Commentary on the Epistle to the Romans John Calvin (continued)
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.
Commentary on Romans illustrated, is not the work of man, but the work of God; who, as a wonderful worker, knows how to overcome our wickedness, and to convert it to another end, so as to turn it contrary to what we intend, to the promotion of his own glory." God has prescribed to us the way, by which he would have himself to be glorified by us, even by true piety, which consists in obedience to his word. He who leaps over this boundary, strives not to honor God, but to dishonor him. That it turns out otherwise, is to be ascribed to the Providence of God, and not to the wickedness of man; through which it comes not, that the majesty of God is not injured, nay, wholly overthrown 94
(As we are reproached,) etc. Since Paul speaks so reverently of the secret judgments of God, it is a wonder that his enemies should have fallen into such wantonness as to calumniate him: but there has never been so much reverence and seriousness displayed by God's servants as to be sufficient to check impure and virulent tongues. It is not then a new thing, that adversaries at this day load with so many false accusations, and render odious our doctrine, which we ourselves know to be the pure gospel of Christ, and all the angels, as well as the faithful, are our witnesses. Nothing can be imagined more monstrous than what we read here was laid to the charge of Paul, to the end, that his preaching might be rendered hateful to the inexperienced. Let us then bear this evil, when the ungodly abuse the truth which we preach by their calumnies: nor let us cease, on this account, constantly to defend the genuine confession of it, inasmuch as it has sufficient power to crush and to dissipate their falsehoods. Let us, at the same time, according to the Apostle's example, oppose, as much as we can, all malicious subtilties, (technis — crafts, wiles,) that the base and the abandoned may not, without some check, speak evil of our Creator.
Whose judgment is just. Some take this in an active sense, as signifying that Paul so far assents to them, that what they objected was absurd, in order that the doctrine of the gospel might not be thought to be connected with such paradoxes: but I approve more of the passive meaning; for it would not have been suitable simply to express an approval of such a wickedness, which, on the contrary, deserved to be severely condemned; and this is what Paul seems to me to have done. And their perverseness was, on two accounts, to be condemned, — first, because this impiety had gained the assent of their minds; and secondly, because, in traducing the gospel, they dared to draw from it their calumny.
94Grotius thinks, that in the beginning of this verse there is a transposition, and that {ὅτι}, after the parenthesis, ought to be construed before {μὴ} which precedes it, and that {ὅτι} is for cur, why, — as in Mark 9:11, and 28. The version would then be, "and why not, (as we are reproached, and as some declare that we say,) Let us do evil that good may come?" This is the rendering of Luther But Limborch and Stuart consider {λεγωμεν} to be understood after {μὴ}; and the latter takes {μὴ} not as a negative but an interrogative, "and shall we say," etc.? Amidst these varieties, the main drift of the passage remains the same. — Ed.