It was published about the beginning of the last century; the author died in the year 1737. The first, which includes the first eight chapters, is discussed in The Doctrine of.
Address - A desire to visit Rome - a brief View of The Gospel; 1:1-18
The second, comprehensive chapters, deal with The calling of the Gentiles, the rejection and future conversion of the Jews.
Justification,
A proof of its necessity — the sin and guilt of both Gentiles and Jews, 1:18-3:2
Its Nature and Character — Examples, Abraham and David, 3:21-4
Unbelief and Faith, 10
The Rejection of the Jews, The Adoption of the Gentiles, The Restoration of the Jews, 11
Devotedness to God, Proper Use of Gifts, Love, Doing Good, 12
Obedience to Authority, Love to all, Purity, 13
Forbearance towards Weak Brethren, 14
Help to the Weak, Unanimity, Christ the Savior of Jews and Gentiles, 15:1-13
Conclusion, —
Paul’s Labours and Purpose to Visit Rome, 15:13
Salutations, Avoiding Disturbers, Promise of Victory, Praise to God, 16
But it is extraordinary how the innate tendency of man has appeared in this direction. To heartily embrace this last truth, it is necessary to know first, that we are sinners under condemnation.
THE EPISTLE DEDICATORY
JOHN CALVIN TO SIMON GRYNAEUS, F9
In the last place comes Bucer, who gave the finishing touch, as it were, by the publication of his works. For besides his eminent learning and extensive knowledge of things, and to the clearness of his mind, and much reading, and many other excellences, in which he is scarcely surpassed by any at this day, equaled by few and excelled by still fewer—he possesses, as you know, this praise as his own - that no one in our time was engaged with so much labor in the work of expounding the Scriptures.
EPISTLE TO THE ROMANS
THE ARGUMENT
He then proves on the authority of Scripture that both Jews and Gentiles were all sinners; and he also makes some reference to the use of the law. Near the end of the chapter, he sets forth the calling of the Gentiles and the rejection of the Jews, as evidenced by the prophecies of the Prophets.
EPISTLE OF ST. PAUL TO THE ROMANS
R OMANS 1:1-7
We must further note, that the duty of an Apostle is to preach the gospel. Next is a definition of the gospel, by which Paul expresses what is succinctly understood in it.
R OMANS 1:8-12
Being not satisfied with this modest statement, he qualifies it, and shows, that he did not so occupy the place of a teacher, but that he wished
See to what degree of modesty his pious heart submitted, that he did not disdain to seek confirmation from inexperienced novices: nor did he speak condescendingly, for there is none so free of gifts in the Church of Christ, as is not able to contribute with some benefit to us: but we are hindered by our envy and by our pride from gathering such fruit from one another. Such is our high-mindedness, such is the discomfort produced by vain reputations, that every one, despising and ignoring others, thinks he possesses what is abundant enough for himself.
R OMANS 1:13-15
I would not that you should be ignorant. What be has hitherto testified
All teachers have a rule here too which they must follow, and that is, modestly and kindly to accommodate themselves to the abilities of the ignorant and unlearned. They must remember, however, that they are not so much indebted to fools as they are to cherish their folly by inordinate indulgence.
R OMANS 1:16-17
- For I am not ashamed of the gospel of Christ: for it is the
- Non enim pudet me
- For therein is the righteousness of God revealed from faith to faith
- Nam justitia Dei in eo revelatur ex fide in fidem, sicut
And it is probable that he especially chose this nation to designate other nations, because, in the first place, it was admitted, along with the Jews, to a participation of the gospel. This is an explanation and a confirmation of the previous clause - that the gospel is the power of God unto salvation.
R OMANS 1:18-23
We have now reached the main point or hinge of the first part of this letter, which is that we are justified by faith alone through the mercy of God. And what he says is that they changed the glory of God; for as if one substituted for a strange child, they forsook the true God.
R OMANS 1:24-32
Without the feelings of humanity are they who have put off the first affections of nature towards their own relations. As he mentions the want
For it is the summit of all evils, when the sinner is so shameless, that he is satisfied with his own vices, and will not bear them to be reproved, and cherishes them also in others by his consent and approval. For he who is ashamed is still healthy; but when such insolence is inflicted by a sinful habit, that vices, and not virtues, please and approve us, there is no longer any hope of reformation.
R OMANS 2:1-2
- Therefore thou art inexcusable, O man, whosoever thou art that
- Propterea inexcusabilis es, O homo, quicunque judicas: in quo
- But we are sure that the judgment of God is according to
- Novimus autem quod judicium Dei est secundum
For you, judging, do the same things: so it is literally; but the meaning is, "Even though you judge, yet you do the same things." And he says they did it because they were not in the right frame of mind; for sin actually belongs to the spirit. Paul's purpose is to shake the hypocrites from their self-sufficiency, so that they do not think they can really gain anything, though they are acclaimed by the world, and even though they consider themselves innocent; for quite another trial awaits them in heaven.
R OMANS 2:3-10
Et anxietas in omnem animam hominis perpetrantis malum, Iudæi
The day of the last judgment is called the day of wrath, when reference is made to the wicked; but it will be a day of salvation for the faithful. For the Lord, by visiting the wickedness of the reprobate with righteous vengeance, will repay them with what.
R OMANS 2:11-13
Having heard that the law is the rule of righteousness, (<050401>Deuteronomy 4:1,) they only boasted. The apostle here only urges the Jews to what he mentioned, the decision of the law, — That they cannot be justified by the law, unless they fulfill the law, that if they transgress it, there is an immediate curse.
R OMANS 2:14-16
Also, the word heart is not to be taken as the seat of the affections, but only for understanding, as it is found in Deuteronomy 24:4. There is then naturally a certain knowledge of the law, which says, “This is good and worthy to be desired; that should be abhorred.”
R OMANS 2:17-24
I take what follows, having the form of knowledge, as a reason for the preceding; and it may be thus explained, — “because thou hast the form of
But by indirectly ridiculing the perverse use of the law, Paul, on the other hand, indicates that proper knowledge must be sought from the law so that the truth can have a solid foundation. And you hate reforms, and you have left my words behind you: if you see a thief, join him, and with adulterers is your portion." , relying on mere knowledge of the law, lived in no way better than if they had no law; so we must take care that it does not turn against us today: and indeed it may well be applied to many, who boast of some.
R OMANS 2:25-29
That they had no reason to claim anything based on the bare sign. Now many think that since Paul brings up circumcision rather than any other part of the law, he supposes that he takes away justification only from it.
R OMANS 3:1-2
Quae igitur praerogativa Iudaei, aut quae utilitas
Though Paul has clearly proved that bare circumcision brought nothing to the Jews, yet since he could not deny but that there was some
Now the oracles were committed to them for the purpose of preserving them as long as it pleased the Lord to continue his glory among them, and then to publish them during their administration throughout the world: they were first depositories, and second dispensers. But if this benefit should be so highly esteemed, when the Lord favored but one nation with the revelation of his word, we can never sufficiently reject our ingratitude, who receive his word with so much negligence, or with so much carelessness, not to say contempt.
R OMANS 3:3-4
Then he will say that in that nation some were ever left, who, continuing to believe the promise, did not depart from the privileges of the covenant. The meaning is, therefore, because the truth of God is destroyed by our falsehood and unfaithfulness, that in this way it shines forth and appears more manifest, according to the testimony of David, who says, that after he was a sinner, God was a righteous Judge and righteous in all that he determined to observe, and that he would overcome all the slanders of the wicked who murmured against his righteousness.
R OMANS 3:5-8
Quod si injustitia nostra Dei justitiam commendat, quid
This argument proceeds, so to speak, not from the mere power of God, but from his exercised power, which shines in the whole arrangement and order of his works; but though he said, — "It is the work of God to judge the world, that is, to correct it by his own righteousness, and to set into the best order all that is in it that is unjust: then he can decree nothing unjust." It seems to allude to a passage written by Moses in <011825>. That it should prove otherwise is to be attributed to the providence of God, and not to the wickedness of men; through which it does not come that God's majesty is not hurt, nay, utterly overthrown f94.
What then? are we better than they? No, in no wise: for we have
We must add that to be under sin means that we are justly condemned before God as sinners, or that we are under the curse resulting from sin; for as righteousness brings with it absolution, so sin follows condemnation.
R OMANS 3:10-18
The first effect is, that there is none that understands: and then this ignorance is immediately proved, for they seek not God; for empty is the
It is further added, Their throat is an open grave; f100 so the abyss that swallows men. A very striking sentence is added from Isaiah, Ruin and misery are in all their ways; f102 because the depiction of fierceness is above.
Very striking is the sentence that is added from Isaiah, Ruin and misery are in all their ways; f102 for it is a representation of ferociousness above
It follows, The way of peace they have not known: they are so habituated to plunders, acts of violence and wrong, to savageness and
R OMANS 3:19-20
- Now we know, that what things soever the law saith, it saith
- Scimus autem quod
- Therefore by the deeds of the law there shall no flesh be justified
- Quoniam ex operibus Legis non justificabitur omnis caro
It is a matter of doubt, even among the learned, what the works of the law mean. So you see why Paul specifically mentioned the works of the law; for it is by law that a reward is assigned to works.
R OMANS 3:21-22
- But now the righteousness of God without the law f109 is
- Nunc autem sine Lege justitia Dei manifesto est,
- Even the righteousness of God which is by faith of Jesus Christ
- Justitia, inquam, Dei per fidem Iesu Christi, in omnes et
And these two things—being justified by works—and being guilty of trespasses (as we shall show more fully as we proceed) are wholly inconsistent with each other. It is not unknown to me that Augustine gives a different interpretation; for he thinks that God's justice is the grace of regeneration; and this grace allows us to be free, because God, when we are unworthy, renews us by his Spirit; and from this he excludes the works of the law, that is, those works by which men themselves endeavor, without restoration, to oblige God.
R OMANS 3:23-26
As to the efficient cause, he says that we are justified freely and further by his grace; and thus repeats the word to show that everything is of God and nothing of us. If we take the first sense, Paul refers to the undeserved mercy of God, when he made Christ our mediator, that he might propitiate the Father by the sacrifice of his death: it is no small praise of God's grace, that he of his own good will sought a way, with by which he might remove our curse.
R OMANS 3:27-28
Therefore we conclude, that a man is justified by faith without
Constituimus ergo, fide justificari hominem sine
Where then is glorying? The Apostle, after having, with reasons abundantly strong, cast down men from their confidence in works, now
Indeed, they allow man to be justified by faith; but not by faith alone; yea, they place the efficacy of justification in love, though they ascribe it in words to faith. Which, says James, that man is not justified by faith alone, but also by works, does not at all contradict the preceding view.
R OMANS 3:29-30
- Is he the God of the Jews only? Is he not also of the
- Num Iudæorum Deus tantum? an non et Gentium?
- Quandoquidem unus Deus, qui justificabit circumcisionem
- Is he the God of the Jews only? The second proposition is, that this righteousness belongs no more to the Jews than to the Gentiles: and it was
- Do we then make void the law through faith? God forbid: yea, we
- Legem igitur irritam facimus per fidem? Ne ita sit: sed Legem
I am therefore led to think that there is something ironic in the words, as if to say,. When the law is against faith, the flesh immediately suspects that there is some contradiction, as if the one immediately suspects that there is some contradiction, as if the one is adverse to the other: and this false idea prevails, especially among those who are imbued with wrong ideas about the law, and forsake the promises, thereby seeking nothing but the righteousness of works.
R OMANS 4:1-3
- What shall we then say that Abraham, our father as pertaining
- Quid ergo dicemus, invenisse Abraham patrem nostrum
- For if Abraham were justified by works, he hath whereof to
- Si enim Abraham ex operibus justificatus est. habet quo
- For what saith the scripture?
- Quid enim Scripture dicit’
- For what saith the Scripture? This is a proof of the mirlor proposition, or of what he assumed, when he denied that Abraham had any ground for
The passage quoted is taken from Genesis 15:6; where the word believe must not be confined to any particular expression, but refers to the whole covenant of salvation and the grace of adoption, which Abraham received by faith. But in this they are mistaken; first, because they failed to consider that belief extends to the whole context and should not be confined to a single clause.
R OMANS 4:4-5
- Now to him that worketh is the reward not reckoned of grace, but
- Ei quidem qui operatur merces non imputatur secundum
- But to him that worketh not, but believeth on him that justifieth
- Ei vero qui non operatur, credit autem in eum qui
Faith is counted as righteousness, not because it gives us any merit, but because it establishes the goodness of God: therefore righteousness is not due to us, but is freely bestowed.” For just as Christ of His own will justifies us by faith, Paul always takes this as proof of our emptiness; For what do we believe but that Christ is an atonement to reconcile us to God? Indeed, he clearly shows that faith brings us righteousness, not because it is a meritorious act, but because it obtains for us the favor of God.
R OMANS 4:6-8
- Even as David also describeth the blessedness of the man, unto
- Quemadmodum etiam David finit beatudinem hominis cui
- Saying, Blessed are they whose iniquities are forgiven, and whose
- Beati quorum remissæ sunt iniquitates, et quorum tecta sunt
- Blessed is the man to whom the Lord will not impute sin
- Beatus vir, cui non imputavit Dominus peccatum
Therefore the righteousness of works is the effect of the righteousness of God, and the salvation that results from works is the effect of the. Since the matter does not belong to nothing by its own effect and cannot be destroyed, they act absurdly, striving to undermine the righteousness of faith by works.
R OMANS 4:9-10
Beatudo ergo ista in
How was it then reckoned?
Quomodo igitur imputata fuit? In Circumcisione quum
R OMANS 4:11-12
For the promise, that he should be the heir of the world, was not to
Non enim per Legem promissio Abrahæ et semini
The most important thing was really the restoration of life; it was yet necessary that the fallen state of the whole world should be repaired. Though the wicked devour the riches of the world, yet they can call nothing their own; but rather they seize them as by theft; for they possess them under the curse of God.
R OMANS 4:14-15
This is a confirmation of the last verse, derived from the contrary effect of the law; for which the law generates derived from the opposite effect of the law; for which the law generates. But the apostle does not speak of the mere transgression of what is right, from which no man is exempt; but he calls it a transgression when man,.
R OMANS 4:16-17
Propterea ex fide, ut
For Paul teaches us in another passage, that all who remain bound to the rule of the law, are subject to a curse; then it is certain that they are excluded from the participation of grace. The character of the divine call is that those who are dead are raised by God, than those who are.
R OMANS 4:19-22
This is of the same import as an earlier clause, when it is said that he was not weak in faith. And this is a proof of unbelief, of which he had spoken before, when we met the power of God with our measure.
R OMANS 4:23-25
But as Christ, by rising from the dead, made known how much he had accomplished by his death, this distinction is calculated to teach us that our salvation was begun by the sacrifice, by which our sins were expiated, and was finally completed by his resurrection: for the beginning of righteousness is to be reconciled to God, and its consummation is to obtain life by having death abolished. But he says that he was delivered, and not that he died; for atonement depended on the eternal benevolence of God, who intended to be thus pacified.
R OMANS 5:1-2
- Therefore, being justified by faith, we have peace with God,
- Iustificatus ergo ex fide, pacem habemus apud Deum per
- By whom also we have access by faith into this grace where in we
- Per quem accessum habiumus fide in gratiam istam in qua
Peace with God is opposed to the dead security of the flesh, and for this reason. And because he teaches us through the word access that redemption begins with Christ, he excludes those preparations by which foolish men think they can anticipate God's mercy; as if he said, "Christ does not come to you and help you because of your merits." Then he immediately adds that it is by the continuation of the same favor that our redemption becomes sure and sure; by which he indicates it.
R OMANS 5:3-5
- And not only so, but we glory in tribulations also: knowing that
- Neque id modo, sed gloriamur
- And patience, experience; and experience, hope
- Patientia vero probationem;
- And hope maketh not ashamed;
- Porro spes non pudefacit, quoniam dilectio Dei diffusa est
I am referring not only to the last sentence, but to the entire previous passage. He goes on to say that the Spirit is given, that is, bestowed by the free goodness of God, and not bestowed upon our merits; according to what Augustine has well observed, who, though mistaken in his view of the love of God, gives this statement: — that we bear adversities courageously, and are thus confirmed in our hope, because, being born again of the Spirit, we have God sweet.
R OMANS 5:6-9
- But God commendeth his love toward us, in that, while we were yet
- Multo igitur magis, justificati nunc per sanguinem ejus,
- For if, when we were enemies, we were reconciled to God by the
- Si enim quum inimici
- And not only so, but we also joy in God, through our Lord Jesus
- Non solum autem, sed etiam gloriamur in Deo per Dominum
For if, when we were enemies, we were reconciled to God by the death of his son, we were reconciled to God; much more, if we are reconciled, shall we be saved by his life. By saying that we are reconciled to God through the death of Christ, he means that it was the sacrifice of the atonement that brought God peace to the world, as I showed in the fourth chapter.
R OMANS 5:12-14
- But not as the offense, etc. Now follows the rectifying or the
- And not as it was by one that sinned, f169 so is the gift: for the
- Et non sicut per unum qui peccaverat, ita donum; judicium
- This is especially an explanation of what he had said before, — that by one offense guilt issued in the condemnation of us all, but that grace, or
- For if by one man’s offense death reigned by one; much more
- Si enin unius delicto mors regnavit per unum; multo magis
- Therefore, as by the offense of one judgment came upon all men
- Itaque quemadmodum, per unius delictum, in omnes
- For as by one man’s disobedience many were made
- Quemadmodum enim per disobedientiam unius hominis
When, therefore, he denies that sin is imputed without the law, he speaks comparatively; for when men are not pricked by the pricks of the law, they are sunk in carelessness. Away then with those who confidently claim 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.
R OMANS 5:20-21
- Moreover, the law entered, that the offense might abound; f176
- Lex vero intervenit, ut abundaret delictum; ubi vero
- That as sin hath reigned unto death, even so might grace reign
- Quo, sicut regnavit peccatum per mortem, sic et
In the last sentence, the word order is distorted, but not without reason. A simple contrast might be made thus: "That righteousness shall reign through Christ." But Paul was not content to oppose that which is opposed, but adds the word grace, that he might impress this truth more deeply upon his memory—that everything must be attributed not to our merits, but to goodness. from God.
R OMANS 6:1-2
- What shall we say then? Shall we continue in sin, that grace may
- Quid ergo dicemus?
- Ne sit ita: qui mortui sumus peccato, quomodo adhuc
- What then shall we say? Throughout this chapter the Apostle proves, that they who imagine that gratuitous righteousness is given us by him,
- By no means. To some the Apostle seems to have only intended
He who sins must live to sin; by the grace of Christ we died to sin; then it is false that that which takes away sin gives strength.” The state of the case is really this, — That believers are never reconciled to God without the gift of regeneration; nay, on account of this we are justified, — that we may then serve God in holiness of life. Christ indeed does not cleanse us by his blood, nor make God merciful to us by his salvation, in any other way than by making us partakers of his Spirit, which renews us to a holy life.
R OMANS 6:3-4
Furthermore, it is irrelevant to say that this power is not visible in all the baptized; to Paul, in his usual way, where he speaks of the believers. connects reality and effect with the outer sign; for we know that whatever the Lord offers through the visible symbol is confirmed and confirmed by their faith. By the glory of the Father, that is, by that illustrious power by which He displayed Himself as truly glorious, and revealed, as it were, the greatness of His glory.
R OMANS 6:5-6
- For if we have been planted together in the likeness of his
- Nam si insititii facti sumus similitudini mortis ejus, nimirum
- Knowing this, that our old man is crucified with him, that the body
- Illud scientes, quod vetus noster homo simul cum ipso
This old man, he says, is nailed to the cross of Christ, because by its power he is slain: and he expressly referred to the cross, that he might show more plainly, that we cannot otherwise be put to death than by enjoying his death. He emphasizes the purpose for which this destruction is carried out when he says that we should no longer serve sin.
R OMANS 6:7-11
For he that is dead is freed from sin. Qui enim mortuus est, justificatus Est a peccato
There is another communion concerning the death of Christ, of which the apostle often speaks, as in 2 Corinthians 4, that is, the bearing of the cross, followed by a common participation also in eternal life. Since we died with Christ, we should also live with him. But the word believe signifies that he is here dealing with a doctrine based on promises; as if to say that believers must feel assured that by the goodness of Christ they are dead according to the flesh, and that the same Christ will preserve them in new life to the end.
R OMANS 6:12-13
- Let not sin therefore reign in your mortal body, that ye should
- Ne ergo regnet peccatum in mortali vestro corpore, ut illi
- Neither yield ye your members as instruments of unrighteousness
- Neque exhibeatis membra vestra arma injustitiæ peccato,
But he does not omit the other part, which is how we should live after we have received the grace of Christ by faith. spiritual newness, which is divine, continues continuously. Christians should consider all their faculties as the weapons of spiritual warfare, if only one of their members is engaged in battle.
R OMANS 6:14-18
What then? As the wisdom of the flesh is ever clamorous against the mysteries of God, it was necessary for the Apostle to subjoin what might
So we can learn that we are not freed from the slavery of the law so that we can sin; for the law does not lose its dominion until the grace of God has restored us to Him to renew us in righteousness; and it is therefore impossible that we should submit to sin if the grace of God reigned in us; we have said before that under this term grace is included the spirit of regeneration. And so the apostle says, by way of preface, that he can show more fully how gross and impious the slander is, when it is represented, that the liberty obtained by Christ gives liberty to sin.
R OMANS 6:20-23
Indeed, the godly, as soon as they begin to be enlightened by the Spirit of Christ and the preaching of the gospel, freely admit that their past life, that they lived without Christ, was worthy of condemnation; and they are so far from trying to excuse it that they are, on the contrary, ashamed of themselves. But he seems rather indirectly to condemn the blind lusts of those who are ruinously seduced by the enticements of sin, as the fish are hooked.
R OMANS 7:1-4
Some understand that the rule of law continues so long to bind us while it remains in effect. For although Christ submitted to the law in a time of himself, it is not yet true to say that the law prevailed over him.
R OMANS 7:5-6
But now we have been loosed from the law, etc. He pursues the
This part contains a reason, or rather indicates the manner in which we are set free; for the law is so far lifted up in regard to us, that we are not pressed by its unbearable burden, and that its inexorable severity does not overwhelm us with a Curse. And he ascribes newness to the Spirit, because it succeeds the old man; as the letter is called old, because it perishes by the regeneration of the Spirit.
R OMANS 7:7-8
What then shall we say? Since it has been said that we must be freed from the law, in order that we may serve God in newness of spirit, it
There is no doubt that in the former precepts he had condemned all the evil desires which our hearts conceive; It was not only forgiven by philosophers, but at this day the papists fiercely assert that it is no sin in the regenerate.
R OMANS 7:8-12
Ego autem vivebam sine Lege aliquando f212 adveniente autem
It follows that it is an accident that the law deals us a mortal wound, as when an incurable disease is further irritated by a curative medicine. Hence the verb, ejxapata~|n, is to be understood, not in reference to the thing itself, but in reference to our knowledge; that is, that according to the law it is evident how much we have deviated from the right path.
Was then that which is good made death unto me? God forbid
Quod ergo bonum est, mihi in mortem cessit? Absit: imo
