Chapter 5
Chapter 5 1-2a. Therefore, being justified by faith, we have peace The closing words are for confirmation. They repeat the proposition and add an outstanding amplification about the first effect of faith, or about the real advantage which faith has. Afterward he adds on comfort full of the strongest emotions, which must always be kept in sight and applied to bodily and spiritual afflictions.
But I return to the beginning of the closing words: *'Having been justified by faith we have peace with God through Jesus, our Lord.'" The meaning is that we are reconciled by faith, and being reconciled, we from then on by the same faith please God and have pacified consciences, not on account of fulfillment of the Law, but on account of Christ.
This statement must first of all be opposed to the imagination of the scholastics, who suppose that the regenerate are thereafter righteous on account of the fulfillment of the Law, and, as they themselves say, the virtues and works of the regenerate merit eternal life because they are worthy de condigno. Thus they destroy faith and imagine that the regenerate thereafter have no need of Christ, the mediator. This is to bury Christ once more.
Second, this statement should be used to teach and comfort pious consciences which acknowledge their weakness in order that they may be recalled to Christ, the mediator, and may learn that they are accounted righteous by faith on account of Christ—not on account of their own beginning and imperfect obedience, but by faith on account of Christ.
Third, the testimony about justification should again be noted. For here he says expressly that we are justified by faith.
Fourth, Origen twists this passage to refer to peace before men and the duties of love, spoiling the reading. We have peace, that is, we have peaceful morals toward others. This meaning is simply unsuitable here. For Paul says clearly, "'We have peace with God."' He therefore talks about peace, that is, consolation of the conscience with God or liberation from fears. Therefore the meaning is: God is no longer angry with us. And we in turn have quiet consciences, freed from the terrors of sin and death.
Here it should be noted that the first and most characteristic effect of faith is to give a person a pacified or tranquil conscience, set free from the terrors of sin and death. This comfort is a return to life, of which the Scripture
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speaks when it teaches that we are brought to life: That a righteous person will live by his faith [Rom. 1:16]. Now if we are set free from terrors by faith, there must necessarily be fears and repentance in the godly.
Fifth, this passage teaches that the opinion which commands to be in doubt about the remission of sins is false, because this text says ''We have peace.'" A conscience that doubts by no means has peace. Therefore, it is necessary that minds be raised up against doubting.
Sixth, this passage teaches that the imagination is false which separates the remission of guilt from the remission of eternal punishment. For since we are brought to life by the remission of guilt and find peace, that is, we are freed from the terrors of sin and eternal death, at the same time that the guilt is remitted there must also be remission of eternal punishment, and that eternal punishment is not remitted because of payment in purgatory.
Moreover, the remission of guilt and the remission of temporal punishments in this life should be distinguished. There is peace and comfort for the conscience in the godly, even if they are oppressed externally by bodily afflictions, as David retains faith and peace of conscience even when he was driven into exile [2 Samuel 15-19].
Seventh, from here on the argument about justification should be taken from its effect. We receive remission and are justified only by that thing which makes our consciences at peace before God. They are rendered at peace by faith alone; therefore, we receive forgiveness and justification by faith alone.
The major premise is clear because justification 1s bringing to life. The minor premise in this passage is Paul's own: "'By faith we have peace,"' and it can be explained from what has gone before. If faith rested in part on mercy and in part on worthiness, it would become uncertain; it would be cast out.
For the exclusive word excludes worthiness. It does not teach that there need not exist in us newness, repentance, or contrition.
Eighth, it is a noteworthy passage because it says: "'Through whom we have access by faith.'' It teaches about the mediator, and teaches how the mediator should be accepted, and what faith is, namely, that sins are remitted on account of Christ, the mediator. The Law does not do this, neither can one be pleasing except on account of Christ.
He also refutes the opinion of the monks who, although they say that Christ is the mediator, nevertheless say nothing about faith by which the mediator must be apprehended for the remission of sins. They only say that sins are remitted on account of contrition, or of other works. They do not teach that it is necessary to have faith, that is, confidence which states that sins are remitted to us gratis, on account of Christ, the mediator. As he has said about above [3:25], ''Whom he made the propitiator through faith,'" in
Commentary on Romans order that we may know that the benefit of the mediator is applied to us by faith.
This passage must be noted. in order that it may be opposed to the hypocritical opinions which, although they appear to speak about the mediator, nevertheless in fact take away the mediator because they do not teach about this faith. Faith is trust which applies the benefit of the mediator to ourselves or which rests on the mediator, and which declares that sins are remitted to us gratis for his sake, etc.
Ninth, again there is a testimony here that faith signifies trust in the mediator, or trust which apprehends grace, that is, mercy, because the passage says: ''By faith we have access into this grace.'' These things cannot be understood about knowledge of history, but about trust that lays hold of grace, that is, gratuitous mercy—the remission of sins and imputation of righteousness. For that is what ''by grace'' here really means.
2b. We glory in the hope of the glory of God In the closing words he has repeated the chief proposition about justification, and reminds us that even as we have been justified by faith, the saints should thereafter declare that they are righteous by faith, not on account of their own worthiness.
Now the question could be asked: Of what kind is that righteousness and liberation from sin, since sin still clings to us and we are subject to death, yes, and are oppressed by all calamities? What have believers acquired that all other people do not have? Many ridiculed the Christians when they proclaimed liberation from sin and death, although no kind of person was more beset by calamities. Yes, also the consciences of saints grieve when they acknowledge their infirmity and fight with doubt, questioning whether they please God since they are so weak. This is not a trivial temptation. Although faith ought to depend on the Word and declare that God is certainly propitious on account of Christ, our infirmity attempts to grasp this with the eyes and senses. This is why the Anabaptists revile the doctrine of faith and say that other heavenly enlightenments are to be sought. And there are others who dream that they already possess glory, that is, perfect obedience, and that they please God because they satisfy the Law and are without sin.
Therefore Paul does both: he comforts the saints who acknowledge their infirmity, and he exhorts them to glory—but in hope—and to declare that they have glory, that is, newness and eternal life, which, although it has not yet been revealed, is certain for us. Therefore, consciences ought to be calm and not doubt or despair, although they still feel their infirmity. He commands that they should glory in hope, that is, they should not think that they already have perfect newness, nor ought they to seek other enlightenment, but should
* Romans 5 1S: remain with the Word. They should declare that they are pleasing by faith on account of Christ, and that this newness is not yet perfect since sin still clings in us.
The meaning is this: although the world and our reason judge that we do not have glory, that is, liberation from sin and from death, we still glory, that is, we conclude that we have that glory with which God will glorify us, but as something hoped for. Now we hold this by faith, but this hope is nevertheless certain; it does not deceive. In the same manner he says to the Galatians [5:5]: 'For through the Spirit, by faith, we wait for the hope of righteousness,'" that is, although we are still unclean, we are pleasing by faith and await perfect newness. Thus he teaches here that the saints do not yet have perfect newness but still are pleasing by faith, and glory in hope, that is, by faith they have a new nature, eternal life, new wisdom, and new righteousness.
3a. Not only this, but we glory also He adds a correction. Yes, we have glory in reality, not only glory hoped for, but present. What is it? Afflictions!
He opposes this needed comfort to the judgments of the world and of reason. The world sees that we are afflicted, as though forsaken and rejected by God, and by this offense it is scared off from the Gospel. Also, reason itself judges according to the law that afflictions are curses, that is, evils and signs of the wrath of God. Paul on the contrary teaches us that afflictions are not signs of the wrath of God, but signs of the goodwill of God.
Therefore, the meaning is: We glory in afflictions, that is, we conclude that afflictions are good things, not disgraceful things, not curses, not signs of wrath and rejection. We conclude that bearing up under them is a good work, and an act of worship pleasing to God not on account of one's own worthiness or perfection, but because the person has already been accepted by faith, as we have said elsewhere about the obedience which has begun.
The meaning is: We have a twofold glory. The first is the chiet one, but until now it is one hoped for: the new nature and eternal life. This glory we possess for now in hope. The second glory we have at present: afflictions.
For although the world judges afflictions to be signs of God's wrath nevertheless we know them to be signs of the goodwill of God, and obedience in afflictions is a new act of worship of God.
3b. Knowing that affliction produces patience Earlier he had said that afflictions are our present glory, because until we die this life is a constant battle, and the flesh has been subjected to afflictions in order that the remnants of sin may be mortified. The law judges
Commentary on Romans these mortifications to be curses and signs of wrath. But the Gospel, on the contrary, teaches that they are transformed into another shape, namely, that they are signs of the goodwill of God. Therefore he now speaks of the comfort in this statement, and preaches about the purpose and use of afflictions.
Paul connects a series of steps. Afflictions produce patience, patience approval, approval hope, etc. To sum it up, these words want to say that afflictions are exercises of faith or hope, and that God requires obedience and faith or hope in afflictions. Therefore they are not signs of wrath. That is the sum and substance of this statement, but before we treat the individual words, the teaching about afflictions must first be considered. There are four precepts which one must know about afflictions.
1. First, that it must be declared that we are not afflicted by chance, but according to the sure counsel and permission of God.
2. Second, it must not only be declared that afflictions happen according to the plan of God, but one must also add that God punishes not in order to destroy, but that he may recall us to repentance, or that he may exercise our faith. Afflictions are not signs of wrath, but of the goodwill of God, according to the statement: "*I do not want the death of the sinner' [Ezek. 33:11]. And it is profitable in these precepts to have before our eyes as many testimonies as possible.
3. The third precept is that God requires obedience in afflictions, and ill will and impatience are sin. God chiefly subjects the church to afflictions, and this obedience is to be rendered for God's sake.
4. Fourth, it is not sufficient that there be obedience. More is required: faith and invocation, by which we seek and expect help, according to the command [Ps. 50:15]: ''Call upon me in the days of trouble."'
These four precepts must be held fast in all afflictions. Pondering these leads to true Christian patience, which differs from philosophical patience.
For philosophical patience is obedience in the sight of reason in enduring adverse matters from some honorable cause. But Christian patience is obedience which is rendered for the sake of God, and which is accompanied by faith or hope and expectation of help. I have stated these things (though briefly) because from them the meaning of Paul can be understood more easily. Now
I return to the text.
'Affliction produces patience.' These words should not be understood only after the manner of the Law, that obedience is required in afflictions, but also as comfort. For when God demands patience and hope, it is clear that the afflictions are not signs of wrath, but exercises. God wants to exercise our obedience and faith. For according to the judgment of the Law or of reason, affliction does not produce patience, but indignation, as our weak nature murmurs against God and is angry that this weak nature is burdened
Romans 5 ea with such great calamities. It flees from them as much as it can. But according to the judgment of the Gospel, affliction produces patience, since the mind recognizes that they are signs of the goodwill of God, and that faith and invocation are to be excited in these exercises.
4a. Patience [produces] approval This means that the exercise or test arouses faith in order that it may not be idle, not feigned, but true, that it may not languish, etc. For Peter says
[1 Pet. 1:7]: *'After your faith has been tested, if it is found to praise,'' that is, after it has been exercised in order that it may be true and not feigned.
The purpose of afflictions is described here, as if he said. Afflictions are not a sign of wrath because they are tests, that is, exercises in which faith is aroused and strengthéned. We experience true comfort and a real struggle.
As Isaiah says: "'Their cry in difficulty is for them your discipline.'' Because in idleness and pleasure there is no struggle of faith, it languishes and is extinguished; likewise, there is no earnest invocation, etc.
4b. Approval [produces] hope This means that in this exercise, faith and hope are aroused and strengthened. For although faith and hope are related impulses and are not separated from each other, there is some difference. Faith is confidence by which we at present accept forgiveness of sins and declare that we have a gracious God.
We are comforted at present by this mercy; its object also is God, apprehended in the Word by which the remission is bestowed. But hope is the expectation of future deliverance. It speaks not only about present mercy, but also about a future event.
These impulses, he says, increase in that exercise, and patience does not consider itself as merit on which hope depends, but considers itself an occasion for its exercise. For faith and hope are there when in affliction they fight against doubt and despair. Neither does patience come before hope, but Paul wants there to be hope in that struggle. That struggle is patience, obeying
God and expecting liberation. And faith and hope depend on the gratuitous promise, otherwise they would become uncertain.
5a. Moreover, hope does not make ashamed The expression is Hebraic. Hope does not confound, that is, it does not deceive the one who hopes. That is the true interpretation of the verb confundere, ''to deceive,'' as elsewhere [Is. 28:16; 49:23]: "*No one hoped and was confounded,'' that is, deceived. There is a statement similar to this one which will be examined in the ninth chapter [v. 33]: "'Everyone who believes in God will not be confounded."
Commentary on Romans But someone may say: ''Why is faith not deceived? What if we are unworthy?''? The godly must be reminded that this objection is an intensification of the struggle about faith and hope, namely, whether God wants to save the unworthy. Here the exclusive word must be held fast—that God wants to save us gratis on account of Christ, although we are unworthy. And finally the topics of faith and hope help consciences when these exclusives are understood in them.
It should also be considered that with respect to the remission of sins and to eternal life, there is the express commandment of God that we should believe the remission and hope for life eternal. We should ask and hope for this without any condition. But liberation from bodily afflictions should be asked with the condition ''if it pleases God."'
5b. Because the love of God has been poured out The reason for the conclusion seems obscure. Hope does not confound, because the love of God has been poured out. The conclusion would seem less obscure if he said: "'Hope does not confound, because the promise is sure and valid.'' This reason is taken from the nearby efficient cause, namely, from the nearest object, and in fact it says this, but adds something. For the meaning is: ''Hope does not confound, because God certainly loves us. And we lay hold of this love, even when faith, by which the Holy Spirit is efficacious, is dying. The reason for hope is that God loves us. But this love is not apprehended except through the Word.
The love of God in this passage signifies the love with which God loves us. This is the simplest and least intricate interpretation, and it is useful for consciences. Hope does not confound, because the promise is sure and valid in which we apprehend the love of God toward us.
This is the plain meaning, and it contains a very weighty teaching about the impulses of faith and hope: what the struggles are in which the conscience is raised up and declares that we are loved by God. This is the highest and most difficult article. The mind cannot retain it without a great struggle, because that is the very message of the Gospel—that God loves us because of Christ, although we are unworthy and unclean. The Son, who is in the bosom of the Father, revealed this message. But human hearts are so pressed down by mistrust that they not only do not see this will of the Father, but also shrink back greatly from this voice.
Let us learn here what kind of impulses faith and hope are. They lift up minds with this comfort they can declare that we are loved by God. The statement below teaches the same thing: ''You have received the Spirit by which we cry 'Abba, Father'
'' [Rom. 8:15].
Second, it also should be noted that these impulses—faith and hope—
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arise from the Holy Spirit. The monks turn this statement upside down and patch on the reason for the conclusion of hope as the cause in this way: ''Hope does not disappoint because we have love, that is, because we love God."'
Thus they argue from merit; when merit has been paid as the price, the result follows.
This interpretation is foreign to the meaning intended by Paul, and the conscience would be upset if it judged that one would have to build his hope on merit. The promise would become conditional and uncertain. The cause for hope is not some quality in us. One must know that the cause for hope is the gratuitous promise which shows the benefit of Christ, and the love of God toward us because of Christ; therefore, the interpretation of the monks must be repudiated.
As for the rest, i? one adds on thus: *'Hope does not deceive, because we have the Holy Spirit as the guarantee,' that connection does not displease me, and the subject is from the order of the effects of the promise, and from the auxiliary cause, as if he said: ''We already have the beginning and first fruits of eternal life, namely, the Holy Spirit, who also comforts us and helps us, and is the pledge of future glorification.'
But here one must know that we are not to look at some quality in ourselves, but comfort is to be sought in the Word. For the Holy Spirit finally works through the Word; he does not come before the Word. He is with us and helps us in this way—that we may lay hold of the love of God and sustain ourselves by means of the Word. This interpretation agrees with the first. For the meaning is: ''Hope does not deceive, because when we lay hold of the Word, the Holy Spirit at the same time works and helps us to apprehend in the Word the love of God toward us. One can more clearly add on this: '"'hope does not deceive because God loves us, and you have already laid hold of this through the Holy Spirit; you have declared certainly that he loves you, which is the basis for the hope that he will do you good.'' The argument proceeds from the causes, because knowing that he loves is the cause for hoping.
This statement again reminds us that faith signifies trust in mercy, because Paul says in effect: **Through the Holy Spirit you have laid hold of the love of God; that is, that God loves you."' Therefore faith is confidence that God loves us; faith is to apprehend this. Thus the passage reminds us that those who command us to be in doubt about the forgiveness of sins are not teaching correctly.
6. For Christ, when we were still weak An amplification follows which gathers the signs and testimonies that God loves us, namely, this highest and unspeakable benefit he gave his Son
Commentary on Romans for us, and indeed wanted Him to be a certain guarantee of his true and unchangeable love.
7a. Scarcely for a righteous man will anyone die He amplifies this love by putting together two things. "'Scarcely for a righteous person will anyone die,'' that is, even when we must die we meet death unwillingly. A thief dies unwillingly, although by law he ought to die.
Understand Paul's phrase ''for a righteous person'' as meaning when the cause is righteous or owed.
7b. For a good person someone may dare to die '
The other connection is: ''For a good person someone may dare to die.'
We risk dangers for something good and pleasant, incited by desire or by the thought that something is useful, for instance, for the defense of a spouse or children, for honor, or when a brave man meets death, etc.
He argues from these two propositions and amplifies the love of God and Christ from the combination of causes.
If anyone bestows a benefit, especially if life depends on it, although he neither owes it nor is moved by some personal desire, this must necessarily be the result of a great and powerful love. Even those who owe the legal penalties die unwillingly, and others who go to meet death are motivated by some opinion that this is useful. Christ died for us although he did not owe it to us and was not motivated by any usefulness to himself. Therefore there must be an immense and unspeakable power of love toward us.
8-10. But God commends his love to us Afterward he amplifies it on the basis of the minor premise: If he died for the unrighteous how much more will he save the righteous. This comfort is necessary for those who, although they are sanctified, but still see that they still have the remnants of sin and are subject to terrors and fears. Likewise, they are overwhelmed by the roughest and most dreadful calamities, and are struggling against mistrust, desperation, etc. These have need of this teaching and comfort. Although they are unworthy and impure, they are pleasing by faith gratis, because of Christ, as I have said above [on 5:1]: ''Being justified by faith we have peace." Likewise: "*By faith we have access to this grace in which we stand"' [5:2]. Likewise: ''Then the death and resurrection of Christ are the pledge that God wants to set us free'' [cf. 5:10].
11. Glorying in God through Jesus, our Lord This bit has been added for a particular purpose and emphasis: ''Glorying in God through our Lord Jesus Christ.'' For he is again inculcating the teaching
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which is most necessary for everyone, namely, how the conscience may be rendered certain. For especially in true afflictions, our unworthiness cries out against us. We question whether we are really being heard, whether God certainly wants to bestow the things which are promised in the Gospel, etc.
To these doubts Paul opposes this little statement: ''Glorying in God ...
' For to glory is to think that we have glory, that is, righteousness, wisdom, etc., a conscience which declares truly and with certainty that we are pleasing to God.
But he adds: **Glorying in God through our Lord Jesus Christ.'' Here he teaches about the cause of this glory and certainty, as though he said: ''We do not glory—we do not please—on account of our own worthiness, but we glory in God, that is, we believe that we have glory and are righteous through the mercy of God because of Christ.'' In sum, he teaches that the regenerate declare that they are certainly pleasing on account of Christ, gratis, not on account of their own worthiness or fulfillment of the Law, as he also says to the Corinthians [1 Cor. 1:29]: *'In order that no flesh may glory before him."'
Likewise [1 Cor. 1:31]: 'Let him who glories glory in the Lord,'' that is, let him declare that he pleases God on account of God's promise, not on account of our worthiness.
This statement must always be kept in view so that Christ may be given his honor, since he is always the mediator, and so that we may know our own unworthiness! and nevertheless so that the conscience may have firm comfort. It is a commandment of God that we should believe that we have remission of sins and are pleasing and are heard on account of Christ.
What he says above, ''we glory in afflictions,' is said elsewhere about the obedience which has been begun. It is not glory, that is, righteousness which can be opposed to the judgment of God. Nothing defective is permitted before God, but on account of him we are righteous and have the forgiveness of sins. Therefore, this judgment remains firm: ''Let him who glories, glory in the Lord'' [1 Cor. 1:31; 2 Cor. 10:17]. After we are reconciled by faith, we resolve to be pleasing through mercy on account of Christ. Then the beginning and imperfect obedience follows which results in worship and praise. This is not opposed by God's judgment, but God approves of it because we have been made sons.
The Solution Follows 12a. Therefore, as through one man The earlier part of the Epistle is a comparison of opposites. For a proposition had been set down and strengthened with arguments. Now there fol- | The text has dignitatem, but the context appears to call for indignitatem, unworthiness.
Commentary on Romans lows, as it were, a new book. For here no argumentation is undertaken, but a certain solution of the individual parts of which mention was made above.
For the earlier disputation contains these propositions: '*All men are under sin'? [3:9]. Likewise: ''Men are not justified by the Law, because no one satisfies the Law [3:20]. Likewise: ''We are accounted righteous by faith, on account of Christ, through grace'' [3:22]. In these propositions there are individual members: sin, law, and grace.
Now this analysis is both customary and useful in teaching, as when a physician discusses whether veins, arteries, and nerves are born from the heart. Surely there is need that the unlearned be taught how veins, nerves, and arteries differ. Such a description of parts is called analysis.
1. Veins carry nutritious blood and have thin garments. The arteries carry the purest blood and the vital spirit. The nerves are the finest threads, which carry the animal spirit; they are the instruments of the senses. The veins have their origin in the liver, because the liver is the source of the blood. The arteries originate in the heart. Sleep was given because there is need for repose.
2. During repose the whole body is watered and moistened.
3. Because warmth must be recalled to the inside in order to generate breath in the heart, the outside becomes colder during sleep? and the inside warmer. After sleep, bodies become more lively and fit for doing all kinds of things. The nerves originate in the brain.
Thus also Paul, after that argument, returns to the proposition and picks out the individual members, explains them, and compares them with one another. This comparison brings much light to the earlier propositions because definitions and causes are the source of all kinds of transactions. First he speaks here of sin; then about the Law; and third, about grace. These are the chief topics of the Christian doctrine which need to be found in the church, which all need to know.
Paul does not distinguish between the terms original sin and actual sin, because he embraces the root and its fruits, although he is actually speaking about the propagation of original sin. Meanwhile, he also makes a distinction, as when he names sin and the fruit of sin. However, there was need in the church of a new term for avoiding ambiguities.
Concerning Original Sin What is original sin? Original sin is guilt or imputation. On account of the fall of Adam, all who are propagated according to nature are guilty because of it. It is also the corruption of human nature which followed the fall of > The text of CR has swmmo. The context clearly calls for somno, *'during sleep,'' which is the reading of our 1540 edition.
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Adam. Because of it human nature is not able truly to obey the law of God, but has defects and lust against the Law of God.
The popular definition of Anselm says precisely the same thing as ours, as he also explains it at length, although popularly only a few words taken from it are recited, namely, **Original sin is the lack of original righteousness which ought to be in man."' For original righteousness was to be not only acceptance, but also wholeness of man's powers, or rectitude, which would have rendered perfect obedience to the Law of God. Neither would there have been doubt in the minds of men about the will of God, and lack of fear, trust, and love of God. But there would have been born in the minds or created together with them a light, and a firm knowledge about God, and inclinations in agreement with the Law of God. Now, on the contrary, the nature of man is guilty and corrupt. From this antithesis the definition can easily be understood.
Why are there disagreements about original sin? Because people do not see the uncleanness of the heart, namely these sins: doubt about God; lack of the fear God, trust, and love; and harboring dreadful impulses agains the Law of God. They do not see these vices, much less the fact that they are sins. Therefore the ungodly imagine that original sin is nothing.
Then they patch on philosophical statements, saying that nature is good or that nothing is sin unless it is done voluntarily. In their place these things are rightly said, but they are not to be twisted to apply to original sin. Therefore darkness and blindness in human minds is the reason many either minimize original sin or deny it entirely, and then smartly corrupt the Scripture and escape it, as Pelagius and many others did. Minds must be fortified against such sophistries with true and firm testimonies.
The Original Cause of Sin The original cause of sin is the devil, and the will of our first parents which, although it was free, turned away from the Word of God and did not retain obedience toward God. Therefore Adam became guilty and made his descendants guilty, deprived of the integrity of the gifts of nature which God had added to nature. Then he procreated such persons as he himself was. The guilty and corrupt nature is propagated.
The Effects The Scholastics said concupiscence is not sin but only a punishment, and they called it ''the tinder.'' We say that concupiscence is both a punishment in guilty nature and a sin.
The second punishment is death, and all the calamities of humankind.
The third punishment is that this infirm nature has been subjected to the
Commentary on Romans tyranny of the devil, who is eager to destroy with bodily ills and terrors and drive men to sins of all kinds—to blasphemies, heresies, unbridled lusts, and other sins.
The philosophers wondered from where in the outstanding nature of humankind so great a number not only of calamities, but also of crimes might come, although it is indeed according to nature to do right. However, only the Christian doctrine shows the cause, namely, original sin.
Since such dreadful effects and punishments followed, original sin dare not be minimized. But so great is the darkness of minds that we not only do not see sin and the wrath of God, but do not even understand the greatness of the disasters. Therefore, some teachers also either publicly were indifferent to or minimized original sin. However, the Scripture reveals this sin to us in order that having been humbled, we may seek grace and may acknowledge the benefits of Christ, as John says: "'For this the Son of God appeared, that he might destroy the works of the devil" [1 John 3:8].
12b. Sin came into the world That Paul is speaking of original sin is clear, because he speaks about the sin of Adam, on account of which all men are guilty, as he says a little later: ''Because all have sinned,"' that is, are guilty; Likewise: '*Through the transgression of one, condemnation came upon all'' [5:18]. Likewise: *'On account of the disobedience* of one the others are sinners'' [5:19]. Now if there were only actual transgressions, then everyone would be guilty only of his own transgression. But Paul here testifies that all are guilty on account of one, Adam. Therefore there is another sin beside actual sin, etc.
13a. For until the Law, sin was in the world He wants to say not only that there was sin in the world before the Law was promulgated, but he also adds this: Sin has not been destroyed by the Law. Therefore this statement should be understood as including: **Until the Law, sin was in the world,"' that is, also since the law of Moses was given, sin nevertheless remained. Thus he reminds us briefly that sin and death are not taken away by the Law because the outward righteousness of the Law does not liberate from sin, neither is it the beginning of eternal life, but only a certain outward bodily discipline. And when the conscience is troubled and seeks justification in the Law, then the Law has its chief effect. It accuses and casts consciences into terrors and despair. This is what Paul wants to say when he adds:
* The text has propter obedientiam. However the context clearly calls for propter inobedientiam, *'on account of the disobedience,"' which is the reading of our 1540 edition.
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13b. But sin is not reckoned where there is no Law That is, where there is no Law, sin is not acknowledged, is not rebuked.
Paul is speaking of the judgment of our conscience. Therefore the Law was given in order that the conscience may acknowledge sin, be rebuked, and be terrified, as he says above: *'By the Law is the knowledge of sin'' [3:20].
Afterward, however, he will speak more fully about the uses of the Law; for at this time he only touches on it briefly, in passing, as it were. However this follows:
14a. Death reigned from Adam until Moses By this statement the above words are explained. As he said before that sin was there until the-Law came, and that it had not even been abolished by the Law, so he says here that sin reigned from Adam until Moses, and that it has not even been abolished by the Law. However he adds:
14b. Death reigned also in those who have not sinned after the likeness of the transgression of Adam
That is, that also infants are subjected to death, although they do not have actual sins. For Paul calls actual sin transgression. He says this in order to confirm the first proposition, that all are guilty. For if also infants are subjected to death, therefore they have some sin, because death came into the world through sin. There is therefore another kind of sin besides actual sin.
14c. Who is a type of the coming One Until now he has been speaking of original sin, that this human nature is guilty and corrupt. Therefore, it is not just by the Law or by works, but there remain in human nature corruption, blindness, concupiscence, and horrible attacks against the Law of God. Therefore there is need of some other righteousness, namely, the grace of Christ. He now begins to discourse about this: ''Who is (he says) a type of the One who is to come."'
15a. Concerning grace As above he spoke about sin, about the cause of sin, about its propagation and effect, so he now teaches about grace, about the cause, the propagation, and the effect of grace, in order that he may teach that sin is taken away through grace.
He links together grace and the gift through grace. The word grace signifies gratuitous mercy. Here it most truly signifies forgiveness of sins and gratuitous acceptance, which comes about through Christ. The gift through
Commentary on Romans grace signifies the giving of the Holy Spirit, who begins the new and eternal life in the minds, and excites new impulses.
First he compares Adam and Christ. This comparison powerfully illustrates both parts. It explains the manner of the merit, what each merited for others. Adam merited guilt for others; Christ merited reconciliation for others.
This comparison clearly refutes our adversaries who imagine that people are righteous by their own worthiness. For here he says clearly: As others are guilty because of Adam, so others are righteous because of Christ. This statement is repeated frequently. He is speaking of this kind of merit when he says Adam is a type of Christ, namely, so far as this is concerned, that each merited for others. For in a comparison it is not necessary that all things should be similar.
Paul himself adds a correction in order to remind that there are many dissimilar things in this comparison, for he says: **But the gift is not like the transgression,'' that is, there are many dissimilar things in this comparison of transgression and gift.
To begin with, the matters are very different: guilt or sin, and forgiveness or grace, eternal death and eternal life. By Adam there is propagated guilty nature, sinful and subject to death, and it is propagated by fleshly generation.
Contrarily, by Christ there is given reconciliation. This is not propagated by fleshly generation, but is accepted by faith. As is written in John | [:12]:
'*He gave them power to become sons of God, to those who believed.
Likewise John 4 [3:3]: ''Unless a person is born again...
This dissimilarity of propagation must be diligently observed on account of the Anabaptists who here mingle together a prodigious amount of idle talk.
Some simply take away original sin altogether; others imagine that after the resurrection of Christ no one is born with original sin. The passages cited from John fortify us against these fanatical opinions. But see how great is the madness of the Anabaptists! If there were no original sin, all men would live without sin and without death. Since this is clearly false, it is necessary that the cause remain, namely, original sin.
The third dissimilarity which Paul also treats and enlarges upon here in the text must be diligently considered: Grace overcomes sin. This dissimilarity should be diligently inculcated; for if sin and grace had equal power, how would grace save, particularly since sin is felt more? Thus the benefit of the Gospel would be nothing; there would be no firm comfort.
Therefore this dissimilarity must be clearly shown, as Paul says later, that grace overcomes sin. However, it overcomes it doubly, by imputation and by its effect. It overcomes by imputation, because God accounts those who lay hold of grace to be righteous, although in fact they still have the remnants of sin. Thereafter, it also overcomes it in effect, because in them,
Romans 5 LSy7 although they are weak, there are new impulses which resist sin. Likewise these persons, although in this life they were weak, are nevertheless resurrected to eternal life. It is necessary that these things be known in order that the benefit of Christ may be understood and so firm comfort may be retained.
And Paul himself thereafter discusses and magnifies this dissimilarity.
15b. For if by the transgression of one He repeats the comparison in clear words: As on account of the transgression of one others became guilty, along the same line, others were reconciled to God and became accepted by God on account of One, Christ. This comparison shows clearly that we are reconciled to God and are accepted not by our own merit, but byethat of another.
Here Paul joins together two things: grace and a gift through grace. Grace signifies gratuitous acceptance because of Christ, that is, gratuitous remission of sins, and gratuitous imputation of righteousness because of Christ. The gift through grace signifies the giving of the Holy Spirit and eternal life. In the remission of sins the Gospel at the same time offers the Holy Spirit, which we accept by faith when hearts are raised up and find comfort through the Word. This is the benefit of the new testament or of the Gospel, given because of Christ: the forgiveness of sins, the imputation of righteousness, the gift of the Holy Spirit, and eternal life.
[Some say,] '*We are righteous by grace; grace is our love, etc., therefore we are righteous by our love.'' I answer to the minor premise: Even if for the time being the word grace is understood in this way, it is done improperly, since grace signifies forgiveness of sins.
[Some say,] "'We are righteous by righteousness; righteousness is a quality of ours; therefore we are justified by a quality of our own.'' I answer to the minor premise: Righteousness in these discussions signifies acceptance, and to be righteous is to be accepted.
[Some say,] ''Righteousness is located in the will; faith 1s in the intellect, therefore we cannot be righteous by faith.'' | answer: The righteousness which is our quality is located in the will. But righteousness, that is, acceptance, is a restoration, not something inherent in anyone. Finally faith, insofar as it is a will that accepts, is not only in the intellect, but also in the will.
The Scholastic teachers generally understand grace as a quality in us, and they call it charity. Thereafter, when it is said that we are righteous through grace, they imagine that men are righteous on account of a quality of their own, namely, on account of charity, that is, the new obedience. Thus they do not teach that one should apprehend Christ, the mediator, and they leave consciences in doubt. Finally, to teach in such a way that one must
Commentary on Romans think that we are righteous because of a quality in ourselves is a doctrine of the Law, and is fraught with much that is harmful.
Therefore ''by grace'' should: be understood relationally, as gratuitous acceptance, so that ''we are righteous through grace"' is the same as "'we are accepted by God, God accepting us gratis on account of Christ'' according to the promise, in which this grace, that is, acceptance, is set before us. And the conscience declares that we are righteous, that is, accepted, because of Christ. It does not look to our own worthiness, but to the Word or promise, and according to that it speaks about the will of God toward us, and thus apprehends Christ, the mediator. When this happens, the Holy Spirit is given and new impulses come into being in us.
Therefore, let both be held, both that new impulses must come into being in us, and that the conscience should look outside of ourselves on Christ the mediator and declare that we are righteous for his sake, that is, accepted.
This is what it means to say that men are righteous through grace, namely, that they are righteous, that is, accepted gratis for Christ's sake, God accepting them. So also this should be understood: *"We are righteous by faith,'' that is, correlatively we are righteous because of Christ, who must be apprehended by faith. In this way the conscience learns to look at the Word and has firm comfort because that grace, that is, that will of God which accepts because of Christ, is set before us in the Word. It must also be known that the Holy
Spirit works when we lay hold of this Word. So much about the word grace.
Paul adds: ''The gift through grace, which is Christ's."' For he teaches that the gift, that is, the Holy Spirit and eternal life, is given because of Christ, as 1s written elsewhere [John 1:16]: *"Grace for grace,'' that is, we are pleasing not for our own sake, but because the Son pleases. Likewise to the Ephesians
[1:6]: "'He accepts us in his beloved Son."'
16. And not as through one sin The language in the text can be satisfactorily explained in this way: And the case of the gift is not like the case of sin, which destroyed men through the one who sinned. Paul adds this statement most prudently and necessarily to show the dissimilarity of the reign of sin and the reign of grace. He teaches that the dissimilarity is that grace is more fruitful and more powerful than sin. This dissimilarity needs to be set forth. For if sin and grace had equal power, how would we be saved if sin damned equally? The conscience must know that grace is more powerful, first, because it does away with sin through the forgiveness of sins and the imputation of righteousness, by which imputation we are accepted, although sin and infirmity clings in us. Also, the effect is more powerful because it resists sin and the devil, and brings new and eternal life.
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The godly should diligently consider this superiority of grace in order that they may oppose it to the magnitude of their sin and to their present weakness. No sin, no matter how great, ought to be considered greater than grace. Likewise, although the saints are still weak, they should know that grace is more fruitful.
Paul exaggerates this dissimilarity and adds: ''Judgment from one [resulted] in condemnation,'' that is, the one sin of Adam brought universal condemnation to posterity. Moreover, grace abolished many sins, that is, both original and actual, both the roots and the fruits, etc. For this reason they are pleasing because of Christ.
17-21. As death reigned through the transgression of one, through One As before he compared sin and grace, so now he compares their effects: death and life. However, the emphasis is in the word reigned. Death remains in those who are sanctified, but it does not reign in them. Those who are sanctified overcome the terrors of sin and death by faith. Likewise, they are set free from eternal death. Likewise they have comfort in human calamities.
For by the term death also the other calamities of the human race should be understood. Therefore, he says expressly here ''Death reigned," that is, the ungodly succumb to the terrors of sin and death. They are not set free from eternal death. They do not have comfort in great afflictions, as Saul and Cato inflict death on themselves.
Also this emphasis should be considered: *"'How much more will those who receive the excellence of the grace.
'' He is pressing the dissimilarity of which it was said above, "grace 1s more powerful than sin''; I have reminded above how important it is that this be inculcated.
Then follows a repetition of the comparison, in which the above statements are inculcated in nearly the same words. This article about original sin must be noted first. For because he says clearly that by the transgression of one all have been condemned, then others must be guilty and condemned not only on account of their own crime, but of that of another, namely, Adam.
Therefore there is some original sin.
He says that righteousness came upon all men on account of the righteousness of one. This should be understood about the promise or about the Word which offers grace universally to all, even though not all accept it.
[Some say,] ''Not all are saved, so grace did not come to all."' | answer:
The promises are universal. As far as the will of God is concerned, he wants all men to be saved. We ought not to inquire about other things. Each proclamation, that of repentance and of grace, is universal.
Commentary on Romans What Is Grace?
Grace is remission of sins and imputation of righteousness, or acceptance which is made gratis by God for Christ's sake. And joined to this acceptance is the gift of the Holy Spirit and eternal life.
The Causes The efficient cause is the will of God, which wanted Christ to become the sacrificial victim for us, and in this way to take pity on us for his sake, not on account of any worthiness of ours.
In What Way Does Grace Touch Us?
The Word of God is the instrument, and this must be accepted by faith.
For when hearts receive comfort from the promise which has been revealed in the Gospel, they declare that they truly receive the things which the Gospel promises, namely, remission of sins, the imputation of righteousness, and the Holy Spirit, because God is truthful and wants this glory of truthfulness to be given to him. He wants us to worship him with this faith by assenting to his Word. Yes, this is the greatest immutable precept that we should believe that the things which the Gospel promises are given us for Christ's sake. And in order that we may fight against doubt we must know that the promise is gratuitous and universal, because these two things trouble consciences: our unworthiness and the idea that grace is only for a part of humankind.
The Effects of Grace Of the changes which come about through the Spirit when we accept the Gospel, the chief one is faith, by which we are raised up and declare that God is propitious to us on account of Christ. This change is called vivification, because by this confidence the terrors of sin and death are overcome. Other changes follow: beginning obedience toward God, calling on God, fear, love, patience, chastity, and other changes which conform to the Law of God, as has been said: "I will put my law into their hearts'' (Jer. 31:33]. Effects of grace are also liberation from the power of the devil, and help against the devil and the infirmity of the flesh. So are comfort and help in present calamities, as Christ says: "'I will not leave you orphans'' [John 14:18]. An effect is also liberation from the Law so that it does not condemn believers.
The final effect is the completion of our entire nature, also newness and eternal life.
The Effects of the Law To begin with, the reader must be reminded that Paul is not speaking about the political use of the Law, or about the pedagogical, but about the
'é Romans 5
use of the Law in a conscience which is dealing with God and seeking justification. The first is the pedagogical or political use, namely, to coerce the flesh and to furnish outward works commanded by the Law. This use in those who have not been sanctified is called discipline. Though it does not justify in the sight of God, it is necessary that we know that this discipline has been commanded by God also for those who are not sanctified, and that it can to some extent be performed by human powers. With respect to this political or pedagogical use one must also know that the Law is needed because it is the highest gift for bodily life, which God also gives and preserves.
Four purposes must be considered which should urge us to undergo this training with the greatest care and diligence. The first is because God demands this obedience also in those who are not sanctified. The second is the God also adds rewards and punishments. The third purpose is for the sake of the peace of the common society. The fourth purpose is because it is training toward Christ.
Three things pertain to this training. It is necessary that there be order and peace in order that people can be taught. Second, it is necessary for people not to fight against the Word of God, and not to continue in manifest crimes.
For the Word of God is not efficacious in a person who remains in them. In the third place, this training is not only a guardian of peace—it does not only coerce—it also teaches. This is what training really is. The Law has ceremonies, rites, and exercises, like any pious head of a family. In order that this custom may teach the unlearned and weak, we sing, we read, and we meditate on some passages of Scripture at certain times for the purpose of training, that is, that the Word may be inculcated, that, having become accustomed to it, we may understand the Word of God. The Holy Spirit works through the Word.
These uses are not to be despised, because these two things certainly are necessary: not to remain in manifest sins and to learn and to meditate on the Word of God. Meanwhile, people must be taught that these outward exercises are not righteousness in the sight of God, but that righteousness before God is something different. As for the rest, when faith in Christ comes in those who are godly, these exercises by which the flesh is coerced are good works and pleasing to God, if they are done for a purpose that is owed.
Let this be sufficient for a reminder about the first and political use of the Law. It is also profitable often to inculcate in young people what the difference is between this training, between the righteousness of faith and the fruits of faith. It is also useful to admonish them to undergo this training, that they may learn that the barbaric, or Cyclopean, or Neronian life, which is spent in manifest shame, is displeasing to God. They also may learn that exercises and studies in the Word of God are profitable. So the meaning is
Commentary on Romans this: The Law is a schoolmaster, that is, an exercise by which people become accustomed to and are taught in order that they may understand the Word.
In this sense Paul said [1] Tim. 1:9]: "'The Law has been given to the unjust,'' that is, God wants to coerce the unjust, and there should be in the church the teaching about the distinction between this discipline and the righteousness of faith. Also, it should be taught that it is a command of God that the unlearned should be coerced. Also the godly, who are still weak and unlearned, have need for such exercises in order that they may be coerced and may learn as Paul says [Eph. 6:4]: ''Educate children in the discipline and admonition of the Lord.'' So much about the political use of the Law, about which Paul does not speak here to the Romans.
The second and chief use of the Law is to accuse and terrify consciences when it judges and condemns sin. This is a hidden use which the Law has in the conscience. It is not understood by hypocrites, but only when minds are truly terrified as they recognize their sin. These terrors are frequently described in the Psalms [38:3]: *'There is no peace for my bones in the face of my sins."'
Paul speaks of this use in the entire Epistle to the Romans and to the Corinthians when he says [1 Cor. 15:56]: 'The sting of death is sin; the power of sin is the Law,"' that is, on account of sin men are destined to die. And sin indeed brings terrors, despair, and death. But sin would not be recognized if the Law did not judge and accuse us. That is also what he wants above, when he says [4:15]: ''The Law works wrath,"' that is, it accuses and terrifies consciences. Also this [5:20]: ''The Law increases sin,'' not in a civil sense, but it increases it in the conscience, that is, it makes it more powerful so that it terrifies and brings on despair and death.
Thus sin is increased within, in the conscience, when it is recognized to be sin, that is, when we recognize that God is truly angry and feel the wrath of God, terrors, and death. Thus David felt true and dreadful terrors when he heard the rebuke of Nathan. Hezekiah also describes his terrors: ''Like a lion he has broken all my bones'' [Is. 38:13].
Paul teaches that this is the foremost task of the Law—that it accuses, terrifies, and condemns. It does not justify; it does not announce forgiveness of sins; it does not liberate from sin and from death. Thus Paul distinguishes the Law trom the Gospel. The Law, or external discipline, coerces the body as best as it can. When it does its proper and highest work, it accuses, terrifies, and condemns.
This twofold use of the law is signified by a type, namely, by the face of Moses. The face of Moses being so shiny that the people were unable to look at it signifies that the Law terrifies when it is truly understood of perfect obedience, not carnally of outward discipline. Afterward Moses spoke to the
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people with his face veiled; thus the people heard him. This figure signifies that men do not truly understand the Law with the judgment of reason, but understand it only of outward discipline. Then veiled reason imagines false opinions, that fulfillment of the Law consists of outward discipline, and that it is righteousness before God. But God uses the word of the Law to judge and condemn sin, and for accusing and terrifying consciences. As later in Rom. 7, this entire topic is repeated [7:13]: ''Did that which is good become death to me? By no means! But sin, that it might become exceedingly sinful, worked death."'