Commentary on the Epistle to the Romans John Calvin (continued)
Commentary on Romans him when we follow what he has commanded us, and render obedience to his word. Away then with those who confidently lay claim to the righteousness of works, which cannot otherwise exist than when there is a full and complete observance of the law; and it is certain that this is nowhere to be found. We also learn, that they are madly foolish who vaunt before God of works invented by themselves, which he regards as the filthiest things; for obedience is better than sacrifices.
Romans 5:20-21
Romans 5:20-21
20. Moreover the law entered, that the offence might abound. 177 But where sin abounded, grace did much more abound:
20. Lex vero intervenit, ut abundaret delictum; ubi vero abundavit delictum, superabundavit et gratia:
21. That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord.
21. Quo, sicut regnavit peccatum per mortem, sic et gratia regnet per justitiam in vitam æternam per Iesum Christum Dominum nostrum.
20. But the law intervened, etc. This subject depends on what he had said before — that there was sin before the law was published. This being the case, then follows immediately this question — For what purpose was the law given? It was therefore necessary to solve this difficulty; but as a longer digression was not suitable, he deferred the subject and handled it in another place: and now by the way he only says, that the law entered, 178 that sin might abound; for he describes not here the whole office and use of the law, but only touches on one part, which served his present purpose. He indeed teaches us, that it was needful that men's ruin should be more fully discovered to them, in order that a passage might be opened for the favor of God. They were indeed shipwrecked before the law was given; as however they seemed to themselves to swim, while in their destruction, they were thrust down into the deep, that their deliverance might appear more evident, when they thence emerge beyond all human expectation. Nor was it unreasonable, that the law should be partly introduced for this end — that it might again condemn men already condemned; 177{Πλεονάση}, which means to grow more and more, to increase, to multiply: it is a different verb from that in the last clause. What he calls "offense" or "fall" in this member of the sentence, he calls "sin" in the next. It is still "the fall" or "the sin" which caused it: for that is the parent of every other sin. — Ed.
178"Intercessisse legem — that the law came between," i.e., Adam and Christ; {παρεισὢλθεν} from {παρὰ}, with, besides, or between, and {εἰσέρχομαι}, to enter. It occurs elsewhere only in Galatians 2:4, where it is rendered, "came in privily," as required by the context. But it cannot be so rendered here. Schleusner says, that it simply means to enter, and that it is so used by Philo. It is thus rendered by the Syriac and Arabic versions. Erasmus has "obiter subiit, vel, irrepsit — came, or, crept in by the by;" Hammond has the same; but Beza attaches the idea of besides to {παρὰ}, — præterea introiit — entered in besides," i.e., in addition to the disease under which all men labored, having been contaminated by that of the first sin. "Intervenit — intervened," is the rendering of Grotius; that is, the law intervened between the beginning of sin and the beginning of new righteousness. "The law," says Hodge, "was superinduced on a plan already laid. It was not designed for the accomplishment of man's salvation, that is, either for his justification or sanctification, but for the accomplishment of a very subordinate part in the great scheme of mercy." — Ed.