Commentary on the Epistle to the Romans John Calvin (continued)
Commentary on Romans
We must ever bear in mind, that circumcision is here mentioned as the initial work, so to speak, of the righteousness of the law: for the Jews gloried not in it as the symbol of God's favor, but as a meritorious observance of the law: and on this account it was that they regarded themselves better than others, as though they possessed a higher excellency before God. We now see that the dispute is not about one rite, but that under one thing is included every work of the law; that is, every work to which reward can be due. Circumcision then was especially mentioned, because it was the basis of the righteousness of the law.
But Paul maintains the contrary, and thus reasons: "If Abraham's righteousness was the remission of sins, (which he safely takes as granted,) and if Abraham attained this before circumcision, it then follows that remission of sins is not given for preceding merits." You see that the argument rests on the order of causes and effects; for the cause is always before its effect; and righteousness was possessed by Abraham before he had circumcision.
Romans 4:11-12
Romans 4:11-12
11. And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also:
11. Et signum accepit circumcisionis, sigillum justitiæ fidei quæ fuerat in præputio; ut esset pater omnium credentium per præputium, quo ipsis quoque imputetur justitia;
12. And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised.
12. Et pater circumcisionis, non iis qui sunt ex circumcisione tantum, sed qui insistunt vestigiis fidei, quæ fuit in præputio patris nostri Abrahæ.
11. And he received the sign, etc. In order to anticipate an objection, he shows that circumcision was not unprofitable and superfluous, though it could not justify; but it had another very remarkable use, it had the office of sealing, and as it were of ratifying the righteousness of faith. And yet he intimates at the same time, by stating what its object was, that it was not the cause of righteousness, it indeed tended to confirm the righteousness of faith, and that already obtained in uncircumcision. He then derogates or takes away nothing from it.
We have indeed here a remarkable passage with regard to the general benefits of sacraments. According to the testimony of Paul, they are seals by which the promises of God are in a manner imprinted on our hearts, (Dei promissiones cordibus nostris quodammodo imprimuntur,) and the certainty of grace confirmed (sancitur gratœ certitudo ) And though by themselves they profit