Commentary on the Epistle to the Romans John Calvin (continued)
Commentary on Romans der the guidance and direction of the Spirit of God. It often happens that a person, blinded by the passions of the flesh, (though not purposing to deceive,) knowingly and wilfully obscures the light of truth. But to swear by the name of God, in a proper sense of the word, is to call him as a witness for the purpose of confirming what is doubtful, and at the same time to bind ourselves over to his judgment, in case we say what is false.
2. That I have great sorrow, etc. He dexterously manages so to cut short his sentence as not yet to express what he was going to say; for it was not as yet seasonable openly to mention the destruction of the Jewish nation. It may be added, that he thus intimates a greater measure of sorrow, as imperfect sentences are for the most part full of pathos. But he will presently express the cause of his sorrow, after having more fully testified his sincerity.
But the perdition of the Jews caused very great anguish to Paul, though he knew that it happened through the will and providence of God. We hence learn that the obedience we render to God's providence does not prevent us from grieving at the destruction of lost men, though we know that they are thus doomed by the just judgment of God; for the same mind is capable of being influenced by these two feelings: that when it looks to God it can willingly bear the ruin of those whom he has decreed to destroy; and that when it turns its thoughts to men, it condoles with their evils. They are then much deceived, who say that godly men ought: to have apathy and insensibility, ({ἀπάθειαν} {καὶ} {ἀναλγησίαν}) lest they should resist the decree of God.
3. For I could wish, etc. He could not have expressed a greater ardour of love than by what he testifies here; for that is surely perfect love which refuses not to die for the salvation of a friend. But there is another word added, anathema, which proves that he speaks not only of temporal but of eternal death; and he explains its meaning when he says, from Christ, for it signifies a separation. And what is to be separated from Christ, but to be excluded from the hope of salvation? It was then a proof of the most ardent love, that Paul hesitated not to wish for himself that condemnation which he saw impending over the Jews, in order that he might deliver them. It is no objection that he knew that his salvation was based on the election of God, which could by no means fail; for as those ardent feelings hurry us on impetuously, so they see and regard nothing but the object in view. So Paul did not connect God's election with his wish, but the remembrance of that being passed by, he was wholly intent on the salvation of the Jews.
Many indeed doubt whether this was a lawful desire; but this doubt may be thus removed: the settled boundary of love is, that it proceeds as far as conscience permits; 285 if then we love in God and not without God's authority, our love can never be too much. And such was the love of Paul; for seeing his own nation endued with so many of God's benefits, he loved God's gifts in them, and them on account of God's gifts; and he deemed it a great evil that those
285"Ut ad aras usque procedat." Ainsworth gives a similar phrase and explains its reason, "Usque ad aras amicus — As far as conscience permits," Gell., because in swearing they held the horns of the altar. — Ed.