Commentary on Romans, Commentary · Chapter 15
CHAP. 15.
1 VVE who are ſtronge, ought to beare the infirmities of the weake, and not to pleaſe our ſelues.
2 For euerie one of vsus ought to pleaſe his neighbour, in that that is good to edifying.
3 For Chriſte pleaſed not himſelfe: but as it is written, the rebukes of thoſe rebuked thee fell vponupon me.
WE who are ſtrong. Leaſt they who hauehave profited more thē others in the knowledge of God, ſhoulde thinke it vnmeete that more burdē ſhould be laid vponupon them, hee ſheweth how yt ſtrength ought to bee beſtowed, wherein they excel others: namely, to ſupport the weake, that they fal not. For as God appointeth thoſe for the inſtructynge of the ruder ſort, to whom hee hath giuen greater meaſure of knowledge: ſo looke whom hee hath ſtrengthened, to thoſe hee hath commended the weake, that they might be ſupported by their ſtrength: for ſo ought all gifts be communicated amongſt the members of Chriſte. The ſtronger therfore any is in Chriſt, the more hee is bound to ſupport the weake. Where as he ſaith a chriſtian man ought not to pleaſe himſelfe, he ſignifieth that he ought not to direct his ſtudie to ſatiſfie himſelf: as they are wont to doe, who being content with their own iugdement do careleſly neglect others. And in deed this is a moſt apt admonition for the preſent matter, becauſe there is nothing more hindereth or letteth our obedience, thē that eueryevery man is ſo much addicted to himſelfe, that others being reiected, he followeth onelyonly his own counſailes and affections.
2 For eueryevery on of vsus. Here he teacheth that we are bound vntounto others: and therfore that it is our part to ſatiſfie them, and hearken to them: neither is there any exception, but we muſt apply our ſelues to our brethren, when according to the worde of God wee may doe it to their edification. Here therefore are two propoſitions: namely, that wee not beyng content with our owne iudgement, and not reſting vponupon our luſtes or affections,How we ſhould apply our ſelues to our brethren. ought to do our indeuour, and ſtriue eueryevery where, to ſatiſfie our brethren. The other, that whiles wee apply our ſelues to our neighbour, wee ought to hauehave regard vntounto God, that our ende bee their edification. For a great many cannot be pleaſed vnleſſe thou cocker their luſt. So that, if thou wilt be gracious with a many, thou muſt not ſo much regard their ſaluation, as to ſatiſfie their folly: neither mayeſt thou reſpect what is expedient, but what they couet to theyr own deſtruction. Thou muſt not therefore ſtudie to pleaſe ſuche, as like nothing, but that is euill.
3 For Chriſte pleaſed not himſelfe. If it bee meete the ſeruant ſhould refuſe nothing, that the maſter taketh vponupon hym, it were very abſurd, that wee would couet to exempt our ſelues from this neceſſitie of bearing the infirmities of others, wherunto, Chriſt whom we reioyce to be our king and Lord, ſubmitted himſelfe. For he hauing omitted the regard of himſelfe, did giuegive himſelfe wholy hereunto. For in him is truly verified, what ſoeuer the Prophet ſaith, Pſal. 69.10. And amongeſt other things,Pſalm. 69.10. hee alſo putteth this downe, that the zeale of the Lorde hath euen eaten him vp. And the rebukes of them that rebuked the Lorde fell vponupon him. Whereby he ſignifieth, that he burned wt ſuch zeale of the glory of God, & was taken with ſuche deſire of aduancing his kingdome, that hauing forgotten himſelfe, hee was (as it were) ſwallowed vp of this onelyonly cogitation: that hee had ſo conſecrated himſelfe vntounto the Lord, that it did greeue him at the heart, ſo often as he ſawe the wicked prophane his holy name. Although that ſecond part, of the rebukes of god, may hauehave 2. acceptiōs, either that he was no leſſe grieued with ye reproches which the wicked did commit againſt God, then if he himſelf had borne thē in his owne perſon: or that it vexed him no leſſe to ſee God iniuriouſly dealt withall by others, then if hee had been the authour of it himſelfe. And if Chriſte raigne in vsus, as hee muſte needes raigne in all his faithfull, this ſenſe or affection ſhal alſo floriſh in our heartes, yt whatſoeuer derogateth the glory of god, ſhall grieue vsus no leſſe, then if it were reſident in our ſelues.
Now then let them goe, whoſe whole hearts delight is to get great honours of them, who blaſphems the name of God, treade Chriſte vnderunder foote, both contumeliouſly rent, and alſo perſecute with ſword and fire, his goſpel. Surely it is not ſafe to bee ſo greatly honoured of them, of whome Chriſt is not only contemded, but alſo contumeliouſly handeled,
4 For whatſoeuer things are written afore hand, they are written for our learning: that through pacience, and comfort of the ſcriptures we might hauehave hope.
5 And the God of pacience, and conſolation, giuegive vntounto you, that yee may altogether thinke one thing, according to Ieſus Chriſte:
6 That with one minde, and one mouth, yee may glorifie God and the father of our Lord Ieſus Chriſt.
4 For whatſoeuer things. This is the application of the exāple, leaſt any ſhould think this to be too far fetched, yt he ſhold exhort vsus to the imitation of Chriſt. Yea verily (quoth he) there is nothing in the Scriptures whiche may not ſerue to your learning, and inſtitution of your life. A notable place, wherin whiles wee vnderſtande there is no vayne, or vnprofitable thing conteined in the oracles of God, withall we are alſo taught to profite in the reading of the Scripture vntounto pietie, and holineſſe of life. Whatſoeuer then is ſet downe in Scripture, let vsus labour to learne it. For it were contumely againſt the holie ſpirite, if we ſhoulde thinke hee hath taught any thing, whiche were not materiall for vsus to knowe: ſecondly whatſoeuer is taught there, let vsus know, it doth tende to the increaſe of godlineſſe.The vſe of the old Teſtament is not done away from Chriſtians. And although hee ſpeake of the old Teſtament, yet is the ſame to bee vnderſtoode alſo of the writinges of the Apoſtles. For if the ſpirite of God hee eueryevery where like it ſelfe, there is no doubte but now by the Apoſtles, as in olde time by the Prophetes, hee hath tempered his doctrine to the edification of his. Furthermore, by this place phanaticall ſpirites are notably ouerthrowen, who bragge that the olde Teſtament is done away, and belongeth not at all to Chriſtians. For with what face canne they turne Chriſtians from thoſe thinges, which Paul teſtifieth to be ordeined of God, vntounto their ſaluation? And whereas hee addeth, that through patience and comforte of the ſcriptures, wee might hauehave hope, it comprehendeth not, all the partes of that profite, whiche is to be gathered by the worde of God: but briefly noteth the chiefe ende. For heereunto ſpecially ſerue the Scriptures, that they might erect the mindes of men: (Being prepared vntounto patience, and ſtrengthened by conſolations) vntounto the hope of eternall life, and keepe them in the meditation thereof. The worde exhortation, for the which others tranſlate conſolation, is not diſliked of me: but that conſolation agreeth better with patience, becauſe this ariſeth, out of that. For then are we prepared to beare aduerſities patiently, when the Lorde doth temper them with conſolation. For the patience of the godly, is not that hardneſſe which the Philoſophers cōmaund: but that meeknes, wherby we doe willingly ſubmit our ſelues to God, whiles the taſte of his goodnes, & fatherly louelove doeth make all thinges ſweete vntounto vsus. The ſame nouriſheth and ſuſteineth hope in vsus, that it faile not.
How God is called the God of patience.5 And the God of patience. God is ſo called of the effects, which before were attributed to the ſcriptures, albeit in a verye good manner, yet in a diuers. For God onelyonly is the authour of patience and conſolation, becauſe by his ſpirite he infuſeth them both into our heartes, howebeit, hee vſeth his worde as an inſtrumēt therunto. For firſt he teacheth which is true conſolatiō, and which is true patience: then he inſpireth and grafteth that doctrine in our mindes.
Furthermore, after he had admoniſhed & exhorted ye Romaines to their duetie, nowe hee turneth vntounto prayer. Becauſe hee knewe verie wel, it was to no purpoſe to intreate of the duty of any man, vnleſſe God did inwardly accompliſh that by his ſpirit, which he ſpake by ye mouth of a man. The ſumme of his prayer is, that he would bring their minds into a true conſent, & would cauſe them truely to agree amongeſt themſelues. And withal he ſheweth of what ſort this bond of vnitie is, while he would they ſhould conſent according to Chriſt. For that is a miſerable conſpiracie which is out of God: and that is out of God, which alienateth vsus from his truth. And to ye end he might ye rather make the conſent is in Chriſt commendable, hee ſheweth how neceſſarie it is: ſeeing God is not truely glorified of vsus, vnleſſe all our heartes and tongues conſent to his praiſe. It is to no purpoſe therefore that anie ſhoulde boaſt, that hee will glorifie GOD after his maner: for God ſo eſteemeth the vnitie of his ſeruantes, that he will not hauehave his glorie ſounded, amongeſt diſſentions, and contentions. This one conſideration ought ſufficiently to bridle the vnruly riot of contending and brawling, which at this daye beareth too greate a ſwaye in the mindes of many.
7 Therefore receiue one another, as Chriſt hath receiued you to the glorie of God.
8 And I ſay that Ieſus Chriſt was the miniſter of circumciſion, for the truth of God, to confirme the promiſes made vntounto the fathers.
9 And the gentiles ought to praiſe God for his mercy: as it is written, for this cauſe I wil confeſſe thee amongſt the Gentiles, and wil ſing vntounto thy name.
10 And againe he ſaith, reioyce you gentiles with his people.
11 And againe, praiſe the Lord al yee gentiles, & magnifie him together all yee people.
12 And againe Eſay ſaith, there ſhalbe a roote of leſſe, and he which ſhall riſe to rule the nations, in him ſhal the gentiles truſt.
7 Therefore receiue one another. Hee returneth vntounto his exhortation, for confirmation wherof, he alway reteyneth the example of Chriſt. For he hauing imbraced, not one or two of vsus, but altogether, hath ſo ioyned vsus together, that wee ought to cheriſhe one another, if that we will abyde in his boſome. So then wee ſhall confirme our vocation or calling, if wee ſeparate not our ſelues from thoſe, to whom the Lorde hath bounde vsus. This parcell: to the glory, may bee referred either vntounto vsus, or vntounto Chriſte onelyonly, or vntounto vsus and him together. Which latter doth like me beſt, to this ſenſe, as Chriſt hath manifeſted the glory of his father, in receiuing vsus all into fauour, when we ſtoode in need of mercy: ſo we alſo to the ſetting foorth of the glory of the ſame God, ought to eſtabliſh that coniunctiō, which we hauehave in Chriſte.
9 And I ſay that Ieſus Chriſte. Nowe he ſheweth howe Chriſt hath receiued vsus all: where hee leaueth no difference betweene the Iewes and Gentiles, ſaue that he was firſt promiſed to the Iewes, and in a manner peculierly appointed to them, before hee ſhoulde be exhibited to the Gentiles. Howbeit he ſheweth that euen in that, which was the cauſe of all contentions, there was no difference betweene them: becauſe hee collected or gathered them both, from a miſerable diſſipation or diſperſion, and being gathered together hath brought them into the kingdome of the father, that they might bee one flocke in one folde, vnderunder one ſheepehearde.
Thereupon hee inferreth, that they ought to agree amongſt themſelues, and not contemne one another, ſeeing Chriſt did contemne neyther of them. Firſt therefore hee ſpeaketh of the Iewes, and ſaith, Chriſt was ſent vntounto them, that hee might fulfill the trueth of God, in perfourming the promiſes giuen to the fathers. And this is a ſinguler honor, that Chriſt being Lord of heauen and earth, became fleſhe, that he might ſerue to their ſaluation. For the more he humbled himſelfe for their ſake, the more he honoured them. And that he taketh as vndoubted for a thing confeſſed: whereby it is more woonderfull, that there ſhould be ſo great impudencie in certayne phrenſie heades, that they doubt not to conclude in the fleſhe, and tye vntounto this preſent worlde, all the promiſes of the olde Teſtament. And leaſt the Gentiles ſhoulde arrogate to themſelues anye dignitie aboue the Iewes, Paule plainelye denounceth that ſaluation whiche Chriſte brought, in reſpect of the couenaunt, to be proper vntounto the Iewes: becauſe by his comming hee fulfilled that which the Father in olde time promiſed to Abraham, and ſo was the miniſter of that people. Wherby it foloweth, that the old couenant indeede was ſpirituall, notwithſtanding it was annexed vntounto earthly figures. For that accompliſhment of the which Paule now ſpeaketh, muſt needes hee referred vntounto eternall ſaluation. Finally, leaſt any ſhould cauill, that ſaluation was onelyonly promiſed to the nephewes, ſeeing the couenant was committed to the hands of Abraham, expreſly he bindeth the promiſes to the fathers. Therefore either the vertue of Chriſt ſhalbe conteined in corporall benefites, or the couenant made with Abraham is extended further then to the fleſh.
The calling of the Gentiles.9 And the Gentiles for his merciemercy. This is the other member, in confirming wherof, becauſe it was doubtfull, he ſtaieth longer.Pſal. 18.50. 2. Sam. 22.50. The firſt teſtimonie which hee citeth, is taken out of the 18. Pſalme, which Pſalme is rehearſed in the ſeconde of Samuel: where without dout is vttered a propheſie of the kingdome of Chriſt. Furthermore Paule proueth the calling of the Gentiles thereby, becauſe there is promiſed the confeſſion of the glory of God amongſt the Gentiles. For we can not preach God truly, but amongeſt ſuch as do truely heare his prayſes, whiles they are publiſhed of vsus. Wherfore, that the name of God might be celebrated amongſt the Gentiles, they muſt needes be indued with knowledge, and come into the felowſhippe of the people of God. For thou mayeſt ſee this eueryevery where in the Scripture, that the prayſe of God can not bee preached, but in the congregation of the faythfull, whoſe eares are capable to heare his prayſe.
10 Reioyce yee Gentiles with his people. Where as they commonly interpret this verſe, as thought it were taken out of the ſong of Moſes, that I like not, becauſe in that place Moſes goeth about rather to terrifie the aduerſaries of Iſraell, with his greatneſſe, then to inuite them vntounto a common reioycing. Therefore I take it rather to be borrowed out of the 67. pſalme: Where it is ſayd, Let the Gentiles reioyce and be glad,Pſalm. 67.5. becauſe thou iudgeſt the people in equitie, and gouerneſt the nations in the earth. And whereas Paul hath added of his own, with the people of God, that hee hath done by the way of explication. For there in deede the Prophete ioyneth the Gentiles with Iſrael, and inuiteth both of them to gather vntounto reioycing, which can not conſiſt, but in the knowledge of God.
11 Prayſe him all yee nations. Neyther is this place vnaptly applied. For howe ſhoulde they prayſe God, who knowe not his greatneſſe? they can doe that no more, then call vponupon his name when they knowe it not.
It is therefore a very fitte propheſie to prooue the calling of the Gentiles. And that may better appeare by a reaſon whiche is added there: for hee biddeth them giuegive thankes for his trueth and merciemercy.Pſal. 117.1.
12 Againe Eſai, &c. This propheſie is moſt excellent of all.Eſay. 11.10. For there the Prophete (things being almoſt brought to deſperation) comforteth the ſmall remnant of the faythfull, namely in this, that there ſhoulde ariſe a graft out of the drie and dead ſtocke of the houſe of Dauid, and a braunch ſhoulde flouriſh out of the diſpiſed root, that ſhould reſtore the people of God to their former glory.
It is manifeſt by the deſcription there put downe, that this plant or graft is Chriſt the redeemer of the world. Secondly he addeth, that he ſhall be erected for a ſigne to the Gentiles, that he might be vntounto them for their ſaluation. Theſe wordes verily differ ſomewhat from the Hebrewe text. For whereas we reade heere, he doth riſe, the Hebrewe text hath, He ſhall ſtande for a ſigne, which is all one: namely that he ſhoulde appeare manifeſtly like a ſigne. For the word hope they hauehave to ſeeke: but according to the common vſe of ſcripture, to ſeeke God is nothing els, then to hope in him.
And the calling of the Gentiles is twiſe confirmed in this propheſie, firſt by that is ſayde, Chriſt muſt be erected for a ſigne vntounto them, which Chriſt raigneth among the faithfull onelyonly: and ſecondly by that is ſayde, they ſhall hope in Chriſte: whiche commeth not to paſſe without the preaching of the worde, & lightening of the ſpirit. Hereunto agreeth the ſong of Simeon. But hope in Chriſt is a teſtimonie of his dietie.
13 And the God of hope fill you with all ioy, and peace in belieuing, that ye may abounde in hope, through the power of the holy ghoſt.
14 And I my ſelfe alſo, am perſwaded of you my brethren, that you alſo are full of goodnes, & filled with all knowledge, and are able to admoniſhe one another.
15 Neuertheleſſe brethren I hauehave ſomewhat more boldly after a ſort wirtten vntounto you, as it were putting you in remembraunce, throughe the grace that is giuen mee of God.
16 That I ſhould be the miniſter of Ieſus Chriſt towards the Gentiles, conſecrating the Goſpell of Chriſt, that the offering vp of the Gentiles might bee acceptable, being ſanctified by the holy ſpirite.
13 And the God of hope. Nowe alſo as before hee concludeth with a prayer, wherein hee wiſheth that that might bee giuen them of the Lorde, what ſo euer hee had commaunded.
whereby appeareth the Lorde doeth not meaſure his preceptes by our ſtrength, or power of free will: neyther doth hee therefore commaunde thoſe thinges concerne our duetie, that we truſting to our own ſtrength might buckle our ſelues to obedience:Wherefore the Lord commandeth ſuch things as we are not able to fulfill of our ſelues. but he commaundeth ſuch thinges as ſtande in neede of the helpe of his grace, that he might prouoke vsus to the ſtudie of prayer.
And when he calleth God the God of hope, he hath reſpect vntounto the next verſe: as though hee ſayde, that GOD therefore in whom wee altogether hope, fill you with ioy, that is, with alacritie of conſcience: ſecondly with vnitie and concorde, and that in belieuing: becauſe to the ende our peace may be approoued of God, wee muſt bee knit together by pure and ſounde fayth.
If any man had rather take this ſaying, in beleeuing, to bee put for, vntounto or into faith: The meaning ſhal bee; that they ought to applie their peace vntounto faith.
For thē we are rightly prepared vntounto faith, when we being quiet and of one minde willingly imbrace that is taught. Yet is it better, to ſay, that fayth is ioyned to peace and ioy, becauſe it is the bonde of holy and lawfull concorde, and the ſupporte of godly ioye. Although that peace alſo might bee vnderſtoode, whiche eueryevery one hath inwardly with God: yet the text leadeth vsus rather vntounto the former expoſition. Furthermore hee addeth, that yee might abounde in hope. Becauſe by that meanes alſo hope is confirmed and increaſed in vsus. This parcell, by the power of the holy ghoſt. Noteth that all thoſe are the gyftes of Gods bountifulnes: and the word power hath his emphaſis, to ſet forth this wonderfull power, whereby the ſpirite worketh in vsus, faith, hope, ioy, and peace.
14 And I am perſwaded. This is a preoccupation or a kinde of conceſſion and graunting, to appeaſe the Romanes, if they thought themſelues to bee nipped or diſhonoured, by ſo manie and ſo ſerious admonitions, and ſo conſequently to bee iniuried. Hee therefore excuſeth him ſelfe, that hee durſt take vponupon him amongeſt them the perſon of a teacher and exhorter: and hee ſaith that he did it, not becauſe hee diſtruſted their wiſedome, goodnes, and conſtancie, but becauſe he was compelled thereunto by his office. For ſo hee putteth away all ſuſpicion of raſhneſſe, which chiefly conſiſteth herein, if any man thruſte himſelf into another mans office, or handleth thoſe things which are not meete for him. Wherein wee may ſee the ſinguler modeſtie of this holy man, to whome nothing was more acceptable, then to be nothing reckoned of, ſo that the doctrine hee preached, might hauehave authoritie. the Romanes were very arrogant, yea the name of their citie made the pooreſt of them proude: to that they coulde hardly abide a teacher that was a ſtraunger, yea a barbarous fellowe and a Iewe.
Paul will not in his owne priuate name, fight with this hawtineſſe: but yet as it were by ſtroking of it, hee ſubdueth it, whiles he teſtifieth that hee taketh theſe partes vponupon him, by reaſon hee was an Apoſtle. You are full of goodneſſe, beeing fylled with all knowledge, &c. There are two thinges ſpecially required in him that giueth counſell,Two things required in him that giueth counſell. the firſt is humanitie, which doth both mooue his heart to helpe his brethren with his counſayle, and alſo temper his countenaunce and woordes with lenitie: ſecondly the dexteritie of counſayle, or prudencie, which may both gette vntounto him authoritie, and alſo profite his auditours vntounto whome hee directeth his ſpeech. For there is nothing more contrarie vntounto brotherly admonitions then malignitie and arrogancie, which cauſeth that we proudly contemne thoſe that erre, and had rather laugh them to ſcorne, then correct them. Roughneſſe alſo or bitterneſſe if it appeare either in woordes or countenaunce, it maketh our admonition fruiteleſſe.
Finally, howſoeuer you excel as wel in the affectiō of humanity as of lenitie or gentleneſſe, yet ſhal you not be meet to admoniſh, vnleſſe you excell in prudencie, and experience of thinges. Therfore hee attributeth to the Romanes, both thoſe faculties or abilities, giuing teſtimonie vntounto them, that they are able inough to exhort one another without the helpe of others. For hee confeſſeth they abounded both in courteſie, or gentleneſſe, and alſo in knowledge or experience: whereby it followeth they were able to exhort.
15 But I hauehave written more boldly vntounto you, &c. Nowe followeth his excuſe, wherein to the ende he might bee the more modeſt, by the way of conceſſion or graunting he ſayth, that hee did ſomwhat boldly, in taking vponupon him to meddle in that thing, which they were able to perfourme by thēſelues: but he addeth, that he took vponupon him this boldnes, for the neceſſity of his office, becauſe hee was a miniſter of the Goſpell to the Gentiles: and therfore he could not paſſe them, who were among the Gentiles. Yet he ſo humbleth him ſelfe, that hee holdeth vp the dignitie of his office. For obiecting the grace of God, whereby hee was aduaunced vntounto that degree of honor, he could not ſuffer any thing to be contemned which he did in the right of his Apoſtleſhippe.
Finally, hee denieth that he hath taken vponupon him the office of a teacher, but of an admoniſher: whoſe duety is to bring into remē brance thoſe things which otherwiſe are not vnknowne.
16 Conſecrating the Goſpell. So I had rather tranſlate it, then as Eraſmus at the beginning adminiſtring. For there is nothing more certayne then that Paule here alludeth vntounto the ſacred myſteries, whiche were accompliſhed by the prieſt. Hee therefore maketh him ſelfe a Biſhoppe or Prieſte in the miniſterie of the Goſpell, who offereth in ſacrifice the people which he winneth vntounto God: and in this maner hee worketh or laboureth in the ſacred myſteries of the Goſpell. And this aſſuredly is the prieſthoode of a Chriſtian Paſtor, by bringing men into the obedience of the Goſpel, to offer them as it were in ſacrifice vntounto God: and not as the Papiſts hauehave hitherto proudly bragged, by the offering vp of Chriſt to reconcile men vntounto God. Neither yet doth he here ſimply cal eccleſiaſtical paſtors prieſts, as by a perpetuall title: but Paul going about to commend the dignitie, and efficacie of the miniſterie, by occaſion hath vſed this metaphore. Let this therefore bee the ende vntounto the preachers of the Goſpel in their function, namely to offer vntounto God the ſoules of men being purified by fayth.
That which Eraſmus afterwarde put downe by the way of correction, namely ſacrificing the Goſpell, is not onelyonly improper, but alſo doth darken the ſence. For the Goſpell is rather like a ſwoorde, wherewith the miniſter ſacrificeth men vntounto God for offerings. Hee addeth that ſuch oblations are acceptable vntounto God: which maketh not onelyonly to the comnendation of the miniſterie, but alſo to the ſinguler comfort of them, who yeelde them ſelues to be conſecrated. Nowe as the olde ſacrifices were dedicated to God by externall ſanctifications and waſhings: ſo alſo theſe oblations are conſecrated to the Lord by the ſpirite of ſanctification, by the vertue of whoſe power inwardly working, they are ſeperated from this worlde. For although the puritie of the ſoule doth ariſe from the faith of the worde, yet becauſe the voice of man, by it ſelfe is vneffectuall and dead, the office of purifiyng is truely and properly giuen to the ſpirite.
17 I hauehave therefore wherein to glory by Chriſte Ieſus, in thoſe things which apperteine vntounto God.
18 For I dare not ſpeake any thing of thoſe things, which Chriſt hath not wrought by mee, into the obedience of the Gentiles in worde and deede.
19 In the power of ſignes and wonders, in the power of the ſpirite of God, ſo that from Hieruſalem, and all the coaſtes rounde about vntounto Illyricum, I hauehave cauſed the Goſpell of Chriſt to abound.
20 Yea, ſo I enforced my ſelfe to preach the Goſpell, not where Chriſt was named, leaſt I ſhould build on another mās foundation:
21 But as it is written, to whome hee was not ſpoken of, they ſhall ſee: and they which harde not, ſhall vnderſtande.
17 I hauehave therefore. After hee had in a generall ſorte commended his calling, that the Romanes might knowe hee was a true and vndoubted Apoſtle of Chriſt: nowe hee addeth teſtimonies, whereby hee prooueth that hee did not onelyonly take vponupon him the office of an Apoſtle, being laide vppon him by the ordinaunce of God, but alſo did notablie adorne the ſame. And alſo he putteth in mind of his fidelitie, which hee performed in diſcharging that function. For it is too ſmall purpoſe that wee are ordeyned, vnleſſe wee anſwere our calling, and diſcharge our duetie. Neyther doeth hee that with a deſire to get glorie, but becauſe nothing was to bee omitted which might procure grace and authoritie to his doctrine with the Romanes.
Therefore he glorieth in God, not in him ſelfe: becauſe he reſpecteth nothing els, then that God might be truely prayſed. And whereas hee ſpeaketh onelyonly negatiuely, it is verily a ſigne of modeſtie, but it ſerueth to winne credite vntounto thoſe thinges whiche he goeth about to maintayne: as if he ſayde, the trueth it ſelf doeth miniſter vntounto me ſo much matter of glorie, that I neede not to ſeek for falſe and forrain prayſes: I am content with true prayſes.
Perhappes alſo his meaning was to preuent ſiniſter reports, which hee knewe to bee ſcattered abroade by euill perſons: and therefore he foreſheweth that hee will not ſpeake, but of things well knowen.
…8 Into the obedience of the Gentiles. This parcell noteth what his purpoſe is, namely that hee might make his miniſterie to be eſteemed of with the Romanes, leaſt his doctrine ſhould be without profite. By the ſignes therefore he ſheweth, that God by the preſence of his power, did giuegive teſtimony to his preaching, and in a manner did ſeale his Apoſtleſhippe: ſo that nowe none ought to doubt but hee was ordeined and ſent of the Lorde. The ſignes are, woorde, woorke, and miracles: whereby appeareth that the name woorke, conteyneth more then myracles. At length hee concludeth, in the power of the ſpirite: whereby hee ſignifieth that theſe coulde not bee done, but by the ſpyrit. To be briefe, hee affirmeth that as well in teaching as doing, he had a power & vertue in preaching Chriſt, wherein the woonderfull power of God appeared: ſecondly, he ſayeth myracles were added, which were as ſeales for the ſurer knowledge of that thing. Firſt hee putteth woorde and worke, then hee expreſſethe one kinde: namely the power of working myracles. So alſo it is taken with Luke,Luke. 24.19. where hee ſaith, Chriſte was mightie in worde and deede. Alſo with Iohn, where Chriſt himſelfe ſendeth the Iewes vntounto his works,Iohn. 5.36. where they might hauehave teſtimonie of his Dietie. Neither doth he ſimply name myracles, but doth adorn them with two tytles. And whereas hee ſaith, The power of ſignes and wonders, Acts. 2.23Peter in the Actes hath vertues, and ſignes, and wonders. And ſurely they are teſtimonies of Gods power to awake men, that beeing aſtonied at the power of God, they might wonder at hym, and alſo worſhip him: neither are they without ſignification, but they ſtirre vsus vp to vnderſtande ſomewhat of GOD.The true vſe of miracles. This is a notable place of the vſe of myracles: nemely that they ſhoulde get vntounto God amongſt men, reuerence and obedince.
So thou readeſt in Marke,Mar. 16.20. Act. 14.3. that the Lord confirmed his doctrine by myracles that followed. So Luke ſaith, that the Lorde gaue teſtimonie to the worde of his grace by myracles. It is manifeſt therefore that thoſe myracles whiche ſeeke the glory of creatures and not of God, which bring credite vntounto lies, and not vntounto the worde of God, are of the diuell. I referre the power of the ſpirite of God, which he hath put in the thirde place, vntounto them both.
19 That from Hieruſalem, euen vntounto Illyricum. He addeth alſo a teſtimonie frome the effect: becauſe that ſucceſſe which did followe his preaching, did paſſe all mans ſtrength.
For who could gather ſo many Churches vntounto Chriſte, vnleſſe he were holpen by the power of God? From Ieruſalem vntounto Illyricum (quoth hee) I hauehave ſpread abroade the Goſpel: neither hauehave I done that by a directe courſe haſting vntounto the end, but eueryevery where about, going through all thoſe regions are betweene. But the verbe Pepleromenai whiche according to ſome wee hauehave tranſlated, to fill, doeth ſignfie to make perfecte, and ſupplye that is wanting. Whereuppon Pleroma is called of the Grecians, as well perfection, as a ſupplement, or fulfilling. I doe willingly expounde it thus, that hee diſperſed the preaching of the Goſpell, as it were by ſupplying it. For others had begunne before, but hee did ſcatter it abroade further.
20 Yea I inforced my ſelfe to preache the Goſpel. Becauſe it ſtood Paule vponupon not onelyonly to prooue himſelfe to bee a ſeruant of Chriſte and Paſtor of the Chriſtian Church, but alſo to winne vntounto himſelfe the perſon and office of an Apoſtle, that hee might the rather bee hearde of the Romanes: hee putteth heere a proper and peculier note of Apoſtleſhip.What it is to bee an Apoſtle. For the office of an Apoſtle is, to ſow ye goſpel where it was not preached before: according to that commandement,Mar. 15.16 goe, preache the Goſpell to eueryevery creature. Which ought diligently to be noted, leaſt we drawe that vntounto an vniuerſall example, which doth peculiarly agree vntounto the order of Apoſtles. Neither is it to be diſliked that there is a ſucceſſour ſubſtituted in his place, who did builde the church. So thē Apoſtles are as it were ye founders of the church: paſtors which ſucceede them, ought to mayntaine, and increaſe that building which was rayſed vp by them. He calleth that another mans foundation,1. Cor. 3.11. & Ephe. 1.20. which was layde by another mans hande. Otherwiſe Chriſt is ye only ſtone wheron the Church is founded.
21 But according as it is written. Hee confirmeth that by the propheſie of Eſai which he ſaid of the ſigne of his Apoſtleſhip.Eſai. 52.10. For he in the 52. chap. & 10. verſe: When he ſpeaketh of the kingdom of the Meſſias, amongſt other things foreſheweth, yt the ſame muſt be dilated ouer all the world. And yt the knowlege of the ſame Chriſt muſt be brought vntounto the Gentiles, to whome his name was not hard of before. It was expedient this ſhould be done by the apoſtles, to whō ſpecially cōmandement was giuen: Therefore the Apoſtleſhippe of Paul was thereby manifeſt, that this propheſie is fulfilled in him. Wickedly ſhall any man goe about to drawe this vntounto the office of paſtors, becauſe we knowe in Churches rightly ordered, where the veritie of the Goſpell was receiued long agoe, the name of Chriſt muſt be continually preached. To this ende therefore was Paul a preacher of Chriſt yet vnknowne, vntounto forraine nations, that after his departure in eueryevery place the ſame doctrine might dayly ſounde foorth in the mouth of the paſtors. For it is ſure that the Prophet intreateth of the beginnings of the kingdome of Chriſt.
22 Therefore I hauehave alſo been often let to come vntounto you.
23 But nowe hauing no more place in theſe countreyes, and being deſirous many yeeres agoe to come vntounto you,
24 When I ſhal take my iourney into Spayne, I will come vntounto you. For I truſt to ſee you in my iourney, & to be broght on my way thitherward by you: after that I hauehave bin ſomwhat filled with your company.
22 Therefore, &c. Nowe alſo hee draweth that to another ende which he ſaide of his Apoſtleſhip: namely to excuſe himſelfe that he neuer came vntounto them, ſeeyng hee was no leſſe ordeyned for them then for others.
By the way therfore he declareth, ye ſowing ye Goſpel frō Iudea euen vntounto Illyricum, hee did (as it were) accompliſhe a certayne courſe inioyned him of the Lorde, which being finiſhed hee purpoſed not to neglect them. And leaſt in the meane while they ſhoulde thinke they were neglected, he taketh away that ſuſpicion, when he teſtifieth there was no want of will long agoe.
That he therefore did it no ſooner, that came to paſſe by a iuſt let: nowe hee putteth them in hope, ſo ſoone as he may for his calling.
And out of this place a weake argument is drawne to proue Pauls going into Spayne. For it followeth not ſtraightwayes that he did it, becauſe he was ſo minded. For he ſpeaketh onelyonly of hope, whereof he as well as others of the godly many time, might be made voyde.
24 For I truſt. Hee toucheth the cauſe, why hee wiſhed of long time, and nowe purpoſed to come vntounto them: namely that hee might ſee them, and might inioy their ſight and communication, and alſo might ſhewe himſelfe vntounto them according to his office. For vnderunder the comming of the Apoſtles is alſo conteyned an increaſe of the Goſpel, when hee ſaith, That I may alſo be broght on in my way thither by you: therby he declareth howe much hee promiſeth vntounto himſelfe of their courteſie or humanitie: Which wee hauehave admoniſhed before to bee a notable kinde of getting fauour. For looke by howe muche eueryevery one heareth that greater truſt is giuen to him, by ſo much the more he thinketh himſelfe to be bounde: becauſe wee count it filthie and vnciuill, to deceiue the opinion conceiued of vsus. And where as hee addeth, after that I hauehave been ſomewhat filled with your companie, hee teſtifieth the mutuall beneuolence of his minde towardes them, whereof that they ſhoulde be perſwaded, it was greatly neceſſarie for the Goſpel.
25 But nowe I goe to Hieruſalem to miniſter vntounto the Saintes.
26 For it hath pleaſed them of Macedonia and Achaia to make a communication to the poore ſaintes which are at Ieruſalem.
27 It hath pleaſed them I ſay, and their debters they are. For if they hauehave made the Gentiles partakers of their ſpirituall thinges, their duetie is alſo to miniſter vntounto them in carnall thinges.
28 When I hauehave therefore perfourmed this, and hauehave ſealed them this fruite, I will paſſe by you into Spaine.
29 And I knowe that when I ſhall come vntounto you, I ſhall come in the aboundaunce of the bleſſing of the Goſpell of Chriſt.
25 But nowe. Leaſt they ſhoulde looke for his comming ſtrayghtwayes, and thinke themſelues mocked or deceiued, if hee came later then they looked for, he foreſheweth what buſines hee had then preſently, that he could not forthwith take that iourney: namely that hee went to Hieruſalem, to beare the almes which was gathered in Achaia and Macedonia. Yet wtall hereby hee taketh occaſion to paſſe vntounto the commendation of that communication, to the ende that by a kinde of inſinuation hee might prouoke them vntounto the like. For although he doth not plainly aſke it, yet whiles he ſaith that Achaia and Macedonia ought to doe it, hee inferreth what was the duetie of the Romanes, who were in the ſame predicament. And that he had reſpect thereto he plainly cōfeſſeth to ye corinth.2. Cor. 9.1. I boaſt (quoth he) of your readines, to al Churches, ye they might be prouoked by your exāple. And it was an argument of ſinguler louelove,Diſtaunce of place or diuerſitie of natiō ought not to let vsus from being bountifull to the faithfull. that when the Grecians hearde, that the brethren which were at Hieruſalem, ſtoode in neede: they conſidered not by howe great diſtaunce of places they were ſeuered from them: but counting them ſufficientlye nigh, with whom they were ioyned in the bonde of fayth, did releeue their pouertie with their aboundance. And we are to note the worde communication, which hee vſeth: for it expreſſeth, very well, with what affection wee ought to ſuccour the want of our brethren, namely becauſe for the vnitie of the bodie, there is a common and mutuall conſideration. I hauehave not tranſlated the pronoune tina, becauſe it often aboundeth with ye grecians, and it ſeemeth to diminiſhe the emphaſey of this place.
Whereas wee hauehave turned to miniſter, in Greeke is the participle miniſtring, but that ſeemed more fitte to expreſſe the minde of Paul. For hee excuſeth that through iuſt occaſion he was ſtayed, that hee coulde not ſtraightwayes with haſte come vntounto Rome.
27 And their debters they are. EueryEvery man doth ſee, that that which is here ſayde of debt, is not ſaid, ſo much for the cauſe of the Corinthians, as of the Romanes. For the Corinthians or Macedonians were no more indebted vntounto the Iewes then the Romanes. And he addeth the cauſe of this bonde, namely that they had receiued the Goſpell from them: hee taketh an argument from the compariſon of the leſſe with the greater, which he alſo vſeth in another place. Namely,1. Cor. 9.11. that that recompence ought not to be though vniuſt, or grieuous vntounto them, who for ſpirituall thinges giuegive carnall, which by many degrees are more baſe. And this ſheweth the dignitie of the Goſpel, that it doeth not onelyonly denounce them bonde to the miniſters thereof, but alſo to all that nation from whom their miniſters came.
And note the verbe Leitourgeſai, for to miniſter: which ſignifieth to doe his office in the common wealth, and to vndertake the burden of his calling: ſometime alſo it is vſed in reſpect of ſacred thinges. And I doubt not but Paule ſignifieth that it is a kinde of ſacrifice, when the faythfull giuegive of their owne to relieue the pouertie of their brethren. For ſo they doe that duetie of charitie which they ought to doe, and alſo they offer vntounto God a ſacrifice of a ſweete ſauour: but properly in this place he did reſpect that mutuall right of compenſation.
28 When I ſhall hauehave ſealed this fruite vntounto them. A diſlike it not that ſome doe thinke, heere is an alluſion vntounto the maner of the olde fathers, who were wont to ſhutte vp with rings or ſignets thoſe thinges they woulde hauehave ſafe. In this ſort Paul commendeth his fayth and integritie, as though hee ſayde, he were a ſyncere keeper of the money committed to him, no otherwiſe then if it were ſealed vntounto him. By the name of fruite he ſeemeth to vnderſtande the increaſe, which he ſayde of late to come vntounto the Iewes by the ſowing of the Goſpel. Like as the fielde doth nouriſh his dreſſer by bearing of fruite.
29 And I knowe that when I ſhall come. Theſe wordes may be vnderſtood two wayes. 1. The firſt ſence is, that hee ſhould finde at Rome a plentifull fruite of the Goſpell: for this is the bleſſing of the Goſpel, when it fructifieth by good woorkes. For whereas ſome reſtraine them vntounto almes, I doe not like it.
2 Or to the ende hee might make his comming vntounto them more worthie to be wiſhed for, he ſayth, that hee hopeth it ſhoulde not be vnprofitable, becauſe it ſhoulde bring great increaſe vntounto the Goſpel, which he calleth the fulnes of bleſſing, for a ful bleſſing: whereby he ſignifieth proſperous ſucceſſe and increaſe.
And this bleſſing depended partly on his adminiſtration, & partly an their fayth: ſo then he promiſeth that his comming vntounto them ſhould not be in vayne, vponupon whom he ſhould not looſe the grace giuen to him, but ſhoulde beſtowe it well, through that alacritie of minde was in them to receiue the Goſpell. The firſt expoſitiō is more receiued and alſo doth like me better, namely that hee hoped to finde that he chiefly wiſhed: that is, the Goſpel to flouriſhe with them, and to proceede by notable ſucceſſes, becauſe they would excell in ſanctitie, and all kinde of vertues. For he ſheweth the cauſe of his deſire, namely that he hoped for ſome ſinguler ioy by the ſight of them, whom hee ſhould ſee to flouriſhe with ſpirituall riches of the Goſpell.
30 And I beſeech you brethren, by our Lord Ieſus Chriſt, and by the louelove of the ſpirite, that ye ſtriue together with me in your prayers to God for me.
31 That I may bee deliuered from the vnbelieuers in Iudea: and that my miniſterie which I vndertake towardes Hieruſalem, may be acceptable to the ſaintes:
32 That with ioy I may come vntounto you by the will of God, & together with you may be comforted. And the God of peace be with you all. Amen.
30 And I beſeech you brethrrn. By many places it is ſufficiently knowen, howe greatly Paul was hated in his owne nation, for falſe ſlanders, as though he taught a falling away from Moſes. He knewe howe much reproches coulde doe to oppreſſe the innocent: and ſpecially with thoſe are caried with a raſhe zeale. Hereunto alſo came the teſtification of the ſpirite, whereof he maketh mention in the Actes.Act. 20.23. Whereby he was oftentimes forewarned, that bondes and afflictions were at hand for him at Hieruſalem. Therefore the more danger hee ſawe, the more he was moued. Hence came it he was ſo carefull to commende his health vntounto the Churches: neither let vsus maruell that he was ſo carefull ouer his life, wherein hee knewe ſo great danger of the Church to be handled.
Therefore the vehemencie is in this obteſtation, beareth witneſſe howe greatly the godly minde was troubled, whiles vntounto the name of the Lorde, he addeth the louelove of the ſpirite, whereby the Saintes ought to imbrace one another: but yet in ſo great feare hee ceaſeth not to goe on, neyther doth hee ſo feare danger, but he was readie to die willingly.
Howebeit hee armeth him ſelfe with the remedies giuen vntounto him of God. For he calleth for the helpe of the Church, that being holpen by their prayers, hee might thereby feele ſome comfort, according to the promiſe of the Lorde: Where two or three ſhall be gathered together in my name,Mat. 18.20. Mat. 18.9. there am I in the middeſt of them: and of whatſoeuer thing they ſhall conſent in earth, they ſhall obtayne it in heauen. And leaſt any ſhoulde thinke this were a remiſſe or light commendation, he beſeecheth them by Chriſt and the louelove of the ſpirite. And that is called the louelove of the ſpirite,What is the louelove of the ſpirite. Prayers is the only hauen of refuge for the ſeruants of God in diſtreſſe. wherein Chriſt doth ioyne vsus together: becauſe it is not of fleſhe, nor of the worlde, but of the ſpirite, which is the bonde of our vnitie. Seeing then it is ſo great a benefit of God, to bee holpen by the prayers of the faythfull, that euen Paul himſelfe, an elect veſſell of God, thought it was not to bee neglected of him: what intollerable btherneſſe ſhall it be: if wee wretches, and men of no price doe contemne it? Howebeit out of ſuch places, to take occaſion to maynetayne interceſſions vntounto dead Saints, is a token of too much impudencie. That ye might ſtriue with me. Eraſmus hath tranſlated it well, that ye might helpe me labouring: but becauſe the Greeke phraſe hath more force, I choſe rather to tranſlate it worde for worde. For both by the worde ſtriue, hee ſignifieth with what perplexities hee was preſſed: and when hee biddeth them helpe him in this fight, he teacheth what affection the prayers of the Godly for their brethren ought to hauehave: namely that they take vponupon them their perſon, as though they were plunged in the ſame neceſſitie: laſtly alſo it ſheweth what effect they hauehave. For he which commendeth his brother to the Lord, by taking vntounto him part of his neceſſitie, doth eaſe him ſo much. And ſurely if our ſtrength conſiſt in the inuocation of the name of God, wee can no way better confirme our brethren, then by calling vponupon the name of God for them.
31 That my miniſterie towardes Hieruſalem. The ſlanderers by accuſing him, had ſo preuailed, that he alſo feared, leaſt his office ſhoulde bee ſcarcely acceptable at his handes, which otherwiſe in ſo great neceſſitie was conuenient or ſeaſonable. And hereby appeareth his wonderfull gentleneſſe, that hee ceaſed not to take paynes for thoſe, of whom he doubteth whither he ſhould bee thankefully accepted or no.
This minde wee ought to followe, that wee ceaſe not to doe good vntounto them, of whoſe thankfulneſſe wee are not aſſured. And note that hee vouchſafeth them with the name of Saintes, to whome, hee feareth, leaſt hee ſhoulde be ſuſpected and ſcarſe welcome: hee knewe alſo that the Saints ſometimes might bee carried by falſe reportes, into ſiniſter opinions: & although hee knewe they did him iniurie, yet hee ceaſeth not, to ſpeake reuerently of them. When he addeth, that I may come vntounto you, hee ſignifieth that this prayer is alſo profitable for them, and it were good for them hee were not killed in Iudea. Hereunto apperteineth the parcell, with ioy. For this alſo ſhould be profitable for the Romanes, that hee might come vntounto them mery, & voyde of all ſorrowe, to the end he might more couragiouſly & ſtoutly beſtowe his labour vponupon them. And by the worde refreſhe, or delight, he ſheweth howe aſſuredly hee was perſwaded of their brotherly louelove. The parcell, by the will of God, admoniſheth howe neceſſarie it is diligently to pray: becauſe god onelyonly by his prouidence, doth direct all our wayes. And the God of peace. By the note of vniuerſalitie I gather, that hee doth not ſimply wiſhe, that God might bee preſent and fauour the Romanes, but that hee might gouerne eueryevery of them. For I take the Epithe of peace, to bee referred vntounto the preſent circumſtance, that God the authour of peace might preſerue them altogether.