Commentary on Romans, Biblical exegesis 1 · Chapter 3 · Section 3 · Subsection 11 – Subsection 13
6. Quest. How the Prophet Dauid is to be vnderstood, saying, EueryEvery man is a lyar, Psal. 116.11.
1. Some doe thus interpret, nihil est firmum vel stabile in rebus humanis, nothing is firme or stable in humane matters, Theodoret: to the same purpose also Euthymius, fallax est humanae vita faelicitas, the happines of mans life here is deceitfull: But this beeing a most true position, how could the Prophet say, I said in my hast, as correcting his hastie and vnaduised speach, in thus saying.
2. Some preferre this sense: that Dauid beeing much troubled and perplexed with his manifold afflictions, and sometime tempted with diffidence, doth correct himselfe, and confesseth, that God notwithstanding was true, though all men were liars: Perer. but it is euident by the Prophets words, that this is not a correcting, but a corrected speach, which he spake in his hast.
3. Origen deliuereth a third sense: that Dauid hauing reuealed vntounto him the truth by faith, saying a little before, I beleeued, and therefore I spake, doth thankfully acknowledge, that he had receiued the reuelation of the truth from God, whereas all other men, as Philosophers, and the wise among the heathen, were liars: their writings were full of error, and falshood: But that by all, he vnderstandeth not onelyonly the vnbeleeuing Gentiles, but all men in generall, is euident, v. 12. following, as hath beene shewed before.
4. Calvin, whome the Genevens. follow, thus expoundeth, nihil esse certi neque ab homine, neque in homine, that there is no certentie, neither from man to be looked, nor yet in man: but this beeing a most true and aduised assertion, why then should the Prophet there say he spake it in hast: for so the word there signifieth, as likewise Psal. 31.22. I said in my hast, I am cast out of thy sight.
5. Vatablus thinketh that Dauid meaneth those, which said, when Saul persecuted him, that he should neuer enioy the kingdome, and therefore he trusting to Gods promises, saith they were all liers: But why then should Dauid say, I said in my hast: as confessing, that he thus spake in his heat and hast?
6. Wherefore the meaning of the Prophet Dauid there is this, that beeing oppressed with his manifold and great afflictions, he had some distrustfull thoughts, in so much, that he began to thinke, that euen Samuel and Nathan, which had made vntounto him such promises concerning the kingdome, were but men, and had spoken as men vntounto him: And this sense may be confirmed by the like place, Psal. 31.22. cited before, I said in my hast: Iun. Caietan, Iansenius.
But two obiections will be made against this interpretation. 1. If Dauid be thus vnderstood, this allegation should seeme to be impertinent: for the Apostle groundeth vponupon that saying of Dauid, as a certen and vndoubted axiome, which Dauid their vttered in hast. Ans. 1. It is not necessarie to graunt, that S. Paul citeth this place out of that Psalme: the like saying is found, Psal. 39.5. EueryEvery man is altogether vanitie. 2. but it may safely be admitted, that the Apostle hath reference to this very place, Psal. 116. and yet he keepeth the Prophets sense: for though Dauid were deceiued in the particular application to Samuel, and other Prophets; yet the speach was true in generall, eueryevery man is a liar: here was Dauids error, that he tooke them to speake as other men: this generall ground of Dauids speach the Apostle followeth here.
2. Obiect. The word there vsed bechaphzi, Vatablus translateth, in praecipiti mea fug…, in my hastie flight: the vulgar latine, in excessu meo, when I was beside my selfe for feare: it neede not be translated, in my hast. Ans. 1. The word chapaz signifieth indeede all these, to make hast, to be astonished, to mooue for feare, to precipitate: but the more vsuall and proper signification, is to make hast: as Exod. 12.10. Ye shall eate it in hast: Psal. 104.7. they hast away. 2. and whether it be translated in my hast, or in my feare, the sense is all one: that Dauid spake thus in his heat and passion. 3. and that it is not meant of his externall flight of bodie, but rather of the acceleration and hast of his affections, is euident by the like place, Psal. 31.22. I said in my hast, I am cast out of thy sight.
Quest. 7. Of the occasion of these words, cited out of the 51. Psalme, that thou mightest be iustified, &c. against thee onelyonly hauehave I sinned.
The words in the 51. Psalme immediatly going before are these, v. 4. Against thee onelyonly hauehave I sinne, and committed euill in thy sight: how Dauid is said to hauehave sinned onelyonly against God, it is diuersely scanned.
1. Gregorie thus expoundeth: tibi soli peccavi, against thee onelyonly hauehave I sinned, quia tu solus es sine peccato, because thou onelyonly art without sinne: man is not said to sinne against man, quia eum aut par, aut grauior culpa inquinat, because either he is defiled with the same or a greater sinne: But though euerie man be a sinner, this is no reason, but that one man may trespasse against another.
2. Origen thus expoundeth Dauid by these words of S. Paul, 1. Cor. 2.15. the spirituall man discerneth all things, yet he is iudged of none: therefore against thee onelyonly hauehave I sinned: because others cannot iudge me, quia spiritualis sum, because I am spirituall, &c. But Dauid in this act was not spirituall, but carnall.
3. Caietan thinketh that Dauid so speaketh, because he was king, and had no superiour iudge, to whom he was subiect: and therefore he is said onelyonly to sinne against God: because he onelyonly was his superiour Iudge: But Dauid standeth not here vponupon any personall prerogatiue, he setteth forth the qualitie of his offence.
4. An other exposition which P. Martyr mentioneth is, he saith he sinned onelyonly against God, because he sinned against his lawe: for although he had trespassed against Vrias, and Bathshebe his wife, yet those were sinnes none otherwise, then as they were prohibited by Gods lawe: But in this sense not onelyonly Dauid, but euerie one beside should be faid to sinne against God.
5: Some giuegive this sense: against thee onelyonly, that is, chiefely: he had so profaned Gods couenant, abused his benefits, caused the name of God by this his fall to be blasphemed, that he had offended God most of all, Mart. Gualter. But they are two diuerse things, to sinne onelyonly against God, and chiefely to offend him.
6. Wherefore, Dauid here hath relation to the secresie of his sinne, which was caried so politikely, that the world perceiued it not: yea Ioab, though he was priuie to Vrias death, yet knew not the cause, Vatab. Iun. and thus before them D. Kimhi: this sense is warranted, 2. Sam. 12.12. where the Lord saith, thou didst it secretly, but I will doe this thing before all Israel.
Quest. 8. Of the diuerse acceptions of this word, iustified.
1. Iustice, is taken diuerse wayes. 1. it is vsed to signifie a generall consent and concurrence of all vertues, which we call righteousnesse: in this sense Iob is called an vpright and iust man, Iob. 1.8. 2. it properly signifieth that speciall vertue, which is seene in giuing vntounto euerie one their own, as Luk. 18.3. doe me iustice against mine aduersarie. 3. it is taken for the goodnesse of God, in performing vntounto vsus though vnworthie, that which he hath promised: as S. Paul saith, 2. Timoth. 4.8. which the Lord the iust Iudge shall giuegive me … that day, &c.
2. So likewise to iustifie is vsed in a diuerse sense. 1. it signifieth to declare or manifest one to be iust: as it is said, Matth. 11.19. Wisedome is iustified of her children. 2. to absolue as pronounce innocent, Rom. 8.33. It is God that iustifieth, who shall condemne? 3. we are said to be iustified by faith, that is, to be reputed and counted iust by the righteousnesse of Christ applyed and imputed vntounto vsus by faith. 4. and it is also vsed of that inchoate and imperfect righteousnesse, which is in the regenerate: as Reuel. 22.12. He that is iust, iustificatur adhuc, let him be iustified still, Beza. Gryneus: here it is taken in the first sense, God is said to be iustified, that is, declared, acknowledged to be iust.