Reformasie 500
Kom ons lees Romeine saam met Luther en Calvyn
Romeine 1:8-15,
8 In die eerste plek dank ek my God deur Jesus Christus oor julle almal dat julle geloof verkondig word in die hele wêreld.
9 Want God wat ek in my gees dien in die evangelie van sy Seun, is my getuie hoe ek onophoudelik aan julle dink
10 en altyd in my gebede smeek of ek tog nou eindelik ‘n goeie geleentheid sal vind deur die wil van God om na julle te kom;
11 want ek verlang om julle te sien, om julle een of ander geestelike genadegawe mee te deel, sodat julle versterk kan word;
12 dit is, dat ek saam bemoedig kan word onder julle deur die gemeenskaplike geloof, van julle sowel as van my.
13 Maar, broeders, ek wil julle nie daarvan onkundig laat dat ek my dikwels voorgeneem het om na julle te kom nie en ek is tot nog toe verhinder sodat ek ook onder julle een of ander vrug kan insamel net soos onder die ander heidene.
14 Teenoor Grieke sowel as nie Grieke, teenoor wyse sowel as onverstandige mense is ek ‘n skuldenaar.
15 Vandaar die verlange van my kant om ook aan julle wat in Rome is, die evangelie te verkondig.
Notas:
1 Sien die inleiding op die leesreeks hier, en die res van die reeks hier.
2 Die doel van die reeks is nie om ‘n eie verklaring te gee van die boek Romeine nie, of om vir u die leeswerk en verklaarwerk te doen nie. Die doel is soos dit sê, om ‘saam’ met Luther en Calvyn Romeine deur te lees, deur hul kommentare/lesings daarop te raadpleeg, om te sien hoe hul met hierdie boek omgegaan het wat wesentlik sentraal gestaan het in die Protestantse Reformasie van die 16/17de eeu.
3. Ek gee wel hier en daar ‘n raamwerk of opmerkings, en gee ‘n paar aanhalings uit Luther en Calvyn se kommentare, maar net hier en daar wat my opval en wat ek met julle wil deel. So die vertrekpunt is altyd: ad fontes! = terug na die bronne, d.w.s. lees die Skrif (Romeine) en Luther en Calvyn se kommentare self.
4. Enige opmerkings oor ons Romeine lees saam Luther en Calvyn (RLC), kan hier onder of by die facebook inskrywing geplaas word.
5. Hier is Luther en Calvyn se kommentare gratis aanlyn:
LUTHER OOR ROMEINE 1:8-15
geen kommentaar deur Luther by hierdie verse nie
CALVYN OOR ROMEINE 1:8-15
1 Ons is dankbaar vir die geloof wat ons het, want dit is ‘n geskenk van God
The first thing worthy of remark is, that he so commends their faith, that he implies that it had been received from God. We are here taught that faith is God’s gift; for thanksgiving is an acknowledgment of a benefit. He who gives thanks to God for faith, confesses that it comes from him. And since we find that the Apostle ever begins his congratulations with thanksgiving, let us know that we are hereby reminded, that all our blessings are God’s free gifts. It is also needful to become accustomed to such forms of speaking, that we may be led more fully to rouse ourselves in the duty of acknowledging God as the giver of all our blessings, and to stir up others to join us in the same acknowledgment.
2) Die ‘hele wêreld’ (v.8) wys op gelowiges orals in die destydse wêreld, en was nie afhanklik van die goddelose Rome se beoordeling of goedkeuring nie
Through the whole world. The eulogy of faithful men was to Paul equal to that of the whole world, with regard to the faith of the Romans; for the unbelieving, who deemed it detestable, could not have given an impartial or a correct testimony respecting it. We then understood that it was by the mouths of the faithful that the faith of the Romans was proclaimed through the whole world; and that they were alone able to judge rightly of it, and to pronounce a correct opinion. That this small and despised handful of men were unknown as to their character to the ungodly, even at Rome, was a circumstance he regarded as nothing; for Paul made no account of their judgment.
3 Eed aflegging (v.9) is ‘n legitieme daad as dit reg gedoen word, kontra die Anabaptiste wat dit verwerp
It hence appears that it was not Christ’s design (as the superstitious Anabaptists dream) to abolish oaths altogether, but on the contrary to call attention to the due observance of the law; and the law, allowing an oath, only condemns perjury and needless swearing. If then we would use an oath aright, let us imitate the seriousness and the reverent manner exhibited by the Apostles; and that you may understand what it is, know that God is so called as a witness, that he is also appealed to as an avenger, in case we deceive; which Paul expresses elsewhere in these words, “God is a witness to my soul.” (2 Corinthians 1:23.)
4) Die geestelike genadegawes (v.11) behels lering, vermaning, profesie
For I greatly desire to see you He might, indeed, while absent, have confirmed their faith by his doctrine; but as advice is better taken from one present, he had a desire to be with them. But he explains what his object was, and shows that he wished to undertake the toil of a journey, not for his own, but for their advantage. — Spiritual gifts [34] he calls those which he possessed, being either those of doctrine, or of exhortation, or of prophesy which he knew had come to him through God’s favor. He has here strikingly pointed out the use of gifts by the word, imparting: for different gifts are distributed to each individual, that all may in kindness mutually assist one another, and transfer to others what each one possesses. See Romans 12:3; and 1 Corinthians 12:11
5) Die Here gee elkeen verskillende gawes om mekaar te dien, gelowiges het mekaar daarom nodig
See to what degree of modesty his pious heart submitted itself, so that he disdained not to seek confirmation from unexperienced beginners: nor did he speak dissemblingly, for there is no one so void of gifts in the Church of Christ, who is not able to contribute something to our benefit: but we are hindered by our envy and by our pride from gathering such fruit from one another. Such is our high-mindedness, such is the inebriety produced by vain reputation, that despising and disregarding others, every one thinks that he possesses what is abundantly sufficient for himself. I prefer to read with Bucer, exhortation (exhortationem — encouragement) rather than consolatim; for it agrees better with the former part.
6) Die Here keer ons planne, om ons nederig te maak om sodoende meer te vertrou op sy Voorsienigheid, v.13
We hence learn that the Lord frequently upsets the purposes of his saints, in order to humble them, and by such humiliation to teach them to regard his Providence, that they may rely on it; though the saints, who design nothing without the Lord’s will, cannot be said, strictly speaking, to be driven away from their purposes. It is indeed the presumption of impiety to pass by God, and without him to determine on things to come, as though they were in our own power; and this is what James sharply reprehends in James 4:13.
But he says that he was hindered: you must take this in no other sense, but that the Lord employed him in more urgent concerns, which he could not have neglected without loss to the Church. Thus the hinderances of the godly and of the unbelieving differ: the latter perceive only that they are hindered, when they are restrained by the strong hand of the Lord, so as not to be able to move; but the former are satisfied with an hinderance that arises from some approved reason; nor do they allow themselves to attempt any thing beyond their duty, or contrary to edification.
7) Die Evangelie moet aan almal gebring word, geleerdes en onkundiges
Two things are to be here considered — that the gospel is by a heavenly mandate destined and offered to the wise, in order that the Lord may subject to himself all the wisdom of this world, and make all variety of talents, and every kind of science, and the loftiness of all arts, to give way to the simplicity of his doctrine; and what is more, they are to be reduced to the same rank with the unlearned, and to be made so meek, as to be able to bear those to be their fellow-disciples under their master, Christ, whom they would not have deigned before to take as their scholars; and then that the unlearned are by no means to be driven away from this school, nor are they to flee away from it through groundless fear; for if Paul was indebted to them, being a faithful debtor, he had doubtless discharged what he owed; and thus they will find here what they will be capable of enjoying.
All teachers have also a rule here which they are to follow, and that is, modestly and kindly to accommodate themselves to the capacities of the ignorant and unlearned. Hence it will be, that they will be able, with more evenness of mind, to bear with many absurdities and almost innumerable things that may disgust them, by which they might otherwise be overcome. They are, however, to remember, that they are not so indebted to the foolish, as that they are to cherish their folly by immoderate indulgence.
Die hele reeks is hier beskikbaar: Reformasie 500: LRLC
PRO REGNO 
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