Commentary on the Epistle to the Romans John Calvin (continued)
John Calvin been degraded and scattered through so many disasters, they were not able to retain any certain distinction as to their tribes; for a census could not have been made at that time, nor did there exist a regular government, which was necessary to preserve an order of this kind; and they dwelt scattered and in disorder; and having been worn out by adversities, they were no doubt less attentive to the records of their kindred. But though you may not grant these things to me, yet it cannot be denied but that a danger of this kind was connected with such disturbed state of things. Whether, then, they meant to provide for the future, or to remedy an evil already received, they all, I think assumed the name of that tribe, in which the purity of religion remained the longest, and which, by a peculiar privilege, excelled all the rest, as from it the Redeemer was expected to come; for it was their refuge in all extremities, to console themselves with the expectation of the Messiah. However this may be, by the name of Jews they avowed themselves to be the heirs of the covenant which the Lord had made with Abraham and his seed.
And restest in the law, and gloriest in God, etc. He means not that they rested in attending to the law, as though they applied their minds to the keeping of it; but, on the contrary, he reproves them for not observing the end for which the law had been given; for they had no care for its observance, and were inflated on this account only, — because they were persuaded that the oracles of God belonged to them. In the same way they gloried in God, not as the Lord commands by his Prophet, — to humble ourselves, and to seek our glory in him alone, (Jeremiah 9:24,) — but being without any knowledge of God's goodness, they made him, of whom they were inwardly destitute, peculiarly their own, and assumed to be his people, for the purpose of vain ostentation before men. This, then, was not the glorying of the heart, but the boasting of the tongue.
18. And knowest his will, and approvest things excellent, etc. He now concedes to them the knowledge of the divine will, and the approval of things useful; and this they had attained from the doctrine of the law. But there is a twofold approval, — one of choice, when we embrace the good we approve; the other of judgment, by which indeed we distinguish good from evil, but by no means strive or desire to follow it. Thus the Jews were so learned in the law that they could pass judgment on the conduct of others, but were not careful to regulate their life according to that judgment. But as Paul reproves their hypocrisy, we may, on the other hand, conclude, that excellent things are then only rightly approved (provided our judgment proceeds from sincerity) when God is attended to; for his will, as it is revealed in the law, is here appointed as the guide and teacher of what is to be justly approved. 79
79There are two expositions of the words, {δοκιμάζεις} {τὰ} {διαφερόντα}, which may be sustained according to what the words signify in other places. The first word means to prove, or test, or examine, and also to approve; and the second signifies things which differ, or things which are excellent. "Thou provest, or, distinguishest things which differ," is the rendering of Beza, Pareus, Doddridge, and Stuart: "Thou ap-