Commentary on the Epistle to the Romans John Calvin
John Calvin is no reason to take it in a passive sense, (hated of God,) since Paul here proves men to be guilty by manifest vices. Those, then, are designated, who hate God, whose justice they seem to resist by doing wrong. Whisperers (susurrones) and slanderers (obtrectatores) 58 are to be thus distinguished; the former, by secret accusations, break off the friendships of good men, inflame their minds with anger, defame the innocent, and sow discords; and the latter through an innate malignity, spare the reputation of no one, and, as though they were instigated by the fury of evilspeaking, they revile the deserving as well as the undeserving We have translated {ὑβριστὰς}, villanous, (maleficos;) for the Latin authors are wont to call notable injuries villanies, such as plunders, thefts, burnings, and sorceries; and these where the vices which Paul meant to point out here. 59 I have rendered the word {ὑπερήφανους}, used by Paul, insolent, (contumeliosos;) for this is the meaning of the Greek word: and the reason for the word is this, — because such being raised, as it were, on high, look down on those who are, as it were, below them with contempt, and they cannot bear to look on their equals. Haughty are they who swell with the empty wind of overweeningness. Unsociable 60 are those who, by their iniquities, unloose the bands of society, or those in whom there is no sincerity or constancy of faith, who may be called truce-breakers.
31. Without the feelings of humanity are they who have put off the first affections of nature towards their own relations. As he mentions the want of mercy as an evidence of human nature being depraved, Augustine, in arguing against the Stoics, concludes, that mercy is a Christian virtue.
32. Who, knowing the judgement 61 of God, etc. Though this passage is variously explained, yet the following appears to me the correctest interpretation, — that men left nothing undone for the purpose of giving unbridled liberty to their sinful propensities; for having taken away all distinction between good and evil, they approved in themselves and in others those things which they knew displeased God, and would be condemned by his righteous judgment. For it is the summit of all evils, when the sinner is so void of shame, that he is pleased with his own vices, and will not bear them to be reproved, and also cherishes them in others by his consent and approbation. This desperate wickedness is thus described in Scripture:
58{Καταλάλους}, literally gainsayers, or those who speak against others, — defamers, calumniators; rendered "revilers," by Macknight. — Ed.
59The three words, {ὑβιστὰς} {ὑπερηφάνους}, and {ἀλαζόνας} seem to designate three properties of a proud spirit — disdainful or insolent, haughty and vainglorious. The {ὑβρισται} are those who treat others petulantly, contumeliously, or insultingly "Insolent," as given by Macknight, is the most suitable word. The {ὑπερηφάνος} is one who sets himself to view above others, the high and elevated, who exhibits himself as superior to others. The {αλαζων} is the boaster, who assumes more than what belongs to him, or promises more than what he can perform. These three forms of pride are often seen in the world. — Ed.
60Unsociabiles — {ἀσυνθετους}. "Faithless," perhaps, would be the most suitable word. "Who adhere not to compacts," is the explanation of Hesychius To preserve the same negative according to what is done in Greek, we may render Romans 1:31 as follows: — 31. Unintelligent, unfaithful, unnatural, unappeasable, unmerciful. — Ed.
61Calvin has "justitiam" here, though "judicium" is given in the text. — Ed.