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COMMENTARY

COMMENTARY ON THE EPISTLE TO THE ROMANS

by John Calvin

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COMMENTARIES ON THE

EPISTLE OF PAUL THE APOSTLE

TO THE ROMANS

BY JOHN CALVIN

Translated And Edited By The Rev. John Owen,

TRANSLATOR’S PREFACE

ON no portion of THE NEW TESTAMENT have so many COMMENTARIES been written as on THE EPISTLE TO THE ROMANS. We have indeed no separate Comment extant by any of the Fathers on this Epistle; though it has been explained, together with other parts of Scripture, by Origen in the third century; by Jerome, Chrysostom, and in part by Augustine, in the fourth; by Theodoret in the fifth; by Œcumenius in the tenth; and by Theophylact in the eleventh century. But since the Reformation, many separate Expositions have been published, beside a learned Introduction by Luther, and Notes or Scholia by Zuingle and Melancthon.

The first complete COMMENTARY, as it appears, was written by Bullinger; the second by Bucer, a Professor of Theology at Cambridge for a short time in the reign of Edward the Sixth; and the next in order of time was this Work by CALVIN, composed at Strasbourg in the year 1539. The fourth was by Peter Martyr; and this was translated into English in the year 1568. Another was afterwards published by Rodolph Gualter, Minister at Zurich.

Early in the next century the learned Pareus ¹ delivered lectures on this Epistle, as Professor of Theology in the University of Heidelberg — a work of great learning and of great merits though written in a style too scholastic to suit the taste of the present day. His special object was to rebut the arguments and expose the sophistries of Popish writers, particularly those of Bellarmine, the acutest, the subtlest and the most learned of all the Jesuits of his own age, and perhaps of any in after ages. There is hardly a subject in any measure connected with the contents of this Epistle which Pareus does not discuss: at the end of every chapter a number of questions are stated and answered, especially such as refer to the disputes between Papists and Protestants. He also controverts the perversions of Socinianism.

The next work that requires particular notice is that of Turrettin, a Professor of Theology in the University of Geneva. It was published about the commencement of the last century; the author died in the year 1737. The doctrine of Calvin had somewhat degenerated in his time, though the work on the whole takes the side of orthodoxy. It yet shows a leaning to those views, which commonly issue it sentiments subversive of the essentials of true Christianity.

The first Commentary published in this country, composed in English, was by Elnathan Parr, B.D., Rector of Palgrave in Suffolk. He was, as it appears the personal friend of Sir Nathaniel Bacon, an elder brother of Lord Bacon. He dedicated his work to Sir Nathaniel, and speaks of him a having been a hearer of what he published when delivered from the pulpit. ² His style is that of his age, and appear quaint now; but his thoughts are often very striking an truly excellent, and his sentiments are wholly in accordant with those of the Reformers.

Since that time until this century, no work of any not has appeared separately on this Epistle. But within the last thirty years several Commentaries have been published. Besides those of Flatt and Tholuck in Germany, three at least have appeared in this country, and three in America. The authors in America are Moses Stuart, M.A., Professor of Sacred Literature at Andover in Massachusetts, the Rev Albert Barnes, and Charles Hodge, Professor of Biblical Literature at Princeton. Those in this country are the Rev F. Fry, Rector of Desford, Leicestershire, Robert Haldane Esq., and Dr Chalmers. The doctrine held by Calvin is essentially maintained in all these works, and in most of them in its fullest extent.

Of our American brethren, the most learned and the most versed in criticisms is Professor Stuart; the fullest and the minutest expositor is the Rev. A. Barnes; and the acutest and the most concise commentator is Professor Hodge. The two first seem, in some instances, like Turrettin, to deviate somewhat from what may be considered strict orthodoxy, at least in their mode of explaining some subjects: the last is liable to no charge of this kind.

Respecting our own countrymen, there is a more perfect unanimity, though they belonged to different Churches. The Lectures of the Rev. J. Fry are those of a strict Predestinarian, and yet replete with remarks, both experimental and practical. The layman, R. Haldane, Esq., has displayed very high qualifications as an expositor; he is strictly and even stiffly orthodox, and can brook no deviation from what he regards as the truth. Of Dr. Chalmers’ Lectures, comprised in four volumes, 12mo, it is difficult to pronounce an opinion. They are the productions of a philosopher’s and one of the highest grade, who, at the same time, possessed the heart and the experience of an humble Christian. He expatiates over the whole field of truth with the eye of an eagle, and with the docility of a child, without ever overleaping the boundaries of revelation. He was evidently a man by himself, taller by his shoulders than most men, either in this or in any other age, having a mind as sound as at was vigorous, an imagination as sober as it was creative, and a capacity to illustrate and to amplify quite unequaled.

All these works have their peculiar excellencies, adapted to different tastes and capacities, and no doubt they have their defects. The same must be said of Calvin’s work. But as a concise and lucid commentator he certainly excels. He is not so much an expounder of words, as of principles. He carries on an unbroken chain of reasoning throughout, in a brief and clear manner. Having well considered the main drift of a passage, he sets before us what it contains, by a brief statement or by a clear process of reasoning; and often by a single sentence he throws light on a whole passage: and though his mind possessed more vigour of intellect and sound good sense, than what is called imagination; yet there are some fine thoughts occasionally occurring, beautifully expressed, to which that faculty must have given birth. There is also a noble grandeur and dignity in his sentiments, rarely to be found in other writers.

Professor Stuart has justly characterized this Work by saying, that it contains “fundamental investigation of the logic and course of thought contained in the Epistle;” and that it embraces “very little verbal criticism. Many a difficulty is solved without any appearance of effort, or any show of learning. Calvin,” he adds, “is by far the most distinguished of all the Commentators of his times.”

It was mainly to supply the defect named above, the want of verbal criticism, that NOTES have been added in the present Edition. They are also designed to furnish the reader with such expositions as have been suggested by posterior critics and commentators. And as we are generally desirous of knowing the names of authors, they have been for the most part given. Much light is thrown on a passage by conveying the full meaning of the original. This has been done partly by giving such different versions as seemed most entitled to approbation, and partly by referring to other passages where such words occur: so that a common reader, unacquainted with the original, may, to a certain extent, have the advantage of one well versed in the Greek language.

Variety of meanings given to words, and also to passages, has been deemed by some to lessen the certainty of truth, but without any solid reason; for this variety as found in the works of all sound and judicious critics, seldom or ever affects any thing important, either in doctrine, experience, or practice, and tends often to expand the meaning and to render it clearer and more prominent. There has been in deed sometimes a pruriency in this respect, an unholy ambition for novelty, a desire for new discoveries, an indulgence of mere curiosity, which have been very injurious. Much of this sort of mania prevailed among some of the German divines in the last century, as Wolfius clearly shows in his works, in which he notices and disproves many vagaries assuming the name of critical expositions; and much of a similar kind of spirit seems to prevail still in that country. It is a mania for criticism, for its own sake, without any concern or solicitude for the truth: and ingenious criticism has often been resorted to by the oppugners of vital Christianity as means for supporting heterodoxical sentiments. But there is a palpable difference between men of this character, the mere gladiators of criticism, and those who embrace the truth, and whose object it is faithfully to explain it in consistency with the general tenor of what is revealed, and who have what is indispensably necessary for such a work, a spiritual experience, which often affords better assistance than any critical acumen that can ever be possessed. The man who has seen a thing has a much better idea of it than the man who has only heard it described.

Attempts have been made by various authors to show and prove, that the STYLE OF THE EPISTLES, especially those of PAUL, is consonant with that of classical writers. Blackwall laboured much to do this in this country, as well as many German divines, particularly in the last century. In common with some of the Fathers, they thought to recommend in this way the Apostolic Writings to the attention of literary men. But it was a labour not wisely undertaken, as it must have necessarily proved abortive: for though some phrases may be classical, yet the general style is what might have been naturally expected from the writers, brought up, as they had all been, in the Jewish religion, and accustomed, as they had been, to the writings of the Old Testament. Hence their style throughout is Hebraistic; and the meaning of many of the Greek words which they use is not to be sought from the Classics, but from the Greek Translation of the ancient Scriptures, and sometimes from the Hebrew itself, of which that is a translation. ³

Much evil and no good must result from a claim that cannot be supported: nor is it at all necessary to make such a claim. It has been long ago repudiated, and repudiated by Paul himself. Writers have often ascribed to Paul what he himself distinctly and entirely disclaimed, and never attempted to attain or to practice, and that on principle, “Lest the cross of Christ should be made of none effect.” It was not by “excellency of speech” that he courted the attention of the classical and refined Grecians, that he recommended the gospel to them; it was not by the tinsel of mere eloquence that he succeeded in his preaching, nor by the elegance and beauty of his diction; but by something much higher, much greater, much more powerful and efficient. We ought to follow his example, and stand on his high ground, and not to descend to that which is no better than a quagmire. It is a happy thing, and no doubt so designed by God, that the shell should not be made of fine materials, lest men’s minds should be attracted by it and neglect the kernel. God might, if he chose, have easily endued his Apostles with eloquence more than human, and enabled them to write with elegance more than Grecian; but He did not do so, and Paul expressly gives us the reason, “that our faith should not stand in the wisdom of men, but in the power of God.”

It is generally agreed, that the EPISTLE TO THE ROMANS was written at CORINTH, and about the end of the year 57, or at the beginning of the year 58, and that it is the fifth Epistle in order of time; the two Epistles to the Thessalonians, the Epistle to the Galatians, and the first to the Corinthians, having been previously written. Then followed the second Epistle to the Corinthians, the Epistles to the Ephesians, Philippians, Colossians, Philemon, and the Hebrews, the first to Timothy, the Epistle to Titus, and the second to Timothy.

The common date assigned to Paul’s conversion is AD 35. He wrote his first Epistle, that is, the first to the Thessalonians, in 52, seventeen years after his conversion. His second Epistle to Timothy, his last, was written from Rome in 65. So that he wrote his fourteen Epistles during these thirteen years. The whole extent of his ministry seems to have been about thirty years; for it is not supposed that he long outlived the date of his second Epistle to Timothy. Tradition says, that he was beheaded at Rome, June 29; AD 66.

Paul’s first coming to ROME was in the spring of the year 61. He continued there as a prisoner for two years. ⁴ When he was released, most writers are of the opinion, that he returned early in 63 to Judea, in company with Timothy, and left Titus at Crete; that he visited the Churches in Asia Minor, then the Churches in Macedonia; that he wintered at Nicopolis, a city of Epirus, in 64; that afterwards he proceeded to Crete and also to Corinth; and that early in 65 he again visited Rome, was taken prisoner, and beheaded in the following year. ⁵ This account clearly shows that he did not accomplish his purpose of visiting Spain, as tradition has recorded.

The first introduction of the Gospel into Rome is involved in uncertainty. The probability is, that some of the “strangers of Rome,” present at the day of Pentecost, were converted, and at their return promoted the spread of the Gospel. Paul mentions two, “Andronicus and Junia,” as having professed the faith before him, and as having been noted among the Apostles. He makes mention, too, of another eminent Christian, “Rufus” whose father, as it is supposed carried our Savior’s cross, Mark 15:21. It is not improbable, that these were afterwards assisted by such as had been converted under the ministry of Paul; for he speaks of some of those whom he salutes at Rome as being “beloved,” and as having been his “fellow-workers.’

What some of the Fathers have related was in the first instance a tradition, as there was nothing recorded on the subject before the latter part of the second century, except what has been ascribed to Dionysius of Corinth, preserved by Eusebius. Irenœus and Tertullian were the first retailers of the tradition, that Peter, in conjunction with Paul, was the founder of the Church at Rome. This tradition increased considerably by the time of Jerome, who, in the fourth century, says, that Peter had been bishop of Rome for twenty-five years! But this account is so clearly inconsistent with what we learn from the Acts of the Apostles respecting Peter, that some of the most reasonable of the Papists themselves have given it up as unworthy of credit. ⁶

It appears next to a certainty that Peter was not at Rome when Paul wrote his Epistle in 57 or 58, for he sends no salutation to Peter: — And also that he had not been there previous to that time; for it is wholly unreasonable to suppose, that, had he been there, Paul would have made no reference to his labours. It further amounts almost to a certainty, that Peter was not at Rome when Paul was for two years a prisoner there, from 61 to 63; for he makes no mention of him in any way, not even in the four or five Epistles which he wrote during that time: And that Peter was not at Rome during Paul’s last imprisonment in 65 and 66, is evident from the second Epistle to Timothy; for he makes no mention of Peter, and what he says of Christians there, that they “all forsook him,” would have been highly discreditable to Peter, if he was there. So that we have the strongest reasons to conclude, that Peter had no part in forming and establishing a Church in Rome during Paul’s life, whatever share in the work he might have had afterwards. ⁷ But the first tradition, or the first account, given by Irenœus and Tertullian, refers only to a co-operation: and yet this cooperation is wholly inconsistent with what has been stated, the force of which no reasonable man can resist.

The learned Pareus proceeds in a different way to prove that Peter was never at Rome. He shows from different parts of the Acts of the Apostles and the Epistle to the Galatians, that Peter was in Judea at the time when tradition declares that he was at Rome. Peter was in Judea when Paul was converted, Acts 9; and three years after this — that is, in the year 38, Galatians 1:8. He was in Judea in the year 45, when he was imprisoned by Herod, Acts 12, and in 49, fourteen years after Paul’s conversion, Acts 15, Galatians 2:1-9. Had he been to Rome during this time, some account of such a journey must surely have been given. After this time we find that he was at Antioch, Galatians 2:11. If it be asked, where did he afterwards exercise his ministry? Where more likely than among the Jews, as he had hitherto most clearly done; for he was the Apostle of the Circumcision, and among those to whom he sent his Epistles. The dating of the first at “Babylon,” has led some to conjecture that it was a figurative term for Rome; but why not for Jerusalem, or for Antioch? for Christians were at that time treated everywhere like captives or aliens, and especially in the land of Judea.

What then are we to say as to this tradition? The same, according to the just remark of Pareus, as what we must say of many other traditions of that age, that it is nothing but a fable, which, like many others, would have passed away, had it not been allied to a growing superstition. With respect to what Eusebius says of the testimony of a presbyter, named Caius, that about the beginning of the third century he saw the graves of Peter and Paul at Rome, it may be easily accounted for: it was the age of pious fraud, when the relics of saints could be found almost everywhere; and, in the next century, the wood and the nails of the Cross were discovered! Those who can believe these things, may have a credulity large enough to swallow up the testimony of Caius. ⁸

The most probable account, then, of the commencement of a Christian Church at Rome, is what has been already stated. The condition of that Church, when Paul wrote to it, we may in a great measure learn from the Epistle itself. It had a high character, viewed in a general way; but there were some defects and blemishes. Its faith had been widely reported: there were at the same time some contentions and divisions among its members, arising especially from the prejudices of the Jewish believers. To remove the causes of this dissension, was evidently one of the main objects of Paul in this Epistle.

THE ORDER AND ARRANGEMENT OF THE EPISTLE have been somewhat differently viewed by different authors. Pareus includes the whole in this brief summary — “The Jews and Gentiles are equally guilty; they are equally justified freely by faith in Christ, without works; they are equally bound to lead a holy life, to be humble, and to love one another.” Stuart says, that the whole of what the Epistle contains may be expressed in a single brief sentence — “Christ our justification and sanctification.”

In giving a more specific view of the contents of this Epistle, the former author divides it into two parts — doctrinal, 1-11.; and hortative, 12-16.: but the latter divides it into three parts — doctrinal, 1-8.; answers to objections, 9-11.; and hortatory, 12-16. The analysis of Professor Hodge, who takes the same view with Professor Stuart is the following: —

“The Epistle consists of three parts. The first, which includes the first eight chapters, is occupied in the discussion of The Doctrine of Justification and its consequences. The second, embracing chapters 9, 10, 11, treats of The Calling of the Gentiles, The Rejection and Future Conversion of the Jews. The third consists of Practical Exhortations and Salutations to the Christians at Rome.”

A more particular ANALYSIS may be thus given: —

I. Address - A desire to visit Rome - a brief View of The Gospel; 1:1-18.

II. Justification,

1. A proof of its necessity — the sin and guilt of both Gentiles and Jews, 1:18-3:21.

2. Its Nature and Character — Examples, Abraham and David, 3:21-4.

3. Its Effects or Fruits — Peace and Fullness of Grace, 5.; Death unto Sin and Eternal Life, 6.; Immunity from The Law and The Reigning Power of Sin, 7. Holiness, The Spirit’s help, Patience in Afflictions, Perseverance, 8.

III. God’s Dealings Vindicated —

l. Election and Reprobation, 9.

2. Unbelief and Faith, 10.

3. The Rejection of the Jews, The Adoption of the Gentiles, The Restoration of the Jews, 11.

IV Christian Duties

1. Devotedness to God, Proper Use of Gifts, Love, Doing Good, 12.

2. Obedience to Authority, Love to all, Purity, 13.

3. Forbearance towards Weak Brethren, 14.

4. Help to the Weak, Unanimity, Christ the Savior of Jews and Gentiles, 15:1-13.

V. Conclusion, —

1. Paul’s Labours and Purpose to Visit Rome, 15:13.

2. Salutations, Avoiding Disturbers, Promise of Victory, Praise to God, 16.

We have set before us in this Epistle especially two things, which it behoves us all rightly to understand — the righteousness of man and the righteousness of God — merit and grace, or salvation by works and salvation by faith. The light in which they are exhibited here is clearer and brighter than what we find in any other portion of Scripture, with the exception, perhaps, of the Epistle to the Galatians. Hence the great value which has in every age been attached to this Epistle by all really enlightened Christians; and hence also the strenuous efforts which have often been made to darken and wrest its meaning by men, though acute and learned, yet destitute of spiritual light. But let not the simple Christian conclude from the contrariety that is often found in the expositions on these two points, that there is no certainty in what is taught respecting them. There are no contrary views given of them by spiritually-minded men. Though on other subjects discussed here, such men have had their differences, yet on these they have ever been found unanimous: that salvation is from first to last by grace, and not by works, has ever been the conviction of really enlightened men in every age, however their opinion may have varied in other respects.

It may seem very strange, when we consider the plain and decisive language, especially of this Epistle, and the clear and conclusive reasoning which it exhibits, that any attempt should ever be made by a reasonable being, acknowledging the authority of Scripture, to pervert what it plainly teaches, and to evade what it clearly proves. But a right view of what human nature is, when unrenewed, as exhibited in God’s Word, and as proved by history and made evident by observation, enables us fully to account for what would otherwise remain an enigma. No truth is more fully confirmed by facts (and it ought ever to be remembered) than that “the natural man receiveth not the things of the Spirit of God,” and that he “cannot know them, because they are spiritually discerned.” This declaration clearly accounts for the fact, that men of great learning have often misunderstood many things in Scripture, and such things as are plain enough even to the unlettered when spiritually enlightened. The learned

Scribes and Rabbins were blind leaders of the blind, when even babes understood the mysteries of the kingdom of God: and no better then the Scribes are many learned men, professing Christianity, in our day.

There is indeed a special reason why, on these points, unenlightened men should contrive means to evade the obvious meaning of Scripture; for they are such things as come in constant contact with a principle, the strongest that belongs to human nature in its fallen state. Other doctrines may be held as speculations, and kept, as it were, at a distance; but when we come to merit and grace, to work and faith, man’s pride is touched; and as long as under he is its prevailing influence, he will be certain, in some way or another, direct or evasive, to support merit in opposition to grace, or works in opposition to faith. When the authority of tradition supplanted the authority of Scripture, the doctrine of merit so prevailed, that the preposterous idea, that merits were a salable and a transferable commodity, gained ground in the world. A notion of this kind is too gross and absurd to be entertained by any who acknowledge God’s Word as the only umpire in religion; and yet what is not essentially different has often been maintained; for to say that salvation is partly by faith and partly by works, is really the same thing, inasmuch as the principle of merit is thereby admitted. Man naturally cleaves to his own righteousness; all those who are ignorant are self-righteous, and all the learned who understand not the gospel; and it is wonderful what ingenious evasions and learned subtleties men will have recourse to in order to resist the plain testimony of Scripture. When they cannot maintain their ground as advocates of salvation alone by merits, they will attempt to maintain it as advocates of a system, which allows a part to grace and a part to works — an amalgamation which Paul expressly repudiates, Romans 11:6.

But it is remarkable how the innate disposition of man has displayed itself in this respect. Conscious, as it were, in some measure of moral imperfections, he has been striving for the most part to merit his salvation by ceremonial works. This has been the case in all ages with heathens: their scarifies, austerities, and mechanical devotions were their merits; they were the works by which they expected to obtain happiness. God favored the people of Israel with the rituals of religion, which were designed merely as aids and means to attain and preserve true religion; but they converted them to another purpose, and, like the heathens, regarded them as meritorious performances, and expected God’s acceptance for the very religious acts which they exercised: and in order to make up, as it were, a sufficient quantity of merit, they made additions to those services which God had appointed, as though to multiply acts of this kind was to render their salvation more certain. The very same evil crept early into the Christian Church, and still continues to exist. The accumulation of ceremonies is of itself a sufficient proof, that salvation by faith was in a great measure lost sight of: we want no other evidence; it is what has been ever done whenever the light of truth has become dim and obscure. We see the same evil in the present day. Outward privileges and outward acts of worship are in effect too often substituted for that grace which changes the heart, and for that living faith which unites us to the Savior, which works by love and overcomes the world. The very disposition to over-value external privileges and the mere performances of religious duties, is an unequivocal evidence, that salvation by faith is not understood, or very imperfectly understood, and not really embraced.

The only remedy, as means for this evil, is that which we find employed by Paul in this Epistle. He begins by showing what every man, Jew and Gentile, is by nature; he proves by the clearest evidence, that all have sinned and become guilty before God. And having done this, he discloses the way of salvation which God himself has planned and revealed; and he teaches us, that it is altogether by grace and through faith that we can be saved, and not by works. In order cordially to embrace this latter truth, it is necessary to know the first, that we are sinners under condemnation. It is impossible, according to the very constitution of man’s mind, that he should really and truly accede to the one, without a real and deep knowledge of the other. The whole need not a physician, but the sick. It is only he who is really convinced of sin and who feels its guilt and its burden intolerable, that ever will, or indeed ever can, really lay hold on that free salvation which God has provided. And when this free salvation is really known, all other things compared with it will be deemed as nothing; and then all outward privileges will be viewed only as means, and all outward acts of religion only as aids and helps; and then also all our works, however great and self-denying, will be regarded in no way meritorious, but imperfect and defective, and acceptable only through the merits of our High Priest at God’s right hand.

It has not been deemed necessary to give in this Edition any specimens of title-pages, etc., from former Editions, either In Latin or in English; as they are to be found in the Old Translation already in the hands of the subscribers.

J. O.

THE EPISTLE DEDICATORY

JOHN CALVIN TO SIMON GRYNAEUS, ⁹

A MAN WORTHY OF ALL HONOR

I REMEMBER that when three years ago we had a friendly converse as to the best mode of expounding Scripture, the plan which especially pleased you, seemed also to me the most entitled to approbation: we both thought that the chief excellency of an expounder consists in lucid brevity. And, indeed, since it is almost his only work to lay open the mind of the writer whom he undertakes to explain, the degree in which he leads away his readers from it, in that degree he goes astray from his purpose, and in a manner wanders from his own boundaries. Hence we expressed a hope, that from the number of those who strive at this day to advance the interest of theology by this kind of labour, some one would be found, who would study plainness, and endeavour to avoid the evil of tiring his readers with prolixity. I know at the same time that this view is not taken by all, and that those who judge otherwise have their reasons; but still I cannot be drawn away from the love of what is compendious. But as there is such a variety, found in the minds of men, that different things please different persons, let every one in this case follow his own judgment, provided that no one attempts to force others to adopt his own rules. Thus it will be, that we who approve of brevity, will not reject nor despise the labours of those who are more copious and diffused in their explanations of Scripture, and that they also in their turn will bear with us, though they may think us too compressed and concise.

I indeed could not have restrained myself from attempting something to benefit the Church of God in this way. I am, however, by no means confident that I have attained what at that time seemed best to us; nor did I hope to attain it when I began; but I have endeavoured so to regulate my style, that I might appear to aim at that model. How far I have succeeded, as it is not my part to determine, I leave to be decided by you and by such as you are.

That I have dared to make the trial, especially on this Epistle of Paul, I indeed see, will subject me to the condemnation of many: for since men of so much learning have already laboured in the explanation of it, it seems not probable that there is any room for others to produce any thing better. And I confess, that though I promised to myself some fruit from my labour, I was at first deterred by this thought; for I feared, lest I should incur the imputation of presumption by applying my hand to a work which had been executed by so many illustrious workmen. There are extant on this Epistle many Commentaries by the ancients, and many by modern writers: and truly they could have never employed their labours in a better way; for when any one understands this Epistle, he has a passage opened to him to the understanding of the whole Scripture.

Of the ancients who have, by their piety, learning, holiness, and also by their age, gained so much authority, that we ought to despise nothing of what they have adduced, I will say nothing; and with regard to those who live at this day, it is of no benefit to mention them all by name: Of those who have spent most labour in this work, I will express my opinion.

Philip Melancthon, who, by his singular learning and industry, and by that readiness in all kinds of knowledge, in which he excels, has introduced more light than those who had preceded him. But as it seems to have been his object to examine only those things which are mainly worthy of attention, he dwelt at large on these, and designedly passed by many things which common minds find to be difficult. Then follows Bullinger, who has justly attained no small praise; for with learning he has connected plainness, for which he has been highly commended. In the last place comes Bucer, who, by publishing his works, has given as it were the finishing stroke. For in addition to his recondite learning and enlarged knowledge of things, and to the clearness of his mind, and much reading and many other excellencies, in which he is hardly surpassed by any at this day, equaled by few and excelled by still fewer — he possesses, as you know, this praise as his own — that no one in our age has been with so much labour engaged in the work of expounding Scripture. ¹⁰

As then it would have been, I know, a proof of the most presumptuous rivalry, to wish to contend with such men, such a thing never entered my mind; nor have I a desire to take from them the least portion of their praise. Let that favor and authority, which according to the confession of all good men they have deserved, be continued to them. This, however, I trust, will be allowed — that nothing has been done by men so absolutely perfect, that there is no room left for the industry of those who succeed them, either to polish, or to adorn, or to illustrate. Of myself I venture not to say any thing, except that I thought that my labour would not be useless, and that I have undertaken it for no other reason than to promote the public good of the Church.

I farther hoped, that by adopting a different plan, I should not expose myself to the invidious charge of rivalry, of which I was afraid in the first instance. Philipp attained his object by illustrating the principal points: being occupied with these primary things, he passed by many things which deserve attention; and it was not his purpose to prevent others to examine them. Bucer is too diffuse for men in business to read, and too profound to be understood by such as are simple and not capable of much application: for whatever be the subject which he handles, so many things are suggested to him through the incredible fecundity of his mind, in which he excels, that he knows not when to stop. Since then the first has not explained every passage, and the other has handled every point more at large than it can be read in a short time, my design has not even the appearance of being an act of rivalship. I, however, hesitated for some time, whether it would be better to gather some gleanings after these and others, by which I might assist humbler minds — or to compose a regular comment, in which I should necessarily have to repeat many things which have been previously said by them all, or at least by some of them. But as they often vary from one another, and thus present a difficulty to simple readers, who hesitate as to what opinion they ought to receive, I thought that it would be no vain labour, if by pointing out the best explanation, I relieved them from the trouble of forming a judgment, who are not able to form a judgment for themselves; and especially as I determined to treat things so briefly, that without much loss of time, readers may peruse in my work what is contained in other writings. In short, I have endeavoured that no one may justly complain, that there are here many things which are superfluous.

Of the usefulness of this work I will say nothing; men not malignant, will, however, it may be, have reasons to confess, that they have derived from it more benefit than I can with any modesty dare to promise. Now, that I some times dissent from others, or somewhat differ from them, it is but right that I should be excused. Such veneration we ought indeed to entertain for the Word of God, that we ought not to pervert it in the least degree by varying expositions; for its majesty is diminished, I know not how much, especially when not expounded with great discretion and with great sobriety. And if it be deemed a great wickedness to contaminate any thing that is dedicated to God, he surely cannot be endured, who, with impure, or even with unprepared hands, will handle that very thing, which of all things is the most sacred on earth. It is therefore an audacity, closely allied to a sacrilege, rashly to turn Scripture in any way we please, and to indulge our fancies as in sport; which has been done-by many in former times.

But we ever find, that even those who have not been deficient in their zeal for piety, nor in reverence and sobriety in handling the mysteries of God, have by no means agreed among themselves on every point; for God hath never favored his servants with so great a benefit, that they were all endued with a full and perfect knowledge in every thing; and, no doubt, for this end — that he might first keep them humble; and secondly, render them disposed to cultivate brotherly intercourse. Since then what would otherwise be very desirable cannot be expected in this life, that is, universal consent among us in the interpretation of all parts of Scripture, we must endeavour, that, when we depart from the sentiments of our predecessors, we may not be stimulated by any humour for novelty, nor impelled by any lust or defaming others, nor instigated by hatred, nor tickled by any ambition, but constrained by necessity alone, and by the motive of seeking to do good: and then, when this is done in interpreting Scripture, less liberty will be taken in the principles of religion, in which God would have the minds of his people to be especially unanimous. Readers will easily perceive that I had both these things in view.

But as it becomes not me to decide or to pronounce any thing respecting myself, I willingly allow you this office; to whose judgment, since almost all in most things defer, I ought in everything to defer, inasmuch as you are intimately known to me by familiar intercourse; which is wont somewhat to diminish the esteem had for others, but does not a little increase yours, as is well known among al the learned. Farewell.

STRASBURGH, 18th October 1539.

EPISTLE TO THE ROMANS.

THE ARGUMENT

WITH regard to the excellency of this Epistle, I know not whether it would be well for me to dwell long on the subject; for I fear, lest through my recommendations falling far short of what they ought to be, I should do nothing but obscure its merits: besides, the Epistle itself, at its very beginning, explains itself in a much better way than can be done by any words which I can use. It will then be better for me to pass on to the Argument, or the contents of the Epistle; and it will hence appear beyond all controversy, that besides other excellencies, and those remarkable, this can with truth be said of it, and it is what can never be sufficiently appreciated — that when any one gains a knowledge of this Epistle, he has an entrance opened to him to all the most hidden treasures of Scripture.

The whole Epistle is so methodical, that even its very beginning is framed according to the rules of art. As contrivance appears in many parts, which shall be noticed as we proceed, so also especially in the way in which the main argument is deduced: for having begun with the proof of his Apostleship, he then comes to the Gospel with the view of recommending it; and as this necessarily draws with it the subject of faith, he glides into that, being led by the chain of words as by the hand: and thus he enters on the main subject of the whole Epistle justification by faith; in treating which he is engaged to the end of the fifth chapter.

The subject then of these chapters By be stated thus, — man’s only righteousness is through the mercy of God in Christ, which being offered by the Gospel is apprehended by faith.

But as men are asleep in their sins, and flatter and delude themselves with a false notion about righteousness, so that they think not that they need the righteousness of faith, except they be cast down from all selfconfidence, — and further, as they are inebriated with the sweetness of lusts, and sunk in deep self-security, so that they are not-easily roused to seek righteousness, except they are struck down by the terror of divine judgment, — the Apostle proceeds to do two things — to convince men of iniquity, and to shake off the torpor of those whom he proves guilty.

He first condemns all mankind from the beginning of the world for ingratitude, because they recognized not the workman in his extraordinary work: nay, when they were constrained to acknowledge him, they did not duly honor his majesty, but in their vanity profaned and dishonored it. Thus all became guilty of impiety, a wickedness more detestable than any thing else. And that he might more clearly show that all had departed from the Lord, he recounts the filthy and horrible crimes of which men everywhere became guilty: and this is a manifest proof, that they had degenerated from God, since these sins are evidences of divine wrath, which appear not except in the ungodly. And as the Jews and some of the Gentiles, while they covered their inward depravity by the veil of outward holiness, seemed to be in no way chargeable with such crimes, and hence thought themselves exempt from the common sentence of condemnation, the Apostle directs his discourse against this fictitious holiness; and as this mask before men cannot be taken away from saintlings, (sanctulis — petty saints,) he summons them to the tribunal of God, whose eyes no latent evils can escape. Having afterwards divided his subject, he places apart both the Jews and the Gentiles before the tribunal of God. He cuts off from the Gentiles the excuse which they pleaded from ignorance, because conscience was to them a law, and by this they were abundantly convicted as guilty. He chiefly urges on the Jews that from which they took their defense, even the written law; and as they were proved to have transgressed it, they could not free themselves from the charge of iniquity, and a sentence against them had already been pronounced by the mouth of God himself. He at the same time obviates any objection which might have been made by them — that the covenant of God, which was the symbol of holiness, would have been violated, if they were not to be distinguished from others. Here he first shows, that they excelled not others by the right of the covenant, for they had by their unfaithfulness departed from it: and then, that he might not derogate from the perpetuity of the divine promise, he concedes to them some privilege as arising from the covenant; but it proceeded from the mercy of God, and not from their merits. So that with regard to their own qualifications they were on a level with the Gentiles.

He then proves by the authority of Scripture, that both Jews and Gentiles were all sinners; and he also slightly refers to the use of the law.

Having wholly deprived all mankind of their confidence in their own virtue and of their boast of righteousness, and laid them prostrate by the severity of God’s judgment, he returns to what he had before laid down as his subject — that we are justified by faith; and he explains what faith is, and how the righteousness of Christ is by it attained by us. To these things he adds at the end of the third chapter a remarkable conclusion, with the view of beating down the fierceness of human pride, that it might not dare to raise up itself against the grace of God: and lest the Jews should confine so great a favor of God to their own nation, he also by the way claims it in behalf of the Gentiles.

In the fourth chapter he reasons from example; which he adduces as being evident, and hence not liable to be cavilled at; and it is that of Abraham, who, being the father of the faithful ought to be deemed a pattern and a kind of universal example. Having then proved that he was justified by faith, the Apostle teaches us that we ought to maintain no other way of justification. And here he shows, that it follows from the rule of contraries, that the righteousness of works ceases to exist, since the righteousness of faith is introduced. And he confirms this by the declaration of David, who, by making the blessedness of man to depend on the mercy of God, takes it away from works, as they are incapable of making a man blessed. He then treats more fully what he had before shortly referred to — that the Jews had no reason to raise themselves above the Gentiles, as this felicity is equally common to them both, since Scripture declares that Abraham obtained this righteousness in an uncircumcised state: and here he takes the opportunity of adding some remarks on the use of circumcision. He afterwards subjoins, that the promise of salvation depends on God’s goodness alone: for were it to depend on the law, it could not bring peace to consciences, which it ought to confirm, nor could it attain its own fulfillment. Hence, that it may be sure and certain, we must, in embracing it, regard the truth of God alone, and not ourselves, and follow the example of Abraham, who, turning away from himself, had regard only to the power of God. At the end of the chapter, in order to make a more general application of the adduced example, he introduces several comparisons.

In the fifth chapter, after having touched on the fruit and effects of the righteousness of faith, he is almost wholly taken up with illustrations, in order to make the point clearer. For, deducing an argument from one greater, he shows how much we, who have been redeemed and reconciled to God, ought to expect from his love; which was so abundantly poured forth towards us, when we were sinners and lost, that he gave for us his only-begotten and beloved Son. He afterwards makes comparisons between sin and free righteousness, between Christ and Adam, between death and life, between the law and grace: it hence appears that our evils, however vast they are, are swallowed up by the infinite mercy of God.

He proceeds in the sixth chapter to mention the sanctification which we obtain in Christ. It is indeed natural to our flesh, as soon as it has had some slight knowledge of grace, to indulge quietly in its own vices and lusts, as though it had become free from all danger: but Paul, on the contrary, contends here, that we cannot partake of the righteousness of Christ, except we also lay hold on sanctification. He reasons from baptism, by which we are initiated into a participation of Christ, (per quem in Christi participationem initiamur;) and in it we are buried together with Christ, so that being dead in ourselves, we may through his life be raised to a newness of life. It then follows, that without regeneration no one can put on his righteousness. He hence deduces exhortations as to purity and holiness of life, which must necessarily appear in those who have been removed from the kingdom of sin to the kingdom of righteousness, the sinful indulgence of the flesh, which seeks in Christ a greater liberty in sinning, being cast aside. He makes also a brief mention of the law as being abrogated; and in the abrogation of this the New Testament shines forth eminently; for together with the remission of sins, it contains the promise of the Holy Spirit.

In the seventh chapter he enters on a full discussion on the use of the law, which he had pointed out before as it were by the finger, while he had another subject in hand: he assigns a reason why we are loosed from the law, and that is, because it serves only for condemnation. Lest, however, he should expose the law to reproach, he clears it in the strongest terms from any imputation of this kind; for he shows that through our fault it is that the law, which was given for life, turns to be an occasion of death. He also explains how sin is by it increased. He then proceeds to describe the contest between the Spirit and the flesh, which the children of God find in themselves, as long as they are surrounded by the prison of a mortal body; for they carry with them the relics of lust, by which they are continually prevented from yielding full obedience to the law.

The eighth chapter contains abundance of consolations, in order that the consciences of the faithful, having heard of the disobedience which he had before proved, or rather imperfect obedience, might not be terrified and dejected. But that the ungodly might not hence flatter themselves, he first testifies that this privilege belongs to none but to the regenerated, in whom the Spirit of God lives and prevails. He unfolds then two things — that all who are planted by the Spirit in the Lord Jesus Christ, are beyond the danger or the chance of condemnation, however burdened they may yet be with sins; and, also, that all who remain in the flesh, being without the sanctification of the Spirit, are by no means partakers of this great benefit. He afterwards explains how great is the certainty of our confidence, since the Spirit of God by his own testimony drives away all doubts and fears. He further shows, for the purpose of anticipating objections, that the certainty of eternal life cannot be intercepted or disturbed by present evils, to which we are subject in this life; but that, on the contrary, our salvation is promoted by such trials, and that the value of it, when compared with our present miseries, renders them as nothing. He confirms this by the example of Christ, who, being the first-begotten and holding the highest station in the family of God, is the pattern to which we must all be conformed. And, in the last place, as though all things were made secure, he concludes in a most exulting strain, and boldly triumphs over all the power and artifices of Satan.

But as most were much concerned on seeing the Jews, the first guardians and heirs of the covenant, rejecting Christ, for they hence concluded, that either the covenant was transferred from the posterity of Abraham, who disregarded the fulfilling of the covenant, or that he, who made no better provision for the people of Israel, was not the promised Redeemer — he meets this objection at the beginning of the ninth chapter. Having then spoken of his love towards his own nation, that he might not appear to speak from hatred, and having also duly mentioned those privileges by which they excelled others, he gently glides to the point he had in view, that is, to remove the offence, which arose from their own blindness. And he divides the children of Abraham into two classes, that he might show that not all who descended from him according to the flesh, are to be counted for seed and become partakers of the grace of the covenant; but that, on the contrary, aliens become his children, when they possess his faith. He brings forward Jacob and Esau as examples. He then refers us back here to the election of God, on which the whole matter necessarily depends. Besides, as election rests on the mercy of God alone, it is in vain to seek the cause of it in the worthiness of man. There is, on the other hand, rejection (rejectio), the justice of which is indubitable, and yet there is no higher cause for it than the will of God. Near the end of the chapter, he sets forth the calling of the Gentiles and the rejection of the Jews as proved by the predictions of the Prophets.

Having again begun, in the tenth chapter, by testifying his love towards the Jews, he declares that a vain confidence in their own works was the cause of their ruin; and lest they should pretend the law, he obviates their objection, and says, that we are even by the law itself led as it were by the hand to the righteousness of faith. He adds that this righteousness is through God’s bountiful goodness offered indiscriminately to all nations, but that it is only apprehended by those, whom the Lord through special favor illuminates. And he states, that more from the Gentiles than from the Jews would obtain this benefit, as predicted both by Moses and by Isaiah; the one having plainly prophesied of the calling of the Gentiles, and the other of the hardening of the Jews.

The question still remained, “Is there not a difference between the seed of Abraham and other nations according to the covenant of God?” Proceeding to answer this question, he first reminds us, that the work of God is not to be limited to what is seen by our eyes, since the elect often escape our observation; for Elias was formerly mistaken, when he thought that religion had become wholly extinct among the Israelites, when there were still remaining seven thousand; and, further, that we must not be perplexed by the number of unbelievers, who, as we see, hate the gospel. He at length alleges, that the covenant of God continues even to the posterity of Abraham according to the flesh, but to those only whom the Lord by a free election hath predestinated. He then turns to the Gentiles, and speaks to them, lest they should become insolent on account of their adoption, and exult over the Jews as having been rejected since they excel them in nothing, except in the free favor of the Lord, which ought to make them the more humble; and that this has not wholly departed from the seed of Abraham, for the Jews were at length to be provoked to emulation by the faith of the Gentiles, so that God would gather all Israel to himself.

The three chapters which follow are admonitory, but they are various in their contents. The twelfth chapter contains general precepts on Christian life. The thirteenth, for the; most part, speaks of the authority of magistrates. We may hence undoubtedly gather that there were then some unruly persons, who thought Christian liberty could not exist without overturning the civil power. But that Paul might not appear to impose on the Church any duties but those of love, he declares that this obedience is included in what love requires. He afterwards adds those precepts, which he had before mentioned, for the guidance of our conduct. In the next chapter he gives an exhortation, especially necessary in that age: for as there were those who through obstinate superstition insisted on the observance of Mosaic rites, and could not endure the neglect of them without being most grievously offended; so there were others, who, being convinced of their abrogation, and anxious to pull down superstition, designedly showed their contempt of such things. Both parties offended through being too intemperate; for the superstitious condemned the others as being despisers of God’s law; and the latter in their turn unreasonably ridiculed the simplicity of the former. Therefore the Apostle recommends to both a befitting moderation, deporting the one from superciliousness and insult, and the other from excessive moroseness: and he also prescribes the best way of exercising Christian liberty, by keeping within the boundaries of love and edification; and he faithfully provides for the weak, while he forbids them to do any thing in opposition to conscience.

The fifteenth chapter begins with a repetition of the general argument, as a conclusion of the whole subject — that the strong should use their strength in endeavours to confirm the weak. And as there was a perpetual discord, with regard to the Mosaic ceremonies, between the Jews and the Gentiles, he allays all emulation between them by removing the cause of contention; for he shows, that the salvation of both rested on the mercy of God alone; on which relying, they ought to lay aside all high thoughts of themselves and being thereby connected together in the hope of the same inheritance, they ought mutually to embrace one another. And being anxious, in the last place, to turn aside for the purpose of commending his own apostleship, which secured no small authority to his doctrine, he takes occasion to defend himself, and to deprecate presumption in having assumed with so much confidence the office of teacher among them. He further gives them some hope of his coming to them, which he had mentioned at the beginning, but had hitherto in vain looked for and tried to effect; and he states the reason which at that time hindered him, and that was, because the churches of Macedonia and Achaia had committed to him the care of conveying to Jerusalem those alms which they had given to relieve the wants of the faithful in that city.

The last chapter is almost entirely taken up with salutations, though scattered with some precepts worthy of all attention; and concludes with a remarkable prayer.

COMMENTARIES ON THE

EPISTLE OF ST. PAUL TO THE ROMANS.