--- title: "Commentary on Romans" author: "John Calvin" translator: "John Owen" languages: [en] shelf: "Commentaries" section: 70 of 91 url: https://scriptura.si/works/john-calvin-commentary-on-romans/70/ cite: "John Calvin, tr. John Owen, Commentary on Romans, section 70. Scriptura (scriptura.si), https://scriptura.si/works/john-calvin-commentary-on-romans/70/" --- # Commentary on Romans *John Calvin, tr. John Owen* Calvin's first New Testament commentary, dedicated to Simon Grynaeus. ## 70. Romans 15:7-12 Source: https://scriptura.si/works/john-calvin-commentary-on-romans/70/ · cite a paragraph as https://scriptura.si/works/john-calvin-commentary-on-romans/70/#p-N [¶0] Romans 15:7-12 7. Wherefore receive ye one another, as Christ also received us to the glory of God. 7. Itaque suscipite vos mutuo, quemadmodum Christus vos suscepit, in gloriam Dei. 8. Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers: 8. Dico autem Iesum Christum ministerium fuisse circumcisionis super veritate Dei ad promissiones Patrum confirmandas: 9. And that the Gentiles might glorify God for his mercy; as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name. 9. Gentes autem pro misericordia glorificare debent Deum; quemadmodum scriptum est, Propter hoc confitebor tibi inter Gentes et nomini tuo psallam: 10. And again he saith, Rejoice, ye Gentiles, with his people. 10. Et rursum dicit, Exultate Gentes cum populo ejus; 11. And again, Praise the Lord, all ye Gentiles; and laud him, all ye people. 11. Et rursum, Laudate Dominum omnes Gentes, et collaudate eum omnes populi. 12. And again, Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust. 12. Et rursum Iesaias dicit, Erit radix Jesse, et qui exurget ad imperandum Gentibus; in ipso Gentes sperabunt. [¶1] 7. Receive ye then, etc. He returns to exhortation; and to strengthen this he still retains the example of Christ. For he, having received, not one or two of us, but all together, has thus connected us, so that we ought to cherish one another, if we would indeed continue in his bosom. Only thus then shall we confirm our calling, that is, if we separate not ourselves from those whom the Lord has bound together. [¶2] The words, to the glory of God, may be applied to us only, or to Christ, or to him and us together: of the last I mostly approve, and according to this import, — “As Christ has made known the glory of the Father in receiving us into favor, when we stood in need of mercy; so it behooves us, in order to make known also the glory of the same God, to establish and confirm this union which we have in Christ.” [¶3] 8. Now I say, that Jesus Christ, etc. He now shows that Christ has embraced us all, so that he leaves no difference between the Jews and the Gentiles, except that in the first place he was promised to the Jewish nation, and was in a manner peculiarly destined for them, before he was revealed to the Gentiles. But he shows, that with respect to that which was the seed of all contentions, there was no difference between them; for he had gathered them both from a miserable dispersion, and brought them, when gathered, into the Father’s kingdom, that they might be one flock, in one sheepfold, under one shepherd. It is hence right, he declares, that they should continue united together, and not despise one another; for Christ despised neither of them. [¶4] He then speaks first of the Jews, and says, that Christ was sent to them, in order to accomplish the truth of God by performing the promises given to the Fathers: and it was no common honor, that Christ, the Lord of heaven and earth, put on flesh, that he might procure salvation for them; for the more he humbled himself for their sake, the greater was the honor he conferred on them. But this point he evidently assumes as a thing indubitable. The more strange it is, that there is such effrontery in some fanatical heads, that they hesitate not to regard the promises of the Old Testament as temporal, and to confine them to the present world. And lest the Gentiles should claim any excellency above the Jews, Paul expressly declares, that the salvation which Christ has brought belonged by covenant to the Jews; for by his coming he fulfilled what the Father had formerly promised to Abraham, and thus he became the minister of that people. It hence follows that the old covenant was in reality spiritual, though it was annexed to earthly types; for the fulfillment, of which Paul now speaks, must necessarily relate to eternal salvation. And further, lest any one should cavil, and say, that so great a salvation was promised to posterity, when the covenant was deposited in the hand of Abraham, he expressly declares that the promises were made to the Fathers. Either then the benefits of Christ must be confined to temporal things, or the covenant made with Abraham must be extended beyond the things of this world. [¶5] 9. The Gentiles also, etc. This is the second point, on proving which he dwells longer, because it was not so evident. The first testimony he quotes is taken from Psalm 18; which psalm is recorded also in 2 Samuel 22, where no doubt a prophecy is mentioned concerning the kingdom of Christ; and from it Paul proves the calling of the Gentiles, because it is there promised, that a confession to the glory of God should be made among the Gentiles; for we cannot really make God known, except among those who hear his praises while they are sung by us. Hence that God’s name may be known among the Gentiles, they must be favored with the knowledge of him, and come into communion with his people: for you may observe this everywhere in Scripture, that God’s praises cannot be declared, except in the assembly of the faithful, who have ears capable of hearing his praise. [¶6] 10 Exult, ye Gentiles, with his people This verse is commonly considered as if it was taken from the song of Moses; but with this I cannot agree; for Moses’ design there was to terrify the adversaries of Israel by setting forth his greatness, rather than to invite them to a common joy. I hence think that this is quoted from Psalm 47:5, where it is written, “Exult and rejoice let the Gentiles, because thou judgest the nations in equity, and the Gentiles on the earth thou guidest.” And Paul adds, with his people, and he did this by way of explanation; for the Prophet in that psalm no doubt connects the Gentiles with Israel, and invites both alike to rejoice; and there is no joy without the knowledge of God. [¶7] 11. Praise God, all ye Gentiles, etc. This passage is not inaptly applied; for how can they, who know not God’s greatness, praise him? They could no more do this than to call on his name, when unknown. It is then a prophecy most suitable to prove the calling of the Gentiles; and this appears still more evident from the reason which is there added; for he bids them to give thanks for God’s truth and mercy. (Psalm 117:1.) [¶8] 12. And again, Isaiah, etc., This prophecy is the most illustrious of them all: for in that passage, the Prophet, when things were almost past hope, comforted the small remnant of the faithful, even by this, — that there would arise a shoot from the dry and the dying trunk of David’s family, and that a branch would flourish from his despised root, which would restore to God’s people their pristine glory. It is clear from the account there given, that this shoot was Christ, the Redeemer of the world. And then, he added, that he would be raised for a sign to the Gentiles, that might be to them for salvation. The words do indeed differ a little from the Hebrew text; for we read here, arise, while in Hebrew it is stand for a sign, which is the same; for he was to appear conspicuous like a sign. What is here hope, is in Hebrew seek; but according to the most common usage of Scripture, to seek God is nothing else but to hope in him. [¶9] But twice in this prophecy is the calling of the Gentiles confirmed, — by the expression, that Christ was to be raised up as a sign, and he reigns among the faithful alone, — and by the declaration, that they shall hope in Christ, which cannot take place without the preaching of the word and illumination of the Spirit. With these things corresponds the song of Simeon. It may be further added, that hope in Christ is an evidence of his divinity. ### Romans 15:13-16 [¶11] Romans 15:13-16 13. Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost. 13. Deus autem spei impleat vos omni gaudio et pace in credendo, quo abundetis in spe per potentiam Spiritus sancti. 14. And I myself also am persuaded of you, my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another. 14. Persuasus autem sum, fratres mei, ipse quoque de vobis, quod et ipsi pleni sitis bonitate, referti omni cognitione, idonei ad vos mutuo admonendos. 15. Nevertheless, brethren, I have written the more boldly unto you in some sort, as putting you in mind, because of the grace that is given to me of God, 15. Audacius antera scripsi vobis, fratres, ex parte, veluti commonefaciens vos, propter gratiam mihi datam a Deo; 16. That I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost. 16. Ut sim minister Christi erga Gentes, consecrans evangelium Christi, ut sit oblatio Gentium acceptabilis, sanctificata per Spiritum sanctum. [¶12] 13. And may the God, etc. He now concludes the passage, as before, with prayer; in which he desires the Lord to give them whatever he had commanded. It hence appears, that the Lord does in no degree measure his precepts according to our strength or the power of free-will; and that he does not command what we ought to do, that we, relying on our own power, may gird up ourselves to render obedience; but that he commands those things which require the aid of his grace, that he may stimulate us in our attention to prayer. [¶13] In saying the God of hope, he had in view the last verse; as though he said, — “May then the God in whom we all hope fill you with joy, that is, with cheerfulness of heart, and also with unity and concord, and this by believing:” for in order that our peace may be approved by God, we must be bound together by real and genuine faith. If any one prefers taking in believing, for, in order to believe, the sense will be, — that they were to cultivate peace for the purpose of believing; for then only are we rightly prepared to believe, when we, being peaceable and unanimous, do willingly embrace what is taught us. It is however preferable, that faith should be connected with peace and joy; for it is the bond of holy and legitimate concord, and the support of godly joy. And though the peace which one has within with God may also be understood, yet the context leads us rather to the former explanation. [¶14] He further adds, that ye may abound in hope; for in this way also is hope confirmed and increased in us. The words, through the power of the Holy Spirit, intimate that all things are the gifts of the divine bounty: and the word power is intended emphatically to set forth that wonderful energy, by which the Spirit works in us faith, hope, joy, and peace. [¶15] 14. But even I myself am persuaded, etc. This was said to anticipate an objection, or it may be deemed a kind of concession, made with the view of pacifying the Romans; in case they thought themselves reproved by so many and so urgent admonitions, and thus unjustly treated. He then makes an excuse for having ventured to assume towards them the character of a teacher and of an exhorter; and he says, that he had done so, not because he had any doubt as to their wisdom, or kindness, or perseverance; but because he was constrained by his office. Thus he removed every suspicion of presumption, which especially shows itself when any one thrusts himself into an office which does not belong to him, or speaks of those things which are unsuitable to him. We see in this instance the singular modesty of this holy man, to whom nothing was more acceptable than to be thought of no account, provided the doctrine he preached retained its authority. [¶16] There was much pride in the Romans; the name even of their city made the lowest of the people proud; so that they could hardly bear a teacher of another nation, much less a barbarian and a Jew. With this haughtiness Paul would not contend in his own private name: he however subdued it, as it were, by soothing means; for he testified that he undertook to address them on account of his Apostolic office. [¶17] Ye are full of goodness, being filled with knowledge, etc. Two qualifications are especially necessary for him who gives admonitions: the first is kindness, which disposes his mind to aid his brethren by his advice, and also tempers his countenance and his words with courtesy, — and the second is skill in advice or prudence, which secures authority to him, inasmuch as he is able to benefit the hearers whom he addresses. There is indeed nothing more opposed to brotherly admonitions than malignity and arrogance, which make us disdainfully to despise the erring, and to treat them with ridicule, rather than to set them right. Asperity also, whether it appears in words or in the countenance, deprives our admonitions of their fruit. But however you may excel in the feeling of kindness, as well as in courtesy, you are not yet fit to advise, except you possess wisdom and experience. Hence he ascribes both these qualifications to the Romans, bearing them a testimony, — that they were themselves sufficiently competent, without the help of another, to administer mutual exhortations: for he admits, that they abounded both in kindness and wisdom. It hence follows, that they were able to exhort. [¶18] 15. The more boldly, however, have I written to you, etc. The excuse follows, and in adducing this, that he might more fully show his modesty, he says, by way of concession, that he acted boldly in interposing in a matter which they themselves were able to do; but he adds that he was led to be thus bold on account of his office, because he was the minister of the gospel to the Gentiles, and could not therefore pass by them who were also Gentiles. He however thus humbles himself, that he might exalt the excellency of his office; for by mentioning the favor of God, by which he was elevated to that high honor, he shows that he could not suffer what he did according to his apostolic office to be despised. Besides, he denies that he had assumed the part of a teacher, but that of an admonisher, [¶19] 16. Consecrating the gospel, etc. This rendering I prefer to that which Erasmus in the first place adopts, that is, “Administering;” for nothing is more certain than that Paul here alludes to the holy mysteries which were performed by the priest. He then makes himself a chief priest or a priest in the ministration of the gospel, to offer up as a sacrifice the people whom he gained for God, and in this manner he labored in the holy mysteries of the gospel. And doubtless this is the priesthood of the Christian pastor, that is, to sacrifice men, as it were, to God, by bringing them to obey the gospel, and not, as the Papists have hitherto haughtily vaunted, by offering up Christ to reconcile men to God. He does not, however, give here the name of priests to the pastors of the Church simply as a perpetual title, but intending to commend the honor and power of the ministry, Paul availed himself of the opportunity of using this metaphor. Let then the preachers of the gospel have this end in view while discharging their office, even to offer up to God souls purified by faith. [¶20] What Erasmus afterwards puts down as being more correct, “sacrificing the gospel,” is not only improper but obscures also the meaning; for the gospel is, on the contrary, like a sword, by which the minister sacrifices men as victims to God. [¶21] He adds that such sacrifices are acceptable to God; which is not only a commendation of the ministry, but also a singular consolation to those who surrender themselves to be thus consecrated. Now as the ancient victims were dedicated to God, having been externally sanctified and washed, so these victims are consecrated to the Lord by the Spirit of holiness, through whose power, inwardly working in them, they are separated from this world. For though the purity of the soul proceeds from faith in the word, yet as the voice of man is in itself inefficacious and lifeless, the work of cleansing really and properly belongs to the Spirit.