Commentary on Romans, Biblical exegesis 2 · Chapter 12 · Section 3 · Subsection 1 – Subsection 4
1. Quest. Why the Apostle vseth entreatie, saying, I beseech you brethren, by the mercies, v. 1.
1. Tolet giueth two coniectures, why the Apostle, which by his authoritie might command, entreateth: the one is, because diuers precepts which he deliuereth afterward, were the commandements of Christ, and he would not adde his commandement to Christs: and the other is, because diuers things, he doth not enioyne as precepts, but onelyonly aduiseth as counsels, and therefore he commandeth not: but these are idle coniectures: as though all the Apostolicall precepts, were not also the precepts of Christ: neither are there any counsels giuen in Scripture, but the same also are prescribed in some respect as binding precepts: for we are commanded to louelove the Lord with all our strength, Luk. 10.27. eueryevery part then of our dutie and louelove toward God is commanded: but all counsels of perfection, as they call them, tende vntounto the louelove of God.
2. Chrysostome thinketh, that Paul beseecheth them by the mercies of God, quasi pud…re sussiundi volens, as when one bringeth in the benefits entreating, he that hath receiued the benefit can not be but ashamed: but the Apostle intendeth not by shame, but by louelove and gentlenes here to perswade.
3. Origen giueth this reason, nihil proficit legis imperium, the commandement of the law preuaileth not: shewing this to be the difference betweene the law which commandeth, and so doe the Prophets, the interpreters of the law, they vse not to entreat: but it is peculiar to the Gospel to beseech and entreat: to this purpose also Pet. Martyr: but this is not alwaies so: for in the Gospel and Apostolicall writings, we shall finde many precepts and straight charges.
4. Pet. Martyr further alleadgeth, that as it is said in the Proverbs, The poore man speaketh by entreatie, but the rich answeareth roughly, Prov. …8. so the Apostles beeing as it were abiects, and of small account in the world, vse perswasions by entreatie: but S. Paul contrariwise there standeth most vponupon his Apostolike authoritie, where he was most despised: as Act. 13. where he censureth Elymas the sorcerer.
5. But this was the Apostles reason, why he entreateth that he might winne them rather by louelove: as he saith to Philemon, v. 8. Though I be very bold in Christ to command thee, yet for loues sake I rather beseech thee: and as Seneca well saith, generosus est animus hominis facilius ducitur, quam trahitur, the minde of a man is generous, it is more easily lead, then drawne: and therefore the Apostle entreateth, rather then commandeth, the more easily by gentlenes to perswade them, Lyran. Par.
2. Quest. Why the Apostle addeth, By the mercies.
By the mercies. 1. As the Apostle before had shewed how the Gentiles had receiued merciemercy of God, in that they were receiued to grace, while the Iewes the auncient people of God were reiected: so now he entreateth them by that merciemercy, which they had receiued. 2. and he beseecheth them, per miserationes, by the mercifulnes of God, rather then per misericordiam Dei, the merciemercy of God: for this sheweth onelyonly the mercifull inclination of God in himselfe, the other betokeneth his actuall compassion, extended to others, Tolet. 3. and the Apostle vseth the word in the plurall number (mercies,) to amplifie and set forth the manifold mercies of God, Beza: in our election, redemption by Christ, iustification, sanctification. 4. Origen here more curiously obserueth, that by mercies Christ is to be vnderstood, as God is called the father of mercies, 2. Cor. 1.3. that is of Christ: as he is called the father of wisdome, and of righteousnes, because Christ is both the wisdome and righteousnes, and so also the merciemercy of God. 5. some hauehave speciall relation here to Pauls Apostleship, to the which he was in Gods merciemercy called, and appointed, glosse ordinar. Gorrhan: but then the exhortation had not beene so forceable, to mooue them by the mercies shewed to him: he rather vrgeth the mercies, which they themselues had receiued. 6. Lyranus vnderstandeth the merciemercy of God, peccata relaxantem, which remitted and released their sinnes: but the Apostle saying in the plurall mercies, vnderstandeth not that merciemercy onelyonly, but all other mercies in Christ, their election, vocation, iustification by faith, &c. 7. And this is of all other the most forcible motiue by the mercies of God: per illas obsecro, per quas salvati, I entreat you by those mercies, by the which ye are saued: Chrysost. who is so stonie hearted, as not to be perswaded vntounto his dutie by the mercies of God, vntounto whome he oweth himselfe, and whatsoeuer he hath: as mothers vse to entreat their children by the wombe that bare them, and the pappes that gaue them sucke: which kind of perswasion is most effectuall.
3. Quest. Of sacrifices in generall, v. 1. vponupon these words, A liuing sacrifice, &c.
1. Haymo here maketh a question, why the law prescribeth the sacrifices of beasts and other creatures, if they were not acceptable vntounto God, and auaileable to the forgiuenes of sinnes: and he giueth two reasons hereof; both because the Israelites were prone to idolatrie, and therefore least they should hauehave sacrificed to idols, the Lord would rather that his creatures should in that externall manner be offered to himselfe; as also that thereby might be shadowed forth the sacrifice of Christ, by whom we should obtaine remission of sinnes.
2. Ambrose likewise here mooueth this question, why God would hauehave the sacrifices, which were offered vp, to be slaine: whereupon he answeareth, that it was so done for these two reasons, both that they which offred the sacrifice might thereby see what they themselues had deserued, and that thereby also the death of Christ might be shadowed forth.
3. But whereas they had two speciall kind of sacrifices in the law, foreign, of thanksgiuing, and foreign, for expiation and remission of sinnes: the Apostle alludeth here onelyonly to their eucharisticall sacrifices, (for Christs sacrifice is onelyonly expiatorie for sinne) which were of diuerse sorts, according to things which they offred, as either prayers, or first fruites, or some order of life, as was the vowe of the Nazarites, or some oblation: but here the Apostle hath reference to the last kind, in bringing some oblation, which should be themselues.
4. Concerning the name of sacrifice: the Greeke word is foreign, which is deriued of foreign, which signifieth mactare, to slay a sacrifice: the Latine word victima, and hostia, Haymo thinketh to hauehave this derivation: the first is so called à vinciendo, of binding, because the sacrifices were first bound to the altar: the other, ab ostio, because they were slaine at the doore of the tabernacle: But he hath two other derivations taken from the rites of the Pagans: that was called hostia, which was offred vp to their gods, when they went against their enemies, that victima, which was offred vp for the victorie obtained: and thus much Ovid insinuateth in these verses, lib. 1. Fastor.
Victima, quae dextra cecidit victrice vocatur:
Hostibus à victis, hostia nomen habet, &c.
By the victors hand the victima doth fall:
For foes subdued, they hostia it doe call.
Quest. 4. The generall observations of the sacrifice, which the Apostle here requireth.
1. Lyranus thinketh that the Apostle here requireth seuen conditions or properties in this spirituall sacrifice. 1. it must be voluntaria, of a free and willing mind, present, or giuegive vp. 2. it must be in carne propria, in their owne flesh, not in an others, your bodies. 3. it must mortifie concupiscence, in that he calleth it a sacrifice. 4. it must bring forth good workes, and therefore is called living. 5. it must be continuall, therefore it is called holy, that is, firme. 6. it must be bene ordina…a, well ordered, and disposed to no other ende, then to the praise of God, and therefore he saith, pleasing vntounto God. 7. it must be discreta, done in discretion, and so he addeth, which is the reasonable seruice of God.
2. Tolet onelyonly obserueth three things here required in this spirituall sacrifice, all which were seene in the externall: there was the oblation, the beast which was offred, and the slaying or sacrificing of it: so here the Apostle saith, exhibite or giuegive vp, there is the oblation: then the thing offred is their bodies: and they must make it a sacrifice, not by slaying it, but by mortifying their lusts.
3. Pererius observeth fowre things in this sacrifice, which were obserued in the legall oblations. 1. the sacrifice must be entire and perfect without spot: so here it must be a liuing sacrifice. 2. it was holy, and for euer separated frō prophane and common vses: so it is here prescribed, to be holie. 3. The sacrifice was consumed vponupon the altar, and so was a sweete savour vntounto God: here it is said also, acceptable vntounto God. 4. they put to their sacrifices salt, which signified spirituall vnderstanding: and here it is added, which is your reasonable service.
4. But Gorrhan more distinctly thus setteth forth the parts and causes of this spirituall sacrifice: we hauehave 1. the efficient, in this word giuegive vp, it must proceed from a true and sincere devotion. 2. then the materiall cause, your bodies. 3. the forme, it must be liuing, holy, resonable. 4. then the ende, it must be to please God, acceptable vntounto God.