Reformasie 500
Kom ons lees Romeine saam met Luther en Calvyn
Romeine 1:16,17
16 Want ek skaam my nie oor die evangelie van Christus nie, want dit is ‘n krag van God tot redding vir elkeen wat glo, eerste vir die Jood en ook vir die Griek. 17 Want die geregtigheid van God word daarin geopenbaar uit geloof tot geloof, soos geskrywe is: Maar die regverdige sal uit die geloof lewe.
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 1:16,17
1 Die ‘krag van God’ is nie wat Hy in Homself is nie maar wat Hy sterk en kragtig maak deur die werk van die Heilige Gees, dit is ook nie die krag van ‘n mens nie.
This, then, is the meaning of the phrase “The gospel is the power of God”: The gospel is the power of the spirit or the riches, arms, ornaments, and every good of this Spirit (all that it is able to do) and this comes from God. In the same way, we commonly understand riches, arms, gold, silver, kingdoms, and other things of this sort to mean the power of men by means of which they are enabled to perform their deeds and without which they can do nothing. But as have said before, all these things must be entirely destroyed, or at least the yearning for them; otherwise, the power of God will not be in us. For the rich and powerful do not receive the gospel and therefore neither do they receive the power of God, as it is written: “The poor have good tidings preached unto them” (Luke 7:22). “But,” as we read in Ps. 49:6, “they trust in their own strength and glory in the multitude of their riches.”
2 Iemand wat sy plesier soek in die vlees en die wêreld liefhet, skaam hom vir die evangelie, en vind daarom geen plesier in die dinge van die Gees van God nie.
… that whosoever does not really believe is to this day not only “ashamed” of the gospel but also sets himself over against it, at least in his own thought and action. This is because one that finds pleasure and enjoyment in the things of the flesh and the world can necessarily not find taste and pleasure in the things of the Spirit and of God: so not only is he ashamed to bring the gospel to others but he refuses to have it brought to himself. For he hates the light and loves darkness; therefore he cannot bear to be told the truth of salvation.
3 Beide predikers en lidmate skaam hul vir die evangelie omdat hul ‘n gebrek aan moed het en dwaas geword het.
Moreover, “to be ashamed of the gospel ‘ is the fault of a clergyman who lacks courage; but to set himself against it and to refuse to hear it is the fault of a layman who has become foolish. This becomes apparent when a preacher lets himself be intimidated by the power or favor or number of his listeners and does not utter the necessary truth, and when an insensitive man in the pew despises the lowliness and humbleness of the word. Then it becomes to him foolishness, as if it were something insane. “The natural man receives not the things of the Spirit of God; for they are foolishness to him, and he cannot know them’ (I Cor. 2:14.) “The mind of the flesh is enmity against God; for it is not subject to the law of God, neither indeed can it be.” (Rom. 8:7.)
4) Elkeen wat in die evangelie glo moet swak en dwaas word voor mense, sodat hy sterk en wys kan word in die krag en wysheid van God.
We therefore come to the following conclusion: he who believes in the gospel must become weak and foolish before men, so that he may be strong and wise in the power and wisdom of God, as it is written in I Cor. 1:17, 25: “God chose the foolish things of the world that he might put to shame them that are wise. Because the foolishness of God is wiser than men, and the weakness of God is stronger than men.” When you therefore observe that the power of God can readily be rejected, let this be a sign of the power of the flesh and the world.
5) Die ‘geregtigheid van God’ in v.17 wys nie op wie of wat God in Homself is nie, maar wys op die wyse waardeur ons regverdig gemaak word deur Hom, wat plaasvind deur die geloof in die Evangelie.
For the righteousness of God is the cause of salvation. Here, too, “the righteousness of God” must not be understood as that righteousness by which he is righteous in himself, but as that righteousness by which we are made righteous (justified) by Him, and this happens through faith in the gospel. Therefore, Blessed Augustine writes in the sixteenth chapter of his book On the Spirit and the Letter:32 “The righteousness of God is that righteousness which he imparts in order to make men righteous. Just as that is the Lord’s salvation by which he saves us’ He says the same thing in the ninth chapter of the same book.
6) Die geregtigheid van God gaan die werke vooraf, produseer die werke. Dit is dus nie werke wat geregtigheid produseer nie (geregtigheid is die wortel, werke is die vrug).
The righteousness of God must be distinguished from the righteousness of men which comes from works—as Aristotle in the third chapter of his Ethics™ clearly indicates. According to him, righteousness follows upon and flows from actions. But, according to God, righteousness precedes works and works result from it. Similarly, no one can perform the works of a bishop or a priest unless he is first consecrated and sanctified to such an office; righteous works of men who are not yet righteous can thus be likened to the works of someone who performs the functions of a priest and bishop although he is far from being a priest; in other words, such works are foolish and done for sport and resemble the doings of circus entertainers.
7) Die geloof van die OT en NT gelowiges is dieselfde
The fathers had the same faith as we; there is only one faith, though it may have been less clear to them, just as today the scholars have the same faith as the laymen, only more clearly.
8) “Uit geloof tot geloof” beteken dat die geloof waardeur ons geregverdig word, dieselfde geloof is waarin ons al meer groei (slc opmerking: die implikasies daarvan is a) dieselfde geloof waardeur ons geregverdig word, is die geloof waardeur ons hoe langer hoe meer geheilig word, en wat geopenbaar word in ‘n lewe van groeiende gehoorsaamheid, en b) Filp.1:6, ‘n ware regverdigende geloof is ‘n volhardende geloof tot die einde toe, sien Rom.8:29,30).
The meaning of the passage appears, then, to be as follows: the righteousness of God is entirely from faith, yet growth does not make it more real but only gives it greater clarity—according to II Cor. 3:18: “We are transformed into the same image from glory to glory,” etc., and Ps. 84:7: “They shall go from strength to strength.” And just so also “from faith to faith,” by always believing more and more strongly, so that he “who is righteous can be justified still” (Rev. 22:11) and so that no one should think that he has already apprehended
and thus ceases to grow, i.e., begins to backslide.
Saint Augustine writes in the eleventh chapter of On the Spirit and the Letter:
“from the faith of those who confess it by word of mouth to the faith of those who prove it by their obedience.” And Burgos offers this interpretation: “from the faith of the synagogue” (as the starting point) “to the faith of the church” (as the finishing point). But the apostle says that righteousness comes from faith; yet the heathen did not have a faith from which, in order to be justified, they could have been led to another one.”
CALVYN OOR ROMEINE 1:16,17
1 Die evangelie is veragtelik in die oë van die wêreld, maar vir die gelowige is die evangelie kosbaar.
He indeed intimates that it was contemptible in the eyes of the world; and he does this by saying, that he was not ashamed of it. And thus he prepares them for bearing the reproach of the cross of Christ, lest they should esteem the gospel of less value by finding it exposed to the scoffs and reproaches of the ungodly; and, on the other hand, he shows how valuable it was to the faithful. If, in the first place, the power of God ought to be extolled by us, that power shines forth in the gospel; if, again, the goodness of God deserves to be sought and loved by us, the gospel is a display of his goodness. It ought then to be reverenced and honored, since veneration is due to God’s power; and as it avails to our salvation, it ought to be loved by us.
2 Die krag lê in die verkondiging van die Woord en daarom moet ons ons nie onttrek daar waar die Woord verkondig word nie.
But observe how much Paul ascribes to the ministry of the word, when he testifies that God thereby puts forth his power to save; for he speaks not here of any secret revelation, but of vocal preaching. It hence follows, that those as it were willfully despise the power of God, and drive away from them his delivering hand, who withdraw themselves from the hearing of the word.
3 Die Woord moet aan almal verkondig word, almal word opgeroep om deel te neem aan die verlossing, maar dit is alleen die Gees wat dit effektief maak en in krag kan werk in die hart.
At the same time, as he works not effectually in all, but only where the Spirit, the inward Teacher, illuminates the heart, he subjoins, To every one who believeth. The gospel is indeed offered to all for their salvation, but the power of it appears not everywhere: and that it is the savor of death to the ungodly, does not proceed from what it is, but from their own wickedness. By setting forth but one Salvation he cuts off every other trust. When men withdraw themselves from this one salvation, they find in the gospel a sure proof of their own ruin.
Since then the gospel invites all to partake of salvation without any difference, it is rightly called the doctrine of salvation: for Christ is there offered, whose peculiar office is to save that which was lost; and those who refuse to be saved by him, shall find him a Judge. But everywhere in Scripture the word salvation is simply set in opposition to the word destruction: and hence we must observe, when it is mentioned, what the subject of the discourse is. Since then the gospel delivers from ruin and the curse of endless death, its salvation is eternal life.
4) Die frase ‘eerste vir die Jood en ook vir die Griek’ wys daarop dat die evangelie aan alle mense, aan alle volke verkondig moet word.
First to the Jew and then to the Greek. Under the word Greek, he includes all the Gentiles, as it is evident from the comparison that is made; for the two clauses comprehend all mankind. And it is probable that he chose especially this nation to designate other nations, because, in the first place, it was admitted, next to the Jews, into a participation of the gospel covenant; and, secondly, because the Greeks, on account of their vicinity, and the celebrity of their language, were more known to the Jews.
It is then a mode of speaking, a part being taken for the whole, by which he connects the Gentiles universally with the Jews, as participators of the gospel: nor does he thrust the Jews from their own eminence and dignity, since they were the first partakers of God’s promise and calling. He then reserves for them their prerogative; but he immediately joins the Gentiles, though in the second place, as being partakers with them.
5 God haat ongeregtigheid, daarom moet ons deur die evangelie deel kry aan geregtigheid wat God liefhet.
17. For the righteousness of God, etc. This is an explanation and a confirmation of the preceding clause — that the gospel is the power of God unto salvation. For if we seek salvation, that is, life with God, righteousness must be first sought, by which being reconciled to him, we may, through him being propitious to us, obtain that life which consists only in his favor; for, in order to be loved by God, we must first become righteous, since he regards unrighteousness with hatred. He therefore intimates, that we cannot obtain salvation otherwise than from the gospel, since nowhere else does God reveal to us his righteousness, which alone delivers us from perdition. Now this righteousness, which is the groundwork of our salvation, is revealed in the gospel: hence the gospel is said to be the power of God unto salvation. Thus he reasons from the cause to the effect.
6 Geregtigheid hier beteken dit wat voor God se regterstoel (tribunaal) kan verskyn, en sluit beide vergifnis van sonde en die genade van die wedergeboorte in.
Notice further, how extraordinary and valuable a treasure does God bestow on us through the gospel, even the communication of his own righteousness. I take the righteousness of God to mean, that which is approved before his tribunal; [40] as that, on the contrary, is usually called the righteousness of men, which is by men counted and supposed to be righteousness, though it be only vapor. Paul, however, I doubt not, alludes to the many prophecies in which the Spirit makes known everywhere the righteousness of God in the future kingdom of Christ.
Some explain it as the righteousness which is freely given us by God: and I indeed confess that the words will bear this sense; for God justifies us by the gospel, and thus saves us: yet the former view seems to me more suitable, though it is not what I make much of. Of greater moment is what some think, that this righteousness does not only consist in the free remission of sins, but also, in part, includes the grace of regeneration. But I consider, that we are restored to life because God freely reconciles us to himself, as we shall hereafter show in its proper place.
7 Die geregtigheid word deur die evangelie aangebied, en deur die geloof ontvang, sodat ons geloof ook sal groei verder in ons lewe van heiligmaking (“hoe langer hoe meer”).
But instead of the expression he used before, “to every one who believeth,” he says now, from faith; for righteousness is offered by the gospel, and is received by faith. And he adds, to faith: for as our faith makes progress, and as it advances in knowledge, so the righteousness of God increases in us at the same time, and the possession of it is in a manner confirmed. When at first we taste the gospel, we indeed see God’s smiling countenance turned towards us, but at a distance: the more the knowledge of true religion grows in us, by coming as it were nearer, we behold God’s favor more clearly and more familiarly.
What some think, that there is here an implied comparison between the Old and New Testament, is more refined than well-founded; for Paul does not here compare the Fathers who lived under the law with us, but points out the daily progress that is made by every one of the faithful.
8) Ons wat geregverdig word deur die geloof alleen in Christus, lewe ook nou deur daardie geloof uit genade alleen
As it is written, etc. By the authority of the Prophet Habakkuk he proves the righteousness of faith; for he, predicting the overthrow of the proud, adds this — that the life of the righteous consists in faith. Now we live not before God, except through righteousness: it then follows, that our righteousness is obtained by faith; and the verb being future, designates the real perpetuity of that life of which he speaks; as though he had said, — that it would not be momentary, but continue forever. For even the ungodly swell with the false notion of having life; but when they say, “Peace and safety,” a sudden destruction comes upon them, (1 Thessalonians 5:3.) It is therefore a shadow, which endures only for a moment.
Faith alone is that which secures the perpetuity of life; and whence is this, except that it leads us to God, and makes our life to depend on him? For Paul would not have aptly quoted this testimony had not the meaning of the Prophet been, that we then only stand, when by faith we recumb on God: and he has not certainly ascribed life to the faith of the godly, but in as far as they, having renounced the arrogance of the world, resign themselves to the protection of God alone.
9) Die geregtigheid van die geloof hang in sy geheel af van die genade van God.
He does not indeed professedly handle this subject; and hence he makes no mention of gratuitous justification: but it is sufficiently evident from the nature of faith, that this testimony is rightly applied to the present subject. Besides, we necessarily gather from his reasoning, that there is a mutual connection between faith and the gospel: for as the just is said to live by faith, he concludes that this life is received by the gospel.
We have now the principal point or the main hinge of the first part of this Epistle, — that we are justified by faith through the mercy of God alone. We have not this, indeed as yet distinctly expressed by Paul; but from his own words it will hereafter be made very clear — that the righteousness, which is grounded on faith, depends entirely on the mercy of God.
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Die hele reeks is hier beskikbaar: Reformasie 500: LRLC
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