Commentary on Romans, Biblical exegesis 2 · Chapter 15 · Section 4
4. Places of Doctrine.
Doct. 1. That Christs holy example must be imitated of Christians.
v. 3. For Christ also would not please himselfe, &c. As here the Apostle propoundeth the most holy example of our Blessed Sauiour herein to be followed, that we should one seeke the good of an other: so eueryevery where the Apostles doe presse the example of their and our Master to be imitated in all other holy duties: as thereby we are exhorted to beneficence, 2. Cor. 8.9. to mutuall forgiuing one an other, Ephes. 4.32. to louelove, Ephes. 5.23. to humilitie and modestie, Philip. 2.5. to constancie in our profession, 1. Tim. 6.13. 2. Tim. 2.8. to faithfulnesse in our calling, Heb. 3.7. to patience vnderunder the crosse, Heb. 12.2. to meekenes, 1. Pet. 2.21. & 3.18. so that we finde that saying to be most true, omnis Christi actio, nostra instructio, eueryevery action of Christ is our instruction.
Doct. 2. Of the manifold vse and profit of the Scriptures.
v. 4. That we through patience and consolation of the Scriptures might hauehave hope, &c. Like vntounto this place is that, 2. Tim. 3.16. where the Apostle maketh a fowrefold vse of the Scriptures, it is profitable to teach, to improoue, to correct, and instruct in righteousnesse: the first two concerne doctrine, the teaching of the truth, and the convincing of error, the other two belong vntounto manners, the correcting of vice, and the instruction and edifying vntounto holines, so here the Apostle expresseth fowre benefits that come by the Scriptures, doctrine, patience, consolation, hope: so Tertullian speaking of the manifold vse of the Scriptures, coimus ad literarum divinarum commemorationem, &c. we runne together to the rehearsing of the diuine Scriptures, as the condition of the present times doth giuegive vsus occasion to remember them, certe fidem sanctis vocibus pascimus, spem erigimus, fiduciam figimus, disciplinam praeceptorum inculcationibus densamus, truely we doe nourish our faith with holy sayings, erect our hope, fasten our trust, strengthen discipline by inculcating the precepts.
Doct. 3. The promises made vntounto the Fathers in the old Testament were spirituall.
v. 8. Christ was the Minister of circumcision, &c. to confirme the promises made to the Fathers: Then were not these promises onelyonly or chiefely of temporall things, but vnderunder them were shadowed spirituall: for Christ did not by his comming restore vntounto the Iewes any outward temporall blessings: for at his comming they had other Lords to rule them, the Romanes were their gouernours: and immediately after our Blessed Sauiours death, their countrey, commonwealth, and citie were destroyed: The promises then made to the fathers as to Abraham, concerning his seed, and to Dauid, for the continuance of the kingdome in his line, and the rest, were spirituall, and by the Messiah spiritually to be performed: and so, all the promises of God in him, were yea, and Amen: as S. Paul saith, 2. Cor. 2.20. This may be obserued against those, which thinke the bookes of the old Testament to be superfluous and vnnecessarie, as containing nothing but terrene and temporall promises.
Doct. 4. Of the diuine nature and power of Christ.
v. 12. He shall rise to raigne ouer the Gentiles, and in him shall the Gentiles trust, &c. The Prophet in these words ascribeth diuine power vntounto Christ: for he is not visible in the world, and yet he shall raigne among the nations: yea they shall trust in him: then he consequently must be able both to heare and helpe them: God onelyonly must be trusted in, and be beleeued vponupon: as our Sauiour himselfe saith, Ioh. 14.1. Ye beleeue in God, beleeue also in me.
Doct. 5. That Christians in this life are kept vnderunder hope, they hauehave not full fruition of that which they hope for.
In him shall the Gentiles hope or trust: We then in this world liue onelyonly by hope: as the Apostle saith, Rom. 8.24. We are saued by hope: hope that is seene, is not hope: non ergo in praesenti seculo faelicitatas nostra quaeri debet, our happines thē is not to be sought in this life, Gualter: but we hope for things which are not seene: which hope of ours is supported by faith, and our faith preserued and vpheld by the spirit, who is the earnest of our saluation.
Doct. 6. The holy Ghost prooued to be God.
v. 13. That ye may abound in hope thorough the power of the holy Ghost: In that God is said to fill them with ioy, thorough the power of the holy Ghost: it followeth euidently that the holy Ghost is God: for the God of hope worketh hope in the power of the spirit: not that the holy Ghost is the organe or instrument of God, but that there is one and the same power of God the father, and of the holy spirit: for the spirit distributeth to euerie one as he will, 1. Cor. 12.11. but this is a diuine power, to giuegive vntounto eueryevery one as he will: so then in that God is said to worke in and through the power of the spirit, it sheweth a diuersitie of person, but not a difference of power.
Doct. 7. Of the dutie of Ministers in preaching the Gospel.
v. 16. Ministring the Gospel of God. The word is foreign, which signifieth properly labouring in holy things: whereby is set forth, what the speciall dutie of the ministers of the word is, to labour in the word and doctrine: it is not to sacrifice in the Masse, as Popish Priests: nor to medele in worldly affaires, leauing the preaching of the Gospel, as many Pastors of the Church doe: but their calling is to minister in the Gospel: Gualter here noteth well, Nec pro fidis Christi ministris haberi possunt, qui post habita verbi praedicatione circa alia negotia occupantur, &c. they are not to be counted for the faithfull ministers of Christ, which leaving the preaching of the word, are occupied about other affaires, which doe not edifie the Church, and doe call them from their dutie, &c. Ministers then as Gods souldiers should not entangle themselues, with the affaires of this life, 2. Tim. 2.4.
Doct. 8. What the Ministers conversation ought to be.
Origen vponupon these words, ministring the Gospel, &c. obserueth well, that as the Priests in the law did provide, that the sacrifice which they offered was without blemish, that it might be accepted: so they which preach the word, must hauehave care, ne quod in docendo vitium, ne quae in ministerio culpa nascatur, sed sua primum vitia iugulet, vt non solum doctrina, sed & vitae exemplo discipulorum salutem, oblationem suam acceptam faciat Deo, that there be no fault committed in teaching, nor any offence in his Ministrie, but that he first doe slay and mortifie his owne sinnes, that not onelyonly by doctrine, but by example of life, he may make his oblation, the saluation of his disciples acceptable vntounto God, &c. for Ministers are like a citie set vponupon an hill, that cannot be hid, Matth. 5.14.
Doct. 9. That the course of the Gospel cannot be hindered.
v. 19. From Ierusalem round about to Illyricum I hauehave caused to abound, &c. Herein appeareth the singular power of God, who by the preaching of S. Paul conuerted so many idolatrous nations to the knowledge of Christ: which worke Satan by all his malice could not hinder: as our Blessed Sauiour said, when he had sent forth his disciples to preach, that he sawe Sathan fall from heauen like lightening, Luk. 10. herein appeareth also the merciemercy of God, in calling the barbarous nations to the knowledge of …is truth: and withall his iustice and seueritie is manifested toward these nations, that are for their vnthankfulnes now depriued of the Gospel of Christ: for where the Gospel was sometime preached and professed, now the Turkish Alcaron is taught.
Doct. 10. Of the difference betweene the calling of the Apostles and ordinarie Pastors, v. 19.
The Apostles charge was to be witnesses of Christ, vntounto the ende of the world, and to the vtmost parts of the earth, Act. 1.9. which commission was giuen vntounto them vponupon necessitie for the planting of Churches, and converting of nations: and in regard of the excellencie of their gifts, who were furnished also with the power of miracles to confirme their doctrine, and for getting more authoritie vntounto the doctrine of the Gospel, it beeing preached first by them which had seene, and heard Christ, and had their calling immediatly from him: But other ordinarie Pastors are tied to their charges, and vntounto them belongeth that exhortation of S. Paul to the Pastors of Ephesus, Act. 20.28. Take heede vntounto your selues, and to the flocke, ouer the which the holy Ghost hath made you ouerseers: Pastors then, which are set ouer their speciall flocks, must not, hinc inde discurrere, runne vp and downe without the speciall calling of the spirit: as Chrysostome well reprooued Epiphanius the Bishop of Cyprus, for busying himselfe out of his owne charge, and entermedling in Church-affaires at Constantinople.
11. Doct. That the Pastors and Ministers of the Gospel ought to be sufficiently maintained.
v. 27. Their debters are they, for if the Gentiles be made partakers of their spirituall things, their dutie is also to minister vntounto them carnall, &c. The same reason the Apostle vrgeth for the maintenance of the Ministers of the Gospel, 1. Cor. 9.12. so our Sauiour saith, The labourer is worthie of his hire, Matth. 10.10. yea and many great promises are made to them, which performe this dutie, that they shall receiue the reward of a Prophet, of a righteous man, of a disciple, Matth. 10.42. and contrariwise many iudgements doe fall vponupon the people, for the neglect of this dutie; as Hagg. 1.9. because they suffered Gods house to be wast, prohibiti sunt coeli, ne darent rorem, & prohibita est terra, ne daret gramen, the heauens were restrained from yeelding raine, …nd the earth was restrained from yeelding grasse. And where there is not sufficient maintenance for the Ministers, these two mischiefes doe follow, that both for the present, the people want instruction, and the meanes of provision is cut off for future times also, that learning and religion will decay: ea res minatur interitum vniversae religionis, which thing threatneth the ruine of all religion: to this purpose Melancthon grauely by occasion of these words.
12. Doct. That the meanes working vnderunder Gods prouidence are not to be neglected.
v. 30. That you would striue with me, by praier, &c. Origen well obserueth here, that though the Apostle were assured he should come to the Romanes with abundance of blessing, nihilominus tamen in his, quae manifeste futura cognoverat, sciebat orationem esse necessariam, yet he knew praier to be necessarie, euen in those things, which he knew would certenly come to passe, &c. the meanes then must be vsed: for as it is a carnall confidence to relie vponupon the meanes altogether, leauing Gods providence, so it is presumption and a tempting of God, to rest immediatly vponupon his prouidence without the means: S. Paul knew when he suffered shipwrack, that all should be saued, yet he saith, Vnlesse these stay in the shippe, ye can not be saued, Act. 27.30. so the fruits of the earth are Gods blessing, yet the husbandman must labour: God is the author of all good gifts, yet are they obtained by praier.
13. Doct. The faithfull hauehave their infirmities.
v. 31. That my seruice may be accepted of the Saints. S. Paul calleth them Saints, and yet he feareth, least his seruice in bringing them almes from the Gentiles, by reason of some suspitions conceiued, and sinister rumors raised of him, should not be accepted: for euen the godly are many times deceiued in humane matters, by reason either of want of iudgement in themselues, or that they are seduced by others: euen the most holy men in Scripture, are set forth with infirmities; as we read of Moses doubtfulnes at the waters of strife, of Elias impatience, when he wished to die; of Paul and Barnabas falling out: We should not then condemne Christians, and censure them as carnall men, and hypocrites, for some small infirmities.
14. Doct. The faithfull hauehave their passions and affections.
v. 32. That I may come vntounto you with ioy. S. Paul beeing an holy and sanctified man, yet had his passions sometime of griefe, sometime of ioy: for these affections are naturall, and are not euill in themselues: nay often, they are the instruments of vertuous actions: the holy Prophets and Patriarks had their affections: nay, our blessed Sauiour had his affections of anger, griefe, ioy. The opinion then of the Stoikes is wide, who would hauehave a wise man like a stone, without any passions at all: for Cato V…icensis a professed Stoike in his life, that seemed to be mooued with nothing, yet was so faint hearted at his death, that attempting to kill himselfe, least he should fall into the hands of Cesar, he could not enter his sword deepe to make a deadly wound: and then struggling and wrastling, his bodie falling from his bedde ouerthrew a great presse or cupboard standing in the way.