Commentary on the Epistle to the Romans John Calvin (continued)
Commentary on Romans us his own righteousness. You now see how the righteousness of faith is the righteousness of Christ. When therefore we are justified, the efficient cause is the mercy of God, the meritorious is Christ, the instrumental is the word in connection with faith. 116 Hence faith is said to justify, because it is the instrument by which we receive Christ, in whom righteousness is conveyed to us. Having been made partakers of Christ, we ourselves are not only just, but our works also are counted just before God, and for this reason, because whatever imperfections there may be in them, are obliterated by the blood of Christ; the promises, which are conditional, are also by the same grace fulfilled to us; for God rewards our works as perfect, inasmuch as their defects are covered by free pardon.
Unto all and upon all, 117 etc. For the sake of amplifying, he repeats the same thing in different forms; it was, that he might more fully express what we have already heard, that faith alone is required, that the faithful are not distinguished by external marks, and that hence it matters not whether they be Gentiles or Jews.
Romans 3:23-26
Romans 3:23-26
23. For all have sinned, and come short of the glory of God; 23. Omnes enim peccaverunt, et destituuntur gloria Dei; 24. Being justified freely by his grace through the redemption that is in Christ Jesus:
24. Justificati gratis ipsius gratia per redemptionem quæ est in Christo lesu:
25. Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;
25. Quem proposuit Deus propitiatorium per fidem in sanguine ipsius, in demonstrationem justitiae suæ, propter remissionem delictorum,
26. To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.
26. Quæ prius extiterunt in tolerantia Dei; ad demonstrationem justitiae suae, in hoc tempore; ut sit ipse justus et Justificans enum qui est ex fide Iesu.
116The original is this, "Ut ergo justificemur, causa efficiens est misericordia Dei, Christus materia, verbum cum fide instrumentum — When therefore we are justified, the efficient cause is God's mercy, Christ is the material, the word with faith is the instrument." — Ed.
117{Εἰς} {πάντας} {και} {ἐπι} {πάντας}. He makes a similar difference in his expressions in verse 30. This righteousness, as some say, came to the Jews, as it had been promised to them, and upon the Gentiles, as a gift with which they were not acquainted, and it was conferred on them. But the possession was equal and belonged to all who believed, and to none else, whether Jews or Gentiles. Stuart connects these words with "manifested," or revealed, in verse 21. It is manifested to all, and manifested for all; that is, for the real benefit of all who believe; in other words, it is offered to all, but becomes of real advantage only to those who believe. But the simpler mode is to consider the words, which is, as in our version, to be understood. '{Ερχομένη} is the word which Luther adopts. — Ed.