Commentary on the Epistle to the Romans John Calvin
John Calvin that by the gospel it has received a fuller brightness.
Being proved [or approved] by the testimony, 113 etc. He adds this, lest in the conferring of free righteousness the gospel should seem to militate against the law. As then he has denied that the righteousness of faith needs the aid of the law, so now he asserts that it is confirmed by its testimony. If then the law affords its testimony to gratuitous righteousness, it is evident that the law was not given for this end, to teach men how to obtain righteousness by works. Hence they pervert it, who turn it to answer any purpose of this kind. And further, if you desire a proof of this truth, examine in order the chief things taught by Moses, and you will find that man, being cast from the kingdom of God, had no other restoration from the beginning than that contained in the evangelical promises through the blessed seed, by whom, as it had been foretold, the serpent's head was to be bruised, and through whom a blessing to the nations had been promised: you will find in the commandments a demonstration of your iniquity, and from the sacrifices and oblations you may learn that satisfaction and cleansing are to be obtained in Christ alone. 114 When you come to the Prophets you will find the clearest promises of gratuitous mercy. On this subject see my Institutes.
22. Even the righteousness of God, etc. 115 He shows in few words what this justification is, even that which is found in Christ and is apprehended by faith. At the same time, by introducing again the name of God, he seems to make God the founder, (autorem, the author,) and not only the approver of the righteousness of which he speaks; as though he had said, that it flows from him alone, or that its origin is from heaven, but that it is made manifest to us in Christ.
When therefore we discuss this subject, we ought to proceed in this way: First, the question respecting our justification is to be referred, not to the judgment of men, but to the judgment of God, before whom nothing is counted righteousness, but perfect and absolute obedience to the law; which appears clear from its promises and threatenings: if no one is found who has attained to such a perfect measure of holiness, it follows that all are in themselves destitute of righteousness. Secondly, it is necessary that Christ should come to our aid; who, being alone just, can render us just by transferring to
113"Testimonio comprobata," etc., so Beza and Pareus render {μαρτυρουμένη}; "Being attested," Doddridge; "Being testified," Macknight Schleusner gives a paraphrase, "Being predicted and promised;" and this no doubt is the full meaning. — Ed.
114Concurrent with what is said here is this striking and condensed passage from Scott, — "It has been witnessed by the law and the Prophets; the ceremonies typified it; the very strictness of the moral law and its awful curses, being compared with the promises of mercy to sinners, implied it; the promises and predictions of the Messiah bore witness to it; the faith and hope of ancient believers recognized it; and the whole Old Testament, rightly understood, taught men to expect and depend on it." — Ed.
115The words which follow, {διὰ} {πίστεως} {Ιησοῦ} {Χριστοῦ} "by or through the faith of Jesus Christ," mean not the faith which is his, but the faith of which he is the object. They ought to be rendered "through faith in Jesus Christ." The genitive case has often this meaning: "{Εχετε} {πίστιν} {Θεοῦ} — Have faith in (of) God," Mark 11:22; "{Εν} {πίστει} {ζῶ} {τὟ} {τοῦ} {υἱοῦ} {τοῦ} {Θεοῦ} — I live by the faith of the Son of God;" [Galations 2:20;] it should be in our language, "I live by faith in the Son of God." This genitive case of the object is an Hebraism, and is of frequent occurrence. — Ed.