Commentary on the Epistle to the Romans John Calvin (continued)
John Calvin from continuing calm; this weariness hinders us not from enjoying full consolation in him; this anxiety, this despair, does not prevent us from obtaining in him real joy and hope. Hence the fear, of which he speaks, is set up as an antidote to proud contempt; for as every one claims for himself more than what is right, and becomes too secure and at length insolent towards others, we ought then so far to fear, that our heart may not swell with pride and elate itself.
But it seems that he throws in a doubt as to salvation, since he reminds them to beware lest they also should not be spared. To this I answer, — that as this exhortation refers to the subduing of the flesh, which is ever insolent even in the children of God, he derogates nothing from the certainty of faith. And we must especially notice and remember what I have before said, — that Paul's address is not so much to individuals as to the whole body of the Gentiles, among whom there might have been many, who were vainly inflated, professing rather than having faith. On account of these Paul threatens the Gentiles, not without reason, with excision, as we shall hereafter find again.
21. For if God has not spared the natural branches, etc. This is a most powerful reason to beat down all self-confidence: for the rejection of the Jews should never come across our minds without striking and shaking us with dread. For what ruined them, but that through supine dependence on the dignity which they had obtained, they despised what God had appointed? They were not spared, though they were natural branches; what then shall be done to us, who are the wild olive and aliens, if we become beyond measure arrogant? But this thought, as it leads us to distrust ourselves, so it tends to make us to cleave more firmly and steadfastly to the goodness of God.
And here again it appears more evident, that the discourse is addressed generally to the body of the Gentiles, for the excision, of which he speaks, could not apply to individuals, whose election is unchangeable, based on the eternal purpose of God. Paul therefore declares to the Gentiles, that if they exulted over the Jews, a reward for their pride would be prepared for them; for God will again reconcile to himself the first people whom he has divorced.
Romans 11:22-24
Romans 11:22-24
22. Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off.
22. Vide igitur lenitatem 359 et severitatem Dei; in eos quidem qui ceciderunt, severitatem; 360 in te vero lenitatem, si permanseris in lenitate;
359"Lenitatem;" {χρηστότητα}; "indulgentiam — indulgence," Jerome; "benignitatem — benignity," Beza. Its most literal meaning is "beneficence," as {χηστὸς} is useful or beneficial: but "goodness," as in our version, expresses its sense here perhaps better than any other word. It is rendered "kindness" in 2 Corinthians 6:6; Ephesians 2:7; Colossians 3:12; Titus 3:4; — "gentleness" in Galatians 5:22, — and "good" in Romans 3:12. It is nowhere else found and has a similar meaning in the Septuagint, and stands often for {,{טובwhich signifies good, goodness, benevolence. — Ed.
360"Severitatem;" {ἀποτομίαν}; "rigorem — rigor," Erasmus, "praecisam severitatem — a cut-off sever-