Commentary on the Epistle to the Romans John Calvin (continued)
Commentary on Romans they are such in reality, but by imputation: for he only uses various modes of expression, that he might more clearly declare, that in this righteousness there is no merit of ours; for if we obtain it by the remission of sins, we conclude that it is not from ourselves; and further, since remission itself is an act of God's bounty alone, every merit falls to the ground.
It may, however, be asked, why he confines pardon to preceding sins? Though this passage is variously explained, yet it seems to me probable that Paul had regard to the legal expiations, which were indeed evidences of a future satisfaction, but could by no means pacify God. There is a similar passage in Hebrews 9:15, where it is said, that by Christ a redemption was brought from sins, which remained under the former Testament. You are not, however, to understand that no sins but those of former times were expiated by the death of Christ — a delirious notion, which some fanatics have drawn from a distorted view of this passage. For Paul teaches us only this, — that until the death of Christ there was no way of appeasing God, and that this was not done or accomplished by the legal types: hence the reality was suspended until the fullness of time came. We may further say, that those things which involve us daily in guilt must be regarded in the same light; for there is but one true expiation for all.
Some, in order to avoid what seems inconsistent, have held that former sins are said to have been forgiven, lest there should seem to he a liberty given to sin in future. It is indeed true that no pardon is offered but for sins committed; not that the benefit of redemption fails or is lost, when we afterwards fall, as Novatus and his sect dreamed, but that it is the character of the dispensation of the gospel, to set before him who will sin the judgment and wrath of God, and before the sinner his mercy. But what I have already stated is the real sense.
He adds, that this remission was through forbearance; and this I take simply to mean gentleness, which has stayed the judgment of God, and suffered it not to burst forth to our ruin, until he had at length received us into favor. But there seems to be here also an implied anticipation of what might be said; that no one might object, and say that this favor had only of late appeared. Paul teaches us, that it was an evidence of forbearance.
26. For a demonstration, 121 etc. The repetition of this clause is emphatical; and Paul resignedly made it, as it was very needful; for nothing is more difficult than to persuade man that he ought to disclaim all things as his own, and to
121There is a different preposition used here, {πρὸς}, while {εἰς} is found in the preceding verse. The meaning seems to be the same, for both prepositions are used to designate the design, end, or object of any thing. This variety seems to have been usual with the Apostle; similar instances are found in Romans 3:22, as to {εἰς} and {ἐπὶ}, and in Romans 3:30, as to {ἐκ} and {διὰ}. "By both," says Wolfius, "the final cause (causa finalis) is indicated." Beza renders them both by the same preposition, ad, in Latin; and Stuart regards the two as equivalent. There is, perhaps, more refinement than truth in what Pareus says, — that {εἰς} intimates the proximate end — the forgiveness of sins; and {πρὸς}, the final end — the glory of God in the exhibition of his justice as well as of his mercy. There is, at the same time, something in the passage which seems favorable to this view. Two objects are stated at the end of the passage, — that God might appear just, and be also the justifier of such as believe. The last may refer to {ἐις}, and the former to {πρὸς}; and this is consistent with the usual style of the Apostle; for, in imitation of the Prophets, where two things are mentioned in a former clause, the order is reversed in the second. — Ed.