John Calvin- Commentary on Romans

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And further, the Apostles had in common the command to preach the gospel to all the world; and they were not, as pastors and bishops, set over certain churches. But Paul, in addition to the general undertaking of the apostolic function, was constituted, by a special appointment, to be a minister to proclaim the gospel among the Gentiles.

It is no objection to this, that he was forbidden to pass through Macedonia and to preach the word in Mysia: Ye are the called of Jesus Christ, etc. He assigns a reason more nearly connected with them -- because the Lord had already exhibited in them an evidence by which he had manifested that he had called them to a participation of the gospel. It hence followed, that if they wished their own calling to remain sure, they were not to reject the ministry of Paul, who had been chosen by the same election of God.

I therefore take this clause, "the called of Jesus Christ," as explanatory, as though the particle "even" were inserted; for he means, that they were by calling made partakers of Christ. For they who shall be heirs of eternal life, are chosen by the celestial Father to be children in Christ; and when chosen, they are committed to his care and protection as their shepherd.

To all of you who are at Rome, etc. By this happy arrangement he sets forth what there is in us worthy of commendation; he says, that first the Lord through his own kindness made us the objects of his favor and love; and then that he has called us; and thirdly, that he has called us to holiness: Here a rich truth presents itself to us, to which I shall briefly refer, and leave it to be meditated upon by each individual: Paul does by no means ascribe the praise of our salvation to ourselves, but derives it altogether from the fountain of God's free and paternal love towards us; for he makes this the first thing -- God loves us: On this depends our calling, by which in his own time he seals his adoption to those whom he had before freely chosen.

We also learn from this passage that none rightly connect themselves with the number of the faithful, except they feel assured that the Lord is gracious, however unworthy and wretched sinners they may be, and except they be stimulated by his goodness and aspire to holiness, for he hath not called us to uncleanness, but to holiness.

As the Greek can be rendered in the second person, I see no reason for any change. Grace to you and peace, etc. Nothing is more desirable than to have God propitious to us, and this is signified by grace; and then to have prosperity and success in all things flowing from him, and this is intimated by peace; for however things may seem to smile on us, if God be angry, even blessing itself is turned to a curse.

The very foundation then of our felicity is the favor of God, by which we enjoy true and solid prosperity, and by which also our salvation is promoted even when we are in adversities. Nor must we omit to notice, that he prays at the same time to the Lord Jesus Christ for these blessings.

Worthily indeed is this honor rendered to him, who is not only the administrator and dispenser of his Father's bounty to us, but also works all things in connection with him. It was, however, the special object of the Apostle to show, that through him all God's blessings come to us. Anxiously wishing then to the godly what makes up real happiness, he betakes himself, as he did before, to the very fountain itself, even the favor of God, which not only alone brings to us eternal felicity but is also the source of all blessings in this life.

They were wont to prefix their name; and to those to whom they wrote they added their good wishes. Most consider "called" here in the sense of chosen or elected, "a chosen Apostle. He refers to 1 Corinthians 1: Turrettin renders it, "Apostolus vocatione divina -- an Apostle by divine vocation. In allusion to this, saith Drusius, the Apostle is thought to have styled himself, Romans 1: But the object here seems to have been that stated by Calvin: They were officially servants.

Both Doddridge and Macknight have retained our version, with which that of Beza agrees. Some of the ancients, such as Origen, Chrysostom, Cyril, and others, have given to this verb the meaning of is "proved -- deichthentos;" demonstrated -- apophanthentos;" "exhibited -- apodeichthontos;"etc. But it is said that the word has not this meaning in the New Testament, and that it means, limited, determined, decreed, constituted.

Besides here, it is found only in Luke The word, determined, or constituted, if adopted here, would amount to the same thing, that is, that Christ was visibly determined or constituted the Son of God through the resurrection, or by that event. It was that which fixed, settled, determined, and manifestly exhibited him as the Son of God, clothed and adorned with his own power. Professor Stuart has conjured a number of difficulties in connection with this verse, for which there seems to be no solid reason.

The phrase, the Son of God, is so well known from the usage of Scripture, that there is no difficulty connected with it: To say that Christ's resurrection was no evidence of his divine nature, as Lazarus and others had been raised from the dead, appears indeed very strange. Did Lazarus rise through his own power? Did Lazarus rise again for our justification? Was his resurrection an attestation of any thing he had previously declared?

Barnes very justly says, that the circumstances connected with Christ were those which rendered his resurrection a proof of his divinity. Professor Hodge gives what he conceives to be the import of the two verses in these words, "Jesus Christ was, as to his human nature, the Son of David; but he was clearly demonstrated to be, as to his divine nature, the Son of God, by the resurrection from the dead. But the words, "according to the Spirit of Holiness" -- kata pneuma hagiosunes, are taken differently by others, as meaning the Holy Spirit.

As the phrase is nowhere else found, it may be taken in either sense. That the divine nature of Christ is called Spirit, is evident. See 1 Corinthians The last gives this paraphrase: The thing was demonstrated by an evidence, the exhibition of which required a putting forth of power, which Paul in another place represents as a very great and strenuous exertion, According to the working of his mighty power when he raised him from the dead. It was through the operation of the Holy Spirit that the divine nature was infused into the human at the birth of Jesus Christ; and the very same agent, it is remarkable, was employed in the work of the resurrection.

Put to death in the flesh,' says Peter, and quickened by the Spirit. He was demonstrated to be the Son of God by the power of the Holy Spirit having been put forth in raising him from the dead. See 1 Timothy 1: The command is, "believe," and the obedience must correspond with it. To obey the faith, as in Acts 6: Professor Stuart and Haldane, agree in this view. The latter refers to Romans Kletos means, not only those to whom the external call of the gospel has been addressed, but those who have been also internally called.

The same author renders the words kletois hagiois, in the next verse, "chosen saints," or, "saints effectually called. Primum quidem gratias ago Deo meo per Iesum Christum super vobis omnibus, quia fides vestra Pr? For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I make mention of you always in my prayers; 9.

Testis enim mihi Deus, quem colo in spiritu meo in Evangelio Filii ipsius, ut continenter memoriam vestri faciam; Semper in orationibus meis, [27] rogans, si quomodo prosperum iter aliquando mihi, obtingat per voluntatem Dei, veniendi ad vos. For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established; Desidero enim videre, vos, ut aliquod impertiar vobis donum spirituale ad vos confirmandos; I first [28] indeed, etc.

Here the beginning commences, altogether adapted to the occasion, as he seasonably prepares them for receiving instruction by reasons connected with himself as well as with them. What he states respecting them is, the celebrity of their faith; for he intimates that they being honored with the public approbation of the churches, could not reject an Apostle of the Lord, without disappointing the good opinion entertained of them by all; and such a thing would have been extremely uncourteous and in a manner bordering on perfidy.

As then this testimony justly induced the Apostle, by affording him an assurance of their obedience, to undertake, according to his office, to teach and instruct the Romans; so it held them bound not to despise his authority. With regard to himself, he disposes them to a teachable spirit by testifying his love towards them: The first thing worthy of remark is, that he so commends their faith, [29] 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.

Commentary on Romans

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.

If it be right to do this in little things, how much more with regard to faith; Which is neither a small nor an indiscriminate promiscua gift of God. We have here besides an example, that thanks ought to be given through Christ, according to the Apostle's command in Hebrews This is the faithful's special privilege, and on them alone God bestows this honor. There is indeed implied in this a mutual relationship, which is expressed in this promise, "I will be to them a God; they shall be to me a people. I prefer at the same time to confine this to the character which Paul sustained, as an attestation of his obedience to the end in the work of preaching the gospel.

So Hezekiah called God the God of Isaiah, when he desired him to give him the testimony of a true and faithful Prophet. So also he is called in an especial manner the God of Daniel. 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. For God is my witness, etc. He proves his love by its effects; for had he not greatly loved them, he would not have so anxiously commended them to the Lord, and especially he would not have so ardently desired to promote their welfare by his own labors. His anxiety then and his ardent desire were certain evidences of his love; for had they not sprung from it, they would never have existed.

And as he knew it to be necessary for establishing confidence in his preaching, that the Romans should be fully persuaded of his sincerity, he added an oath -- a needful remedy, whenever a declaration, which ought to be received as true and indubitable vacillates through uncertainty. For since an oath is nothing else but an appeal to God as to the truth of what we declare, most foolish is it to deny that the Apostle used here an oath.

He did not notwithstanding transgress the prohibition of Christ. 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.

It is usual with profane men, who trifle with God, to pretend his name, no less boldly than presumptuously; but the Apostle here speaks of his own piety, in order to gain credit; and those, in whom the fear of God and reverence for his name prevail, will dread to swear falsely. At the same time, he sets his own spirit in opposition to the outward mask of religion; for as many falsely pretend to be the worshippers of God, and outwardly appear to be so, he testifies that he, from the heart served, God.

He then intimates, that though he retained not observance of these, he was yet a sincere worshipper of God, according to what he says in Philippians 3: But it was expedient, as I have said, in order that his oath might attain more credit, that Paul should declare his piety towards God; for perjury is a sport to the ungodly, while the pious dread it more than a thousand deaths; inasmuch as it cannot be, but that where there is a real fear of God, there must be also a reverence for his name. It is then the same thing, as though Paul had said, that he knew how much sacredness and sincerity belonged to an oath, and that he did not rashly appeal to God as a witness, as the profane are wont to do.

And thus, by his own example, he teaches us, that whenever we swear, we ought to give such evidence of piety, that the name of God, which we use in our declarations, may retain its sacredness. And further, he gives a proof, even by his own ministry, that he worshipped not God feignedly; for it was the fullest evidence, that he was a man devoted to God's glory, when he denied himself, and hesitated not to undergo all the hardships of reproach, poverty, and hatred, and even the peril of death, in advancing the kingdom of God.

It is indeed certain that spiritual worship is enjoined on us in the gospel; but the former interpretation is far the most suitable, -- that he devoted his service to God in preaching the gospel. He, however, makes at the same time a difference between himself and hypocrites, who have something else in view rather than to serve God; for ambition, or some such thing, influences most men; and it is far from being the case, that all engage cordially and faithfully in this office.

The meaning is, that Paul performed sincerely the office of teaching; for what he says of his own devotion he applies to this subject. But we hence gather a profitable doctrine; for it ought to add no little encouragement to the ministers of the gospel, when they hear that, in preaching the gospel, they render an acceptable and a valuable service to God. What, indeed, is there to prevent them from regarding it an excellent service, when they know that their labor is pleasing to God, and is approved by him?

Moreover, he calls it the gospel of the Son of God; for Christ is in it made known, who has been appointed by the Father for this end, -- that he, being glorified, should also glorify the Father. He still further sets forth the ardor of his love by his very constancy in praying for them.

It was, indeed, a strong evidence, when he poured forth no prayers to the Lord without making mention of them. That the meaning may be clearer, I render pantote, "always;" as though it was said, "In all my prayers," or, "whenever I address God in prayer, I join a mention of you. He then speaks peculiarly of those prayers, for which the saints deliberately prepare themselves; as we find to have been the case with our Lord himself, who, for this purpose, sought retirement.

He at the same time intimates how frequently, or rather, how unceasingly he was engaged in such prayers, since he says that he prayed continually. Requesting, if by any means, etc. As it is not probable that we from the heart study his benefit, whom we are not ready to assist by our labors, he now adds, after having said that he was anxious for their welfare, that he showed by another proof his love to them, as before God, even by requesting that he might be able to advance their interest.

That you may, therefore, perceive the full meaning, read the words as though the word also were inserted, requesting also, if by any means, etc. By saying, A prosperous journey by the will of God he shows, not only that he looked to the Lord's favor for success in his journey, but that he deemed his journey prosperous, if it was approved by the Lord. According to this model ought all our wishes to be formed. 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. He has here strikingly pointed out the use of gifts by the word, imparting: He modifies what he had said of imparting, lest he should seem to regard them such as were yet to be instructed in the first elements of religion, as though they were not hitherto rightly taught in Christ.

He then says, that he wished so to lend his aid to them, that they who had for the most part made a proficiency, might be further assisted: Being not satisfied with this modest statement, he qualifies it, and shows, that he did not so occupy the place of a teacher, but that he wished to learn also from them; as though he said, "I desire so to confirm you according to the measure of grace conferred on me, that your example may also add courage alacritatem -- alacrity to my faith, and that we may thus mutually benefit 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. The same author thinks that men here has its corresponding de in Romans 1: Faith is one of the principal things of religion, one of its first requirements, and hence it signifies religion itself.

It is indeed the principal thing, the very basis of religion. That oaths in common conversation are alone prohibited, is quite evident from what the passage itself contains.

In solemn oaths there was no swearing by "heaven," or by "God's throne," or by "the earth," or by "Jerusalem," or by "the head. My witness indeed is God, whom I serve with my spirit in the gospel of his Son, that I unceasingly make mention of you, always requesting in my prayers, That by some means now at length I may, through the will of God, have a free course to come to you. The particle ei clearly means "that" in this connection. That it is used in this sense in the New Testament there can be no doubt; see Acts Some, such as Chalmers and Haldane, have supposed that a miraculous power is intended, which the Apostles alone conveyed, such as the power of speaking with tongues: The phrase is not found in any other place: But here, no doubt, the expression includes any gift or benefit, whether miraculous or ordinary, which the Apostle might have been made the means of conveying.

With regard to this passage, Professor Stuart says, "I have rendered the word, comfort, only because I cannot find any English word which will convey the full sense of the original. Which of these senses is to be preferred here, it is not easy to decide. Most probably the Apostle intended to use the word in a wide sense, as expressing the idea, that he might be excited, encouraged, and comforted by his intercourse with his Christian brethren. For I desire much to see you, that I may impart to you spiritual Grotius observes, "en allelois impropri? Dixit sic et Demosthenes, ta pros allelois -- Ed Romans 1: Itaque quantum in me est, paratus sum vobis quoque qui Romae estis Evangelizare.

I would not that you should be ignorant. What he has hitherto testified -- that he continually requested of the Lord that he might visit them, might have appeared a vain thing, and could not have obtained credit, had he neglected to seize the occasion when offered: 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: But he says that he was hindered: Thus the hinderances of the godly and of the unbelieving differ: That I might obtain some fruit, etc. He no doubt speaks of that fruit, for the gathering of which the Lord sent his Apostles, "I have chosen you, that ye may go and bring forth fruit, and that your fruit may remain.

Though he gathered it not for himself, but for the Lord, he yet calls it his own; for the godly have nothing more as their own than the work of promoting the glory of the Lord, with which is connected all their happiness. And he records what had happened to him with respect to other nations, that the Romans might entertain hope, that his coming to them would not be unprofitable, which so many nations had found to have been attended with so much benefit.

I am a debtor both to the Greeks and to the Barbarians, etc. Those whom he means by the Greeks and the Barbarians, he afterwards explains by adding, both to the wise and to the foolish; which words Erasmus has not rendered amiss by "learned and unlearned," eruditos et rudes, but I prefer to retain the very words of Paul.

He then takes an argument from his own office, and intimates that it ought not to be ascribed to his arrogance, that he thought himself in a manner capable of teaching the Romans, however much they excelled in learning and wisdom and in the knowledge of things, inasmuch as it had pleased the Lord to make him a debtor even to the wise. 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.

I am therefore ready, [37] etc. He concludes what he had before said of his desire -- that as he knew it to be his duty to spread the gospel among them, in order to gather fruit for the Lord, he was anxious to fulfill God's calling, as far as he was allowed to do so by the Lord. Non enim pudet me Evangelii Christi, quandoquidem potentia est Dei, in salutem omni credenti, Iud? You are not however to infer from this, either that no one before the coming of Christ was endued with the spirit of adoption, or that all who received the law were servants and not sons: I indeed allow that the faithful are here reminded how much more bountifully God now deals with them than he did formerly with the fathers under the Old Testament; he yet regards the outward dispensation, in respect of which only we excel them: But it must at the same time be noticed, that it was designedly, on account of false apostles, that a contrast was made between the literal disciples of the law, and the faithful whom Christ, the heavenly Teacher, not only addresses by words, but also teaches inwardly and effectually by his Spirit.

And though the covenant of grace is included under the law, it is yet far different from it; for in setting up the gospel in opposition to it, he regards nothing but what was peculiar to the law itself, as it commands and forbids, and restrains transgressors by the denunciation of death: The only difference is, that the Spirit is more largely and abundantly poured forth in the kingdom of Christ.

But if you regard only the dispensation of the law, it will then appear, that salvation was first clearly revealed at that time, when Christ was manifested in the flesh. All things under the Old Testament were involved in great obscurity, when compared with the clear light of the gospel. And then, if the law be viewed in itself, it can do nothing but restrain those, devoted to its miserable bondage, by the horror of death; for it promises no good except under condition, and denounces death on all transgressors. Hence, as there is the spirit of bondage under the law, which oppresses the conscience with fear; so under the gospel there is the spirit of adoption, which exhilarates our souls by bearing a testimony as to our salvation.

But observe, that fear is connected with bondage, as it cannot be otherwise, but that the law will harass and torment souls with miserable disquietness, as long as it exercises its dominion. There is then no other remedy for quieting them, except God forgives us our sin and deals kindly with us as a father with his children.

Through whom we cry, etc. The imitation of their language is very significant; when he introduces the word Father, in the person of the faithful. It hence follows, that there is now no difference between the Jew and the Greek, as they are united together. Isaiah speaks differently when he declares, that the language of Canaan would be common to all, Isa The faithful also under the law did indeed call God their Father, but not with such full confidence, as the vail kept them at a distance from the sanctuary: In short, thus is fulfilled the prophecy of Hosea,.

The Spirit himself , etc. But Paul means, that the Spirit of God gives us such a testimony, that when he is our guide and teacher, our spirit is made assured of the adoption of God: There is also here an explanation of the former verse; for when the Spirit testifies to us, that we are the children of God, he at the same time pours into our hearts such confidence, that we venture to call God our Father. And doubtless, since the confidence of the heart alone opens our mouth, except the Spirit testifies to our heart respecting the paternal love of God, our tongues would be dumb, so that they could utter no prayers.

For we must ever hold fast this principle, — that we do not rightly pray to God, unless we are surely persuaded in our hearts, that he is our Father, when we so call him with our lips. To this there is a corresponding part, — that our faith has no true evidence, except we call upon God. It is not then without reason that Paul, bringing us to this test, shows that it then only appears how truly any one believes, when they who have embraced the promise of grace, exercise themselves in prayers. But there is here a striking refutation of the vain notions of the Sophists respecting moral conjecture, which is nothing else but uncertainty and anxiety of mind; nay, rather vacillation and delusion.

Let this truth then stand sure, — that no one can be called a son of God, who does not know himself to be such; and this is called knowledge by John, in order to set forth its certainty. And if children , etc. By an argument, taken from what is annexed or what follows, he proves that our salvation consists in having God as our Father.

It is for children that inheritance is appointed: He then intimates what sort of inheritance it is — that it is heavenly, and therefore incorruptible and eternal, such as Christ possesses; and his possession of it takes away all uncertainty: It is however the design of Paul, as it will presently appear more fully, highly to extol this inheritance promised to us, that we may be contented with it, and manfully despise the allurements of the world, and patiently bear whatever troubles may press on us in this life.

If so be that we suffer together , etc. He denotes the order, which the Lord follows in dispensing salvation to us, rather than the cause; for he has already sufficiently defended the gratuitous mercy of God against the merits of works. When now exhorting us to patience, he does not show whence salvation proceeds, but how God governs his people. It is hence evident how ill understood has this passage been by the Schoolmen; for they have drawn from it their frivolous distinction between congruity and condignity.

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The Apostle indeed compares not the worthiness of the one with that of the other, but only lightens the heaviness of the cross by a comparison with the greatness of glory, in order to confirm the minds of the faithful in patience. For the earnest expectation of the creature waiteth for the manifestation of the sons of God. Siquidem intenta expectatio creature, revelationem filiorum Dei expectat:.

For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope,. Vanitati enim creatura subjecta est non volens, sed propter eum qui subjecit ipsam in spe;. Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. For we know that the whole creation groaneth and travaileth in pain together until now. Novimus enim quod creatura universa congemiscit, et ad hunc diem parturit. He teaches us that there is an example of the patience, to which he had exhorted us, even in mute creatures.

For, to omit various interpretations, I understand the passage to have this meaning — that there is no element and no part of the world which, being touched, as it were, with a sense of its present misery, does not intensely hope for a resurrection. He indeed lays down two things, — that all are creatures in distress, — and yet that they are sustained by hope.

And it hence also appears how immense is the value of eternal glory, that it can excite and draw all things to desire it. Further, the expression, expectation expects , or waits for, though somewhat unusual, yet has a most suitable meaning; for he meant to intimate, that all creatures, seized with great anxiety and held in suspense with great desire, look for that day which shall openly exhibit the glory of the children of God. But he ascribes hope to creatures void of reason for this end, — that the faithful may open their eyes to behold the invisible life, though as yet it lies hid under a mean garb.

For to vanity has the creation, etc. He shows the object of expectation from what is of an opposite character; for as creatures, being now subject to corruption, cannot be restored until the sons of God shall be wholly restore; hence they, longing for their renewal, look forward to the manifestation of the celestial kingdom. He says, that they have been subjected to vanity , and for this reason, because they abide not in a constant and durable state, but being as it were evanescent and unstable, they pass away swiftly; for no doubt he sets vanity in opposition to a perfect state.

Not willingly , etc. Since there is no reason in such creatures, their will is to be taken no doubt for their natural inclination, according to which the whole nature of things tends to its own preservation and perfection: But he introduces all parts of the world, by a sort of personification, as being endued with reason; and he does this in order to shame our stupidity, when the uncertain fluctuation of this world, which we see, does not raise our minds to higher things.

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But on account of him, etc. God has given to everything its charge; and he has not only by a distinct order commanded what he would to be done, but also implanted inwardly the hope of renovation. For in the sad disorder which followed the fall of Adam, the whole machinery of the world would have instantly become deranged, and all its parts would have failed had not some hidden strength supported them.

It would have been then wholly inconsistent that the earnest of the Spirit should be less efficacious in the children of God than hidden instinct in the lifeless parts of creation. How much soever then created things do naturally incline another way; yet as it has pleased God to bring them under vanity, they obey his order; and as he has given them a hope of a better condition, with this they sustain themselves, deferring their desire, until the incorruption promised to them shall be revealed. He now, by a kind of personification, ascribes hope to them, as he did will before. Because the creation itself , etc.

He shows how the creation has in hope been made subject to vanity; that is, inasmuch as it shall some time be made free, according to what Isaiah testifies, and what Peter confirms still more clearly. It is then indeed meet for us to consider what a dreadful curse we have deserved, since all created things in themselves blameless, both on earth and in the visible heaven, undergo punishment for our sins; for it has not happened through their own fault, that they are liable to corruption.

Thus the condemnation of mankind is imprinted on the heavens, and on the earth, and on all creatures. It hence also appears to what excelling glory the sons of God shall be exalted; for all creatures shall be renewed in order to amplify it, and to render it illustrious. But he means not that all creatures shall be partakers of the same glory with the sons of God; but that they, according to their nature, shall be participators of a better condition; for God will restore to a perfect state the world, now fallen, together with mankind.

But what that perfection will be, as to beasts as well as plants and metals, it is not meet nor right in us to inquire more curiously; for the chief effect of corruption is decay. Some subtle men, but hardly sober-minded, inquire whether all kinds of animals will be immortal; but if reins be given to speculations where will they at length lead us? Let us then be content with this simple doctrine, — that such will be the constitution and the complete order of things, that nothing will be deformed or fading.

For we know , etc. He repeats the same sentiment, that he might pass over to us, though what is now said has the effect and the form of a conclusion; for as creatures are subject to corruption, not through their natural desire, but through the appointment of God, and then, as they have a hope of being hereafter freed from corruption, it hence follows, that they groan like a woman in travail until they shall be delivered.

But it is a most suitable similitude; it shows that the groaning of which he speaks will not be in vain and without effect; for it will at length bring forth a joyful and blessed fruit. The meaning is, that creatures are not content in their present state, and yet that they are not so distressed that they pine away without a prospect of a remedy, but that they are as it were in travail; for a restoration to a better state awaits them. By saying that they groan together , he does not mean that they are united together by mutual anxiety, but he joins them as companions to us.

The particle hitherto , or, to this day, serves to alleviate the weariness of daily languor; for if creatures have continued for so many ages in their groaning, how inexcusable will our softness or sloth be if we faint during the short course of a shadowy life. And not only they , but ourselves also, which have the first-fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.

Non solum autem, sed ipsi quoque qui primordia Spiritus habemus; nos inquam ipsi in nobis ipsis gemimus, adoptionem expectantes, redemptionem corporis nostri. For we are saved by hope: But if we hope for that we see not, then do we with patience wait for it. Si ergo non quod non conspicimus, speramus, per patientiam expectamus. And not only so , etc. There are those who think that the Apostle intended here to exalt the dignity of our future blessedness, and by this proof, because all things look for it with ardent desire; not only the irrational parts of creation, but we also who have been regenerated by the Spirit of God.

Who have the beginnings, etc. Some render the word first-fruits, primitias , and as meaning a rare and uncommon excellency; but of this view I by no means approve.

To avoid, therefore, any ambiguity, I have rendered the word beginnings , primordia , the elements, for I do not apply the expression, as they do, to the Apostles only, but to all the faithful who in this world are besprinkled only with a few drops by the Spirit; and indeed when they make the greatest proficiency, being endued with a considerable measure of it, they are still far off from perfection. These, then, in the view of the Apostle, are beginnings or first-fruits, to which is opposed the complete ingathering; for as we are not yet endued with fullness, it is no wonder that we feel disquietude.

By repeating ourselves and adding in ourselves , he renders the sentence more emphatical, and expresses a more ardent desire, nor does he call it only a desire, but groaning: Waiting for the adoption, etc. Improperly indeed, but not without the best reason, is adoption employed here to designate the fruition of the inheritance to which we are adopted; for Paul means this, that the eternal decree of God, by which he has chosen us to himself as sons before the foundation of the world, of which he testifies to us in the gospel, the assurance of which he seals on our hearts by his Spirit, would be void, except the promised resurrection were certain, which is its consummation.

To the same purpose is what he immediately subjoins, the redemption of the body. For the price of our redemption was in such a way paid by Christ, that death should notwithstanding hold us tied by its chains, yea, that we should carry it within us; it hence follows, that the sacrifice of the death of Christ would be in vain and fruitless, except its fruit appeared in our heavenly renovation. For by hope , etc.

Paul strengthens his exhortation by another argument; for our salvation cannot be separated from some kind of death, and this he proves by the nature of hope. Since hope extends to things not yet obtained, and represents to our minds the form of things hidden and far remote, whatever is either openly seen or really possessed, is not an object of hope. But Paul takes it as granted, and what cannot be denied, that as long as we are in the world, salvation is what is hoped for; it hence follows, that it is laid up with God far beyond what we can see.

By saying, that hope is not what is seen, he uses a concise expression, but the meaning is not obscure; for he means simply to teach us, that since hope regards some future and not present good, it can never be connected with what we have in possession. If then it be grievous to any to groan, they necessarily subvert the order laid down by God, who does not call his people to victory before he exercises them in the warfare of patience. But since it has pleased God to lay up our salvation, as it were, in his closed bosom, it is expedient for us to toil on earth, to be oppressed, to mourn, to be afflicted, yea, to lie down as half-dead and to be like the dead; for they who seek a visible salvation reject it, as they renounce hope which has been appointed by God as its guardian.

If then what we see not , etc. This is an argument derived from what the antecedent implies; for patience necessarily follows hope. For when it is grievous to be without the good you may desire, unless you sustain and comfort yourselves with patience, you must necessarily faint through despair. Hope then ever draws patience with it. Thus it is a most apt conclusion — that whatever the gospel promises respecting the glory of the resurrection, vanishes away, except we spend our present life in patiently bearing the cross and tribulations.

For if life be invisible, we must have death before our eyes: Now hope is not otherwise sustained than by patience; then the salvation of the faithful is not to be consummated except by patience. It may be added, that we have here a remarkable passage, which shows, that patience is an inseparable companion of faith; and the reason of this is evident, for when we console ourselves with the hope of a better condition, the feeling of our present miseries is softened and mitigated, so that they are borne with less difficulty.

Similiter vero Spiritus etiam coopitulatur infirmitatibus nostris; non enim quid oraturi sumus quemadmodum oportet, novimus; verum Spiritus ipse intercedit pro nobis gemitibus innarrabilibus. And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God. Qui vero scrutatur corda, novit cogitationem Spiritus, quod secundum Deum intercedit pro sanctis. And likewise the Spirit , etc. That the faithful may not make this objection — that they are so weak as not to be able to bear so many and so heavy burdens, he brings before them the aid of the Spirit, which is abundantly sufficient to overcome all difficulties.

There is then no reason for any one to complain, that the bearing of the cross is beyond their own strength, since we are sustained by a celestial power. For what we should pray for , etc. He had before spoken of the testimony of the Spirit, by which we know that God is our Father, and on which relying, we dare to call on him as our Father.

He now again refers to the second part, invocation, and says, that we are taught by the same Spirit how to pray, and what to ask in our prayers. And appropriately has he annexed prayers to the anxious desires of the faithful; for God does not afflict them with miseries, that they may inwardly feed on hidden grief, but that they may disburden themselves by prayer, and thus exercise their faith. Though really or by the event it does not appear that our prayers have been heard by God, yet Paul concludes, that the presence of the celestial favor does already shine forth in the desire for prayer; for no one can of himself give birth to devout and godly aspirations.

The unbelieving do indeed blab out their prayers, but they only trifle with God; for there is in them nothing sincere, or serious, or rightly formed. Hence the manner of praying aright must be suggested by the Spirit: And Paul has thus spoken, that he might more significantly ascribe the whole to the grace of the Spirit. We are indeed bidden to knock; but no one can of himself premeditate even one syllable, except God by the secret impulse of his Spirit knocks at our door, and thus opens for himself our hearts. But he who searches hearts , etc. This is a remarkable reason for strengthening our confidence, that we are heard by God when we pray through his Spirit, for he thoroughly knows our desires, even as the thoughts of his own Spirit.

And here must be noticed the suitableness of the word to know; for it intimates that God regards not these emotions of the Spirit as new and strange, or that he rejects them as unreasonable, but that he allows them, and at the same time kindly accepts them, as allowed and approved by him.

As then Paul had before testified, that God then aids us when he draws us as it were into his own bosom, so now he adds another consolation, that our prayers, of which he is the director, shall by no means be disappointed. The reason also is immediately added, because he thus conforms us to his own will. It hence follows, that in vain can never be what is agreeable to his will, by which all things are ruled. Let us also hence learn, that what holds the first place in prayer is consent with the will of the Lord, whom our wishes do by no means hold under obligation.

If then we would have our prayers to be acceptable to God, we must pray that he may regulate them according to his will. And we know that all things work together for good to them that love God, to them who are the called according to his purpose. Novimus autem quod iis qui diligunt Deum omnia cooperantur in bonum, iis scilicet qui secundum propositum vocati sunt sancti.

For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. Moreover whom he did predestinate, them he also called: And we know , etc. He now draws this conclusion from what had been said, that so far are the troubles of this life from hindering our salvation, that, on the contrary, they are helps to it.

It is no objection that he sets down an illative particle, for it is no new thing with him to make somewhat an indiscriminate use of adverbs, and yet this conclusion includes what anticipates an objection. For the judgment of the flesh in this case exclaims, that it by no means appears that God hears our prayers, since our afflictions continue the same. Hence the Apostle anticipates this and says, that though God does not immediately succour his people, he yet does not forsake them, for by a wonderful contrivance he turns those things which seem to be evils in such a way as to promote their salvation.

If any one prefers to read this verse by itself, as though Paul proceeded to a new argument in order to show that adversities which assist our salvation, ought not to be borne as hard and grievous things, I do not object. At the same time, the design of Paul is not doubtful: It must also be observed, that he includes the whole of true religion in the love of God, as on it depends the whole practice of righteousness. Even to them who according to his purpose, etc.

This clause seems to have been added as a modification, lest any one should think that the faithful, because they love God, obtain by their own merit the advantage of deriving such fruit from their adversities. We indeed know that when salvation is the subject, men are disposed to begin with themselves, and to imagine certain preparations by which they would anticipate the favor of God. Hence Paul teaches us, that those whom he had spoken of as loving God, had been previously chosen by him.

For it is certain that the order is thus pointed out, that we may know that it proceeds from the gratuitous adoption of God, as from the first cause, that all things happen to the saints for their salvation. Nay, Paul shows that the faithful do not love God before they are called by him, as in another place he reminds us that the Galatians were known of God before they knew him.

It is indeed true what Paul intimates, that afflictions avail not to advance the salvation of any but of those who love God; but that saying of John is equally true, that then only he is begun to be loved by us, when he anticipates us by his gratuitous love. For whom he has foreknown , etc. He then shows, by the very order of election, that the afflictions of the faithful are nothing else than the manner by which they are conformed to the image of Christ; and that this was necessary, he had before declared.

But the foreknowledge of God, which Paul mentions, is not a bare prescience, as some unwise persons absurdly imagine, but the adoption by which he had always distinguished his children from the reprobate. Hence those, to whom I have alluded, foolishly draw this inference, — That God has elected none but those whom he foresaw would be worthy of his grace. Peter does not in deed flatter the faithful, as though every one had been elected on account of his merit; but by reminding them of the eternal counsel of God, he wholly deprives them of all worthiness. The meaning then is, that gratuitous adoption, in which our salvation consists, is inseparable from the other decree, which determines that we are to bear the cross; for no one can be an heir of heaven without being conformed to the image of the only-begotten Son of God.

That he may be, or, that he might be, the first-born , etc. Hence, that the celestial Father may in every way bear testimony to the authority and honor which he has conferred on his own Son, he will have all those whom he adopts to be the heirs of his kingdom, to be conformed to his example. Though indeed the condition of the godly is apparently various, as there is a difference between the members of the same body, there is yet a connection between every one and his own head. As then the first-born sustains the name of the family, so Christ is placed in a state of pre-eminence not only that he might excel in honor among the faithful, but also that he might include all under him himself under the common name of brotherhood.

That he might now by a clearer proof show how true it is that a conformity with the humiliating state of Christ is for our good, he adopts a graduating process, by which he teaches us, that a participation of the cross is so connected with our vocation, justification, and, in short, with our future glory, that they can by no means be separated. That none then may make this objection — that it appears to no one what lot God has appointed for him, the Apostle says, that God by his calling bears an evident testimony respecting his hidden purpose.

But this testimony is not only found in the outward preaching of the gospel, but it has also the power of the Spirit connected with it; for the elect are there spoken of, whom God not only addresses by the outward word, but whom he also inwardly draws. What Paul indeed had in view was to show that a more precious compensation is offered to us, than what ought to allow us to shun afflictions; for what is more desirable than to be reconciled to God, so that our miseries may no longer be tokens of a curse, nor lead us to ruin?

He then immediately adds, that those who are now pressed down by the cross shall be glorified; so that their sorrows and reproaches shall bring them no loss. Though glorification is not yet exhibited except in our Head, yet as we in a manner behold in him our inheritance of eternal life, his glory brings to us such assurance respecting our own glory, that our hope may be justly compared to a present possession.

We may add, that Paul, imitating the style of the Hebrew language, adopts in these verbs the past instead of the present tense. What shall we then say to these things? If God be for us, who can be against us? He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?

Qui propno Filio non pepercit, sed pro nobis omnibus tradidit, quomodo non etiam cum eo donaret nobis omnia? It is God that justifieth. Deus est qui justificat. Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us. Quis ille qui condemnet? Christus est qui mortuus est, quin potius etiam suscitatus, qui et in dextera Patris est, qui et intercedit pro nobis.

What then , etc. The subject discussed having been sufficiently proved, he now breaks out into exclamations, by which he sets forth the magnanimity with which the faithful ought to be furnished when adversities urge them to despond. We must add, that to be under sin means that we are justly condemned as sinners before God, or that we are held under the curse which is due to sin; for as righteousness brings with it absolution, so sin is followed by condemnation.

There is none that understandeth, there is none that seeketh after God. They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one. Omnes declinarunt, simul facti sunt inutiles; non est qui exerceat benignitatem, ne ad unum quidem:. Their throat is an open sepulchre: Sepulchrum apertum guttur eorum; linguis dolose egerunt: As it is written, etc.

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He has hitherto used proofs or arguments to convince men of their iniquity; he now begins to reason from authority; and it is to Christians the strongest kind of proof, when authority is derived from the only true God. And hence let ecclesiastical teachers learn what their office is; for since Paul asserts here no truth but what he confirms by the sure testimony of Scripture, much less ought such a thing to be attempted by those, who have no other commission but to preach the gospel, which they have received through Paul and others.

There is none righteous, etc. The first effect is, that there is none that understands: For as the best bond of mutual concord among us is the knowledge of God, as he is the common Father of all, he wonderfully unites us, and without him there is nothing but disunion, so inhumanity commonly follows where there is ignorance of God, as every one, when he despises others, loves and seeks his own good.

Their tongues are deceitful, and, the poison of asps is under their lips, import the same thing,. It follows, The way of peace they have not known: In short, as it is a bridle to restrain our wickedness, so when it is wanting, we feel at liberty to indulge every kind of licentiousness. And that these testimonies may not seem to any one to have been unfitly produced, let us consider each of them in connection with the passages from which they have been taken.

David says in Ps It then follows, that this evil pervaded mankind universally; for nothing is hid from the sight of God. He speaks indeed at the end of the Psalm of the redemption of Israel: In the other Psalms he speaks of the treachery of his enemies, while he was exhibiting in himself and in his descendants a type of the kingdom of Christ: Isaiah expressly mentions Israel; and therefore his charge applies with still greater force against the Gentiles.

There is no doubt but that the character of men is described in those words, in order that we may see what man is when left to himself; for Scripture testifies that all men are in this state, who are not regenerated by the grace of God. The condition of the saints would be nothing better, were not this depravity corrected in them: We may add, that though all the vices here enumerated are not found conspicuously in every individual, yet they may be justly and truly ascribed to human nature, as we have already observed on Romans 1: Now we know that what things soever the law saith, it saith to them who are under the law: Therefore by the deeds of the law there shall no flesh be justified in his sight: Quoniam ex operibus Legis non justificabitur omnis caro coram ipso; per Legem enim agnitio peccati.

Now we know, etc. And he indeed mentions those evasions which he well understood the Jews were ready to bring forward; for whatever was said in the law unfavorably of mankind, they usually applied to the Gentiles, as though they were exempt from the common condition of men, and no doubt they would have been so, had they not fallen from their own dignity. Hence, that no false conceit as to their own worthiness should be a hinderance to them, and that they might not confine to the Gentiles alone what applied to them in common with others, Paul here anticipates them, and shows, from what Scripture declares, that they were not only blended with the multitude, but that condemnation was peculiarly denounced on them.

And we indeed see the discretion of the Apostle in undertaking to refute these objections; for to whom but to the Jews had the law been given, and to whose instruction but theirs ought it to have served? Under the law He says that the Jews were those to whom the law was destined, it hence follows, that it especially regards them; and under the word law he includes also the Prophets, and so the whole of the Old Testament — That every mouth may be stopped, etc.

It is a metaphor taken from courts of law, where the accused, if he has anything to plead as a lawful defense, demands leave to speak, that he might clear himself from the things laid to his charge; but if he is convicted by his own conscience, he is silent, and without saying a word waits for his condemnation, being even already by his own silence condemned. Of the same meaning is this saying in Job The next clause contains the explanation; for his mouth is stopped, who is so fast held by the sentence of condemnation, that he can by no means escape.

According to another sense, to be silent before the Lord is to tremble at his majesty, and to stand mute, being astonished at his brightness.

Therefore by the works of the law, etc. It is a matter of doubt, even among the learned, what the works of the law mean. Some extend them to the observance of the whole law, while others confine them to the ceremonies alone. But this difficulty may be very easily removed: You hence see the reason why Paul expressly mentioned the works of the law; for it is by the law that a reward is apportioned to works.

Nor was this unknown to the schoolmen, who held it as an approved and common maxim, that works have no intrinsic worthiness, but become meritorious by covenant. And though they were mistaken, inasmuch as they saw not that works are ever polluted with vices, which deprive them of any merit, yet this principle is still true, that the reward for works depends on the free promise of the law. Wisely then and rightly does Paul speak here; for he speaks not of mere works, but distinctly and expressly refers to the keeping of the law, the subject which he is discussing.

As to those things which have been adduced by learned men in defense of this opinion, they are weaker than they might have been. They think that by mentioning circumcision, an example is propounded, which belonged to ceremonies only: It is certain that Paul had a controversy with those who inspired the people with a false confidence in ceremonies; that he might cut of this confidence, he did not confine himself to ceremonies, nor did he speak specifically of what value they were; but he included the whole law, as it is evident from those passages which are derived from that source.

Such also was the character of the disputation held at Jerusalem by the disciples. But we contend, not without reason, that Paul speaks here of the whole law; for we are abundantly supported by the thread of reasoning which he has hitherto followed and continues to follow, and there are many other passages which will not allow us to think otherwise. It is therefore a truth, which deserves to be remembered as the first in importance, — that by keeping the law no one can attain righteousness.

He had before assigned the reason, and he will repeat it presently again, and that is, that all, being to a man guilty of transgression, are condemned for unrighteousness by the law. And these two things — to be justified by works — and to be guilty of transgressions, as we shall show more at large as we proceed, are wholly inconsistent the one with the other. For by the law, etc. He reasons from what is of an opposite character, — that righteousness is not brought to us by the law, because it convinces us of sin and condemns us; for life and death proceed not from the same fountain.

And as he reasons from the contrary effect of the law, that it cannot confer righteousness on us, let us know, that the argument does not otherwise hold good, except we hold this as an inseparable and unvarying circumstance, — that by showing to man his sin, it cuts off the hope of salvation. It is indeed by itself, as it teaches us what righteousness is, the way to salvation: It is also necessary in the second place to add this, — that whosoever is found to be a sinner, is deprived of righteousness; for to devise with the sophisters a half kind of righteousness, so that works in part justify, is frivolous: Nunc autem sine Lege justitia Dei manifesto est, testimonio comprobata Legis et prophetarum;.

Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: But now without the law, etc. It is not certain for what distinct reason he calls that the righteousness of God, which we obtain by faith; whether it be, because it can alone stand before God, or because the Lord in his mercy confers it on us. As both interpretations are suitable, we contend for neither. This righteousness then, which God communicates to man, and accepts alone, and owns as righteousness, has been revealed, he says, without the law, that is without the aid of the law; and the law is to be understood as meaning works; for it is not proper to refer this to its teaching, which he immediately adduces as bearing witness to the gratuitous righteousness of faith.

Some confine it to ceremonies; but this view I shall presently show to be unsound and frigid. We ought then to know, that the merits of works are excluded. We also see that he blends not works with the mercy of God; but having taken away and wholly removed all confidence in works, he sets up mercy alone.

It is not unknown to me, that Augustine gives a different explanation; for he thinks that the righteousness of God is the grace of regeneration; and this grace he allows to be free, because God renews us, when unworthy, by his Spirit; and from this he excludes the works of the law, that is, those works, by which men of themselves endeavor, without renovation, to render God indebted to them.

Deum promereri — to oblige God. I also well know, that some new speculators proudly adduce this sentiment, as though it were at this day revealed to them. But that the Apostle includes all works without exception, even those which the Lord produces in his own people, is evident from the context. For no doubt Abraham was regenerated and led by the Spirit of God at the time when he denied that he was justified by works.

They think that these two things well agree, — that man is justified by faith through the grace of Christ, — and that he is yet justified by the works, which proceed from spiritual regeneration; for God gratuitously renews us, and we also receive his gift by faith. But Paul takes up a very different principle, — that the consciences of men will never be tranquillized until they recumb on the mercy of God alone. It hence follows, that in the righteousness of faith, no merit of works is allowed. It then appears evident, that it is but a frivolous sophistry to say, that we are justified in Christ, because we are renewed by the Spirit, inasmuch as we are the members of Christ, — that we are justified by faith, because we are united by faith to the body of Christ, — that we are justified freely, because God finds nothing in us but sin.

But we are in Christ because we are out of ourselves; and justified by faith, because we must recumb on the mercy of God alone, and on his gratuitous promises; and freely, because God reconciles us to himself by burying our sins. Still more, the conscience, by which we are disturbed on the score of works, performs its office, not for one day only, but continues to do so through life. It hence follows that we cannot remain, even to death, in a justified state, except we look to Christ only, in whom God has adopted us, and regards us now as accepted.

Hence also is their sophistry confuted, who falsely accuse us of asserting, that according to Scripture we are justified by faith only, while the exclusive word only, is nowhere to be found in Scripture. But if justification depends not either on the law, or on ourselves, why should it not be ascribed to mercy alone?

The particle now may be taken adversatively, and not with reference to time; as we often use now for but. Then the meaning is, that by the preaching of the gospel, after the appearance of Christ in the flesh, the righteousness of faith was revealed. It does not, however, hence follow, that it was hid before the coming of Christ; for a twofold manifestation is to be here noticed: He adds this, lest in the conferring of free righteousness the gospel should seem to militate against the law.

As then he has denied that the righteousness of faith needs the aid of the law, so now he asserts that it is confirmed by its testimony. If then the law affords its testimony to gratuitous righteousness, it is evident that the law was not given for this end, to teach men how to obtain righteousness by works. Hence they pervert it, who turn it to answer any purpose of this kind.

On this subject see my Institutes. Even the righteousness of God, etc. At the same time, by introducing again the name of God, he seems to make God the founder, autorem , the author, and not only the approver of the righteousness of which he speaks; as though he had said, that it flows from him alone, or that its origin is from heaven, but that it is made manifest to us in Christ.

When therefore we discuss this subject, we ought to proceed in this way: First, the question respecting our justification is to be referred, not to the judgment of men, but to the judgment of God, before whom nothing is counted righteousness, but perfect and absolute obedience to the law; which appears clear from its promises and threatenings: Secondly, it is necessary that Christ should come to our aid; who, being alone just, can render us just by transferring to us his own righteousness.

You now see how the righteousness of faith is the righteousness of Christ. When therefore we are justified, the efficient cause is the mercy of God, the meritorious is Christ, the instrumental is the word in connection with faith. Having been made partakers of Christ, we ourselves are not only just, but our works also are counted just before God, and for this reason, because whatever imperfections there may be in them, are obliterated by the blood of Christ; the promises, which are conditional, are also by the same grace fulfilled to us; for God rewards our works as perfect, inasmuch as their defects are covered by free pardon.

For the sake of amplifying, he repeats the same thing in different forms; it was, that he might more fully express what we have already heard, that faith alone is required, that the faithful are not distinguished by external marks, and that hence it matters not whether they be Gentiles or Jews. Being justified freely by his grace through the redemption that is in Christ Jesus:. Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;.

To declare, I say , at this time his righteousness: There is indeed no difference, etc. He again brings forward a reason taken from the opposite side; and hence we must notice what follows. Since we are all sinners, Paul concludes, that we are deficient in, or destitute of, the praise due to righteousness. There is then, according to what he teaches, no righteousness but what is perfect and absolute. Were there indeed such a thing as half righteousness, it would yet be necessary to deprive the sinner entirely of all glory: It is then certain, there is no righteousness where there is sin, until Christ removes the curse; and this very thing is what is said in Ga 3: The glory of God I take to mean the approbation of God, as in Joh Being justified freely, etc.

A participle is here put for a verb according to the usage of the Greek language. The meaning is, — that since there remains nothing for men, as to themselves, but to perish, being smitten by the just judgment of God, they are to be justified freely through his mercy; for Christ comes to the aid of this misery, and communicates himself to believers, so that they find in him alone all those things in which they are wanting.

With regard to the efficient cause, he says, that we are justified freely, and further, by his grace; and he thus repeats the word to show that the whole is from God, and nothing from us. Here again is fully confuted the gloss of those who make righteousness a quality; for if we are counted righteous before God, because we are redeemed by a price, we certainly derive from another what is not in us. And Paul immediately explains more clearly what this redemption is, and what is its object, which is to reconcile us to God; for he calls Christ a propitiation, or, if we prefer an allusion to an ancient type, a propitiatory.

But what he means is, that we are not otherwise just than through Christ propitiating the Father for us. But it is necessary for us to examine the words. Whom God hath set forth, etc. If the first meaning be taken, Paul refers to the gratuitous mercy of God, in having appointed Christ as our Mediator, that he might appease the Father by the sacrifice of his death: According to this view, the passage fully harmonizes with that in Joh 3:

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