Commentary on the Epistle to the Romans John Calvin
Commentary on Romans further, by his grace; and he thus repeats the word to show that the whole is from God, and nothing from us. It might have been enough to oppose grace to merits; but lest we should imagine a half kind of grace, he affirms more strongly what he means by a repetition, and claims for God's mercy alone the whole glory of our righteousness, which the sophists divide into parts and mutilate, that they may not be constrained to confess their own poverty. — Through the redemption, etc. This is the material, — Christ by his obedience satisfied the Father's justice, (judicium — judgment,) and by undertaking our cause he liberated us from the tyranny of death, by which we were held captive; as on account of the sacrifice which he offered is our guilt removed. Here again is fully confuted the gloss of those who make righteousness a quality; for if we are counted righteous before God, because we are redeemed by a price, we certainly derive from another what is not in us. And Paul immediately explains more clearly what this redemption is, and what is its object, which is to reconcile us to God; for he calls Christ a propitiation, (or, if we prefer an allusion to an ancient type,) a propitiatory. But what he means is, that we are not otherwise just than through Christ propitiating the Father for us. But it is necessary for us to examine the words. 119
25. Whom God hath set forth, etc. The Greek verb, {προτίθεναι}, means sometimes to determine beforehand, and sometimes to set forth. If the first meaning be taken, Paul refers to the gratuitous mercy of God, in having appointed Christ as our Mediator, that he might appease the Father by the sacrifice of his death: nor is it a small commendation of God's grace that he, of his own good will, sought out a way by which he might remove our curse. According to this view, the passage fully harmonizes with that in John 3:16,
"God so loved the world, that he gave his only-begotten Son." Yet if we embrace this meaning, it will remain still true, that God hath set him forth in due time, whom he had appointed as a Mediator. There
119On this word {ἱλαστήριον}, both Venema, in his Notes on the Comment of Stephanus de Brais on this Epistle, and Professor Stuart, have long remarks. They both agree as to the meaning of the word as found in the Septuagint and in Greek authors, but they disagree as to its import here. It means uniformly in the Septuagint, the mercy-seat, {,{כפרתand, as it is in the form of an adjective, it has at least once, (Exodus (,25:17 }ἐπίθεμα}, cover, added to it. But in the classics it means a propitiatory sacrifice, the word {θῦμα}, a sacrifice, being understood; but it is used by itself as other words of similar termination are. It is found also in Josephus and in Maccabees in this sense. It appears that Origen, Theodoret, and other Fathers, and also Erasmus, Luther and Locke, take the first meaning — mercy-seat; and that Grotius, Elsner, Turrettin, Bos, and Tholuck, take the second meaning — a propitiatory sacrifice. Now as both meanings are legitimate, which of them are we to take? Venema, and Stuart allude to one thing which much favors the latter view, that is, the phrase {ἐν} {τω} {αἵματι} {αὐτου}; and the latter says, that it would be incongruous to represent Christ himself as the mercy-seat, and to represent him also as sprinkled by his own blood; but that it is appropriate to say that a propitiatory sacrifice was made by his blood. The verb {προέθετο}, set forth, it is added, seems to support the same view. To exhibit a mercy-seat is certainly not suitable language in this connection. Pareus renders it "placamentum — atonement," hoc est, "placatorem," that is, "atoner, or expiator." Beza's version is the same — "placamentum;" Doddridge has "propitiation," and Macknight, "a propitiatory," and Schleusner, "expiatorem — expiator." The word occurs in one other place with the neuter article, {τὸ} {ἱλαστήριον}, Hebrews 9:5, where it clearly means the mercy-seat. It is ever accompanied with the article in the Septuagint, when by itself, see Leviticus 16:2, 13-15; but here it is without the article, and may be viewed as an adjective dependent on, "whom," and rendered propitiator. Had the mercy-seat been intended, it would have been {τὸ} {ἱλαστήριον}. — Ed.
John Calvin seems to be an allusion in the word, {ἱλαστήριον}, as I have said, to the ancient propitiatory; for he teaches us that the same thing was really exhibited in Christ, which had been previously typified. As, however, the other view cannot be disproved, should any prefer it, I shall not undertake to decide the question. What Paul especially meant here is no doubt evident from his words; and it was this, — that God, without having regard to Christ, is always angry with us, — and that we are reconciled to him when we are accepted through his righteousness. God does not indeed hate in us his own workmanship, that is, as we are formed men; but he hates our uncleanness, which has extinguished the light of his image. When the washing of Christ cleanses this away, he then loves and embraces us as his own pure workmanship.
A propitiatory through faith in his blood, etc. I prefer thus literally to retain the language of Paul; for it seems indeed to me that he intended, by one single sentence, to declare that God is propitious to us as soon as we have our trust resting on the blood of Christ; for by faith we come to the possession of this benefit. But by mentioning blood only, he did not mean to exclude other things connected with redemption, but, on the contrary, to include the whole under one word: and he mentioned "blood," because by it we are cleansed. Thus, by taking a part for the whole, he points out the whole work of expiation. For, as he had said before, that God is reconciled in Christ, so he now adds, that this reconciliation is obtained by faith, mentioning, at the same time, what it is that faith ought mainly to regard in Christ — his blood.
For (propter) the remission of sins, 120 etc. The causal preposition imports as much as though he had said, "for the sake of remission," or, "to this end, that he might blot out sins." And this definition or explanation again confirms what I have already often reminded you, — that men are pronounced just, not because
120The words are, {διὰ} {τὴν} {πάρεσιν}. They seem connected, not with the first clause, but with the one immediately preceding; and {διὰ} may be rendered here in; see a note on Romans 2:26; or more properly, perhaps, on account of. "For a proof of his own righteousness in passing by the sins," etc., Macknight; "In order to declare his justification with respect to the remission of sins," Stuart What is God's "righteousness" here has been variously explained. Some regard it his righteousness in fulfilling his promises, as Beza; others, his righteousness in Christ to believers, mentioned in chapter. 1:17, as Augustine; and others, his righteousness as the God of rectitude and justice, as Chrysostom Some, too, as Grotius, view it as meaning goodness or mercy, regarding the word as having sometimes this sense. It is the context that can help us to the right meaning. God exhibited his Son as a propitiation, to set forth this righteousness; and this righteousness is connected with the remission of, or rather; as the word means, the preterition of or connivance at sins committed under the old dispensation: and those sins were connived at through the forbearance of God, he not executing the punishment they deserved; and the purpose is stated to be, — that God might be or appear just, while he is the justifier of those who believe in Christ. Now, what can this righteousness be but his administrative justice? As the law allowed no remission, and God did remit sins, there appeared to be a stain on divine justice. The exhibition of Christ as an atonement is what alone removes it. And there is a word in the former verse, as Venema justly observes, which tends to confirm this view, and that word is redemption, {ἀπολυτρώσις}, which is a deliverance obtained by a ransom, or by a price, such as justice requires. Both Doddridge and Scott regard the passage in this light; and the latter gives the following version of it, — "Whom God hath before appointed to be a propitiation, through faith in his blood, for a demonstration of his justice, on account of the passing by of sins, that had been committed in former times, through the forbearance of God; I say, for a demonstration of his justice, in this present time, in order that he might be just, and the justifier of him that believeth in Jesus." — Nothing can be clearer than this version. The last words are rightly rendered, though not literally; {τὸν} {ἐκ} {πίστεως} {Ιησου} — "him of the faith of Jesus," or, "him of faith in Jesus." Him of faith is him who believes, as {τοῖς} {οὑκ} {ἐκ} {περιτομὢς} — "them not of circumcision" means "them who are not circumcised," Romans 4:12; and {τοῖς} {έξ} {ἐριθείας} — "those of contention," signifies, "those who contend," or, are contentious, Romans 2:8. — Ed.