Commentary on Romans, Biblical exegesis 1 · Chapter 5 · Section 3 · Subsection 40 – Subsection 44
Quest. 40. How, many are said to be sinners in Adam.
1. Chrysostome, by sinners vnderstandeth, morti obnoxiot, those that are subiect to death by reason of Adams sinne: and he addeth this reason, ex illius inobedientia alium fieri peccatorem, quam poterit habere consequentiam? by his disobedience others to become sinners, it hath no coherence or consequence.
Contra. 1. True it is, that sometime the word peccatores, sinners, is taken in that sense, for men subiect to death, and punishment: as Bathsheba saith to Dauid, 1. King. 1.21. else, when my Lord the King shall sleepe with his fathers, I and my sonne Salomon shall be sinners, &c. that is, put to death as offenders: But yet in this place, the word is not so taken, for as to be made iust in Christ, signifieth not to hauehave the reward of iustice, but to be iustified indeed, so to be made sinners, sheweth not the punishment, but the guiltines of sinne deseruing punishment; as then in the former verse, the effects were compared together, condemnation in Adam, and iustification vntounto life in Christ: so here the causes are shewed, sinne on the one side causing death, and righteousnesse on the other which bringeth to life. 2. though Chrysostome faile in the interpretation of this place, yet he denieth not, but that in Adams all sinned, and in many places he testifieth euidently of originall sinne: as he calleth to radicale peccatum, the rooted sinne, hom. 40. in 1. epist. ad Corinth. And therefore the Pelagians did him wrong to make him an author of their opinion, who denied originall sinne: from which imputation of the Pelagians Augustine cleareth Chrysostome, writing against their heresie: and this point is cleared in this place: for if all are subiect to death in Adam, which Chrysostome here confesseth, then all hauehave sinned in Adam, for death could not enter vponupon all without sinne.
2. As Chrysostome vnderstandeth here onelyonly, temporall death, whereunto all are subiect in Adam: so some by condemnation mentioned, v. 17. doe likewise insinuate the sentence onelyonly of mortalitie, Tolet. Origen vnderstandeth the expulsion of Adam out of Paradise: but by the contrarie seeing the Apostle by iustification vntounto life, vnderstandeth the raigning in life eternall: by death and condemnation is signified, animae & corporis damnatio, the damnation of bodie and soule: so expoundeth gloss. interlin. Gorrhan, with others.
3. Origen by sinners, vnderstandeth consuetudinem & studium peccandi, the custome, and studie of sinning: as though the Apostle had meant onelyonly actuall sinne: but that proceedeth not from Adams disobedience properly, as originall sinne doth.
4. Neither yet doth the Apostle onelyonly meane originall sinne which is by Adams disobedience, in ipsius posteros propagatum, propagated vntounto his posteritie: Faius: for it is more to be a sinner, then to sinne in Adam, which the Apostle said before, v. 12.
5. Wherefore the Apostle by sinners, vnderstandeth both such as sinne originally in Adam, peccatum contrabend… by the contagion or contraction of sinne, and peccatum inte…and…, which sinne actually by imitation, Gorrh. so that we are not onelyonly naturally euill by sinful propagation: as the Apostle said before, v. 12. in whom all hauehave sinned, and so are by nature guiltie of death and condemnation, v. 18. but beside as an effect of our naturall corruption, there is a generall pravitie of nature, and an habite of euill engendred in vsus, whereby we can doe no other then sinne: so Adams disobedience, hath made vsus not onelyonly naturaliter pravos, naturally euill, sed habitualiter peccatores, habitually sinners. Pareus.
Quest. 41. How the lawe is said to hauehave entred thereupon, ver. 20.
1. The occasion of these words is not so much to shewe, that sinne raigned in the world euen after the lawe, as it was in the world before the lawe, from Adam to Moses, v. 14. but the Apostle hauing shewed at large, how we are deliuered from sinne and death brought in by Adam, onelyonly by Christ, he preuenteth the obiection of the Iewes: for it might hauehave beene replyed, wherefore then serued the lawe, if there were no remedie against sinne thereby? the Apostle then answeareth, that the lawe was so farre from sauing men from their sinnes, that they were thereby the more encreased thus: Chrysostome and Pet. Martyr, with others.
2. But this is not to be vnderstood of the lawe of nature, as Origen, who to decline the imputation of the lawe, laid vponupon it by wicked Marcion, that it was giuen to an euill ende to encrease sinne, will hauehave the Apostle to speake of the lawe of nature: for the Apostle making mention of the lawe before, v. 13. vnderstandeth the written lawe, as he expoundeth v. 14. where he expressely speaketh of Moses: neither was the lawe of nature giuen to that ende, to encrease sinne, no more then the morall lawe was, but sinne entred occasionaliter, by occasion onelyonly of the lawe, as shall be shewed in the next question.
3. The lawe foreign, entred thereupon. 1. the Latine interpreter readeth, subintravit, it entred in by the way: as though it had entred in secretly, so also Erasmus, and Gorrhan giueth the reason, because it was giuen but vntounto one people, and secretly in the desert: but the lawe beeing so publikely deliuered, in such great power and signes, could not be said secretly to enter. 2. Origen giueth this sense, that the lawe of the members entred sub obtentu legis naturalis, vnderunder the pretext and colour of the lawe of nature, it entred, as it were by stealth, but the Apostle speaketh not here of the lawe of nature as is shewed before. 3. Chrysostome (whom Tolet followeth) thus interpreteth, the lawe is said to hauehave entred by the way, vt ostenderet vsum illius temporarium, to shewe that the vse thereof was but for a time: but this is a perpetuall vse of the lawe, to manifest and reueale sinne: though indeed the vse of the ceremoniall lawe were but to continue for a time.
4. Some thinke the lawe is said to hauehave entred as vnderunder hand, post effuscationem … naturalis, after the lawe of nature was obscured: so Ambrose, Lyran. but though the lawe of nature had not beene obscured, yet the written lawe should hauehave beene giuen: by … which men should hauehave beene prepared to receiue the Gospell, Tolet. annot. 26. therefore it is said to hauehave entred thereto or thereupon: that is, beside that naturall corruption and depriuation of nature in Adam, the lawe also was giuen accessit ad morbum illium, it came vponupon, or was added vntounto that naturall disease, that sinne thereby beeing more encreased might more commend the riches of Gods merciemercy in Christ, Beza. Pareus.
Quest. 42. How the offence is said to hauehave abounded by the entring of the lawe, ver. 20.
The lawe is to be considered three wayes: in respect of the nature thereof, in respect of man, to whom it is giuen, and of God, the author and giuer of the lawe. 1. The lawe beeing considered in it selfe, it holy, spirituall, and good, and so properly is not the cause of the encrease of sinne, but onelyonly in respect of the euent, as Chrysostome, Gennadius, and most of the Greeke interpreters expound it: the lawe then causeth sinne to encrease, non causaliter, sed consecutiue, not as the cause, but in regard of the euent, or consequent: and that not ex parte legis, on the behalfe of the lawe, but by the malice of mans heart, Lyran: non ex … tura legis, not by the nature of the lawe, but by the slougth and carelesnesse of them, which receiue the lawe, Chrysost. and sinne is thus occasionally encreased sower wayes. 1. because ruimur in vetitum, &c. we alwaies rush vponupon that which is forbidden: like as a riuer meeting with some stone or let in the way, maketh the greater noise: whereof these reasons may be giuen: first, because things forbidden are not in our power, and therefore our desire is more toward them, whereas we neglect things easie, and such as we can do, when we list: secondly, the nature of humane affections is, the more they are suppressed, and kept in, the more to be inflamed: as fide, when it is kept in, breaketh out more violently: this is vsually seene in the passions of anger and griefe: Perer. numer. 78. Adde hereunto the peruersenesse of mans will, which is opposite to the will of God, and most of all is bent to follow those things which the Lord forbiddeth. 2. Sinne is increased by the lawe, because he sinneth more that knoweth the will of God, and doth it not, then he, that is ignorant of it. 3. by the lawe, which containeth varietie of precepts, the number of sinnes is multiplyed: innumera praecepta lex dedit, the law gaue a number of precepts, Chrysostom. 4. the lawe terrifieth the conscience, and so accuseth and condemneth, and sheweth punishment due vntounto sinne, and so exaggerateth it, Mart.
2. If the lawe be considered in regard of the effect which it worketh in the hearts of men, then this particle foreign, that, may be taken causally, because by the lawe properly sinne is manifested, and reuealed, as the Apostle sheweth, Rom. 3.20. that by the lawe commeth the knowledge of sinne, Perer.
3. If we turne our selues to God the author of the lawe, then in respect of his counsell the lawe may be vnderstood causally, to encrease sinne, in regard of a further ende, which God propoundeth to himselfe, namely that by the abounding of sinne, grace may yet more abound, Martyr. so the ordinarie glosse, hath here this profitable note, Magnum Deiconsilium fuit, &c. it was the great and deepe counsell of God, that by the lawe sinne should abound, that men in seueritie and austeritie of the lawe, seeing their owne infirmitie, infirmi ad …dicum confugerent, &c. beeing weake should runne vntounto the Physitian, and seeke for the helpe of grace, &c.
Quest. 43. How grace is said to hauehave abounded more.
1. Athanasius referreth the word foreign, vbi, where, to the nature of man: that in the same nature grace abounded by the comming of Christ in the flesh, where sinne abounded before, tractas, de salutar. advent. but this seemeth to be too curious.
2. Lyranus. hath reference to the lawe: that whereas sinne abounded vnderunder the lawe, grace also abounded vnderunder the lawe, because Christ was made vnderunder the lawe, as the Apostle sheweth, Galat. 4.4. But here grace is opposed, and set against the lawe, therefore in both the opposite partes, there cannot be reference to the same lawe.
3. The ordinarie glosse, hath two expositions: grace is said to abound because it profiteth them, whom the deuill could not ouercome: grace worketh on them, vponupon whom the kingdome of sinne had no power: but, then the same thing should be compared with it selfe, for in that the kingdome of sinne and Sathan preuailed not against them, it was the worke of grace.
4. Otherwise thus, quia peccatum ad tempus regnavit, because sinne raigned but for a time, but grace for euer: but vnlesse grace had destroyed the kingdome of sinne, it should hauehave raigned for euer.
5. Origen saith grace abounded more, in that it doth not onelyonly hominem absoluere à peccatis prateritis, free a man from sinnes past, but also strengthen him against sinnes to come.
6. Chrysostome thus: grace hath superabounded, not onelyonly in taking away the punishment, and remitting our sinnes, but in giuing vsus life, and making vsus iust.
7. Some giuegive this sense, that grace hath abounded, not onelyonly in taking away originall sinne, but all other actuall sinnes added beside, Piscator, Gorrhan.
8. But it is better to vnderstand this superabounding of grace, of all those priuiledges and excellencies, which the benefit by Christ hath beyond our losse and fall in Adam, as the Apostle shewed before, Bez. Fai. So eueryevery way grace exceedeth, both in respect of the potē tis of God, whose grace appeareth to be the greater, by the greatnes of our sinne: which non … superat, sed absorbet, it doth not onelyonly ouercome, but euen swallowe vp, Calvin. and in respect of our selues, who the more we feele the burthen and ouerflowing of our sinne, the more we hauehave occasion to extoll and magnifie the grace of God, Osiander.
So here are two ends of the lawe expressed, the ne… ende, is the manifestation and encrease of sinne: the remote ende is the more abounding of grace, but here is the difference: the first ende is vniuersall, for in all men both beleeuers and vnbeleeuers, the law worketh the encrease, insight, and knowledge of sinne; but the other ende is particular and peculiar … to the faithfull, that by the abounding of sinne, grace may more abound toward them: which is not properly caused by the encrease of sinne, but thorough the merciemercy of God, Pareus.
Quest. 44. Of the raigne of sinne vntounto death, and of grace vntounto life.
1. Before the Apostle had ascribed the kingdome vntounto death, v. 14. Death raigned from Adam, &c. but here vntounto sinne, because death indeede raigneth by sinne, as the Apostle saith, The sting of death is sinne, 1. Cor. 15.56. death could hauehave no power ouer vsus, but thorough sinne: Martyr.
2. But to speake more distinctly: where the Apostle giueth the kingdome vntounto death, he speaketh of the times before the law, when as death did apparantly raigne in the world, but sinne was not so apparant till the lawe came: but sinne is said to hauehave raigned after the lawe was giuen, because sinne then more abounded: So that three estates of the world are here described, the first, from Adam to Moses, when sinne was in the world, but death raigned: the third is from the comming of Christ, who raigned by righteousnesse vntounto life, destroying both the kingdome of sinne and death, Tolet.
3. By death, Chrysostome seemeth to vnderstand the death of the bodie, mors ex haec presenti vita eijcit, death doth cast vsus out of this life, &c. but eternall death is here also comprehended, potestatem habuit deijciendi, &c. it had power to cast vsus downe to eternall death, Lyran. as may appeare by the other opposite part of eternall life, Piscator.
4. But whereas in the first clause, mention is made onelyonly of the raigning of sinne vntounto death, but in the other, there are three mentioned, grace, righteousnesse, and life; Origen thinketh that the deuill must be vnderstood, to be set against the grace of Christ, ab inuentis rebus author inventi nominatur, the author of the invention is named in the things invented, &c. for sinne came in by the deuill: some thinke that the wrath of God must be supplied, which raigned by sinne, Piscator: but I thinke rather with Calvin, that beside the necessarie parts of the comparison, the Apostle maketh mention of grace, vt fortius in figuret memoria, &c. that it might better sticke in our memorie, that all is of grace.
5. The Apostle speaketh of the time past, sinne had raigned, because that although sinne doe still raigne in the children of disobedience, yet in the faithfull it raigneth no more, Par.
6. By righteousnesse, some vnderstand, iustitiam operum, the righteousnesse of … gloss. interlin. so also Bellarmine lib. 2. de iustificat. c. 6. but the iustice of Christ is rather vnderstood: as the Greeke interpreters well expound, and as is euident by the clause in the ende, By our Lord Iesus Christ, who is notwithstanding both our iustification; and sanctification.
7. The ordinarie glosse here well obserueth, that in the kingdome of sinne, mention is not made of Adam from whom sinne came, because the Apostle speaketh not onelyonly of originall, but of actuall sinnes, both which are remitted in Christ.
8. Thorough Iesus Christ our Lord: Iesus per gratiam, Dominus per iustitiam, nostre per gloriam, Iesus by grace, Lord by his iustice, and ours, because he bringeth vsus to glorie, Gorrhan.