Commentary on the Epistle to the Romans John Calvin
Commentary on Romans is more expressive to say, "All mortals," than to say, "All men," as you may see in Gallius.
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: but our depravity and corruption prevent it from being in this respect of any advantage to us. 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: but nothing is in this respect gained, on account of man's corruption.
Romans 3:21-22
Romans 3:21-22
21. But now the righteousness of God without the law 109 is manifested, being witnessed by the law and the prophets;
21. Nunc autem sine Lege justitia Dei manifesto est, testimonio comprobata Legis et prophetarum;
22. Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference:
22. Justitia, inquam, Dei per fidem Iesu Christi, in omnes et super omnes credentes; non est sanè distinctio:
21. 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
{{כלin Hebrew, is used here in the sense of "any." The sentence bears a resemblance to what is contained in Psalm ,143:2 "for justified before thee shall not all living," or, not any one living, {}חי{. }כל{ }לאThe sentence here is literally, "Hence by works of law shall not be justified any flesh before Him." — Ed.
109Here again it is better, and indeed necessary for the Apostle's argument, to render {χωρὶς} {νόμου}, ""without law," that is, without any law, either natural or revealed. The same sentiment is found in Galatians 3:21 — "For if a law had been given, capable of giving life, truly righteous would have been by law ({ἐκ} {νόμου}.)" The version of Macknight seems just, "But now a righteousness of God without law is discovered." But we, may retain the tense ({πεφανέρωται}) "has been discovered," or manifested, or made known. "A righteousness of God without law," is a similar phrase to "the righteousness of God by faith," in Romans 1:17. — Then in the following clause the "law" means not specifically the law of Moses, but the Old Testament, excepting the Prophets. — Ed.