Commentary upon the Epistle to the Romans

Lastly, his body is not simply, but by the way of comparison called barren or fruitless. For it was not like, that he which in the flower, & strength of age was unfit for procreation, should then begin when he was void of strength. Whereas he saith, he was not weak in faith, understand it thus, he did not shake or waver as we are wont to do in doubtful things. For there is a twofold weakness of faith, one,¹ which by yielding to temptations of adversity, doth make us fall from the power of God: another which ariseth verily of imperfection, yet doth it not extinguish faith. For the intellect is never so illuminated, but there remain many relics of ignorance: the mind is never so stablished, but there abideth much doubting. The faithful therefore have a continual conflict with those vices of the flesh, namely, ignorance & doubting: in which conflict their faith is often times grievously assaulted, and put in hazard, yet at the length it overcometh: so that they may be called firm, even in infirmity.

Lastly, his body is not simply, but by the way of comparison called barren or fruitlesse. For it was not like, that he which in the flower, & strength of age was vnfit for procreation, shoulde then begin when he was voyd of strength. Wheras he saith, he was not weake in faith, vnderstand it thus, he did not shake or wauer as we are woont to doe in doubtfull things. For there is a twofold weakenesse of faith, one,¹ which by yeelding to temptations of aduersity, doth make vs fall from the power of God: another which ariseth verily of imperfection, yet doth it not extinguishe fayth. For the intellect is neuer so illuminated, but there remayne many reliques of ignorance: the mynd is neuer so stablished, but there abydeth muche doubting. The faithfull therefore haue a continuall conflicte with those vices of the flesh, namely, ignorance & doubting: in which conflict their faith is often times grieuously assaulted, and put in hazard, yet at the length it ouercommeth: so that they may be called firme, euen in infirmitie.

1. 1A twofold weakness of faith.A twofold weakenesse of faith.

20 Neither did he doubt of the promise of God. Although I follow not the old interpreter and Erasmus, yet my translation hath his reason. For it seemeth the Apostle would say, that Abraham examined not in the balance of incredulity, whether the Lord could perform that he promised. To make inquisition of a thing is properly, when we sift it with mistrust: neither will we admit it before it be throughly examined, where it appeareth credible. Indeed he demanded how it might come to pass:¹ but that was an interrogation of one wondering: as the Virgin Mary, when she demanded of the Angel how that might come to pass, which he showed unto her: and such like. The godly therefore, whiles a message is brought unto them of the works of God, whose greatness exceedeth their capacity, they burst forth into admiration, but from the admiration they pass straight ways to the consideration of the power of God: the wicked, whiles they demand, they scoff and ride, and reject it as a fable. As you may see in the Jews, whiles they ask Christ how he could give his flesh to be eaten.

20 Neyther did he doubt of the promise of God. Although I follow not the olde interpreter and Erasmus, yet my translation hath his reason. For it seemeth ye Apostle would say, that Abraham examined not in the ballance of incredulity, whether ye Lord could performe yt he promised. To make inquisition of a thing is properly, when we sift it with mistrust: neither will we admit it before it be throughly examined, where it appeareth credible. Indeed hee demaunded howe it might come to passe:¹ but that was an interrogation of one wondring: as the Virgin Mary, when she demaunded of the Angell howe that might come to passe, which he shewed vnto her: and such like. The godly therfore, whiles a message is brought vnto them of the works of God, whose greatnesse exceedeth their capacity, they burst foorth into admiration, but from ye admiration they passe straight wayes to the consideration of the power of God: the wicked, whiles they demaund, they scoffe and ride, and reiecte it as a fable. As you may see in the Iewes, whiles they aske Christ how he could giue his fleshe to be eaten.

1. 1Abraham asked how it might come to pass, not because he doubted, but because he wondered.Abraham asked how it might come to passe, not because he doubted, but because he woondered.

Therefore Abraham is not reprehended for that he laughed, and demanded how a son should be borne to a man of an hundred, ⟨image 71⟩and a woman of ninety year old: because in his admiration, he nevertheless gave place to the power of the word of God. On the contrary the like laughter & question is reproved in Sarah, because she charged the promise of God with vanity. If these things be applied to the present cause, it shall appear there was no other original of Abraham's justification, then there is of the Gentiles.¹ The Jews then are contumelious against their father, if they gainsay the calling of the Gentiles, as though it were absurd.

Therefore Abraham is not reprehended for that he laughed, and demaunded how a sonne shoulde be borne to a man of an hundreth, ⟨image 71⟩and a woman of nienetie yeere olde: because in his admiration, he neuerthelesse gaue place to the power of ye word of God. On the contrarie the like laughter & question is reproued in Sara, because shee charged the promise of God with vanity. If these thinges bee applyed to the present cause, it shall appeare there was no other originall of Abrahams iustification, then there is of the Gentiles.¹ The Iewes then are contumelious agaynst their father, if they gainsaye the calling of the Gentiles, as though it were absurd.

1. 1That we may believe the promises of God, we must turn our eyes from our selves to consider the power & truth of God.That we may beleeue the promises of God, wee must turne our eyes from our selues to consider the power & truth of God.

1. 1No greater honour to God, then to subscribe his truth.

21 He which had promised, was also able to perform. Because all men acknowledge the power of God, Paul seemeth to say no excellent thing of the faith of Abraham: but experience teacheth there is nothing more rare or difficult, then to give the honour which is due to the power of God. For there is no let or hinderance so small or light, whereby flesh and ⟨p. 58⟩blood imagineth not that the hand of GOD may be driven from his work. Here upon it cometh that in the least temptations whatsoever, the promises of GOD slide from us. Out of controversy no man denieth, GOD can do all: yet as soon as any thing is objected which may hinder the course of Gods promises, we throw down the power of God from his state. Wherefore, to the end it might obtain his right, and honour amongst us, when we happen upon some comparison, we must needs determine thus: that the power of God is no less sufficient to overcome all impediments, or hindrances, then the shine of the Sun is of force to disperse the clouds. We are wont to excuse that we derogate nothing from the power of God, as often as we doubt of his promises: namely,¹ because this imagination, to wit, (that God hath promised more in his word then he is able to perform, which were open perversity & blasphemy against god) is not the cause of doubting, but that same defect which we feel in our selves. But we do not sufficiently advance the power of God, unless we think the same, to be greater then our weakness. Faith therefore ought not to consider our own imbecility, misery▪ and defect: but wholly to intend upon the only power of God. For if righteousness should depend upon our worthiness, it would never scale unto the consideration of the power of God. And this is the examination of incredulity, of the which he spake lately: when we measure the power of the Lord by our own foot. Neither doth faith so imagine God to be able to do whatsoever he will, that in the mean while it leaveth him sitting idly: but rather doth place his power in continual action. And specially it applieth the same power unto the effect of his word, that the hand of God might be always ready to execute whatsoever he hath uttered by his mouth. I marvel why the relative masculine did please Erasmus: for although the sense be not thereby altered, yet had I rather come near unto the Greek words of Paul.

21 He which had promised, was also able to performe. Because all men acknowledge the power of God, Paule seemeth to say no excellent thing of the faith of Abraham: but experience teacheth there is nothinge more rare or difficulte, then to giue the honour which is due to the power of God. For there is no lette or hinderaunce so small or light, whereby fleshe and ⟨p. 58⟩blood imagineth not that the hand of GOD may be driuen from his worke. Here vppon it commeth that in the least temptations whatsoeuer, the promises of GOD slide from vs. Out of controuersie no man denyeth, GOD can doe all: yet as sone as any thinge is obiected which maye hinder the course of Gods promises, wee throwe downe the power of God from his state. Wherefore, to the end it mighte obteine his righte, and honoure amongst vs, when we happen vpon some comparison, we must needes determine thus: that the power of God is no lesse sufficent to ouercome all impedimentes, or hindrances, then the shine of the Sunne is of force to disperse the cloudes. We are wont to excuse that wee derogate nothinge from the power of God, as often as we doubte of his promises: namely,¹ because this imagination, to wit, (that God hath promised more in his worde then hee is able to performe, which were open peruersitie & blasphemie against god) is not the cause of doubting, but that same defect which we feele in our selues. But we doe not sufficiently aduaunce the power of God, vnlesse we thinke the same, to be greater then our weakenesse. Faith therefore ought not to consider our owne imbecilitie, miserie▪ and defect: but wholy to intend vpon the only power of God. For if righteousnes should depend vpon our worthinsse, it woulde neuer scale vnto the consideration of the power of God. And this is ye examination of incredulitie, of the which he spake lately: when wee measure the power of the Lorde by our own foote. Neither doth faith so imagine God to bee able to doe whatsoeuer he will, that in the mean while it leaueth him sitting idlely: but rather doth place his power in continuall action. And specially it applieth the same power vnto the effect of his woorde, that the hande of God might be alwayes readie to execute whatsoeuer hee hath vttered by his mouth. I maruaile why the relatiue masculine did please Erasmus: for although the sense be not thereby altered, yet had I rather come neere vnto the Greeke wordes of Paule.

1. 1By comparison is meant the applying or letting of the power of God against all his impediments.By comparison is meant the appliyng or letting of the power of God against all his impediments.

I know the verb is passive: but the asperity was to be mollified, by a little digression.

I knowe the verbe is passiue: but the asperitie was to bee mollified, by a little digression.

22 Therefore was it imputed. Here now appeareth more clearly, why, and how faith brought ⟨image 72⟩righteousness to Abraham: namely, because he leaning to the word of God, did not refuse the promised grace. And this relation between faith and the word is diligently to be retained,¹ and committed to memory. For faith can bring us no more, then he hath received from the word. Wherefore he is not straightways righteous, who being endued with a general and confused knowledge, granteth God is true, except he rest in the promise of grace.

22 Therefore was it imputed. Heere nowe appeareth more cleerely, why, and howe faithe broughte ⟨image 72⟩righteousnesse to Abraham: namely, because hee leaning to the worde of God, did not refuse the promised grace. And this relation betweene faith and the worde is diligently to bee reteined,¹ and committed to memorie. For faith can bring vs no more, then hee hath receiued from the worde. Wherefore hee is not straightwayes righteous, who being indued with a generall and confused knowledge, graunteth God is true, except hee rest in the promise of grace.

1. 1Faith bringeth us no more, thē it hath received from the word.Faith bringeth vs no more, thē it hath receiued from the worde.

23 Now it was not written for him only, that it was imputed to him for righteousness.

23 Nowe it was not written for him onely, that it was imputed to him for righteousnesse.

24 But also for us, to whom it shall be imputed for righteousness, which believe in him that raised up Jesus our Lord from the dead.

24 But also for vs, to whom it shall be imputed for righteousnesse, which beleeue in him that raised vp Iesus our Lord from the dead.

25 Who was delivered to death for our sins, and is risen again for our justification.

25 Who was deliuered to death for our sinnes, and is risen againe for our iustification.

23 Now it was not written. Because a proof taken from an example (as we have admonished above) is not alway firm, least that should come into question, Paul affirmeth plainly that in the person of Abraham was showed an example of that common righteousness, which indifferently appertaineth unto all. In this place we are admonished of making our profit of examples in the scriptures. The Heathen have truly called an history the mistress of life: but as it cometh from them, no man can safely profit in it: the scripture only doeth by right challenge that preeminence. For first it prescribeth general rules, whereunto we may bring every history for trial, that it may serve to our profit, Secondly, it clearly discerneth what deeds are to be followed, and what are to be eschewed. And as for doctrine, wherein it is chiefly conversant, it hath that peculiar to it self: as namely, it showeth the providence of the Lord, his justice and goodness towards his, and his judgements towards the reprobate. That therefore, which is said of Abraham, Paul denieth it to have been written for his cause only. For it is not a thing which pertaineth to the special calling of some one and certain person, but the manner of obtaining righteousness is described, which is one and perpetual amongest all: and ⟨p. 59⟩this description is made in him that is the father of all the faithful, upon whom the eyes of all ought to intend. Wherefore if we will handle the sacred histories purely and godly,¹ we must remember they are so to be handled, that we may reap thence the fruit of sound doctrine. And partly they instruct us to frame our lives, partly to confirm our faith, partly to stir up the fear of the Lord. For the framing of our lives, the imitation of holy fathers shall help, if we learn of them sobriety, chastity, love, patience, modesty, contempt of the world, and other virtues. For the confirmation of our faith, the help of God maketh, which was alway present to them, his protection and fatherly care which he alway had over them, shall minister consolation in adversity: the judgements and punishments of God executed upon the wicked, shall help us, if they put into us a fear, which may replenish our hearts with reverence and piety. And whereas he saith: not for him only, thereby he seemeth to insinuate, that it was partly written for his sake:

23 Nowe it was not written. Because a proofe taken from an example (as wee haue admonished aboue) is not alway firme, least that shoulde come into question, Paule affirmeth plainely that in the person of Abraham was shewed an example of that common righteousnesse, which indifferently apperteineth vnto all. In this place we are admonished of making our profite of examples in the scriptures. The Heathen haue truely called an historie the mistres of life: but as it commeth from them, no man can safely profite in it: the scripture only doeth by right challenge that preheminence. For first it prescribeth generall rules, whereunto we may bring euery historie for tryall, that it may serue to our profite, Secondly, it clearely discerneth what deedes are to be followed, and what are to be eschewed. And as for doctrine, wherein it is chiefly conuersant, it hath that peculier to it selfe: as namely, it sheweth the prouidence of the Lord, his iustice and goodnesse towards his, and his iudgementes towards the reprobate. That therefore, which is said of Abraham, Paule denieth it to haue been written for his cause onely. For it is not a thing which perteineth to the speciall calling of some one and certaine person, but the maner of obteining righteousnesse is described, which is one and perpetuall amongest all: and ⟨p. 59⟩this description is made in him that is the father of all the faithful, vpon whom the eyes of all ought to intende. Wherefore if we will handle the sacred histories purely and godly,¹ wee muste remember they are so to bee handeled, that we may reape thence the fruite of sounde doctrine. And partly they instruct vs to frame our liues, partly to confirme our faith, partly to stirre vp the feare of the Lord. For the framing of our liues, the imitatiō of holy fathers shall helpe, if wee learne of them sobrietie, chastitie, loue, patience, modestie, contempt of the worlde, and other vertues. For the confirmation of our faith, the helpe of God maketh, which was alway present to them, his protection and fatherly care which hee alway had ouer them, shall minister consolation in aduersitie: the iudgements and punishments of God executed vpon the wicked, shall helpe vs, if they put into vs a feare, which may replenishe our heartes with reuerence and pietie. And whereas he saith: not for him onely, thereby hee seemeth to insinuate, that it was partly written for his sake:

1. 1How we ought to be occupied in the scripture.How wee ought to be occupied in the scripture.

whereby some understand, that to the praise of Abraham it is said what he obtained by faith: because the Lord will have his servants committed to eternal remembrance:¹ as Solomon saith, Their name is blessed. But what if you take it more simply,² (as though it were some special privilege which might not be drawn into an example) but that it also appertaineth to our instruction, who must be justified by the same manner? this shall be the fitter sense.

whereby some vnderstande, that to the praise of Abraham it is saide what he obteined by faith: because the Lorde will haue his seruants committed to eternall remembrance:¹ as Salomon saith, Their name is blessed. But what if you take it more simply,² (as though it were some speciall priueledge which mighte not be drawen into an example) but yt it also apperteineth to our instruction, who must be iustified by the same maner? this shalbe the fitter sense.

1. 1Pro. 10.7.
2. 2The example of Abraham as all other examples are written for our instruction.

24 Which believe in him, &c. I have already admonished, what value these circumlocutions be of: namely, Paul hath inserted them, that according to the circumstance of the places, they might diversly show the substance of faith: concerning the which, the resurrection of Christ is not the last part, which resurrection is unto us the ground of the life to come: If he had simply said, that we believe in God, it had not been so easy to gather, what this did make to the obtaining of righteousness: but whiles Christ appeareth, & in his resurrection doth offer a sure pledge of life, it is evident from what fountain the imputation of righteousness floweth.

24 Which beleeue in him, &c. I haue alreadie admonished, what value these circumlocutions be of: namely, Paule hath inserted them, that according to the circumstance of the places, they might diuersly shewe the substance of faith: concerning the which, the resurection of Christe is not the last part, whiche resurrection is vnto vs the grounde of ye life to come: If he had simply saide, that wee beleeue in God, it had not beene so easie to gather, what this did make to the obteining of righteousnesse: but whiles Christe appeareth, & in his resurrection doth offer a sure pledge of life, it is euident from what fountaine the imputation of righteousnesse floweth.

25 Which was delivered. He doth prosecute & illustrate at large that doctrine which I touched immediately before. For ⟨image 73⟩it standeth us upon not only to have our minds directed unto Christ, but also to have it distinctly opened unto us, how he hath purchased salvation for us. And albeit the Scripture when it speaketh of our salvation, standeth only upon the death of Christ, yet here now the Apostle goeth further. For because his purpose was, to deliver the cause of salvation more clearly, he reckoneth two branches thereof. And first he saith, our sins are done away by the death of Christ: Secondly, that righteousness is purchased by his resurrection.¹ The meaning is, when we hold the fruit of Christs death and resurrection, nothing is missing unto us, as concerning perfect righteousness. And there is no doubt, but whiles he distinguisheth the death of Christ from his resurrection, he applieth his talk to our capacity: for otherwise it is true, the obedience of Christ which he showed in his death, was the righteousness purchased for us: as he also will show in the Chapter following. But because by rising from the dead Christ declared, how much he had prevailed by his death,² this distinction serveth to teach us, that by that sacrifice, wherein sins are done away, our salvation was begun, and by his resurrection it was perfected. For the beginning of righteousness, is that we be reconciled to God: and the perfection is, that death being overcome, life might reign. Paul therefore signifieth how satisfaction for our sins was accomplished on the cross. For that Christ might restore us again into the favour of the father, it was meet our guiltiness were abolished by him: which could not be unless he would suffer that punishment for us, which we were not able to abide. For the chastisement of our peace was upon him,³ saith Isaiah. and he chooseth rather to say he was delivered, then dead: because the satisfaction dependeth upon the eternal pleasure of God, who would be pacified this way. And is risen again for our justification.

25 Which was deliuered. He doth prosecute & illustrate at large that doctrine whiche I touched immediatly before. For ⟨image 73⟩it standeth vs vpon not onely to haue our mindes directed vnto Christ, but also to haue it distinctly opened vnto vs, how he hath purchased saluation for vs. And albeit the Scripture when it speaketh of our saluation, standeth onelie vpon the death of Christe, yet here nowe the Apostle goeth further. For because his purpose was, to deliuer the cause of saluation more clearely, hee reckoneth two braunches thereof. And first he saith, our sinnes are done away by the death of Christe: Secondly, that righteousnesse is purchased by his resurrection.¹ The meaning is, when wee holde the fruite of Christes death and resurrection, nothing is missing vnto vs, as concerning perfect righteousnesse. And there is no doubt, but whiles he distinguisheth the death of Christe from his resurrection, hee applieth his talke to our capacitie: for otherwise it is true, the obedience of Christe which hee shewed in his death, was the righteousnesse purchased for vs: as he also will shew in the Chapter following. But because by rising from the dead Christe declared, how much he had preuailed by his death,² this distinction serueth to teach vs, that by that sacrifice, wherein sinnes are done away, our saluation was begunne, and by his resurrection it was perfected. For the beginning of righteousnesse, is that wee be reconciled to God: and the perfection is, that death beeing ouercome, life might raigne. Paule therefore signifieth howe satisfaction for our sinnes was accomplished on the crosse. For that Christe might restore vs againe into the fauour of the father, it was meete our giltinesse were abolished by him: which coulde not bee vnlesse hee woulde suffer that punishment for vs, which we were not able to abide. For the chastisement of our peace was vpon him,³ saith Esay. and hee choseth rather to say he was deliuered, then dead: because the satisfaction dependeth vpon the eternall pleasure of God, who would be pacified this way. And is risen againe for our iustification.

1. 1The fruit of Christs death & resurrection is perfect righteousness.The fruite of Christs death & resurrection is perfect righteousnesse.
2. 2By the death of Christ our salvation is begun & by his resurrection it is perfected.By the death of Christ our saluation is begun & by his resurrectiō it is perfected.
3. 3Isaiah. 53.5.Esay. 53.5.

Because it was not sufficient for Christ to oppose himself to the ire and judgement of God, and to take upon him the curse due to our sins, unless he should also go forth the conqueror thereof,¹ that being received into the celestial glory, by his intercession he might reconcile God unto us. The virtue or power of justification is ascribed unto the resurrection whereby death was overcome: not that the sacrifice of the cross, ⟨p. 60⟩whereby we are reconciled to God, did further our righteousness nothing: but because in the new life the perfection of this grace doth more clearly appear. And yet I cannot consent unto those, who refer this second member unto newness of life: For the Apostle as yet hath not begun to speak of the matter: secondly, it is sure that both members appertain to one end. Wherefore if justification signify renovation, then to have died for our sins, were to be understood in this sense, namely, that he died to purchase for us the grace of mortifying the flesh: which thing none granteth. Therefore as he was said to die for our sins, because the price of sins being paid by his death, he hath delivered us from the calamity of death: So now he is said to be risen for our justification, because by his resurrection he hath perfectly restored life unto us. For first he was smitten by the hand of God, that in the person of a sinner he might sustain the misery of sin: Secondly, he was exalted into the kingdom of life, that he might indue his with righteousness and life. So then he speaketh still of justification by imputation: and that which followeth in the next Chapter will prove the same.

Because it was not sufficient for Christe to oppose himselfe to the ire and iudgement of God, and to take vpon him the curse due to our sinnes, vnlesse hee shoulde also goe foorth the conquerour thereof,¹ that beeing receiued into the celestiall glory, by his intercession hee might reconcile God vnto vs. The vertue or power of iustification is ascribed vnto the resurrection whereby death was ouercome: not that the sacrifice of the crosse, ⟨p. 60⟩whereby wee are reconciled to God, did further our righteousnes nothing: but because in the new life the perfection of this grace doth more clearely appeare. And yet I cānot consent vnto those, who referre this seconde member vnto newnesse of life: For the Apostle as yet hath not begunne to speake of the matter: secondly, it is sure that both members appertaine to one ende. Wherefore if iustification signifie renouation, then to haue died for our sinnes, were to bee vnderstoode in this sense, namely, that hee died to purchase for vs the grace of mortifiyng the fleshe: which thing none graunteth. Therefore as hee was saide to die for our sinnes, because the price of sinnes being paide by his death, hee hath deliuered vs from the calamitie of death: So nowe he is saide to bee risen for our iustification, because by his resurrection hee hath perfectly restored life vnto vs. For first hee was smitten by the hand of God, that in the person of a sinner he might susteine the miserie of sinne: Secondly, he was exalted into the kingdome of life, that he might indue his with righteousnesse and life. So then hee speaketh still of iustification by imputation: and that which followeth in the next Chapter will prooue the same.

1. 1How justification is ascribed unto the resurrection of Christ.How iustification is ascribed vnto the resurrection of Christe.

CHAP. 5