A17643:189
Commentary upon the Epistle to the Romans
A commentary upon the Epistle of Saint Paul to the Romans, written in Latin by M. John Calvin, and newly translated into English by Christopher Rosdell preacher. Whereunto is added a necessary table for the better and more ready finding out of certain principal matters contained in this workA commentarie vpon the Epistle of Saint Paul to the Romanes, written in Latine by M. Iohn Caluin, and newely translated into Englishe by Christopher Rosdell preacher. Whereunto is added a necessarie table for the better and more readie finding out of certayne principall matters conteyned in this worke
London: printed by Thomas Dawson for John Harison and George Bishop, 1583London: printed by Thomas Dawson for Iohn Harison and George Bishop, 1583
Title page typeset from the transcription.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
24 For the name of God is blasphemed among the Gentiles through you, as it is written.
17 Behold thou art a Jew. In certain old copies is read Eide, if verily: which if it were so much received, should be more allowed of me. But because the greatest part of books is against it, and the sense may stand otherwise, I keep the old reading, especially seeing it is but a small matter of one particle. Now therefore having dispatched the cause of the Gentiles, he returneth unto the Jews: and to the end he might more vehemently beat down all their vanity, he granteth unto them all those things, wherewithal they were proud and puffed up. Secondly, he showeth how little they serve to vain glory: yea, rather how greatly they serve to their reproach. Under the name of Jew, he comprehendeth all the prerogatives of that nation, which being taken from the law and the Prophets, they did falsely pretend, and so he understandeth all the Israelites, who were at that time all of them indifferently called Jews.
17 Beholde thou art a Iewe. In certayne olde copies is read Eide, if verily: which if it were so muche receiued, shoulde be more allowed of me. But because the greatest part of bookes is against it, and the sence may stand otherwise, I keepe the olde reading, especially seeing it is but a small matter of one particle. Now therefore hauing dispatched the cause of the Gentiles, he returneth vnto the Iewes: and to the ende he might more vehemently beate downe all their vanitie, he graunteth vnto them all those thinges, wherewithall they were proude and puffed vp. Secondly, he sheweth how little they serue to vaine glory: yea, rather howe greatly they serue to their reproche. Vnder the name of Iewe, hee comprehendeth all the prerogatiues of that nation, whiche being taken from the lawe and the Prophetes, they did falsly pretend, and so he vnderstandeth al the Israelites, who were at yt time all of thē indifferently called Iewes.
Furthermore it is uncertain when that name first began: But that undoubtedly it began after the dispersion.1 Josephus thinketh that it was taken up of Judas Maccabeus: by whose conducts and dispositions the liberty and dignity of the people, when it had been a long time fallen, and almost buried, revived again. Albeit I see this sentence is probable, yet if there be any whom it satisfieth not, I will bring also of my self another conjecture. It seemeth verily unto me to be like, that when they were so wasted and scattered, they could not conserve any certain distinction of tribes. For neither could the cessing, valuing or mustering of the people be done in season: neither did the policy or decent form of governing their common wealth stand, (which was necessary for conserving such order) they both dwelt, spearced, and scattered out of order: and also being worn with adversities:2 they were not so careful for the reckoning of their kindred. But howsoever you will not grant these things unto me, yet you can not deny but there was likelihood of such danger, in such disturbance of things. ⟨image 40⟩Whither therefore they would foresee that was to come, or they would salve the present evil, I think they altogether went unto the name of that tribe, wherein purity of religion had abidden longest, which tribe by singular prerogative excelled all the rest, and out of the which they looked for the redeemer to come. For this was their refuge in extremities, to comfort themselves with looking for the Messiah. Howsoever it be, under the name of Jews they professed themselves to be the heirs of the covenant which GOD made with Abraham and his seed. And restest in the Law, 3and gloriest in GOD. He meaneth not that they rested in the study of the law, as though they applied their mind to the keeping of it: but rather he upbraideth them, that they not considering to what end the Law was given, having left the care of keeping it, were proud of this one thing, because they were persuaded that the Oracles of GOD appertained to them. Likewise they gloried of GOD, not as the Lord commandeth by the Prophet Jeremiah, that being humbled in our selves, we should seek our glory in him only:4
Furthermore it is vncertaine when that name first beganne: But that vndoubtedly it beganne after the dispersion.1 Iosephus thinketh that it was taken vp of Iudas Machabeus: by whose conducts and dispositions the libertie and dignitie of the people, when it had beene a long time fallen, and almost buried, reuiued againe. Albeit I see this sentence is probable, yet if there bee any whome it satisfieth not, I will bring also of my selfe another coniecture. It seemeth verily vnto mee to bee like, that when they were so wasted and scattered, they could not conserue any certayne distinction of tribes. For neither could the cessing, valuing or mustering of the people be done in season: neither did the policie or decent forme of gouerning their common wealth stande, (which was necessarie for conseruing suche order) they both dwelt, spearced, and scattered out of order: and also being worne with aduersities:2 they were not so carefull for the reckoning of their kinred. But howesoeuer you will not graunt these thinges vnto me, yet you can not denie but there was likelyhood of such daunger, in such disturbance of thinges. ⟨image 40⟩Whither therefore they would foresee that was to come, or they would salue the present euill, I thinke they altogether went vnto the name of that tribe, wherein purity of religion had abidden longest, which tribe by singuler prerogatiue excelled all the rest, and out of the whiche they looked for the redeemer to come. For this was their refuge in extremities, to comforte themselues with looking for the Messias. Howsoeuer it be, vnder the name of Iewes they professed themselues to be the heyres of the couenant whiche GOD made with Abraham and his seede. And restest in the Lawe, 3and gloriest in GOD. He meaneth not that they rested in the study of the lawe, as though they applyed their mynde to the keeping of it: but rather hee vpbraydeth them, that they not considering to what ende the Lawe was giuen, hauing lefte the care of keeping it, were proud of this one thing, because they were perswaded that the Oracles of GOD apperteined to them. Likewise they gloried of GOD, not as the Lorde commaundeth by the Prophet Ieremie, that being humbled in our selues, we should seeke our glory in hym onely:4
- 1Antiquit. 11.
- 2When & whence the Israelites were called Jews.When & whence the Israelites were called Iewes.
- 3The Jews gloried not in the keeping of the law, but in this only, that the law was committed to them.The Iewes gloried not in the keeping of the law, but in this only, that the law was committed to them.
- 4Jer. 9.24,Ier. 9.24,
but without any knowledge of his goodness, for vain ostentation sake they made him peculiarly theirs before men, and boasted themselves for this people of whom inwardly they were altogether void. This is not the glorying of the heart, but the bragging of the tongue.
but without any knowledge of his goodnesse, for vaine ostentation sake they made him peculiarly theirs before men, and boasted themselues for this people of whome inwardely they were altogether voyde. This is not the glorying of the hearte, but the bragging of the tongue.
18 Thou knowest his will, and approvest the things are excellent. Now he granteth unto them the knowledge of the will of God, and the approbation or allowing of things profitable, which knowledge and allowing of things they had obtained by the doctrine of the Law.1 There is a twofold approbation or allowing of things: one of election, when we embrace that we have approved and allowed for good: another of judgement, whereby verily we discern good from evil, but with industry or study we do not follow after it. The Jews therefore were so learned in the law, that they could judge of manners and correct them: but they had small care to try or prove their own life according to the same censure.
18 Thou knowest his will, and approuest the things are excellent. Nowe hee graunteth vnto them the knowledge of the will of God, and the approbation or allowing of thinges profitable, which knowledge and allowing of thinges they had obtayned by the doctrine of the Lawe.1 There is a twofould approbation or allowing of thinges: one of election, when wee imbrace that wee haue approued and allowed for good: another of iudgement, whereby verily wee discerne good from euill, but with industrie or studie wee doe not followe after it. The Iewes therefore were so learned in the law, that they could iudge of maners and correct them: but they had small care to trie or proue their owne life according to the same censure.
- 1A twofold approbation of things.A twofolde approbation of things.
Moreover, seeing Paul reproveth their hypocrisy, we may gather by the contrary (if so that our judgement proceed ⟨p. 27⟩from a sincere affection) that profitable things are then truly proved when God is hearkened unto:1 for his will as it is revealed in the law, is set down here for the guide and Mistress of true probation.
Moreouer, seeing Paule reprooueth their hyprocrisie, we may gather by the contrary (if so that our iudgement prooceede ⟨p. 27⟩from a syncere affection) that profitable thinges are then truely proued when God is hearkened vnto:1 for his will as it is reueiled in the lawe, is set downe here for the guide and Mistresse of true probation.
- 1Then we judge aright when we judge according to the word of God.Then we iudge aright when we iudge according to the worde of God.
19 And persuadest thy self. He granteth yet more unto them: as though they had not only enough to serve their own turn, but also where withal they might enrich others: He granteth (I say,) that they had such store of knowledge, as might also have overflowed unto others. That which followeth, namely. having the form of knowledge. I understand causatively: that it may be resolved thus, because thou hast the form of knowledge. For hence came it that they professed themselves to be the teachers of others, because they were thought to carry about all the secretes of the law in their breast. The word form, is not put for an example: because Paul hath set down the word Morphosin, and not Tupon: but I think he would note the glorious pomp or show of doctrine, which is commonly called, appearance. And it is most certain that they had not that knowledge, which they pretended:1 Howe be it Paul by the way checking the corrupted abuse of the Law, on the other part showeth, that true knowledge is to be sought for out of the Law, that trueth may be firm and immovable.
19 And perswadest thy selfe. He granteth yet more vnto them: as though they had not onely inough to serue their own turne, but also where withall they might inrich others: He granteth (I say,) that they had such store of knowledge, as might also haue ouerflowed vnto others. That which followeth, namely. hauing the forme of knowledge. I vnderstande causatiuely: that it may be resolued thus, because thou hast the forme of knowledge. For hence came it that they professed themselues to be the teachers of others, because they were thought to carrie about all the secretes of the lawe in their brest. The worde forme, is not put for an example: because Paul hath set downe the worde Morphosin, and not Tupon: but I thinke hee woulde note the glorious pompe or shewe of doctrine, whiche is commonly called, appearaunce. And it is most certaine that they had not that knowledge, which they pretended:1 Howe bee it Paule by the waye checking the corrupted abuse of the Lawe, on the other part sheweth, that true knowledge is to be sought for out of the Lawe, that trueth may bee firme and immoueable.
- 1True knowledge to be sought for in the Law.True knowledg to be sought for in the Lawe.
21 Thou therefore that teachest another. Although those praises of the Jews which he hath hitherto reckoned, were such as might worthily have garnished and set them forth, if they had not wanted the truer ornaments: yet because they contained such indifferent gifts, as both might be in the godless, and be corrupted by wicked abuse, they are not sufficient unto true glory. Paul also not thinking it enough to refute, and taunt their arrogance that they trusted only in those things,1 doeth also return even those again upon them to their reproach. For he deserveth great reproach and infamy, who maketh the gifts of God which otherwise are noble and excellent, not only unprofitable, but also by his pravity doeth contaminate, and defile them. And he is a perverse counsellor, who not providing for himself, is wise only to the profit of others: he showeth therefore how that was their dishonour, ⟨image 41⟩which they take to be their praise. Thou that preachest a man should not steal. He seemeth to have respect unto the place in the psalm. God said unto the wicked, wherefore doest thou preach my statutes and takest my testament into thy mouth?2 seeing thou hatest discipline, and hast cast my words behind thee: if thou doest see a thief thou consentest with him, and takest part with the adulterers. Which objurgation or chiding as it agreed unto the Jews in old time, who trusting to the bare knowledge of the law, lived never a whit the better, then if they had had no law at all: so we must beware least at this day it be turned against us. And surely it is too true in a great many, who whiles they boast themselves to have a certain singular knowledge, as though the Gospel were not a rule of life, they are given over unto all kind of uncleanness. Let us not therefore dally so securely with the Lord, let us remember what judgement hangeth over such prattlers, who show forth the word of God only in jangling.
21 Thou therefore that teachest another. Although those praises of the Iewes which hee hath hitherto reckoned, were such as might worthily haue garnished and set them foorth, if they had not wanted the truer ornamentes: yet because they contayned such indifferent giftes, as both might bee in the godlesse, and be corrupted by wicked abuse, they are not sufficient vnto true glory. Paul also not thinking it inough to refute, and taunte their arrogancie that they trusted onely in those thinges,1 doeth also returne euen those agayne vpon them to their reproche. For hee deserueth great reproche and infamie, who maketh the giftes of God which otherwise are noble and excellent, not onely vnprofitable, but also by his prauitie doeth contaminate, and defile them. And hee is a peruerse counsailour, who not prouiding for himselfe, is wise onely to the profite of others: hee sheweth therefore howe that was their dishonour, ⟨image 41⟩which they take to bee their prayse. Thou that preachest a man shoulde not steale. Hee seemeth to haue respecte vnto the place in the psalme. God saide vnto the wicked, wherefore doest thou preache my statutes and takest my testament into thy mouth?2 seeing thou hatest discipline, and hast cast my wordes behinde thee: if thou doest see a thiefe thou consentest with him, and takest part with the adulterours. Which obiurgation or chiding as it agreed vnto the Iewes in olde time, who trusting to the bare knowledge of the lawe, liued neuer a whitte the better, then if they had had no lawe at all: so wee must beware least at this day it be turned agaynst vs. And surely it is too true in a great many, who whiles they boast themselues to haue a certaine singuler knowledge, as though the Gospell were not a rule of life, they are giuen ouer vnto all kinde of vncleannesse. Let vs not therefore dally so securely with the Lorde, let vs remember what iudgement hangeth ouer such pratlers, who shew forth the worde of God onely in iangling.
- 1Look by how much any is more honourably garnished with ornaments from god, by so much he is the more infamous if he be not answerable to them.Looke by howe much any is more honorably garnished with ornaments from god, by so much he is the more infamous if hee be not answerable to them.
- 2Psal. 50.16.
22 Thou which abhorrest idols. Very aptly he opposeth sacrilege to idolatry, as a thing of the same kind. For sacrilege,1 simply is a profanation of the divine majesty. Which sin was not unknown unto the heathen Poets. For this cause Ovid chargeth Lycurgus with sacrilege,2 For contemning the solemn feasts of Bacchus: and in Fastis, he calleth those Sacrilegas manus, id est, Wicked handes which violated the majesty of Venus. But seeing the Gentiles gave the majesty of their gods unto idols, they counted that only for sacrilege, if any did steal that was dedicated to their Temples, wherein they thought all religion consisted. So at this day where superstition reigneth in stead of the word of God, they acknowledge no other sacrilege, then the stealing of the riches of temples: because with them there is no God but in idols, no religion but in riot, and pomp. And here we are admonished, first, that we flatter not our selves, when we have observed some part of the Law, and contemn the residue.
22 Thou which abhorrest idols. Verie aptely he opposeth sacriledge to idolatrie, as a thing of the same kinde. For sacriledge,1 simply is a prophanation of the diuine maiestie. Which sinne was not vnknowen vnto the heathen Poets. For this cause Ouide chargeth Lycurgus with sacrilege,2 For contemning the solemne feastes of Bacchus: and in Fastis, he calleth those Sacrilegas manus, id est, Wicked handes which violated the maiestie of Venus. But seeing the Gentises gaue the maiestie of their gods vnto idols, they counted that onely for sacrilege, if any did steale that was dedicated to their Temples, wherein they thought all religion consisted. So at this daye where superstition raigneth in steade of the woorde of God, they acknowledge no other sacrilege, then the stealing of the riches of temples: because with them there is no God but in idols, no religion but in riot, and pompe. And here wee are admonished, first, that we flatter not our selues, when wee haue obserued some part of the Lawe, and contemne the residewe.
- 1Sacrilege what it is.
- 2Metamorph. 3.
1Secondly, that we glory not so for external idolatry removed, that in the mean while we have no care to banish and expel from us that impiety lieth hid in our minds.
1Secondly, that we glorie not so for externall idolatrie remoued, that in the meane while wee haue no care to banishe and expell from vs that impietie lieth hidde in our myndes.
- 1Two things to be noted.
23 Thou which gloriest in the law. &c. Although every transgressor putteth God to reproach (seeing all men are borne to this end that they should worship him in righteousness and holiness) yet he doeth justly charge the Jews herein with a special fault.1 For whiles they preached God to be their Lawgiver, and had no care to order their lives according to his rule, they declared that the majesty of their God, (which they so easily contemned) was of no great count with them. After which sort at this day those defame Christ by the transgression of the Gospel, who vainly talk of his doctrine, which in the mean while by their licentious, and lustful life they tread under foot.
23 Thou which gloriest in the lawe. &c. Although euery transgressour putteth God to reproche (seeing all men are borne to this ende that they shoulde woorshippe him in righteousnesse and holinesse) yet hee doeth iustly charge the Iewes herein with a speciall fault.1 For whiles they preached God to bee their Lawgiuer, and had no care to order their liues according to his rule, they declared that the maiestie of their God, (which they so easely contemned) was of no great count with them. After which sorte at this day those defame Christ by the transgression of the Gospell, who vainely talke of his doctrine, whiche in the meane while by their licentious, and lustfull life they treade vnder foote.
- 1They in a special sort dishonour God, who pretend his name and keep not his law.They in a speciall sort dishonour God, who pretende his name and keepe not his lawe.
24 For the name of God. 1I think this testimony rather to be taken out of Ezech. then out of Isaiah, seeing with Isaiah there are no upbraidings against the people, whereof all that Chapter of Ezekiel is full. Some think it is an argument taken from the less to the greater, to this sense, if the Prophet not without cause reproved the Jews of his time, that for their captivity, the glory and power of God, was despised amongst the Gentiles, as though God had not been able to conserve the people which he had taken into his protection: much more are you a reproach and dishonour unto God, by whose manners his religion being estimated, it is evil spoken of. Which sentence as I do not disprove,2 so I wish rather to have one more sincere: as though it were said, we see that all the reproaches of the people of Israel, do fall upon the name of God: because, seeing they are counted and called the people of God, they bear the name of God graven as it were in their forehead: whereby it must needs come to pass amongst men, that that God, in whose name they boast them selves, should be after a sort defamed by their filthiness.
24 For the name of God. 1I thinke this testimonie ratther to be taken out of Ezech. then out of Esay, seeing with Esay there are no vpbraidings against the people, whereof all that Chapter of Ezechiel is full. Some thinke it is an argument taken from the lesse to the greater, to this sence, if the Prophete not without cause reprooued the Iewes of his time, that for their captiuitie, the glorie and power of God, was despised amongst the Gentiles, as though God had not been able to conserue the people which hee had taken into his protection: much more are you a reproche and dishonour vnto God, by whose maners his religion being estimated, it is euill spoken of. Which sentence as I doe not disproue,2 so I wishe rather to haue one more sincere: as though it were sayde, wee see that all the reproches of the people of Israel, doe fall vpon the name of God: because, seeing they are counted and called the people of God, they beare the name of God grauen as it were in their foreheade: whereby it must needes come to passe amongst men, that that God, in whose name they boast them selues, shoulde be after a sort defamed by their filthinesse.
- 1Ezech. 36.23• Isaiah. 52.5,Ezech. 36.23• Esay. 52.5,
- 2The reproaches of men fall upon the name of God whom they profess.The reproches of men fall vpō the name of God whom they professe.
And this is a marvellous unworthy thing, that they which have their glory from GOD, should be a reproach unto his sacred name: for at the least they ought to requite him otherwise.
And this is a marueylous vnwoorthie thing, that they whiche haue their glorie from GOD, shoulde bee a reproche vnto his sacred name: for at the least they ought to requite him otherwise.
25 Circumcision verily profiteth, if thou doest keep the Law: but if thou shalt be a transgressor of the Law, thy circumcision is turned into uncircumcision.
25 Circumcision verily profiteth, if thou doest keepe the Lawe: but if thou shalt bee a transgressour of the Lawe, thy circumcision is turned into vncircumcision.
26 If therefore uncircumcision shall keep the righteousness of the Law, shall not his uncircumcision be reckoned for circumcision?
26 If therefore vncircumcision shall keepe the righteousnes of the Lawe, shall not his vncircumcision be reckoned for circumcision?
27 And the uncircumcision which is by nature (if it keep the law) shall judge thee, which by the letter and circumcision art a transgressor of the Law?
27 And the vncircumcision which is by nature (if it keep the lawe) shall iudge thee, which by the letter and circumcision art a transgressour of the Lawe?