Commentary on Romans, Biblical exegesis 2 · Chapter 15 · Section 3 · Subsection 20
20. Quest. Why the Apostle saith, I hauehave written boldly after a sort. v. 15.
I hauehave written somewhat boldly. 1. Chrysostome here obserueth the wisdome of the Apostle, that doth thus qualifie and temper his speach, by this humane and courteous concession: both in regard of the condition of the Romanes, who were more famous, by reason of the Imperiall seate at Rome, then other Christians, and therefore he doth thus pacifie them: and beside, it is the Apostles vse in other of his Epistles, to allay his sharpe reprehensions with mild, and hopefull words: as to the Hebrews, 6.9. We are perswaded better things of you (beloved,) though we thus speake: so to the Galatians, after he had sharply rebuked them, c. 3. O ye foolist Galatians, who hath bewitched you? &c. he saith, c. 5.10. I hauehave trust in you through the Lord, that ye will be none otherwise minded. 2. This libertie and boldnes, which the Apostle vseth, the Greeke Scholiast referreth to the calling of the Apostle, that he made bold with his office, in sparing and forbearing them: as if he should hauehave said, maiora & plura, vt cui doctrina concredita sit, scribere debeo, I ought to write more things and greater, as vntounto whome the doctrine is committed, but I spare you: but Chrysostome better referreth it to the Apostles former admonition, that therein he made bold with the Romanes, rather then with his office. 3. This boldnes Erasmus vnderstandeth of the Apostles round admonitions, discovering the idolatrie of the Romanes, and other abominations, c. 1. Martyr rather of the former speaches vttered in the former chapter, touching the question about the vse of things indifferent: but Pareus better ioyneth both together: for speaking against chambring and wantonnes, c. 13. he seemeth to hauehave relation to the inordinate life of Nero then beeing Emperor, and of others among the Romanes: and he spake beside somewhat roundly to the brethren before: as c. 11. Be not high minded, but feare: c. 12. be not wise in your selues: c. 14. destroy not the worke of God for meats sake: and such like.
In part: foreign. 1. which Origen vnderstandeth of the things, which Paul wrote of, that he knew much more, then he thought meete to write. 2. the interlinearie glosse thus expoundeth, ex parte perfectorum, on the behalfe of those which are perfect. 3. Lyranus, ex parte, i. breviter, succinctè, in part, that is, briefly, succinctly. 4. Gorrhan, ex parte ecclesiae, on the behalfe of the Church, nor of mine owne. 5. ex parte, i. minus perfecte, in part, that is, not perfectly, and yet I was bold in respect of mine Apostleship, Hugo: this sense is worst of all: for the Apostles writings proceeding from the spirit of God, are in no respect imperfect: this glosse the Romanists embrace, who make the Scripture imperfect, which error see further confuted among the controversies, Contr. 9. 6. Wherefore this, in part, must be ioyned with the former word, boldly, not with foreign, I hauehave written: and it signifieth no more, but paulo audacius, as Chrysostome, and the Syrian interpreter, or aliquantulum, Erasmus, Vatablus, aliquatenus, Beza, somewhat boldly.
As one, that putteth you in remembrance] 1. The Apostle hauing by a voluntarie concession confessed he had boldly and freely written; yet iustifieth this his libertie of speach, both by the manner thereof, he did it onelyonly by way of putting them in minde of that which they knew, not as one, which tooke vponupon him to teach the ignorant: as also by the warrant of his calling, that to this ende he had receiued grace. 2. This commonefaction or putting in minde, Haymo referreth to some things, which he had written in some other epistles: P. Martyr (misliking Ambrose sense, monere dixit, non docere, he said to put them in minde, not to teach them: for those things one may be put in minde of, which otherwise he knoweth, but for the present remembreth not) he thinketh, that S. Paul here sheweth that it was his office, both to admonish them, touching their manners, and conuersation, as also as a Pastor to instruct them: but I thinke rather with Chrysostome, that S. Paul doth by this tearme qualifie his office; as if he should hauehave said, modicum quid admonens, putting you in minde a little: he speaketh vntounto them tanquam amicis & aequalibus, as to his friends and equalls: as before c. 1.12. he thus in humilitie condescendeth vntounto them, I long to see you, that I might bestow vponupon you some spirituall gift: and then he qualifieth this speach, adding, that I might be comforted together with you, thorough our mutuall faith, &c. thus also M. Calvin, he denieth, that he vsurpeth the part of a teacher, but of an admonisher, which is to put thē in minde of things, which otherwise are not vnknowne: so Osiand. Gualter, Pareus, with others, and before them, Lyranus, non vos aliquid ignotum docens, not teaching you any thing vnknowne, but putting you in minde of that which you knew alreadie in habite.
Thorough the grace. 1. this is the other argument, whereby he qualifieth his boldness of writing, from the authoritie of his calling: and thus euerie where the Apostles speach fauoureth of humilitie: he saith first, I hauehave boldly written, then, in part, and, as putting you in remembrance onelyonly, ne que his contentus, and not content with this, he addeth further, thorough the grace, &c. as if he should hauehave said, non ego in vos exurgo, it is not I that do thus rise against you, God hath commanded me. 2. By grace here some vnderstand gratiam Apostolatus, the grace of his Apostleship, Lyranus: his calling and office, Tolet, Gorrhan: Chrysostome referreth it to the manner of his calling, which was ex gratia, of grace, non mets meritis, not by my merits: Haymo vnderstandeth the excellencie of his gifts, which he receiued more then any of the Apostles: but rather, whereas elswhere, the Apostle nameth both grace and Apostleship, c. 1.4. the grace both of his conversion, and to be called an Apostle; here by grace he expresseth both, that he was receiued to merciemercy and grace in his conuersion, and then put into Christs seruice, beeing called to be an Apostle, 1. Tim. 1.12.13. Gualter thinketh that it is called a grace, in respect of others, to whom it was a grace of God to hauehave such an Apostle sent vntounto them: but I take the former sense, with Pareus.