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CHAPTER I. - John Calvin, Commentaries on the Epistles of Paul to the Romans 
Commentaries on the Epistles of Paul to the Romans, trans. from the original Latin by the Rev. John Owen (Edinburgh: Calvin Translation Society, 1849).
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1. Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God,
2. (Which he had promised afore by his prophets in the holy scriptures,)
3. Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh,
4. And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead:
5. By whom we have received grace and apostleship, for obedience to the faith among all nations for his name;
6. Among whom are ye also the called of Jesus Christ:
7. To all that be in Rome, beloved of God, called to be saints: Grace to you, and peace, from God our Father, and the Lord Jesus Christ.
1. Paulus, servus Iesu Christi, vocatus Apostolus, selectus in Evangelium Dei,
2. Quod ante promiserat per Prophetas suos in Scripturis Sanctis,
3. De Filio suo, qui factus est è semine David secundum carnem,
4. Declaratus Filius Dei in potentia, per Spiritum sanctificationis, ex resurrectione mortuorum, Iesu Christo Domino nostro:
5. Per quem accepimus gratiam et Apostolatum, in obedientiam fidei inter omnes gentes, pro nomine ipsius;
6. Inter quas estis etiam vos, vocati Iesu Christi:
7. Omnibus qui Romæ estis, dilectis Deo, vocatis sanctis: gratia vobis, et pax a Deo Patre nostro, et Domino Iesu Christo.
1.Paul, &c.1 —With regard to the word Paul, as it is a subject of no such moment as ought to detain us, and as nothing can be said which has not been mentioned by other expounders, I should say nothing, were it not proper to satisfy some at small expense without being tedious to others; for the subject shall be despatched in a very few words.
They who think that the Apostle attained this name as a trophy for having brought Sergius, the proconsul, to the faith of Christ, are confuted by the testimony of Luke, who shows that he was so called before that time. (Acts xiii. 7, 9.) Nor does it seem probable to me, that it was given him when he was converted to Christ; though this idea so pleased Augustine, that he took occasion refinedly to philosophize on the subject; for he says, that from a proud Saul he was made a very little (parvulum1 ) disciple of Christ. More probable is the opinion of Origen, who thought that he had two names; for it is not unlikely to be true, that his name, Saul, derived from his kindred, was given him by his parents to indicate his religion and his descent; and that his other name, Paul, was added, to show his right to Roman citizenship;2 they would not have this honour, then highly valued, to be otherwise than made evident; but they did not so much value it as to withhold a proof of his Israelitic descent. But he has commonly taken the name Paul in his Epistles, and it may be for the following reasons: because in the churches to which he wrote, it was more known and more common, more acceptable in the Roman empire, and less known among his own nation. It was indeed his duty to avoid the foolish suspicion and hatred under which the name of a Jew then laboured among the Romans and in their provinces, and to abstain from inflaming the rage of his own countrymen, and to take care of himself.
A servant of Jesus Christ, &c.—He signalizes himself with these distinctions for the purpose of securing more authority to his doctrine; and this he seeks to secure by two things—first, by asserting his call to the Apostleship;1 and secondly, by showing that his call was not unconnected with the Church of Rome: for it was of great importance that he should be deemed an Apostle through God’s call, and that he should be known as one destined for the Roman Church. He therefore says, that he was a servant of Christ, and called to the office of an Apostle, thereby intimating that he had not presumptuously intruded into that office. He then adds, that he was chosen, (selectum—selected,2 ) by which he more fully confirms the fact, that he was not one of the people, but a particular Apostle of the Lord. Consistently with this, he had before proceeded from what was general to what was particular, as the Apostleship was an especial service; for all who sustain the office of teaching are to be deemed Christ’s servants, but Apostles, in point of honour, far exceed all others. But the choosing for the gospel, &c., which he afterwards mentions, expresses the end as well as the use of the Apostleship; for he intended briefly to show for what purpose he was called to that function. By saying then that he was servant of Christ, he declared what he had in common with other teachers; by claiming to himself the title of an Apostle, he put himself before others; but as no authority is due to him who wilfully intrudes himself, he reminds us, that he was appointed by God.
Then the meaning is,—that Paul was a servant of Christ, not any kind of servant, but an Apostle, and that by the call of God, and not by presumptuous intrusion: then follows a clearer explanation of the Apostolic office,—it was ordained for the preaching of the Gospel. For I cannot agree with those who refer this call of which he speaks to the eternal election of God; and who understand the separation, either that from his mother’s womb, which he mentions in Gal. i. 15, or that which Luke refers to, when Paul was appointed for the Gentiles: but I consider that he simply glories in having God as the author of his call, lest any one should think that he had through his own rashness taken this honour to himself.1
We must here observe, that all are not fitted for the ministry of the word; for a special call is necessary: and even those who seem particularly fitted ought to take heed lest they thrust themselves in without a call. But as to the character of the Apostolic and of the Episcopal call, we shall consider it in another place. We must further observe, that the office of an Apostle is the preaching of the gospel. It hence appears what just objects of ridicule are those dumb dogs, who render themselves conspicuous only by their mitre and their crook, and boast themselves to be the successors of the Apostles!
The word, servant, imports nothing else but a minister, for it refers to what is official.2 I mention this to remove the mistake of those who too much refine on this expression, and think that there is here to be understood a contrast between the service of Moses and that of Christ.
3.Which he had before promised, &c.—As the suspicion of being new subtracts much from the authority of a doctrine, he confirms the faith of the gospel by antiquity; as though he said, “Christ came not on the earth unexpectedly, nor did he introduce a doctrine of a new kind and not heard of before, inasmuch as he, and his gospel too, had been promised and expected from the beginning of the world.” But as antiquity is often fabulous, he brings witnesses, and those approved, even the Prophets of God, that he might remove every suspicion. He in the third place adds, that their testimonies were duly recorded, that is, in the Holy Scriptures.
We may learn from this passage what the gospel is: he teaches us, not that it was promulgated by the Prophets, but only promised. If then the Prophets promised the gospel, it follows, that it was revealed, when our Lord was at length manifested in the flesh. They are then mistaken, who confound the promises with the gospel, since the gospel is properly the appointed preaching of Christ as manifested, in whom the promises themselves are exhibited.1
3.Concerning his own Son, &c.—This is a remarkable passage, by which we are taught that the whole gospel is included in Christ, so that if any removes one step from Christ, he withdraws himself from the gospel. For since he is the living and express image of the Father, it is no wonder, that he alone is set before us as one to whom our whole faith is to be directed and in whom it is to centre. It is then a definition of the gospel, by which Paul expresses what is summarily comprehended in it. I have rendered the words which follow, Jesus Christ our Lord, in the same case; which seems to me to be most agreeable with the context. We hence learn, that he who has made a due proficiency in the knowledge of Christ, has acquired every thing which can be learned from the gospel; and, on the other hand, that they who seek to be wise without Christ, are not only foolish, but even completely insane.
Who was made, &c.—Two things must be found in Christ, in order that we may obtain salvation in him, even divinity and humanity. His divinity possesses power, righteousness, life, which by his humanity are conveyed to us. Hence the Apostle has expressly mentioned both in the summary he gives of the gospel, that Christ was manifested in the flesh—and that in it he declared himself to be the Son of God. So John says; after having declared that the Word was made flesh, he adds, that in that flesh there was a glory as of the only-begotten Son of God. (John i. 14.) That he specially notices the descent and lineage of Christ from his ancestor David, is not superfluous; for by this he calls back our attention to the promise, that we may not doubt but that he is the very person who had been formerly promised. So well known was the promise made to David, that it appears to have been a common thing among the Jews to call the Messiah the Son of David. This then—that Christ did spring from David—was said for the purpose of confirming our faith.
He adds, according to the flesh; and he adds this, that we may understand that he had something more excellent than flesh, which he brought from heaven, and did not take from David, even that which he afterwards mentions, the glory of the divine nature. Paul does further by these words not only declare that Christ had real flesh, but he also clearly distinguishes his human from his divine nature; and thus he refutes the impious raving of Servetus, who assigned flesh to Christ, composed of three uncreated elements.
4.Declared1the Son of God, &c.: or, if you prefer, determined (definitus); as though he had said, that the power, by which he was raised from the dead, was something like a decree, by which he was proclaimed the Son of God, according to what is said in Ps. ii. 7, “I have this day begotten thee:” for this begetting refers to what was made known. Though some indeed find here three separate evidences of the divinity of Christ—“power,” understanding thereby miracles—then the testimony of the Spirit—and, lastly, the resurrection from the dead—I yet prefer to connect them together, and to reduce these three things to one, in this manner—that Christ was declared the Son of God by openly exercising a real celestial power, that is, the power of the Spirit, when he rose from the dead; but that this power is comprehended, when a conviction of it is imprinted on our hearts by the same Spirit. The language of the Apostle well agrees with this view; for he says that he was declared by power, because power, peculiar to God, shone forth in him, and uncontestably proved him to be God; and this was indeed made evident by his resurrection. Paul says the same thing in another place; having stated, that by death the weakness of the flesh appeared, he at the same time extols the power of the Spirit in his resurrection; (2 Cor. xiii. 4.) This glory, however, is not made known to us, until the same Spirit imprints a conviction of it on our hearts. And that Paul includes, together with the wonderful energy of the Spirit, which Christ manifested by rising from the dead, the testimony which all the faithful feel in their hearts, is even evident from this—that he expressly calls it the Spirit of Holiness; as though he had said, that the Spirit, as far as it sanctifies, confirms and ratifies that evidence of its power which it once exhibited. For the Scripture is wont often to ascribe such titles to the Spirit, as tend to illustrate our present subject. Thus He is called by our Lord the Spirit of Truth, on account of the effect which he mentions; (John xiv. 17.)
Besides, a divine power is said to have shone forth in the resurrection of Christ for this reason—because he rose by his own power, as he had often testified: “Destroy this temple, and in three days I will raise it up again,” (John ii. 19;) “No man taketh it from me,” &c.; (John x. 18.) For he gained victory over death, (to which he yielded with regard to the weakness of the flesh,) not by aid sought from another, but by the celestial operation of his own Spirit.
5.Through whom we have received, &c.—Having completed his definition of the gospel, which he introduced for the recommendation of his office, he now returns to speak of his own call; and it was a great point that this should be proved to the Romans. By mentioning grace and apostleship apart, he adopts a form of speech,1 which must be understood as meaning, gratuitous apostleship or the favour of the apostleship; by which he means, that it was wholly through divine favour, not through his own worthiness, that he had been chosen for so high an office. For though it has hardly any thing connected with it in the estimation of the world, except dangers, labours, hatred, and disgrace; yet before God and his saints, it possesses a dignity of no common or ordinary kind. It is therefore deservedly counted a favour. If you prefer to say, “I have received grace that I should be an Apostle,” the sense would be the same.2
The expression, on account of his name, is rendered by Ambrose, “in his name,” as though it meant, that the Apostle was appointed in the place of Christ to preach the gospel, according to that passage, “We are ambassadors for Christ,” &c. (2 Cor. v. 20.) Their opinion, however, seems better, who take name for knowledge; for the gospel is preached for this end—that we may believe on the name of the Son of God. (John iii. 23.) And Paul is said to have been a chosen vessel, to carry the name of Christ among the Gentiles. (Acts ix. 15.) On account then of his name, which means the same, as though he had said, that I might make known what Christ is.3
For the obedience of faith, &c.—That is, we have received a command to preach the gospel among all nations, and this gospel they obey by faith. By stating the design of his calling, he again reminds the Romans of his office, as though he said, “It is indeed my duty to discharge the office committed to me, which is to preach the word; and it is your duty to hear the word and willingly to obey it; you will otherwise make void the vocation which the Lord has bestowed on me.”
We hence learn, that they perversely resist the authority of God and upset the whole of what he has ordained, who irreverently and contemptuously reject the preaching of the gospel; the design of which is to constrain us to obey God. We must also notice here what faith is; the name of obedience is given to it, and for this reason—because the Lord calls us by his gospel; we respond to his call by faith; as on the other hand, the chief act of disobedience to God is unbelief, I prefer rendering the sentence, “For the obedience of faith,” rather than, “In order that they may obey the faith;” for the last is not strictly correct, except taken figuratively, though it be found once in the Acts, vi. 7. Faith is properly that by which we obey the gospel.1
Among all nations, &c. It was not enough for him to have been appointed an Apostle, except his ministry had reference to some who were to be taught: hence he adds, that his apostleship extended to all nations. He afterwards calls himself more distinctly the Apostle of the Romans, when he says, that they were included in the number of the nations, to whom he had been given as a minister. And further, the Apostles had in common the command to preach the gospel to all the world; and they were not, as pastors and bishops, set over certain churches. But Paul, in addition to the general undertaking of the apostolic function, was constituted, by a special appointment, to be a minister to proclaim the gospel among the Gentiles. It is no objection to this, that he was forbidden to pass through Macedonia and to preach the word in Mysia: for this was done, not that there were limits prescribed to him, but that he was for a time to go elsewhere; for the harvest was not as yet ripe there.
Ye are the called of Jesus Christ, &c. He assigns a reason more nearly connected with them—because the Lord had already exhibited in them an evidence by which he had manifested that he had called them to a participation of the gospel. It hence followed, that if they wished their own calling to remain sure, they were not to reject the ministry of Paul, who had been chosen by the same election of God. I therefore take this clause, “the called of Jesus Christ,” as explanatory, as though the particle “even” were inserted; for he means, that they were by calling made partakers of Christ. For they who shall be heirs of eternal life, are chosen by the celestial Father to be children in Christ; and when chosen, they are committed to his care and protection as their shepherd.1
7.To all of you who are at Rome, &c. By this happy arrangement he sets forth what there is in us worthy of commendation; he says, that first the Lord through his own kindness made us the objects of his favour and love; and then that he has called us; and thirdly, that he has called us to holiness: but this high honour only then exists, when we are not wanting to our call.
Here a rich truth presents itself to us, to which I shall briefly refer, and leave it to be meditated upon by each individual: Paul does by no means ascribe the praise of our salvation to ourselves, but derives it altogether from the fountain of God’s free and paternal love towards us; for he makes this the first thing—God loves us: and what is the cause of his love, except his own goodness alone? On this depends our calling, by which in his own time he seals his adoption to those whom he had before freely chosen. We also learn from this passage that none rightly connect themselves with the number of the faithful, except they feel assured that the Lord is gracious, however unworthy and wretched sinners they may be, and except they be stimulated by his goodness and aspire to holiness, for he hath not called us to uncleanness, but to holiness. (1 Thess. iv. 7.) As the Greek can be rendered in the second person, I see no reason for any change.
Grace to you and peace, &c. Nothing is more desirable than to have God propitious to us, and this is signified by grace; and then to have prosperity and success in all things flowing from him, and this is intimated by peace; for however things may seem to smile on us, if God be angry, even blessing itself is turned to a curse. The very foundation then of our felicity is the favour of God, by which we enjoy true and solid prosperity, and by which also our salvation is promoted even when we are in adversities.1 And then as he prays to God for peace, we must understand, that whatever good comes to us, it is the fruit of divine benevolence. Nor must we omit to notice, that he prays at the same time to the Lord Jesus Christ for these blessings. Worthily indeed is this honour rendered to him, who is not only the administrator and dispenser of his Father’s bounty to us, but also works all things in connection with him. It was, however, the special object of the Apostle to show, that through him all God’s blessings come to us.2
There are those who prefer to regard the word peace as signifying quietness of conscience; and that this meaning belongs to it sometimes, I do not deny: but since it is certain that the Apostle wished to give us here a summary of God’s blessings, the former meaning, which is adduced by Bucer, is much the most suitable. Anxiously wishing then to the godly what makes up real happiness, he betakes himself, as he did before, to the very fountain itself, even the favour of God, which not only alone brings to us eternal felicity, but is also the source of all blessings in this life.
8. First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world.
9. For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I make mention of you always in my prayers;
10. Making request (if by any means now at length I might have a prosperous journey by the will of God) to come unto you.
11. For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established;
12. That is, that I may be comforted together with you, by the mutual faith both of you and me.
8. Primum quidem gratias ago Deo meo per Iesum Christum super vobis omnibus, quia fides vestra prædicatur in universo mundo.
9. Testis enim mihi Deus, quem colo in spiritu meo in Evangelio Filii ipsius, ut continenter memoriam vestri faciam;
10. Semper in orationibus meis,1 rogans, si quomodo prosperum iter aliquando mihi, obtingat per voluntatem Dei, veniendi ad vos.
11. Desidero enim videre, vos, ut aliquod impertiar vobis donum spirituale ad vos confirmandos;
12. Hoc est, ad cohortationem mutuo percipiendam in vobis per mutuam fidem, vestram atque meam.
8.I first2indeed, &c. Here the beginning commences, altogether adapted to the occasion, as he seasonably prepares them for receiving instruction by reasons connected with himself as well as with them. What he states respecting them is, the celebrity of their faith; for he intimates that they being honoured with the public approbation of the churches, could not reject an Apostle of the Lord, without disappointing the good opinion entertained of them by all; and such a thing would have been extremely uncourteous and in a manner bordering on perfidy. As then this testimony justly induced the Apostle, by affording him an assurance of their obedience, to undertake, according to his office, to teach and instruct the Romans; so it held them bound not to despise his authority. With regard to himself, he disposes them to a teachable spirit by testifying his love towards them: and there is nothing more effectual in gaining credit to an adviser, than the impression that he is cordially anxious to consult our wellbeing.
The first thing worthy of remark is, that he so commends their faith,1 that he implies that it had been received from God. We are here taught that faith is God’s gift; for thanksgiving is an acknowledgment of a benefit. He who gives thanks to God for faith, confesses that it comes from him. And since we find that the Apostle ever begins his congratulations with thanksgiving, let us know that we are hereby reminded, that all our blessings are God’s free gifts. It is also needful to become accustomed to such forms of speaking, that we may be led more fully to rouse ourselves in the duty of acknowledging God as the giver of all our blessings, and to stir up others to join us in the same acknowledgment. If it be right to do this in little things, how much more with regard to faith; which is neither a small nor an indiscriminate (promiscua) gift of God. We have here besides an example, that thanks ought to be given through Christ, according to the Apostle’s command in Heb. xiii. 15; inasmuch as in his name we seek and obtain mercy from the Father.—I observe in the last place, that he calls him his God. This is the faithful’s special privilege, and on them alone God bestows this honour. There is indeed implied in this a mutual relationship, which is expressed in this promise, “I will be to them a God; they shall be to me a people.” (Jer. xxx. 22.) I prefer at the same time to confine this to the character which Paul sustained, as an attestation of his obedience to the end in the work of preaching the gospel. So Hezekiah called God the God of Isaiah, when he desired him to give him the testimony of a true and faithful Prophet. (Is. xxxvii. 4.) So also he is called in an especial manner the God of Daniel. (Dan. vi. 20.)
Through the whole world. The eulogy of faithful men was to Paul equal to that of the whole world, with regard to the faith of the Romans; for the unbelieving, who deemed it detestable, could not have given an impartial or a correct testimony respecting it. We then understood that it was by the mouths of the faithful that the faith of the Romans was proclaimed through the whole world; and that they were alone able to judge rightly of it, and to pronounce a correct opinion. That this small and despised handful of men were unknown as to their character to the ungodly, even at Rome, was a circumstance he regarded as nothing; for Paul made no account of their judgment.
9.For God is my witness, &c. He proves his love by its effects; for had he not greatly loved them, he would not have so anxiously commended them to the Lord, and especially he would not have so ardently desired to promote their welfare by his own labours. His anxiety then and his ardent desire were certain evidences of his love; for had they not sprung from it, they would never have existed. And as he knew it to be necessary for establishing confidence in his preaching, that the Romans should be fully persuaded of his sincerity, he added an oath—a needful remedy, whenever a declaration, which ought to be received as true and indubitable, vacillates through uncertainty. For since an oath is nothing else but an appeal to God as to the truth of what we declare, most foolish is it to deny that the Apostle used here an oath. He did not notwithstanding transgress the prohibition of Christ.
It hence appears that it was not Christ’s design (as the superstitious Anabaptists dream) to abolish oaths altogether, but on the contrary to call attention to the due observance of the law; and the law, allowing an oath, only condemns perjury and needless swearing. If then we would use an oath aright, let us imitate the seriousness and the reverent manner exhibited by the Apostles; and that you may understand what it is, know that God is so called as a witness, that he is also appealed to as an avenger, in case we deceive; which Paul expresses elsewhere in these words, “God is a witness to my soul.” (2 Cor. i. 23.)1
Whom I serve with my spirit, &c. It is usual with profane men, who trifle with God, to pretend his name, no less boldly than presumptuously; but the Apostle here speaks of his own piety, in order to gain credit; and those, in whom the fear of God and reverence for his name prevail, will dread to swear falsely. At the same time, he sets his own spirit in opposition to the outward mask of religion; for as many falsely pretend to be the worshippers of God, and outwardly appear to be so, he testifies that he, from the heart, served God.2 It may be also that he alluded to the ancient ceremonies, in which alone the Jews thought the worship of God consisted. He then intimates, that though he retained not observance of these, he was yet a sincere worshipper of God, according to what he says in Phil. iii. 3, “We are the true circumcision, who in spirit serve God, and glory not in the flesh.” He then glories that he served God with sincere devotion of heart, which is true religion and approved worship.
But it was expedient, as I have said, in order that his oath might attain more credit, that Paul should declare his piety towards God; for perjury is a sport to the ungodly, while the pious dread it more than a thousand deaths; inasmuch as it cannot be, but that where there is a real fear of God, there must be also a reverence for his name. It is then the same thing, as though Paul had said, that he knew how much sacredness and sincerity belonged to an oath, and that he did not rashly appeal to God as a witness, as the profane are wont to do. And thus, by his own example, he teaches us, that whenever we swear, we ought to give such evidence of piety, that the name of God, which we use in our declarations, may retain its sacredness. And further, he gives a proof, even by his own ministry, that he worshipped not God feignedly; for it was the fullest evidence, that he was a man devoted to God’s glory, when he denied himself, and hesitated not to undergo all the hardships of reproach, poverty, and hatred, and even the peril of death, in advancing the kingdom of God.1
Some take this clause, as though Paul intended to recommend that worship which he said he rendered to God, on this account,—because it corresponded with what the gospel prescribes. It is indeed certain that spiritual worship is enjoined on us in the gospel; but the former interpretation is far the most suitable,—that he devoted his service to God in preaching the gospel. He, however, makes at the same time a difference between himself and hypocrites, who have something else in view rather than to serve God; for ambition, or some such thing, influences most men; and it is far from being the case, that all engage cordially and faithfully in this office. The meaning is, that Paul performed sincerely the office of teaching; for what he says of his own devotion he applies to this subject.
But we hence gather a profitable doctrine; for it ought to add no little encouragement to the ministers of the gospel, when they hear that, in preaching the gospel, they render an acceptable and a valuable service to God. What, indeed, is there to prevent them from regarding it an excellent service, when they know that their labour is pleasing to God, and is approved by him? Moreover, he calls it the gospel of the Son of God; for Christ is in it made known, who has been appointed by the Father for this end,—that he, being glorified, should also glorify the Father.
That continually, &c. He still further sets forth the ardour of his love by his very constancy in praying for them. It was, indeed, a strong evidence, when he poured forth no prayers to the Lord without making mention of them. That the meaning may be clearer, I render παντοτε, “always;” as though it was said, “In all my prayers,” or, “whenever I address God in prayer, I join a mention of you.”1 Now he speaks not of every kind of calling on God, but of those prayers to which the saints, being at liberty, and laying aside all cares, apply their whole attention to the work; for he might have often expressed suddenly this or that wish, when the Romans did not come into his mind; but whenever he had previously intended, and, as it were, prepared himself to offer up prayers to God, among others he remembered them. He then speaks peculiarly of those prayers, for which the saints deliberately prepare themselves; as we find to have been the case with our Lord himself, who, for this purpose, sought retirement. He at the same time intimates how frequently, or rather, how unceasingly he was engaged in such prayers, since he says that he prayed continually.
10.Requesting, if by any means, &c. As it is not probable that we from the heart study his benefit, whom we are not ready to assist by our labours, he now adds, after having said that he was anxious for their welfare, that he showed by another proof his love to them, as before God, even by requesting that he might be able to advance their interest. That you may, therefore, perceive the full meaning, read the words as though the word also were inserted, requesting also, if by any means, &c. By saying, A prosperous journeyby the will of God, he shows, not only that he looked to the Lord’s favour for success in his journey, but that he deemed his journey prosperous, if it was approved by the Lord. According to this model ought all our wishes to be formed.
11.For I greatly desire to see you. He might, indeed, while absent, have confirmed their faith by his doctrine; but as advice is better taken from one present, he had a desire to be with them. But he explains what his object was, and shows that he wished to undertake the toil of a journey, not for his own, but for their advantage.—Spiritual gifts1 he calls those which he possessed, being either those of doctrine, or of exhortation, or of prophecy, which he knew had come to him through God’s favour. He has here strikingly pointed out the use of gifts by the word, imparting: for different gifts are distributed to each individual, that all may in kindness mutually assist one another, and transfer to others what each one possesses. See chap. xii. 3; and 1 Cor. xii. 11.
To confirm you, &c. He modifies what he had said of imparting, lest he should seem to regard them such as were yet to be instructed in the first elements of religion, as though they were not hitherto rightly taught in Christ. He then says, that he wished so to lend his aid to them, that they who had for the most part made a proficiency, might be further assisted: for a confirmation is what we all want, until Christ be fully formed in us. (Eph. iv. 13.)
12. Being not satisfied with this modest statement, he qualifies it, and shows, that he did not so occupy the place of a teacher, but that he wished to learn also from them; as though he said, “I desire so to confirm you according to the measure of grace conferred on me, that your example may also add courage (alacritatem—alacrity) to my faith, and that we may thus mutually benefit one another.”
See to what degree of modesty his pious heart submitted itself, so that he disdained not to seek confirmation from unexperienced beginners: nor did he speak dissemblingly, for there is no one so void of gifts in the Church of Christ, who is not able to contribute something to our benefit: but we are hindered by our envy and by our pride from gathering such fruit from one another. Such is our high-mindedness, such is the inebriety produced by vain reputation, that despising and disregarding others, every one thinks that he possesses what is abundantly sufficient for himself. I prefer to read with Bucer,exhortation (exhortationem—encouragement) rather than consolatim; for it agrees better with the former part.1
13. Now I would not have you ignorant, brethren, that oftentimes I purposed to come unto you, (but was let hitherto,) that I might have some fruit among you also, even as among other Gentiles.
14. I am debtor both to the Greeks and to the Barbarians, both to the wise and to the unwise.
15. So, as much as in me is, I am ready to preach the gospel to you that are at Rome also.
13. Nolo verò vos ignorare, fratres, quod sæpe proposui venire ad vos, et impeditus sum hactenus, ut fructum aliquem haberem in vobis, sicut et in reliquis gentibus.
14. Et Græcis et Barbaris et sapientibus et stultis debitor sum.
15. Itaque quantum in me est, paratus sum vobis quoque qui Romæ estis Evangelizare.
13.I would not that you should be ignorant. What he has hitherto testified—that he continually requested of the Lord that he might visit them, might have appeared a vain thing, and could not have obtained credit, had he neglected to seize the occasion when offered: he therefore says, that the effort had not been wanting, but the opportunity; for he had been prevented from executing a purpose often formed.
We hence learn that the Lord frequently upsets the purposes of his saints, in order to humble them, and by such humiliation to teach them to regard his Providence, that they may rely on it; though the saints, who design nothing without the Lord’s will, cannot be said, strictly speaking, to be driven away from their purposes. It is indeed the presumption of impiety to pass by God, and without him to determine on things to come, as though they were in our own power; and this is what James sharply reprehends in chap. iv. 13.
But he says that he was hindered: you must take this in no other sense, but that the Lord employed him in more urgent concerns, which he could not have neglected without loss to the Church. Thus the hinderances of the godly and of the unbelieving differ: the latter perceive only that they are hindered, when they are restrained by the strong hand of the Lord, so as not to be able to move; but the former are satisfied with an hinderance that arises from some approved reason; nor do they allow themselves to attempt any thing beyond their duty, or contrary to edification.
That I might obtain some fruit, &c. He no doubt speaks of that fruit, for the gathering of which the Lord sent his Apostles, “I have chosen you, that ye may go and bring forth fruit, and that your fruit may remain.” (John xv. 16.) Though he gathered it not for himself, but for the Lord, he yet calls it his own; for the godly have nothing more as their own than the work of promoting the glory of the Lord, with which is connected all their happiness. And he records what had happened to him with respect to other nations, that the Romans might entertain hope, that his coming to them would not be unprofitable, which so many nations had found to have been attended with so much benefit.
14.I am a debtor both to the Greeks and to the Barbarians, &c. Those whom he means by the Greeks and the Barbarians, he afterwards explains by adding, both to the wise and to the foolish; which words Erasmus has not rendered amiss by “learned and unlearned,” (eruditos et rudes,) but I prefer to retain the very words of Paul. He then takes an argument from his own office, and intimates that it ought not to be ascribed to his arrogance, that he thought himself in a manner capable of teaching the Romans, however much they excelled in learning and wisdom and in the knowledge of things, inasmuch as it had pleased the Lord to make him a debtor even to the wise.1
Two things are to be here considered—that the gospel is by a heavenly mandate destined and offered to the wise, in order that the Lord may subject to himself all the wisdom of this world, and make all variety of talents, and every kind of science, and the loftiness of all arts, to give way to the simplicity of his doctrine; and what is more, they are to be reduced to the same rank with the unlearned, and to be made so meek, as to be able to bear those to be their fellow-disciples under their master, Christ, whom they would not have deigned before to take as their scholars; and then, that the unlearned are by no means to be driven away from this school, nor are they to flee away from it through groundless fear; for if Paul was indebted to them, being a faithful debtor, he had doubtless discharged what he owed; and thus they will find here what they will be capable of enjoying. All teachers have also a rule here which they are to follow, and that is, modestly and kindly to accommodate themselves to the capacities of the ignorant and unlearned. Hence it will be, that they will be able, with more evenness of mind, to bear with many absurdities and almost innumerable things that may disgust them, by which they might otherwise be overcome. They are, however, to remember, that they are not so indebted to the foolish, as that they are to cherish their folly by immoderate indulgence.
15.I am therefore ready,1 &c. He concludes what he had before said of his desire—that as he knew it to be his duty to spread the gospel among them, in order to gather fruit for the Lord, he was anxious to fulfil God’s calling, as far as he was allowed to do so by the Lord.
16. For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.
17. For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith.
16. Non enim pudet me Evangelii Christi, quandoquidem potentia est Dei, in salutem omni credenti, Iudæo primum, deinde Græco.
17. Nam justitia Dei in eo revelatur ex fide in fidem, sicut scriptum est, Justus ex fide sua vivet.
16.I am not indeed ashamed, &c. This is an anticipation of an objection; for he declares beforehand, that he cared not for the taunts of the ungodly; and he thus provides a way for himself, by which he proceeds to pronounce an eulogy on the value of the gospel, that it might not appear contemptible to the Romans. He indeed intimates that it was contemptible in the eyes of the world; and he does this by saying, that he was not ashamed of it. And thus he prepares them for bearing the reproach of the cross of Christ, lest they should esteem the gospel of less value by finding it exposed to the scoffs and reproaches of the ungodly; and, on the other hand, he shows how valuable it was to the faithful. If, in the first place, the power of God ought to be extolled by us, that power shines forth in the gospel; if, again, the goodness of God deserves to be sought and loved by us, the gospel is a display of his goodness. It ought then to be reverenced and honoured, since veneration is due to God’s power; and as it avails to our salvation, it ought to be loved by us.
But observe how much Paul ascribes to the ministry of the word, when he testifies that God thereby puts forth his power to save; for he speaks not here of any secret revelation, but of vocal preaching. It hence follows, that those as it were wilfully despise the power of God, and drive away from them his delivering hand, who withdraw themselves from the hearing of the word.
At the same time, as he works not effectually in all, but only where the Spirit, the inward Teacher, illuminates the heart, he subjoins, To every one who believeth. The gospel is indeed offered to all for their salvation, but the power of it appears not everywhere: and that it is the savour of death to the ungodly, does not proceed from what it is, but from their own wickedness. By setting forth but one salvation he cuts off every other trust. When men withdraw themselves from this one salvation, they find in the gospel a sure proof of their own ruin. Since then the gospel invites all to partake of salvation without any difference, it is rightly called the doctrine of salvation: for Christ is there offered, whose peculiar office is to save that which was lost; and those who refuse to be saved by him, shall find him a Judge. But everywhere in Scripture the word salvation is simply set in opposition to the word destruction: and hence we must observe, when it is mentioned, what the subject of the discourse is. Since then the gospel delivers from ruin and the curse of endless death, its salvation is eternal life.1
First to the Jew and then to the Greek. Under the word Greek, he includes all the Gentiles, as it is evident from the comparison that is made; for the two clauses comprehend all mankind. And it is probable that he chose especially this nation to designate other nations, because, in the first place, it was admitted, next to the Jews, into a participation of the gospel covenant; and, secondly, because the Greeks, on account of their vicinity, and the celebrity of their language, were more known to the Jews. It is then a mode of speaking, a part being taken for the whole, by which he connects the Gentiles universally with the Jews, as participators of the gospel: nor does he thrust the Jews from their own eminence and dignity, since they were the first partakers of God’s promise and calling. He then reserves for them their prerogative; but he immediately joins the Gentiles, though in the second place, as being partakers with them.
17.For1the righteousness of God, &c. This is an explanation and a confirmation of the preceding clause—that the gospel is the power of God unto salvation. For if we seek salvation, that is, life with God, righteousness must be first sought, by which being reconciled to him, we may, through him being propitious to us, obtain that life which consists only in his favour; for, in order to be loved by God, we must first become righteous, since he regards unrighteousness with hatred. He therefore intimates, that we cannot obtain salvation otherwise than from the gospel, since nowhere else does God reveal to us his righteousness, which alone delivers us from perdition. Now this righteousness, which is the groundwork of our salvation, is revealed in the gospel: hence the gospel is said to be the power of God unto salvation. Thus he reasons from the cause to the effect.
Notice further, how extraordinary and valuable a treasure does God bestow on us through the gospel, even the communication of his own righteousness. I take the righteousness of God to mean, that which is approved before his tribunal;1 as that, on the contrary, is usually called the righteousness of men, which is by men counted and supposed to be righteousness, though it be only vapour. Paul, however, I doubt not, alludes to the many prophecies in which the Spirit makes known everywhere the righteousness of God in the future kingdom of Christ. Some explain it as the righteousness which is freely given us by God: and I indeed confess that the words will bear this sense; for God justifies us by the gospel, and thus saves us: yet the former view seems to me more suitable, though it is not what I make much of. Of greater moment is what some think, that this righteousness does not only consist in the free remission of sins, but also, in part, includes the grace of regeneration. But I consider, that we are restored to life because God freely reconciles us to himself, as we shall hereafter show in its proper place.
But instead of the expression he used before, “to every one who believeth,” he says now, from faith; for righteousness is offered by the gospel, and is received by faith. And he adds, to faith: for as our faith makes progress, and as it advances in knowledge, so the righteousness of God increases in us at the same time, and the possession of it is in a manner confirmed. When at first we taste the gospel, we indeed see God’s smiling countenance turned towards us, but at a distance: the more the knowledge of true religion grows in us, by coming as it were nearer, we behold God’s favour more clearly and more familiarly. What some think, that there is here an implied comparison between the Old and New Testament, is more refined than well-founded; for Paul does not here compare the Fathers who lived under the law with us, but points out the daily progress that is made by every one of the faithful.
As it is written, &c. By the authority of the Prophet Habakkuk he proves the righteousness of faith; for he, predicting the overthrow of the proud, adds this—that the life of the righteous consists in faith. Now we live not before God, except through righteousness: it then follows, that our righteousness is obtained by faith; and the verb being future, designates the real perpetuity of that life of which he speaks; as though he had said,—that it would not be momentary, but continue for ever. For even the ungodly swell with the false notion of having life; but when they say, “Peace and safety,” a sudden destruction comes upon them, (1 Thess. v. 3.) It is therefore a shadow, which endures only for a moment. Faith alone is that which secures the perpetuity of life; and whence is this, except that it leads us to God, and makes our life to depend on him? For Paul would not have aptly quoted this testimony had not the meaning of the Prophet been, that we then only stand, when by faith we recumb on God: and he has not certainly ascribed life to the faith of the godly, but in as far as they, having renounced the arrogance of the world, resign themselves to the protection of God alone.1
He does not indeed professedly handle this subject; and hence he makes no mention of gratuitous justification: but it is sufficiently evident from the nature of faith, that this testimony is rightly applied to the present subject. Besides, we necessarily gather from his reasoning, that there is a mutual connection between faith and the gospel: for as the just is said to live by faith, he concludes that this life is received by the gospel.
We have now the principal point or the main hinge of the first part of this Epistle,—that we are justified by faith through the mercy of God alone. We have not this, indeed, as yet distinctly expressed by Paul; but from his own words it will hereafter be made very clear—that the righteousness, which is grounded on faith, depends entirely on the mercy of God.
18. For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness;
19. Because that which may be known of God is manifest in them: for God hath shewed it unto them.
20. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse:
21. Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened.
22. Professing themselves to be wise, they became fools,
23. And changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things.
18. Revelatur enim ira Dei e cœlo, super omnem impietatem et injustitiam hominum, veritatem Dei injuste continentium;
19. Quia quod cognoscitur de Deo manifestum est in ipsis: Deus enim illis manifestavit.
20. Si quidem invisibilia ipsius, ex creatione mundi operibus intellecta, conspiciuntur, æterna quoque ejus potentia, et divinitas; ut sint inexcusabiles.
21. Quoniam quum Deum cognovissent, non tanquam Deo gloriam dederunt, aut grati fuerunt; exinaniti sunt in cogitationibus suis, et obtenebratum est stultum cor eorum.
22. Quum se putarent sapientes, stulti facti sunt,
23. Et mutaverunt gloriam incorruptibilis Dei similitudine imaginis corruptibilis hominis, et volucrum, et quadrupedum, et serpentum.
18.For1revealed, &c. He reasons now by stating things of a contrary nature, and proves that there is no righteousness except what is conferred, or comes through the gospel; for he shows that without this all men are condemned: by it alone there is salvation to be found. And he brings, as the first proof of condemnation, the fact,—that though the structure of the world, and the most beautiful arrangement of the elements, ought to have induced man to glorify God, yet no one discharged his proper duty: it hence appears that all were guilty of sacrilege, and of wicked and abominable ingratitude.
To some it seems that this is a main subject, and that Paul forms his discourse for the purpose of enforcing repentance; but I think that the discussion of the subject begins here, and that the principal point is stated in a former proposition; for Paul’s object was to teach us where salvation is to be found. He has already declared that we cannot obtain it except through the gospel: but as the flesh will not willingly humble itself so far as to assign the praise of salvation to the grace of God alone, Paul shows that the whole world is deserving of eternal death. It hence follows, that life is to be recovered in some other way, since we are all lost in ourselves. But the words, being well considered, will help us much to understand the meaning of the passage.
Some make a difference between impiety and unrighteousness, and think, that by the former word is meant the profanation of God’s worship, and by the latter, injustice towards men; but as the Apostle immediately refers this unrighteousness to the neglect of true religion, we shall explain both as referring to the same thing.1 And then, all the impiety of men is to be taken, by a figure in language, as meaning “the impiety of all men,” or, the impiety of which all men are guilty. But by these two words one thing is designated, and that is, ingratitude towards God; for we thereby offend in two ways: it is said to be ἀσέϐεια, impiety, as it is a dishonouring of God; it is ἀδικία, unrighteousness, because man, by transferring to himself what belongs to God, unjustly deprives God of his glory. The word wrath, according to the usage of Scripture, speaking after the manner of men, means the vengeance of God; for God, in punishing, has, according to our notion, the appearance of one in wrath. It imports, therefore, no such emotion in God, but only has a reference to the perception and feeling of the sinner who is punished. Then he says that it is revealed from heaven; though the expression, from heaven, is taken by some in the sense of an adjective, as though he had said, “the wrath of the celestial God;” yet I think it more emphatical, when taken as having this import, “Wheresoever a man may look around him, he will find no salvation; for the wrath of God is poured out on the whole world, to the full extent of heaven.”
The truth of God means, the true knowledge of God; and to hold in that, is to suppress or to obscure it: hence they are charged as guilty of robbery.—What we render unjustly, is given literally by Paul, in unrighteousness, which means the same thing in Hebrew: but we have regard to perspicuity.1
19.Inasmuch as what may be known of God, &c. He thus designates what it behoves us to know of God; and he means all that appertains to the setting forth of the glory of the Lord, or, which is the same thing, whatever ought to move and excite us to glorify God. And by this expression he intimates, that God in his greatness can by no means be fully comprehended by us, and that there are certain limits within which men ought to confine themselves, inasmuch as God accommodates to our small capacities what he testifies of himself. Insane then are all they who seek to know of themselves what God is: for the Spirit, the teacher of perfect wisdom, does not in vain invite our attention to what may be known, τὸ γνωστὸν; and by what means this is known, he immediately explains. And he said, in them rather than to them, for the sake of greater emphasis: for though the Apostle adopts everywhere Hebrew phrases, and ב, beth, is often redundant in that language, yet he seems here to have intended to indicate a manifestation, by which they might be so closely pressed, that they could not evade; for every one of us undoubtedly finds it to be engraven on his own heart.1 By saying, that God has made it manifest, he means, that man was created to be a spectator of this formed world, and that eyes were given him, that he might, by looking on so beautiful a picture, be led up to the Author himself.
20.Since his invisible things,2 &c. God is in himself invisible; but as his majesty shines forth in his works and in his creatures everywhere, men ought in these to acknowledge him, for they clearly set forth their Maker: and for this reason the Apostle in his Epistle to the Hebrews says, that this world is a mirror, or the representation of invisible things. He does not mention all the particulars which may be thought to belong to God; but he states, that we can arrive at the knowledge of his eternal power and divinity;3 for he who is the framer of all things, must necessarily be without beginning and from himself. When we arrive at this point, the divinity becomes known to us, which cannot exist except accompanied with all the attributes of a God, since they are all included under that idea.
So that they are inexcusable. It hence clearly appears what the consequence is of having this evidence—that men cannot allege any thing before God’s tribunal for the purpose of showing that they are not justly condemned. Yet let this difference be remembered, that the manifestation of God, by which he makes his glory known in his creation, is, with regard to the light itself, sufficiently clear; but that on account of our blindness, it is not found to be sufficient. We are not however so blind, that we can plead our ignorance as an excuse for our perverseness. We conceive that there is a Deity; and then we conclude, that whoever he may be, he ought to be worshipped: but our reason here fails, because it cannot ascertain who or what sort of being God is. Hence the Apostle in Heb. xi. 3, ascribes to faith the light by which man can gain real knowledge from the work of creation, and not without reason; for we are prevented by our blindness, so that we reach not to the end in view; we yet see so far, that we cannot pretend any excuse. Both these things are strikingly set forth by Paul in Acts xiv. 17, when he says, that the Lord in past times left the nations in their ignorance, and yet that he left them not without witness (ἁμάρτυρον,) since he gave them rain and fertility from heaven. But this knowledge of God, which avails only to take away excuse, differs greatly from that which brings salvation, which Christ mentions in John xvii. 3, and in which we are to glory, as Jeremiah teaches us, ch. ix. 24.
21.For when they knew God, &c. He plainly testifies here, that God has presented to the minds of all the means of knowing him, having so manifested himself by his works, that they must necessarily see what of themselves they seek not to know—that there is some God; for the world does not by chance exist, nor could it have proceeded from itself. But we must ever bear in mind the degree of knowledge in which they continued; and this appears from what follows.
They glorified him not as God. No idea can be formed of God without including his eternity, power, wisdom, goodness, truth, righteousness, and mercy. His eternity appears evident, because he is the maker of all things—his power, because he holds all things in his hand and continues their existence—his wisdom, because he has arranged things in such an exquisite order—his goodness, for there is no other cause than himself, why he created all things, and no other reason, why he should be induced to preserve them—his justice, because in his government he punishes the guilty and defends the innocent—his mercy, because he bears with so much forbearance the perversity of men—and his truth, because he is unchangeable. He then who has a right notion of God ought to give him the praise due to his eternity, wisdom, goodness, and justice. Since men have not recognised these attributes in God, but have dreamt of him as though he were an empty phantom, they are justly said to have impiously robbed him of his own glory. Nor is it without reason that he adds, that they were not thankful;1 for there is no one who is not indebted to him for numberless benefits: yea, even on this account alone, because he has been pleased to reveal himself to us, he has abundantly made us indebted to him. But they became vain,2 &c.; that is, having forsaken the truth of God, they turned to the vanity of their own reason, all the acuteness of which is fading and passes away like vapour. And thus their foolish mind, being involved in darkness, could understand nothing aright, but was carried away headlong, in various ways, into errors and delusions. Their unrighteousness was this—they quickly choked by their own depravity the seed of right knowledge, before it grew up to ripeness.
22.While they were thinking, &c. It is commonly inferred from this passage, that Paul alludes here to those philosophers, who assumed to themselves in a peculiar manner the reputation of wisdom; and it is thought that the design of his discourse is to show, that when the superiority of the great is brought down to nothing, the common people would have no reason to suppose that they had any thing worthy of being commended: but they seem to me to have been guided by too slender a reason; for it was not peculiar to the philosophers to suppose themselves wise in the knowledge of God, but it was equally common to all nations, and to all ranks of men. There were indeed none who sought not to form some ideas of the majesty of God, and to make him such a God as they could conceive him to be according to their own reason. This presumption I hold is not learned in the schools, but is innate, and comes with us, so to speak, from the womb. It is indeed evident, that it is an evil which has prevailed in all ages—that men have allowed themselves every liberty in coining superstitions. The arrogance then which is condemned here is this—that men sought to be of themselves wise, and to draw God down to a level with their own low condition, when they ought humbly to have given him his own glory. For Paul holds this principle, that none, except through their own fault, are unacquainted with the worship due to God; as though he said, “As they have proudly exalted themselves, they have become infatuated through the righteous judgment of God.” There is an obvious reason, which contravenes the interpretation which I reject; for the error of forming an image of God did not originate with the philosophers; but they, by their consent, approved of it as received from others.1
23.And changed, &c. Having feigned such a God as they could comprehend according to their carnal reason, they were very far from acknowledging the true God: but devised a fictitious and a new god, or rather a phantom. And what he says is, that they changed the glory of God; for as though one substituted a strange child, so they departed from the true God. Nor are they to be excused for this pretence, that they believe that God dwells in heaven, and that they count not the wood to be God, but his image; for it is a high indignity to God, to form so gross an idea of his majesty as to dare to make an image of him. But from the wickedness of such a presumption none were exempt, neither priests, nor statesmen, nor philosophers, of whom the most sound-minded, even Plato himself, sought to find out some likeness of God.
The madness then here noticed, is, that all attempted to make for themselves an image of God; which was a certain proof that their notions of God were gross and absurd. And, first, they befouled the majesty of God by forming him in the likeness of a corruptible man: for I prefer this rendering to that of mortal man, which is adopted by Erasmus; for Paul sets not the immortality of God in opposition to the mortality of man, but that glory, which is subject to no defects, to the most wretched condition of man. And then, being not satisfied with so great a crime, they descended even to beasts and to those of the most filthy kind; by which their stupidity appeared still more evident. You may see an account of these abominations in Lactantius, in Eusebius, and in Augustine in his book on the city of God.
24. Wherefore God also gave them up to uncleanness, through the lusts of their own hearts, to dishonour their own bodies between themselves:
25. Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen.
26. For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature:
27. And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another: men with men working that which is unseemly, and receiving in themselves that recompence of their error which was meet.
28. And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient;
29. Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers,
30. Backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents,
31. Without understanding, covenant-breakers, without natural affection, implacable, unmerciful:
32. Who, knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them.
24. Propterea tradidit illos Deus in cupiditates cordium suorum in immunditiem, ut ignominia afficerent corpora sua in seipsis:
25. Qui transmutarunt veritatem ejus in mendacium et coluerunt ac venerati sunt creaturam supra Creatorem, qui est benedictus in secula: Amen.
26. Propterea, inquam, tradidit illos Deus in passiones ignominiosas: ac enim feminæ ipsorum transmutarunt naturalem usum in eum qui est præter naturam:
27. Similiter et viri quoque, amisso naturali usu feminæ, exarserunt mutua libidine, alii in alios; masculi in masculis fœditatem perpetrantes et quam decebat erroris sui mercedem in seipsis recipientes.
28. Et quemadmodum non probaverunt Deum habere in notitia, tradidit illos Deus in reprobam mentem, ad facienda quæ non decerent;
29. Ut essent pleni omni injustitia, nequitia, libidine, avaritia, malitia; referti invidia, homicidio, contentione, dolo, perversitate; susurrones,
30. Obtrectatores, osores Dei, malefici, contumeliosi, fastuosi, repertores malorum, parentibus immorigeri,
31. Intelligentiæ expertes, insociabiles, affectu humanitatis carentes, fœdifragi, sine misericordiæ sensu;
32. Qui, quum Dei judicium cognoverint, quod qui talia agunt, digni sunt morte, non tantum ea faciunt, sed assentiuntur facientibus.
24.God therefore gave them up, &c. As impiety is a hidden evil, lest they should still find an evasion, he shows, by a more palpable demonstration, that they cannot escape, but must be held fast by a just condemnation, since such fruits have followed this impiety as cannot be viewed otherwise than manifest evidences of the Lord’s wrath. As the Lord’s wrath is always just, it follows, that what has exposed them to condemnation, must have preceded it. By these evidences then he now proves the apostacy and defection of men: for the Lord indeed does so punish those, who alienate themselves from his goodness, that he casts them headlong into various courses which lead to perdition and ruin. And by comparing the vices, of which they were guilty, with the impiety, of which he had before accused them, he shows that they suffered punishment through the just judgment of God: for since nothing is dearer to us than our own honour, it is extreme blindness, when we fear not to bring disgrace on ourselves; and it is the most suitable punishment for a reproach done to the Divine Majesty. This is the very thing which he treats of to the end of the chapter; but he handles it in various ways, for the subject required ample illustration.
What then, in short, he proves to us is this,—that the ingratitude of men to God is incapable of being excused; for it is manifest, by unequivocal evidences, that the wrath of God rages against them: they would have never rolled themselves in lusts so filthy, after the manner of beasts, had not the majesty of God been provoked and incensed against them. Since, then, the worst abominations abounded everywhere, he concludes that there existed among them evidences of divine vengeance. Now, as this never rages without reason, or unjustly, but ever keeps within the limits of what is right, he intimates that it hence appears that perdition, not less certain than just, impended over all.
As to the manner in which God gives up or delivers men to wickedness, it is by no means necessary in this place to discuss a question so intricate, (longam—tedious.) It is indeed certain, that he not only permits men to fall into sin, by allowing them to do so, and by conniving at them; but that he also, by his equitable judgment, so arranges things, that they are led and carried into such madness by their own lusts, as well as by the devil. He therefore adopts the word, give up, according to the constant usage of Scripture; which word they forcibly wrest, who think that we are led into sin only by the permission of God: for as Satan is the minister of God’s wrath, and as it were the executioner, so he is armed against us, not through the connivance, but by the command of his judge. God, however, is not on this account cruel, nor are we innocent, inasmuch as Paul plainly shows, that we are not delivered up into his power, except when we deserve such a punishment. Only we must make this exception, that the cause of sin is not from God, the roots of which ever abide in the sinner himself; for this must be true, “Thine is perdition, O Israel; in me only is thy help.” (Hos. xiii. 9.)1
By connecting the desires or lusts of man’s heart with uncleanness, he indirectly intimates what sort of progeny our heart generates, when left to itself. The expression, among themselves, is not without its force; for it significantly expresses how deep and indelible are the marks of infamy imprinted on our bodies.
25.Who changed, &c. He repeats what he had said before, though in different words, in order to fix it deeper in our minds. When the truth of God is turned to a lie, his glory is obliterated. It is then but just, that they should be besprinkled with every kind of infamy, who strive to take away from God his honour, and also to reproach his name.—And worshipped, &c. That I might include two words in one, I have given this rendering. He points out especially the sin of idolatry; for religious honour cannot be given to a creature, without taking it away, in a disgraceful and sacrilegious manner, from God: and vain is the excuse that images are worshipped on God’s account, since God acknowledges no such worship, nor regards it as acceptable; and the true God is not then worshipped at all, but a fictitious God, whom the flesh has devised for itself.1 —What is added, Who is blessed for ever, I explain as having been said for the purpose of exposing idolaters to greater reproach, and in this way, “He is one whom they ought alone to have honoured and worshipped, and from whom it was not right to take away any thing, no, not even the least.”
26.God therefore gave them up, &c. After having introduced as it were an intervening clause, he returns to what he had before stated respecting the judgment of God: and he brings, as the first example, the dreadful crime of unnatural lust; and it hence appears that they not only abandoned themselves to beastly lusts, but became degraded beyond the beasts, since they reversed the whole order of nature. He then enumerates a long catalogue of vices which had existed in all ages, and then prevailed everywhere without any restraint.
It is not to the purpose to say, that every one was not laden with so great a mass of vices; for in arraigning the common baseness of men, it is proof enough if all to a man are constrained to acknowledge some faults. So then we must consider, that Paul here records those abominations which had been common in all ages, and were at that time especially prevalent everywhere; for it is marvellous how common then was that filthiness which even brute beasts abhor; and some of these vices were even popular. And he recites a catalogue of vices, in some of which the whole race of man were involved; for though all were not murderers, or thieves, or adulterers, yet there were none who were not found polluted by some vice or another. He calls those disgraceful passions, which are shameful even in the estimation of men, and redound to the dishonouring of God.
27.Such a reward for their error as was meet. They indeed deserved to be blinded, so as to forget themselves, and not to see any thing befitting them, who, through their own malignity, closed their eyes against the light offered them by God, that they might not behold his glory: in short, they who were not ashamed to extinguish, as much as they could, the glory of God, which alone gives us light, deserved to become blind at noonday.
28.And as they chose not, &c. There is an evident comparison to be observed in these words, by which is strikingly set forth the just relation between sin and punishment. As they chose not to continue in the knowledge of God, which alone guides our minds to true wisdom, the Lord gave them a perverted mind, which can choose nothing that is right.1 And by saying, that they chose not, (non probasse—approved not,) it is the same as though he had said, that they pursued not after the knowledge of God with the attention they ought to have done, but, on the contrary, turned away their thoughts designedly from God. He then intimates, that they, making a depraved choice, preferred their own vanities to the true God; and thus the error, by which they were deceived, was voluntary.
To do those things which were not meet. As he had hitherto referred only to one instance of abomination, which prevailed indeed among many, but was not common to all, he begins here to enumerate vices from which none could be found free: for though every vice, as it has been said, did not appear in each individual, yet all were guilty of some vices, so that every one might separately be accused of manifest depravity. As he calls them in the first instance not meet, understand him as saying, that they were inconsistent with every decision of reason, and alien to the duties of men: for he mentions it as an evidence of a perverted mind, that men addicted themselves, without any reflection, to those vices, which common sense ought to have led them to renounce.
But it is labour in vain so to connect these vices, as to make them dependent one on another, since this was not Paul’s design; but he set them down as they occurred to his mind. What each of them signifies, we shall very briefly explain.
29. Understand by unrighteousness, the violation of justice among men, by not rendering to each his due. I have rendered πονηρίαν, according to the opinion of Ammonius,wickedness; for he teaches us that πονηρον, the wicked, is δραστίκον κακου, the doer of evil. The word (nequitia) then means practised wickedness, or licentiousness in doing mischief: but maliciousness (malitia) is that depravity and obliquity of mind which leads us to do harm to our neighbour.1 For the word, πορνείαν, which Paul uses, I have put lust, (libidinem.) I do not, however, object, if one prefers to render it fornication; but he means the inward passion as well as the outward act.2 The words avarice, envy, and murder, have nothing doubtful in their meaning. Under the word strife, (contentione,)3 he includes quarrels, fightings, and seditions. We have rendered κακοηθείαν, perversity, (perversitatem;)4 which is a notorious and uncommon wickedness; that is, when a man, covered over, as it were, with hardness, has become hardened in a corrupt course of life by custom and evil habit.
30. The word θεοστυγες means, no doubt, haters of God; for there is no reason to take it in a passive sense, (hated of God,) since Paul here proves men to be guilty by manifest vices. Those, then, are designated, who hate God, whose justice they seem to resist by doing wrong. Whisperers (susurrones) and slanderers (obtrectatores)5 are to be thus distinguished; the former, by secret accusations, break off the friendships of good men, inflame their minds with anger, defame the innocent, and sow discords; and the latter, through an innate malignity, spare the reputation of no one, and, as though they were instigated by the fury of evil-speaking, they revile the deserving as well as the undeserving. We have translated ὑϐριστὰς, villanous, (maleficos;) for the Latin authors are wont to call notable injuries villanies, such as plunders, thefts, burnings, and sorceries; and these were the vices which Paul meant to point out here.1 I have rendered the word ὑπερήϕανους, used by Paul, insolent, (contumeliosos;) for this is the meaning of the Greek word: and the reason for the word is this,—because such being raised, as it were, on high, look down on those who are, as it were, below them with contempt, and they cannot bear to look on their equals. Haughty are they who swell with the empty wind of overweeningness. Unsociable2 are those who, by their iniquities, unloose the bands of society, or those in whom there is no sincerity or constancy of faith, who may be called truce-breakers.
31. Without the feelings of humanity are they who have put off the first affections of nature towards their own relations. As he mentions the want of mercy as an evidence of human nature being depraved, Augustine, in arguing against the Stoics, concludes, that mercy is a Christian virtue.
32.Who, knowing the judgment3of God, &c. Though this passage is variously explained, yet the following appears to me the correctest interpretation,—that men left nothing undone for the purpose of giving unbridled liberty to their sinful propensities; for having taken away all distinction between good and evil, they approved in themselves and in others those things which they knew displeased God, and would be condemned by his righteous judgment. For it is the summit of all evils, when the sinner is so void of shame, that he is pleased with his own vices, and will not bear them to be reproved, and also cherishes them in others by his consent and approbation. This desperate wickedness is thus described in Scripture: “They boast when they do evil,” (Prov. ii. 14.) “She has spread out her feet, and gloried in her wickedness,” (Ezek. xvi. 25.) For he who is ashamed is as yet healable; but when such an impudence is contracted through a sinful habit, that vices, and not virtues, please us, and are approved, there is no more any hope of reformation. Such, then, is the interpretation I give; for I see that the Apostle meant here to condemn something more grievous and more wicked than the very doing of vices: what that is I know not, except we refer to that which is the summit of all wickedness,—that is, when wretched men, having cast away all shame, undertake the patronage of vices in opposition to the righteousness of God.
[1 ]“The inscription of the Pauline Epistles,” says Turrettin, “is according to the manner of the ancients, both Greeks and Romans. They were wont to prefix their name; and to those to whom they wrote they added their good wishes.” We have an example in Acts xxiii. 26.—Ed.
[1 ]Thereby expressing the meaning of Paulus, which in Latin is little. “Paul,” says the quaint Elnathan Parr, “signifies little, and indeed not unfitly, for he is reported to have been low in stature, and to have had a very small voice, which is thought to have been objected to him in 2 Cor. x. 10.”—Ed.
[2 ]Most writers agree in this view, regarding Saul as his Hebrew name, and Paul as his Roman name.—Ed.
[1 ]“A called Apostle—vocatus apostolus—ϰλητὸς απόστολος:” our version is, “called to be an Apostle.” Most consider “called” here in the sense of chosen or elected, “a chosen Apostle.” Professor Stuart observes, that ϰλητὸς in the writings of Paul has always the meaning of efficient calling, and signifies not only the invited, but the effectually invited. He refers to 1 Cor. i. 1, 2; i. 24; Rom. i. 6, 7; viii. 28; comparedwith Gal. i. 15; Jude i. 1; Heb. iii. 1; Rom. xi. 29; Eph. iv. 1.
[2 ]Ἀφωϱισμένος, separated, set apart; “segregatus,” Vulgate; “separatus,” Beza. “The Pharisees,” says Leigh, “were termed ἀφωϱισμένοι, we may English them Separatists: they separated themselves to the study of the law, in which respect they might be called ἀφωϱισμένοι εἰς τὸν νόμον, separated to the law. In allusion to this, saith Drusius, the Apostle is thought to have styled himself, Rom. i.1, ἀφωϱισμένον εἰς ἐυαγγέλιόν, separated unto the Gospel, when he was called from being a Pharisee to be a preacher of the Gospel.” Separated is the word adopted both by Doddridge and Macknight, as well as by our own version.—Ed.
[1 ]Some combine the four separations. “Set apart in the eternal counsel of God, and from his mother’s womb, Gal. i. 15, and by the special commandment of the Holy Ghost, Acts xiii. 2, confirmed by the constitution of the Church, Acts xiii. 3; Gal. ii. 9.”—Parr. But the object here seems to havebeen that stated by Calvin: nor is it just or prudent to connect any other idea with the word except that which the context requires; for to do so only tends to create confusion.—Ed.
[2 ]Moses, Joshua, David, Nehemiah, &c., were, in a similar sense, called servants; and also our Saviour. They were officially servants.—Ed.
[1 ]The verb is πϱοεπηγγείλατο, only here; it comes from επαγγέλλομαι, which, Schleusner says, means in the middle voice, to promise. “Which he had before promised,” is then the proper rendering, and not, “Which he formerly published,” as proposed by Professor Stuart. Both Doddridge and Macknight have retained our version, with which that of Beza agrees.—Ed.
[1 ]“Declaratus,” ὁϱισθέντος. Some of the ancients, such as Origen, Chrysostom, Cyril, and others, have given to this verb the meaning of “proved—δειχθέντος;” “demonstrated—ἀποφανθέντος;” “exhibited—ἀποδειχθέντος;” &c. But it is said that the word has not this meaning in the New Testament, and that it means, limited, determined, decreed, constituted. Besides here, it is found only in Luke xxii. 22; Acts ii. 23; x. 42; xi. 29; xvii. 26; Heb. iv. 7. The word, determined, or constituted, if adopted here, would amount to the same thing, that is, that Christ was visibly determined or constituted the Son of God through the resurrection, or by that event. It was that which fixed, settled, determined, and manifestly exhibited him as the Son of God, clothed and adorned with his own power.
[1 ]“Hypallage,” a figure in grammar, by which a noun or an adjective is put in a form or in a case different from that in which it ought grammatically to be.—Ed.
[2 ]If this view be taken, the best mode would be to render ϰαι, even, “favour, even the apostleship.” But, as Wolfius says, “both words would perhaps be better rendered separately, and “grace” or favour be referred to the conversion of the Apostle himself, and “apostleship” to his office. See 1 Tim. i. 12-14; and Acts ix. 15; xiii. 2; xxii. 21.—Ed.
[3 ]He has taken this clause before that which follows, contrary to the order of the text, because he viewed it as connected with the receiving of the apostleship.
[1 ]It might be rendered, “that there might be the obedience of faith,” or, “in order to produce,” or, “promote the obedience of faith.” The obedience is faith. The command is, “believe,” and the obedience must correspond with it. To obey the faith, as in Acts vi. 7, is a different form of expression: the article is prefixed there, it is the faith, meaning the gospel.—See 2 Thess. i. 8. Professor Stuart, and Haldane, agree in this view. The latter refers to Rom. x. 3, where the Israelites are charged for not submitting to God’s righteousness; and, in verse 16, it is said, that they had not all obeyed the gospel, “for Esaias saith, Lord, who hath believed our report?” Then to believe the gospel is in an especial manner to obey it.—Ed.
[1 ]“The called of Jesus Christ,” i.e., the called who belong to Christ. Κλητὸς means, not only those to whom the external call of the gospel has been addressed, but those who have been also internally called.”—Stuart. The same author renders the words ϰλητοῖς ἁγίοις, in the next verse, “chosen saints,” or, “saints effectually called.”—Ed.
[1 ]“The ancient Greeks and Romans,” says Turrettin, “wished to those to whom they wrote, in the inscription of their epistles, health, joy, happiness; but Paul prays for far higher blessings, even the favour of God, the fountain of all good things, and peace, in which the Hebrews included all blessings.”—Ed.
[2 ]“From God our Father,—if God, then able; if our Father, then willing to enrich us with his gifts: and from our Lord Jesus Christ,—from our Lord, who has purchased them for us; from Jesus, for without these we cannot be saved; from Christ, for he is anointed with grace and peace. John. i. 16.”—Parr.
[1 ]Margin, “in all my prayers.”
[2 ]“It does not mean here the first in point of importance, but first in the order of time.”—Stuart. The same author thinks that μεν here has its corresponding δε in verse 13, Οὐ θέλω δέ ὑμᾶς, &c.—Ed.
[1 ]“Faith is put here for the whole religion, and means the same as your piety. Faith is one of the principal things of religion, one of its first requirements, and hence it signifies religion itself.”—Barnes. It is indeed the principal thing, the very basis of religion. Heb. xi. 6.—Ed.
[1 ]The passage in Matt. v. 33-37, has been often wholly misunderstood. That oaths in common conversation are alone prohibited, is quite evident from what the passage itself contains. In solemn oaths there was no swearing by “heaven,” or by “God’s throne,” or by “the earth,” or by “Jerusalem,” or by “the head.” Such forms were only used in conversation, as similar ones are still used: and these kinds of swearing are alone condemned by our Saviour.—Ed.
[2 ]“Sincerè et verè—sincerely and truly,” Wolfius; “not merely externally, but cordially,” Hodge.
[1 ]’εν τῶ εὐαγγελίω τοῶ νἱοῦ αὐτοῦ, “by the preaching of the gospel, &c.,” Stuart. “In predicando evangelio—in preaching the gospel,” Beza. “I serve God, not in teaching legal rites, but a much more celestial doctrine,” Grotius.
[1 ]The order of the words, as arranged by Calvin, is better than that of our version; he connects “always in my prayers,” or, “in all my prayers,” with “requesting.” The simpler rendering would be as follows:—
[1 ]The words, τι χάϱισμα πνευματιϰὲν, some spiritual gift, or benefit, seem to be of a general import. Some, such as Chalmers and Haldane, have supposed that a miraculous power is intended, which the Apostles alone conveyed, such as the power of speaking with tongues: but most Commentators agree in the view here given. The phrase is not found in any other place: χάϱισμα, in the plural number, is used to designate miraculous powers, 1 Cor. xii. 9; and τὰ πνευματιϰά mean the same, 1 Cor. xiv. 1. But here, no doubt, the expression includes any gift or benefit, whether miraculous or ordinary, which the Apostle might have been made the means of conveying.—Ed.
[1 ]The verb is συμπαϱαϰληθῆναι, which Grotius connects with επιποθῶ in the preceding verse; and adds, “He softens what he had said, by showing, that he would not only bring some joy to them, but they also to him.” “Ut percipiam consolationem—that I may receive consolation,” Piscator;—“Ut unà recreemur—that we may be together refreshed,” Castelio; “Ad communem exhortationem percipiendam—in order to receive common exhortation,” Beza; “Ut gaudium et voluptatem ex vobis percipiam—that I may receive joy and pleasure from you;” vel, “Ut mutuo solatio invicem nos erigamus atque firmemus—that by mutual comfort we may console and strengthen one another,” Schleusner.
[1 ]Chalmers paraphrases the text thus—“I am bound, or I am under obligation, laid upon me by the duties of my office, to preach both to Greeks and Barbarians, both to the wise and the unwise.”
[1 ]τὸ ϰατ’ ἐμὲ πϱόθυμον, literally, “As to me there is readiness;” or, according to Stuart, “There is a readiness so far as it respects me.” But, “I am ready,” or, “I am prepared,” conveys the meaning sufficiently, without the other words, “As much as in me is.” By saying that he was prepared, he intimates that the event depended on another, even on God.—Ed.
[1 ]On the power of God, Pareus observes, that the abstract, after the Hebrew manner, is put for the concrete. Power means the instrument of God’s power; that is, the gospel is an instrument rendered efficacious by divine power to convey salvation to believers: or, as Stuart says, “It is powerful through the energy which he imparts, and so it is called his power.” Chalmers gives this paraphrase, “It is that, which however judged and despised as a weak instrument by the men of this world—it is that, to which he, by his own power, gives effect for the recovery of that life which all men had forfeited and lost by sin.”
[1 ]“The causative, γὰϱ, indicates a connexion with the preceding, that the gospel is the power of God: the reason is, because by the gospel is revealed the righteousness of God, that is, made known by it is a way of righteousness and of obtaining life before God, which neither the law, nor philosophy, nor any other doctrine, was able to show.”—Pareus.
[1 ]“The righteousness of God,” διϰαιοσύνη θεοῦ, has been the occasion of much toil to critics, but without reason: the very context is sufficient to show its meaning, it being what the gospel reveals, and what the gospel reveals is abundantly known from other passages. Whether we say, it is the righteousness which is approved of God, as Calvin says, or provided by God, or contrived by God, or imputed by God, the meaning does not materially differ, and indeed all these things, as it is evident from Scripture, are true respecting it.
[1 ]Here is an instance in which Paul quotes the Old Testament, neither exactly from the Hebrew nor the Septuagint. The Hebrew is, “The just,—by his faith shall he live,” צריק באמונחו יחיה: and the Septuagint turns “his” into “my,” ὁ δὲ δίϰαιος ἐϰ πίστεως μοῦ ζήσεται—“The just shall by my faith live;”—“by my faith,” that is, according to the tenor of the passage, “by faith in me.” The passage is quoted by him twice besides, in Gal. iii. 11, and in Heb. x. 38, but exactly in the same words, without the pronoun “his” or “my.” His object in this, as in some similar instances, was to state the general truth contained in the passage, and not to give a strictly verbal quotation.—Ed.
[1 ]The connection here is not deemed very clear. Stuart thinks that this verse is connected, as the former one, with the 16th, and that it includes a reason why the Apostle was not ashamed of the gospel: and Macknight seems to have been of the same opinion, for he renders γὰρ, besides. In this case the revelation of wrath from heaven is that which is made by the gospel. This certainly gives a meaning to the words, “from heaven,” which is hardly done by any other view. That the gospel reveals “wrath,” as well as righteousness to be obtained by faith, is what is undeniable. Salvation to the believer, and condemnation to the unbeliever, is its sum and substance. The objection made by Haldane is of no force,—that the Apostle subsequently shows the sins of mankind as committed against the light of nature, and not against the gospel; for he seems to have brought forward the evidence from the light of nature, in order to confirm the evidence from the light of revelation. The expression is, “Revealed is the wrath of God,” and not has been. See Acts xvii. 30, 31.
[1 ]It is true that the immediate subject is the neglect of religion; but then injustice towards men is afterwards introduced, and most critics take it in this sense.—Ed.
[1 ]This clause, τῶν τὴν ἀλήθειαν ἐν ἀδιϰία ϰατεχόντων, is differently rendered, “Veritatem injuste detinentes—unjustly detaining the truth,” Turrettin; “Who stiffle the truth in unrighteousness,” Chalmers; “Who hinder the truth by unrighteousness,” Stuart; “Who wickedly oppose the truth,” Hodge; “Who confine the truth by unrighteousness,” Macknight.
[1 ]Some take ἐν αὐτοῖς, to mean among them, i.e., as Stuart says, “in the midst of them, or before their eyes,” that is, in the visible world; though many refer it with Calvin, to the moral sense, and that the expression is the same with “written in their hearts,” in ch. ii. 15.—Ed.
[2 ]There is a passage quoted by Wolfius from Aristotle in his book De Mundo, which remarkably coincides with a part of this verse—“πάσῃ θνητῇ φύσει γενομενος ἀθεώρητος ἀπ’ αὐτῶν τῶν ἒργων θεοϱεται ὁ θεός—God, unseen by any mortal nature, is to be seen by the works themselves.”—Ed.
[3 ]Divinitas, θείοτης, here only, and not θεότης as in Col. i. 9. Elsner and others make a difference between these two words, and say, that the former means the divinity or majesty of God, and the latter his nature or being. There seems to be the idea of goodness conveyed in the word, θείοτης: for in the following verse there are two things laid to the charge of the Gentiles which bear a reference to the two things said here—they did not glorify him as God, and they were not thankful. He made himself known by power as God, and by the beneficent exercise of that power, he had laid a claim to the gratitude of his creatures. See Acts xiv. 15; and xvii. 25, 27.
[1 ]The conjunctive, ἤ, is for ουτε, says Piscator: but it is a Hebraism, for ו is sometimes used in Hebrew without the negative, which belongs to a former clause.—Ed.
[2 ]The original words are, ἐματαιώθησαν ἐν τοῖς διαλογισμοῖς αὐτῶν,—“Vani facti sunt in ratiocinationibus suis—they became vain in their reasonings,” Pareus, Beza, Turrettin, and Doddridge; “They became foolish by their own reasonings,” Macknight.
[1 ]Calvin is peculiar in his exposition of this verse. Most critics agree in thinking that those referred to here were those reputed learned among all nations, as Beza says, “Such as the Druids of the Gauls, the soothsayers of the Tuscans, the philosophers of the Greeks, the priests of the Egyptians, the magi of the Persians, the gymnosophists of the Indians, and the Rabbins of the Jews.” He considers that the Apostle refers especially to such as these, though he speaks of all men as appearing to themselves very wise in their insane devices as to the worship of God. The wiser they thought themselves, the more foolish they became. See Jer. viii. 8, 9; 1 Cor. i. 19-22.
[1 ]On this subject Augustine, as quoted by Poole, uses a stronger language than which we find here:—Tradidit non solum per patientiam et permissionem, sed per potentiam et quasi actionem; non faciendo voluntates malas, sed eis jam malis utendo ut voluerit; multa et intra ipsos et extra ipsos operando, à quibus illi occasionem capiunt graviùs peccandi;largiendo illis admonitiones, flagella, beneficia, &c., quibus quoque eos scivit Deus ad suam perniciem abusuros—“He delivered them up, not only by sufferance and permission, but by power, and as it were by an efficient operation; not by making evil their wills, but by using them, being already evil, as he pleased; by working many things both within and without them, from which they take occasion to sin more grievously; by giving them warnings, scourges, benefits, &c., which God knew they would abuse to their own destruction.”—This is an awful view of God’s proceedings towards those who wilfully resist the truth, but no doubt a true one. Let all who have the opportunity of knowing the truth tremble at the thought of making light of it.
[1 ]The words, “the truth of God,” and “falsehood,” or, a lie, are Hebraistic in their meaning, signifying “the true God,” and “an idol.” The word, which means a lie, is often in Hebrew applied to any thing made to be worshipped. See Is. xliv. 17, compared with 20; Jer. xiii. 25. Stuart renders the sentence, “Who exchanged the true God for a false one.” Wolfius objects to this view, and says, “I prefer to take ἀλήθειαν τοῦ θεοῦ, for the truth made known by God to the Gentiles, of which see ver. 18, and the following verses: they changed this into a lie, i.e., into those insane and absurd notions, into which they were led by their διαλογισμοῖς—reasonings, ver. 21.” The expression—παϱὰ τὸν ϰτίσαντα, has been rendered by Erasmus, “above the Creator;” by Luther, “rather than the Creator;” by Beza, “to the neglect of the Creator—præterito conditore;” and by Grotius, “in the place of the Creator.” The two last are more consonant with the general tenor of the context; for the persons here spoken of, according to the description given of them, did not worship God at all; παϱὰ is evidently used in the sense of exclusion and opposition, παϱὰ τὸν νόμον—contrary to the law, Acts xviii. 13; παϱὰ φύσιν—contrary to nature, ver. 26. See Gal. i. 8.—Ed.
[1 ]There is a correspondence between the words οὐϰ ἐδοϰίμασαν—they did not approve, or think worthy, and ἀδόϰιμον—unapproved, or worthless, which is connected with νοῦν, mind. The verb means to try or prove a thing, as metal by fire, then to distinguish between what is genuine or otherwise, and also to approve of what is good and valuable. To approve, or think fit or worthy, seems to be the meaning here. Derived from this verb is ἀδόϰιμος, which is applied to unapproved or adulterated money,—to men unsound, not able to bear the test, not genuine as Christians, 2 Cor. xiii. 5,—to the earth that is unfit to produce fruits, Heb. vi. 8. The nearest alliteration that can perhaps be presented is the following, “And as they did not deem it worth while to acknowledge God, God delivered them up to a worthless mind,” that is, a mind unfit to discern between right and wrong. Beza gives this meaning, “Mentem omnis judicii expertem—a mind void of all judgment.” Locke’s “unsearching mind,” and Macknight’s “unapproving mind,” and Doddridge’s “undiscerning mind,” do not exactly convey the right idea, though the last comes nearest to it. It is an unattesting mind, not capable of bringing things to the test—δοϰίμιον, not able to distinguish between things of the most obvious nature.
[1 ]The two words are πονηρία and ϰαϰία. Doddridge renders them “mischief and malignity.” Pareus says that ϰαϰία is vice, opposed to τη αρετη—virtue.—Ed.
[2 ]“Πορνεία has an extended sense, comprehending all illicit intercourse, whether fornication, adultery, incest, or any other venus illicita.”—Stuart.
[3 ]Improperly rendered “debate” in our version—ἔϱιδος, “strife,” by Macknight, and “contention,” by Doddridge.—Ed.
[4 ]In our version, “malignity;” by Macknight, “bad disposition;” and by Doddridge, “inveteracy of evil habits.” Schleusner thinks that it means here “malevolence.”—Ed.
[5 ]Καταλάλους, literally gainsayers, or those who speak against others,—defamers, calumniators; rendered “revilers,” by Macknight.—Ed.
[1 ]The three words, ὑϐϱιστὰς, ὑπεϱηφάνους, and ἀλαζόνας, seem to designate three properties of a proud spirit—disdainful or insolent, haughty and vainglorious. The ὑϐϱισται are those who treat others petulantly, contumeliously, or insultingly. “Insolent,” as given by Macknight, is the most suitable word. The ὑπεϱηφάνος is one who sets himself to view above others, the high and elevated, who exhibits himself as superior to others. The αλαζων is the boaster, who assumes more than what belongs to him, or promises more than what he can perform. These three forms of pride are often seen in the world.—Ed.
[2 ]Unsociabiles—ἀσυνθέτους. “Faithless,” perhaps, would be the most suitable word. “Who adhere not to compacts,” is the explanation of Hesychius.
[3 ]Calvin has “justitiam” here, though “judicium” is given in the text.—Ed.