Commentary on the Epistle to the Romans John Calvin
John Calvin
A similar declaration is found in Job 34:17, — "Should he who hates judgment exercise power?" For though there are found among men unjust judges, yet this happens, because they usurp authority contrary to law and right, or because they are inconsiderately raised to that eminence, or because they degenerate from themselves. But there is nothing of this kind with regard to God. Since, then, he is by nature judge, it must be that he is just, for he cannot deny himself. Paul then proves from what is impossible, that God is absurdly accused of unrighteousness; for to him peculiarly and naturally belongs the work of justly governing the world. And though what Paul teaches extends to the constant government of God, yet I allow that it has a special reference to the last judgment; for then only a real restoration of just order will take place. But if you wish for a direct refutation, by which profane things of this kind may be checked, take this, and say, "That it comes not through what unrighteousness is, that God's righteousness becomes more illustrious, but that our wickedness is so surpassed by God's goodness, that it is turned to serve an end different from that to which it tends."
7. If indeed 92 the truth of God, etc. This objection, I have no doubt, is adduced in the person of the ungodly; for it is a sort of an explanation of the former verse, and would have been connected with it, had not the Apostle, moved with indignation, broken off the sentence in the middle. The meaning of the objection is — "If by our unfaithfulness the truth of God becomes more conspicuous, and in a manner confirmed, and hence more glory redounds to him, it is by no means just, that he, who serves to display God's glory, should be punished as a sinner." 93
8. And not, etc. This is an elliptical sentence, in which a word is to be understood. It will be complete, if you read it thus, — "and why is it not rather said, (as we are reproached, etc.) that we are to do evils, that good things may come?" But the Apostle deigns not to answer the slander; which yet we may check by the most solid reason. The pretense, indeed, is this, — "If God is by our iniquity glorified, and if nothing can be done by man in this life more befitting than to promote the glory of God, then let us sin to advance his glory!" Now the answer to this is evident, — "That evil cannot of itself produce anything but evil; and that God's glory is through our sin
92Or, "For if" — Si enim — {εἰ} {γὰρ}. The particle {γὰρ} here gives no reason, but is to be viewed as meaning then, or indeed, verily; see Luke 12:58; John 9:30; Acts 16:37; Philippians 2:27 Stuart renders it, still, and says, that it "points to a connection with verse. 5, and denotes a continuance of the same theme." Macknight often renders it by further, besides, and no doubt rightly. — Ed.
93It is remarkable how the Apostle changes his words from the third verse to the end of this, while the same things are essentially meant. His style is throughout Hebraistic. Stuart makes these just remarks, "{Αδικία} is here [Romans 3:5] the generic appellation of sin, for which a specific name, {ἀπιστία}, was employed in Romans 3:3, and {ψεῦσμα}, in Romans 3:7. In like manner the {δικαιοσύνη}, in Romans 3:5, which is a generic appellation, is expressed by a specific one, {πίστιν}, in Romans 3:3, and by {ἀλήθεια}, in Romans 3:7. The idea is substantially the same, which is designated by these respectively corresponding appellations. Fidelity, uprightness, integrity, are designated by {πίστιν}, {δικαιοσύνην}, and {ἀλήθεια}; while {ἀλήθεια}, and {ἀπιστία} {ἀδικία}, designate unfaithfulness, want of uprightness and false dealing. All of these terms have more or less reference to the {,{בריתcovenant or compact (so to speak) which existed between God and his ancient people." — Ed.