Commentary on the Epistle to the Romans John Calvin
Commentary on Romans have then here a remarkable passage, which proves that the law in all its parts had a reference to Christ; and hence no one can rightly understand it, who does not continually level at this mark.
Romans 10:5-10
Romans 10:5-10
5. For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them.
5. Moses enim describit justitiam quae est ex Lege, Quod qui fecerit ea homo rivet in ipsis.
6. But the righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down from above:)
6. Quae vero est ex fide justitia sic dicit, Ne dixeris in corde tuo, Quis ascendet in coelum? hoc est Christum deducere:
7. Or, Who shall descend into the deep? (that is, to bring up Christ again from the dead.)
7. Aut, Quis descendet in abyssum? hoc est Christum ex mortuis reducere: 8. But what saith it? The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach;
8. Sed quid dicit? Prope est verbum, in ore tuo et in corde tuo; hoc est verbum fidei quod praedicamus,
9. That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved.
9. Quod si confessus fueris in ore tuo Dominum Iesum, et credideris in corde tuo quod Deus suscitavit illum ex mortuis, salvus eris:
10. For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.
10. Corde enim creditur in justitiam, ore fit confessio in salutem. 5. For Moses, etc. To render it evident how much at variance is the righteousness of faith and that of works, he now compares them; for by comparison the opposition between contrary things appears more clear. But he refers not now to the oracles of the Prophets, but to the testimony of Moses, and for this reason, — that the Jews might understand that the law was not given by Moses in order to detain them in a dependence on works, but, on the contrary, to lead them to Christ. He might have indeed referred to the Prophets as witnesses; but still this doubt must have remained, "How was it that the law prescribed another rule of righteousness?" He then removes this, and in the best manner, when by the teaching of the law itself he confirms the righteousness of faith.
But we ought to understand the reason why Paul harmonizes the law with faith, and yet sets the righteousness of one in opposition to that of the other: — The law has a twofold meaning; it sometimes includes the whole of what has been taught by Moses, and sometimes that part only which was peculiar to