Commentary on the Epistle to the Romans John Calvin
John Calvin
to all, yet all do not receive him. 174
These two words, which he had before used, judgment and grace, may be also introduced here in this form, "As it was through God's judgment that the sin of one issued in the condemnation of many, so grace will be efficacious to the justification of many." Justification of life is to be taken, in my judgment, for remission, which restores life to us, as though he called it life-giving. 175 For whence comes the hope of salvation, except that God is propitious to us; and we must be just, in order to be accepted. Then life proceeds from justification. 176
Romans 5:19
Romans 5:19
19. For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous.
19. Quemadmodum enim per disobedientiam unius hominis peccatores constitute sunt multi; sic et per obedientiam unius justi constituentur multi.
19. This is no tautology, but a necessary explanation of the former verse. For he shows that we are guilty through the offense of one man, in such a manner as not to be ourselves innocent. He had said before, that we are condemned; but that no one might claim for himself innocence, he also subjoined, that every one is condemned because he is a sinner. And then, as he declares that we are made righteous through the obedience of Christ, we hence conclude that Christ, in satisfying the Father, has provided a righteousness for us. It then follows, that righteousness is in Christ, and that it is to be received by us as what peculiarly belongs to him. He at the same time shows what sort of righteousness it is, by calling it obedience. And here let us especially observe what we must bring into God's presence, if we seek to be justified by works, even obedience to the law, not to this or to that part, but in every respect perfect; for when a just man falls, all his former righteousness will not be remembered. We may also hence learn, how false are the schemes which they take to pacify God, who of themselves devise what they obtrude on him. For then only we truly worship
174"Nam etsi passus est Christus pro peccatis totius mundi. atque omnibus indifferenter Dei benignitate offertur; non tamen omnes apprehendum." It appears from this sentence that Calvin held general redemption. — Ed.
175It is an Hebraistic form of speaking, genitivus effectûs Its meaning is that it is a justification unto life, whose end is life, or, which issues in life, that is, eternal life, according to its import in Romans 5:17, when reigning in life — {ἐν} {ζωὟ}, is spoken of; and the word "eternal," is added to it in the last verse. This life commences with justification, and therefore this view includes what Calvin says, though it extends farther. — Ed.
176In our version are introduced "judgment" and "free-gift," from verse 16; and it is what has been done by most interpreters. The words are found here in no MSS.; but there is another reading countenanced by four MSS., as given by Griesbach, and two of them ancient; the word for offense is put in the nominative case, {τὸ} {παράπτωμα}, and the word for righteousness the same, {τὸ} {δικαίωμα}. Then the reading would be — 18. So then, as through one the transgression was, as to all men, unto condemnation; so also through one the righteousness is, as to all men, unto justification of life. This agrees better with the following verse, though the meaning is substantially the same with what is given in our version. — Ed.