Commentary on the Epistle to the Romans John Calvin (continued)
Commentary on Romans reason of this is indeed evident; for as the curse we derive from Adam is conveyed to us by nature, it is no wonder that it includes the whole mass; but that we may come to a participation of the grace of Christ, we must be ingrafted in him by faith. Hence, in order to partake of the miserable inheritance of sin, it is enough for thee to be man, for it dwells in flesh and blood; but in order to enjoy the righteousness of Christ it is necessary for thee to be a believer; for a participation of him is attained only by faith. He is communicated to infants in a peculiar way; for they have by covenant the right of adoption, by which they pass over unto a participation of Christ. 172 Of the children of the godly I speak, to whom the promise of grace is addressed; for others are by no means exempted from the common lot.
Romans 5:18
Romans 5:18
18. Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life.
18. Itaque quemadmodum, per unius delictum, in omnes homines in condemnationem; sic et per unius justificationem, in omnes homines in justificationem vitæ.
18. Therefore, etc. This is a defective sentence; it will be complete if the words condemnation and justification be read in the nominative case; as doubtless you must do in order to complete the sense. We have here the general conclusion from the preceding comparison; for, omitting the mention of the intervening explanation, he now completes the comparison, "As by the offense of one we were made (constitute) sinners; so the righteousness of Christ is efficacious to justify us. He does not say the righteousness — {δικαιοσύνην}, but the justification — {δικαίωμα}, 173 of Christ, in order to remind us that he was not as an individual just for himself, but that the righteousness with which he was endued reached farther, in order that, by conferring this gift, he might enrich the faithful. He makes this favor common to all, because it is propounded to all, and not because it is in reality extended to all; for though Christ suffered for the sins of the whole world, and is offered through God's benignity indiscriminately
172The original is, "Habent enim in fœdere jus adoptionis, quo in Christi communionem transeunt." — Ed.
173The meaning of this word is evident here; for it stands in contrast with {παράπτωμα} — offense or transgression, in the former clause, and is identical in sense with {ὑπακόη} — obedience, in the next verse. It means what is appointed and adjudged as right; and hence it is rendered "ordinance," Luke 1:6; "judgment," Romans 1:32; and, in Romans 5:16, "justification," when it stands opposed to {κατάκριμα} — condemnation, and means absolution, acquittal, as the determination of the judge. It signifies here, that what Christ did was according to God's appointment; it was something directly contrary to offense or transgression; and what it was is explained in the next verse by the word "obedience." Wolfius says, that {δικαίωμα} is the satisfaction of Christ, or his active and passive obedience, Romans 5:19, — that {δικαιοσύνη} is the merit of Christ, obtained by his death and applied to us by faith, Romans 3:22, — and that {δικαίωσις} is the act of justification which follows from the satisfaction of Christ, apprehended by faith. — Ed.