Rom. IV. 23

“Now it was not written for his sake alone, that it was imputed to him for righteousness; but for us also, to whom it shall be imputed, if we believe on Him that raised up Jesus our Lord from the dead.”

After saying many great things of Abraham, and his faith, and righteousness, and honor before God, lest the hearer should say, What is this to us, for it is he that was justified? he places us close to the Patriarch again. So great is the power of spiritual words. For of one of the Gentiles, one who was recently come near, one who had done no work, he not only says that he is in nothing inferior to the Jew who believes (i.e. as a Jew), but not even to the Patriarch, but rather, if one must give utterance to the wondrous truth, even much greater. For so noble is our birth, that his faith is but the type of ours. And he does not say, If it was reckoned unto him, it is probable it will be also to us, that he might not make it matter of syllogism. But he speaks in authentic words of the divine law, and makes the whole a declaration of the Scripture. For why was it written, he says, save to make us see that we also were justified in this way? For it is the same God Whom we have believed, and upon the same matters, if it be not in the case of the same persons. And after speaking of our faith, he also mentions God’s unspeakable love towards man, which he ever presents on all sides, bringing the Cross before us. And this he now makes plain by saying,

Ver. 25. “Who was delivered for our offences, and was raised again for our justification.”

See how after mentioning the cause of His death, he makes the same cause likewise a demonstration of the resurrection. For why, he means, was He crucified? Not for any sin of His own. And this is plain from the Resurrection. For if He were a sinner, how should He have risen? But if He rose, it is quite plain that He was not a sinner. But¹³²⁶

1326 If a fresh argument commences here, there is no vicious circle. For there was independent proof of each proposition, and so, when shown to involve one another, they were mutually confirmed.

Chap. v. ver. 1. “Therefore being justified by faith, let us¹³²⁷

1327 So nearly all mss. here; and there is good authority for the reading in the text of the N.T. both from mss., versions, and Fathers. It is accepted by Tregelles: Tischendorf retains the received text “we have.”

1328 The text of Chrys. adds confirmation to the strongly attested ἔχωμεν(so א A. B. C. D.) as against the reading (ἔχομεν) of the T.R. Strong and clear as is the external evidence here, it is to me very doubtful whether it is not overborne by the internal evidence. There seems to be no appropriateness in an exhortation here. The thought has been developed in a didactic form thus far and we should now expect a didactic conclusion (οὖν). Nor should we expect an exhortation to have peace with God which would be the natural consequence of justification and scarcely the proper object of an exhortation. De Wette, Meyer, Godet and Weiss reject the better authenticated reading ἔχωμενon these grounds. It is difficult to see how Chrys. can think that the Apostle is here treating of our “Conversation”—when he proceeds at once to enumerate the new comfort, patience and hope which follow from justification.—G.B.S.

What does “Let us have peace” mean? Some say, “Let us not be at variance, through a peevish obstinacy for bringing in the Law.” But to me he seems to be speaking now of our conversation. For after having said much on the subject of faith, he had set it before righteousness which is by works, to prevent any one from supposing what he said was a ground for listlessness, he says, “let us have peace,” that is, let us sin no more, nor go back to our former estate. For this is making war with God. And “how is it possible,” saith one, “to sin no more?” How¹³²⁹

1329 3 mss. If thou wilt consider how, etc.

1330 Or perhaps “by the terms of reconciliation,” for so the text may be understood. The reading in Savile’s margin, τοῖς καταλλαγεῖσι, seems also to bear the same sense.

Ver. 2. “By Whom also we have access,” he says, “by faith unto this grace. (7 mss. add, unto, etc.)

If then He hath brought us near to Himself, when we were far off, much more will He keep us now that we are near. And let me beg you to consider how he everywhere sets down these two points; His part, and our part. On His part, however, there be things varied and numerous and diverse. For He died for us, and farther reconciled us, and brought us to Himself, and gave us grace unspeakable. But we brought faith only as our contribution. And so he says,” “by faith, unto this grace.” What grace is this? tell me. It is the being counted worthy of the knowledge of God, the being forced from error, the coming to a knowledge of the Truth, the obtaining of all the blessings that come through Baptism. For the end of His bringing us near was that we might receive these gifts. For it was not only that we might have simple remission of sins, that we were reconciled; but that we might receive also countless benefits. Nor did He even pause at these, but promised others, namely, those unutterable blessings that pass understanding alike and language. And this is why he has set them both down also. For by mentioning grace he clearly points at what we have at present received, but by saying, “And we rejoice in hope of the glory of God,” he unveils the whole of things to come. And he had well said, “wherein also we stand.” For this is the nature of God’s grace. It hath no end, it knows no bound, but evermore is on the advance to greater things, which in human things is not the case. Take an instance of what I mean. A person has acquired rule and glory and authority, yet he does not stand therein continuously, but is speedily cast out of it. Or if man take it not from him, death comes, and is sure to take it from him. But God’s gifts are not of this kind; for neither man, nor occasion, nor crisis of affairs, nor even the Devil, nor death, can come and cast us out of them. But when we are dead we then more strictly speaking have possession of them, and keep going on enjoying more and more. And so if thou feel in doubt about those to come; from those now present, and what thou hast already received, believe in the other also. For this is why he says, “And we rejoice (καυχώμεθα) in hope of the glory of God,” that you may learn, what kind of soul the faithful ought to have. For it is not only for what hath been given, but for what is to be given, that we ought to be filled with confidingness, as though it were already given. For one “rejoices” in what is already given. Since then the hope of things to come is even as sure and clear as that of what is given, he says that in that too we in like manner “rejoice.” For this cause also he called them glory. For if it contributeth unto God’s glory, come to pass it certainly will, though it do not for our sakes, yet for Him it will. And why am I saying (he means) that the blessings to come are worthy of being gloried in (καυχήσεως)? Why even the very evils of this time present are able to brighten up our countenances, and make us find in them even our repose. Wherefore also he added,

Ver. 3. “And not only so, but we glory in tribulations also.”

Now, consider how great the things to come are, when even at things that seem to be distressful we can be elated; so great is God’s gift, and such a nothing any distastefulness in them! For in the case of external goods, the struggle for them brings trouble and pain and irksomeness along with it; and it is the crowns and rewards that carry the pleasure with them. But in this case it is not so, for the wrestlings have to us no less relish than the rewards. For since there were sundry temptations in those days, and the kingdom existed in hopes, the terrors were at hand, but the good things in expectation, and this unnerved the feebler sort, even before the crowns he gives them the prize now, by saying that we should “glory even in tribulations.” And what he says is not “you should glory,” but we glory, giving them encouragement in his own person. Next since what he had said had an appearance of being strange and paradoxical, if a person who is struggling in famine, and is in chains and torments, and insulted, and abused, ought to glory, he next goes on to confirm it. And (what is more), he says they are worthy of being gloried in, not only for the sake of those things to come, but for the things present in themselves. For tribulations are in their own selves a goodly thing. How so? It is because they anoint us unto patient abiding. Wherefore after saying we glory in tribulations, he has added the reason, in these words, “Knowing that tribulation worketh patience.” Notice again the argumentative spirit of Paul, how he gives their argument an opposite turn. For since it was tribulations above all that made them give up the hopes of things to come, and which cast them into despondency, he says that these are the very reasons for confidingness, and for not desponding about the things to come, for “tribulation,” he says, “worketh patience.”

Ver. 4, 5. “And patience experience, and experience hope; and hope maketh not ashamed.”¹³³¹

1331 The word rendered “patience,” (ὑπομονή) means rather patient endurance, constancy. It is active rather than passive in meaning. Then the endurance which is developed under tribulation helps to form a tried, tested character, Δοκιμή means a tested state—approved character. The R.V. renders “probation,” which is more nearly correct than “experience” (A.V.). We have no word which makes a felicitous translation. The meaning is that steadfastness under trials develops a tested moral manhood, and this kind of character begets hope; it takes away fear for what the future may bring.—G.B.S.

Tribulations, that is, are so far from confuting these hopes, that they even prove them. For before the things to come are realized, there is a very great fruit which tribulation hath—patience;¹³³²

1332 We do not see what use patience will be of in a future state, cf. Butler’s Anal. part i. c. v. §4.

1333 That such is the power of conscience even in a heathen is plain from Plato, Rep. 1. §5. Steph. p. 350. e. “For you must know, Socrates,” said he, “that when a man is near the time when he must expect to die, there comes into his mind a fear and anxiety about things that were never so thought of before. For the stories that are told of things in Hades, how a man that has done wrong here must satisfy justice for it there, which have hitherto been laughed at, come then to perplex his soul with alarms that they may be true. And even of himself, whether from the infirmity of age, or in that he is in a manner already nearer to that state, he sees somewhat more of it. However it be, he becomes full of suspicion and alarm; and takes account and considers whether he has at all wronged any one. And then a man who finds a number of guilty actions in his life is often roused by alarm from his sleep, like children, and lives ever in expectation of misery. But one who is conscious in himself of no wrong has a pleasing hope ever with him, as the kind nurse of his old age, as Pindar too says. For beautifully indeed, Socrates, has he expressed this, that whoever has passed his life in justice and holiness, Sweet Hope, best helpmate of the heart, With cheerful tenderness, Soothes his declining years. She whom we mortals trust In many an anxious doubt To sway life’s wavering helm. Well said indeed! one wonders to think how well,” etc.

“Because the love of God is,” he does not say “given,” but “shed abroad in our hearts,” so showing the profusion of it. That gift then, which is the greatest possible, He hath given; not heaven and earth and sea, but what is more precious than any of these, and hath rendered us Angels from being men, yea sons of God, and brethren of Christ. But what is this gift? The Holy Spirit. Now had He not been willing to present us after our labors with great crowns, He would never have given us such mighty gifts before our labors. But now the warmth of His Love is hence made apparent, that it is not gradually and little by little that He honors us; but He hath shed abroad the full fountain of His blessings, and this too before our struggles. And so, if thou art not exceedingly worthy, despond not, since thou hast that Love of thy Judge as a mighty pleader for thee. For this is why he himself by saying, “hope maketh not ashamed,” has ascribed everything not to our well-doings, but to God’s love. But after mentioning the gift of the Spirit, he again passes to the Cross, speaking as follows:

Ver. 6–8. “For while we were yet without strength, Christ in due time died for the ungodly. For scarcely for a righteous man will one die: yet pervadenture for a good man some would even dare to die.¹³³⁴

1334 Meyer and Weiss make no distinction between δικαίου and ἀγαθοῦ here. Most have held (I think, rightly) that the latter expresses more than the former. It comprehends those qualities of benevolence, kindness, etc., which may be considered as the peculiar bonds of friendship and would lead to the greatest sacrifices. Holman, Godet and Weiss (following Jerome) take τοῦ ἀγαθοῦ as neuter. J. Müller supposes it to refer to God. The force of the argument is: For an upright man one would hardly be moved to die, but in the case of a benefactor to whom one owed much, the motives of love and pity might move one strongly enough to lead him to summon up the resolution (τολμᾷ) to die, but this would be the highest and a very improbable reach of human love. But Christ died for his enemies, etc.—G.B.S.

Now what he is saying is somewhat of this kind. For if for a virtuous man, no one would hastily choose to die, consider thy Master’s love, when it is not for virtuous men, but for sinners and enemies that He is seen to have been crucified—which he says too after this, “In that, if when we were sinners Christ died for us,”

Ver. 9, 10. “Much more then, being now justified by His Blood, we shall be saved from wrath through Him. For if, when we were enemies, we were reconciled to God by the death of His Son, much more, being reconciled, we shall be saved by His life.”

And what he has said looks indeed like tautology, but it is not to any one who accurately attends to it. Consider then. He wishes to give them reasons for confidence respecting things to come. And first he gives them a sense of shame from the righteous man’s decision, when he says, that he also “was fully persuaded that what God had promised He was able also to perform;” and next from the grace that was given; then from the tribulation, as sufficing to lead us into hopes; and again from the Spirit, whom we have received. Next from death, and from our former viciousness, he maketh this good. And it seems indeed, as I said, that what he had mentioned was one thing, but it is discovered to be two, three, and even many more. First, that “He died:” second, that it was “for the ungodly;” third, that He “reconciled, saved, justified” us, made us immortal, made us sons and heirs. It is not from His Death then only, he says, that we draw strong assertions, but from the gift which was given unto us through His Death. And indeed if He had died only for such creatures as we be, a proof of the greatest love would what He had done be! but when He is seen at once dying, and yielding us a gift, and that such a gift, and to such creatures, what was done casts into shade our highest conceptions, and leads the very dullest on to faith. For there is no one else that will save us, except He Who so loved us when we were sinners, as even to give Himself up for us. Do you see what a ground this topic affords for hope? For before this there were two difficulties in the way of our being saved; our being sinners, and our salvation requiring the Lord’s Death, a thing which was quite incredible before it took place, and required exceeding love for it to take place. But now since this hath come about, the other requisites are easier. For we have become friends, and there is no further need of Death. Shall then He who hath so spared his enemies as not to spare His Son, fail to defend them now they are become friends, when He hath no longer any need to give up his Son? For it is either because a person does not wish it, or because though he may wish it perhaps,¹³³⁵

1335 πολλάκις, Heind. ad Plat. Phæd. p. 140, §12.

1336 So Field, from one ms. and Brixius’ version: the old reading could only mean “Now none of these things can be said of God, considering He hath given up.”

Ver. 11. “And not only so, but we also joy in God through our Lord Jesus Christ, by Whom we have now received the atonement.”

What meaneth the “not only so?” Not only were we saved, he means, but we even glory¹³³⁷

1337 Same word as joy. See v. 2, etc.

Let us then emulate the powers above, and be desirous not only of standing near the throne, but of having Him dwelling in us who sitteth upon the Throne. He loved us when we hated Him, and also continueth to love us. “For He maketh His sun to rise on the evil and on the good and sendeth rain on the just and on the unjust.” (Matt. v. 45.) As then He loveth us, do thou love Him. For He is our Friend (φιλεἵ γὰρ). And how cometh it, some will say, that one who is our Friend threateneth hell, and punishment, and vengeance? It is owing to His loving us alone. For all He doeth and is busied with, is with a view to strike out thy wickedness, and to refrain with fear, as with a kind of bridle, thy inclinableness to the worse side, and by blessings and by pains recovering thee from thy downward course, and leading thee up to Him, and keeping thee from all vice, which is worse than hell. But if thou mockest what is said, and wouldest rather live continually in misery, than be punished for a single day, it is no marvel. For this is but a sign of thy unformed judgment (ἀτελοὕς γνώμης), drunkenness, and incurable disorder. Since little children even when they see the physician going to apply burning or the knife, flee and leap away screaming and convulsed, and choose to have a continual sore eating into their body, rather than to endure a temporary pain, and so enjoy health afterwards. But those who have come to discretion, know that to be diseased is worse than submitting to the knife, as also to be wicked is worse than to be punished. For the one is to be cured and to be healthy, the other to ruin one’s constitution and to be in continual feebleness. Now that health is better than feebleness, surely is plain to every one. Thieves then ought to weep not when they have their sides pierced through, but when they pierce through walls and murder. For if the soul be better than the body (as it is), when the former is ruined there is more reason to groan and lament; but if a man does not feel it, so much the more reason to bewail it. For those that love with an unchastened love ought to be more pitied than those who have a violent fever, and those that are drunken, than those that are undergoing torture. But if these are more painful (some may say), how come we to give them the preference? Because there are many of mankind, who, as the proverb saith, like the worse, and they choose these, and pass by the better. And this one may see happening as well in victuals as in forms of government, in emulous aims of life too, and in the enjoyment of pleasure, and in wives, and in houses, and in slaves, and in lands, and in the case of all other things. For which is more pleasurable pray, cohabiting with women or with males? with women or with mules? Yet still we shall find many that pass over women, and cohabit with creatures void of reason, and abuse the bodies of males. Yet natural pleasures are greater than unnatural ones. But still many there are that follow after things ridiculous and joyless, and accompanied with a penalty, as if pleasurable. Well but to them, a man may say, these things appear so. Now this alone is ground enough to make them miserable, that they think those things to be pleasurable which are not so. Thus they assume punishment to be worse than sin which it is not, but just the contrary. Yet, if it were an evil to the sinner, God would not have added evils to the evil; for He that doeth everything to extinguish evil, would not have increased it. Being punished then is no evil to the man who has done wrong, but not being punished, when in that plight, is evil, just as for the infirm not to be cured. (Plat. Gorg. p. 478, sqq.) For there is nothing so evil as extravagant desire. And when I say, extravagant, I mean that of luxury, and that of ill-placed glory, and that of power, and in general that of all things which go beyond what is necessary. For such is he who lives a soft and dissolute life, who seems to be the happiest of men, but is the most wretched, as superinducing upon his soul harsh and tyrannical sovereigns. For this cause hath God made the present a life of labor to us, that He may rid us of that slavery, and bring us into genuine freedom. For this cause He threatened punishment, and made labors a part of our portion in life, so muzzling our vaunting spirit. In this way the Jews also, when they were fettered to the clay and brick making, were at once self-governed, and called continually upon God. But when they were in the enjoyment of freedom, then they murmured, and provoked the Lord, and pierced themselves through with countless evils. What then, it may be said, will you say to those frequent instances of men being altered for the worse by tribulations? Why, that this is no effect of tribulation, but of their own imbecility. For neither if a man had a weak stomach and could not take a bitter medicine which would act as a purgative, but was made even worse by it, would it be the drug we should find fault with, but the weakness of the part, as we should therefore here too with the yieldingness of temper. For he who is altered so by tribulation, is much more likely to be affected in this way by laxity. If he fails even when splinted, (or tied) (this is what affliction is), much more will he when the bandage is removed. If when braced up he is altered, much more when in a state of tumor (χαυνούμενος). And how am I, one may ask, to keep from being so altered by tribulation? Why, if thou reflectest that, wish it or not, thou wilt have to bear the thing inflicted: but if thou dost it with a thankful spirit, thou wilt gain very greatly thereby; but if thou art indignant at it, and ragest¹³³⁸

1338 Several mss. “art in pain.”

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