Commentary on the Epistle to the Romans John Calvin
Commentary on Romans then salvation, and righteousness, which is necessary for salvation, must be extended to all. Hence under the name, God, is conveyed an intimation of a mutual relationship, which is often mentioned in Scripture, —
"I shall be to you a God, and you shall be to me a people." (Jeremiah 30:22.) For the circumstance, that God, for a time, chose for himself a peculiar people, did not make void the origin of mankind, who were all formed after the image of God, and were to be brought up in the world in the hope of a blessed eternity.
30. Who shall justify, 127 etc. In saying that some are justified by faith, and some through faith, he seems to have indulged himself in varying his language, while he expresses the same thing, and for this end, — that he might, by the way, touch on the folly of the Jews, who imagined a difference between themselves and the Gentiles, though on the subject of justification there was no difference whatever; for since men became partakers of this grace by faith only, and since faith in all is the same, it is absurd to make a distinction in what is so much alike. I am hence led to think that there is something ironical in the words, as though be said, — "If any wishes to have a difference made between the Gentile and the Jew, let him take this, — that the one obtains righteousness by faith, and the other through faith."
But it may be, that some will prefer this distinction, — that the Jews were justified by faith, because they were born the heirs of grace, as the right of adoption was transmitted to them from the Fathers, — and that the Gentiles were justified through faith, because the covenant to them was adventitious.
Romans 3:31
Romans 3:31
31. Do we then make void the law through faith? God forbid: yea, we establish the law.
31. Legem igitur irritam facimus per fidem? Ne ita sit: sed Legem stabilimus.
31. Do we then make, etc. When the law is opposed to faith, the flesh immediately suspects that there is some contrariety, as though the one were adverse to the other: and this false notion prevails, especially among those who are imbued with wrong ideas as to the law, and leaving the promises, seek nothing else through it but the righteousness of works. And on this account, not only Paul, but our Lord himself, was evil spoken of by the Jews, as though in all his preaching he aimed at the abrogation of the law. Hence it was that he made this protest, —
"I came not to undo, but to fulfill the law." (Matthew 5:17.) And this suspicion regards the moral as well as the ceremonial law; for as
127The future is used for the present — "who justifies," after the manner of the Hebrew language, though some consider that the day of judgment is referred to; but he seems to speak of a present act, or as Grotius says, of a continued act, which the Hebrews expressed by the future tense. — Ed.
John Calvin the gospel has put an end to the Mosaic ceremonies, it is supposed to have a tendency to destroy the whole dispensation of Moses. And further, as it sweeps away all the righteousness of works, it is believed to be opposed to all those testimonies of the law, by which the Lord has declared, that he has thereby prescribed the way of righteousness and salvation. I therefore take this defense of Paul, not only as to ceremonies, nor as to the commandments which are called moral, but with regard to the whole law universally. 128
For the moral law is in reality confirmed and established through faith in Christ, inasmuch as it was given for this end — to lead man to Christ by showing him his iniquity; and without this it cannot be fulfilled, and in vain will it require what ought to be done; nor can it do anything but irritate lust more and more, and thus finally increase man's condemnation; but where there is a coming to Christ, there is first found in him the perfect righteousness of the law, which becomes ours by imputation, and then there is sanctification, by which our hearts are prepared to keep the law; it is indeed imperfectly done, but there is an aiming at the work. Similar is the case with ceremonies, which indeed cease and vanish away when Christ comes, but they are in reality confirmed by him; for when they are viewed in themselves they are vain and shadowy images, and then only do they attain anything real and solid, when their end is regarded. In this then consists their chief confirmation, when they have obtained their accomplishment in Christ. Let us then also bear in mind, so to dispense the gospel that by our mode of teaching the law may be confirmed; but let it be sustained by no other strength than that of faith in Christ.
128The law here, no doubt means, the law of which mention is made in the preceding verses — the law by the works of which we cannot be justified — the law that is in this respect opposed to faith. To refer us for its meanng to Romans 3:20 and 21, as is done by Stuart, "is wholly unwarrantable," and to say that it means the Old Testament; for this is to separate it from it's immediate connection without any satisfactory reason. Besides, such an interpretation obliterates an important doctrine, that faith does not render void, or nullify the authority, the use and sanctions of the moral law but on the contrary, sustains and confirms them. Though it does what the law does not, and cannot do, inasmuch as it saves the sinner whom the law condemns; it yet effects this without relaxing or dishonoring the law, but in a way that renders it, if possible, more binding, and more honorable, and more illustrious. It only renders the passage more intricate to include the ceremonial law, (for that has more of faith than of law in it,) to which no reference is made in the context: but there seems to be no objection to include the law of conscience, as well as the written law; for faith confirms both, and the word "law," is here without the article, though this indeed of itself is not decisive. The moral law, then, as well as the law of conscience, is what is here intended: for the authority of both is confirmed and strengthened by faith. — Ed.