is true charitie, to pray one for an other, and to giuegive thankes vntounto God for the graces bestowed vponupon others, as if they were conferred vponupon our selues: And as here the Apostle praieth for the Church, so the Church praieth for the Apostle S. Peter, Act. 12.5. the Pastor and people are hereby taught one to pray for an other.
5. Observ. v. 12. That I might hauehave consolation together with you. Herein the Apostles modestie appeareth, who taketh not himselfe to be so perfect, but that he might receiue some comfort euen by the faith of the Romanes: Let no man therefore despise the gifts and graces of others: for eueryevery one may profit by an other: euen as one member helpeth an other.
7. Observ. v. 13. I hauehave beene letted hetherto. Seeing the purposes of holy men, as here this of S. Paul was hindred, it teachet vsus, that we should commend and commit all our purposes, and counsels to Gods prouidence, and fatherly direction.
8. Observ. v. 17. The iust shall liue by faith. Hence Chrysostome inferreth, that men should take heede of curiositie, to know a reason of Gods works: but they onelyonly must beleeue: As Abraham was not curious, when God bad him sacrifice his sonne, but he obeyed without any further reasoning, or disputation: But the Israelites, when they vnderstood, that the Cananites were as gyants, because they saw no reason, or likelihood to ouercome them, doubted, and so fell in the wildernes: so he concludeth, vides. quantum sit incredulitatis barathrum, you see what a dangerous downefall incredulitie is, and what a safe defence faith is.
9. Observ. v. 24. Wherefore God gaue them vp to the lusts, &c. The Lord sometime gaue the idolatrous Samaritans ouer to lyons, 2. King. 17. but he giueth ouer these idolatrous Gentiles to their owne hearts lusts, and vile affections: which did more tyranize ouer them, then lyons and tygres: for when the bodie is giuen vp to wild beasts, and depriued of life, nothing happeneth against the condition of our mortall nature: but when the minde is ruled by lust, and so the affection preuaileth against reason: this is monstrous, and vnnaturall. Perer. disputat. 20.
10. Observ. Which is to be blessed for euer. We are taught by the example of the Apostle, when as we speake of the maiestie of God, to breake forth into his praise, as the Apostle doth here, and c. 9.5. 1. Tim. 1.17.
11. Observ. Chrysostome further obserueth, that as God still remaineth blessed, though his glorie were defaced by the idolaters, as much as in them lay: so likewise the members of Christ, when they are reuiled and railed vponupon, are not thereby hurt: nonne vides adamanters cum percutitur, percutit iterū, like as the adamant, when it is smitten, it smiteth againe, and leaueth a dint in the hammer that striketh it.