Commentary on the Epistle to the Romans John Calvin
John Calvin ought not and cannot be destroyed by its own effect, absurdly do they act, who strive to subvert the righteousness of faith by works.
But some one may say, "Why may we not maintain, on the ground of these testimonies, that man is justified and made blessed by works? for the words of Scripture declare that man is justified and made blessed by works as well as by faith." Here indeed we must consider the order of causes as well as the dispensation of God's grace: for inasmuch as whatever is declared, either of the righteousness of works or of the blessedness arising from them, does not exist, until this only true righteousness of faith has preceded, and does alone discharge all its offices, this last must be built up and established, in order that the other may, as a fruit from a tree, grow from it and flourish.
Romans 4:9-10
Romans 4:9-10
9. Cometh this blessedness then upon the circumcision only, 136 or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.
9. Beatudo ergo ista in circumcisionem modo, an et in præputium competit? Dicimus enim quod imputata fuit Abrahæ fides in justitiam.
10. How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.
10. Quomodo igitur imputata fuit? In Circumcisione quum esset, an in præputio? Non in circumcisione, sed in præputio.
9-10. As circumcision and uncircumcision are alone mentioned, some unwisely conclude, that the only question is, that righteousness is not attained by the ceremonies of the law. But we ought to consider what sort of men were those with whom Paul was reasoning; for we know that hypocrites, whilst they generally boast of meritorious works, do yet disguise themselves in outward masks. The Jews also had a peculiar way of their own, by which they departed, through a gross abuse of the law, from true and genuine righteousness. Paul had said, that no one is blessed but he whom God reconciles to himself by a gratuitous pardon; it hence follows, that all are accursed, whose works come to judgment. Now then this principle is to be held, that men are justified, not by their own worthiness, but by the mercy of God. But still, this is not enough, except remission of sins precedes all works, and of these the first was circumcision, which initiated the Jewish people into the service of God. He therefore proceeds to demonstrate this also.
136This "only" is not in the original, but is supplied by most commentators: yet it is not necessary, nor makes the meaning consistent with what follows in Romans 4:10. The {Καὶ}; in the next clause is omitted in many copies; but if retained, it will not alter the sense. We may render this part of the verse thus, "Came then this blessedness on the circumcision, or even on the uncircumcision?" Then in the tenth verse he answers in the negative, — that it was not to Abraham while "in circumcision," but while he was a "in uncircumcision." The reference is evidently to the first state of things, to the case of Abraham himself. Abraham is supposed to have been justified by faith about fourteen years before he was circumcised. — Ed.