Romans
From the Original 1599 Geneva Bible Notes
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Ro 1:1
1:1 Paul, {1} a {2} {a}
servant of Jesus Christ, called [to be] an {b} apostle, {c} separated unto the
gospel of God,
(1) The first part of the
epistle contains a most profitable preface down to verse six.
(2) Paul, exhorting the Romans to give diligent heed to him, in that he
shows that he comes not in his own name, but as God's messenger to the
Gentiles, entreats them with the weightiest matter that exists, promised
long ago by God, by many good witnesses, and now at length indeed performed.
(a) Minister, for this word "servant" is not taken in this place as set
against the word "freeman", but rather refers to and declares his ministry
and office.
(b) Whereas he said before in a general term that he was a minister, now he
comes to a more special name, and says that he is an apostle, and that he
did not take this office upon himself by his own doing, but that he was
called by God, and therefore in this letter of his to the Romans he is doing
nothing but his duty.
(c) Appointed by God to preach the gospel.
Ro 1:3
1:3 {3} Concerning his {d}
Son Jesus Christ our Lord, which was {e} made of the seed of David {f}
according to the flesh;
(3) By declaring the sum of
the doctrine of the Gospel, he stirs up the Romans to consider well the
matter about which he is entreating them: so then he shows that Christ (who
is the very substance and sum of the gospel) is the only Son of God the
Father, who with regard to his humanity is born of the seed of David, but
with regard to his divine and spiritual nature, by which he sanctified
himself, is begotten of the Father from everlasting, as also manifestly
appears by his mighty resurrection.
(d) This is a plain testimony of the person of Christ, that he is but one,
and also a testimony of his two natures, and their properties.
(e) Who received flesh from the virgin who was David's daughter.
(f) As he is man: for this word "flesh", by the figure of speech synecdoche,
is taken for man.
Ro 1:4
1:4 And {g} declared [to be]
the Son of God with {h} power, according to the spirit of holiness, by the
resurrection from the dead:
(g) Shown and made
manifest.
(h) The divine and mighty power is set against the weakness of the flesh,
for it overcame death.
Ro 1:5
1:5 {i} By whom we have
received {k} grace and apostleship, for {l} obedience to the faith {m} among
all nations, for his name:
(i) Of whom.
(k) This marvellous, liberal, and gracious gift, which is given to me, the
least of all the saints, to preach, etc.; see Eph 3:8 .
(l) That men through faith might obey God.
(m) For his name's sake.
Ro 1:6
1:6 Among whom are ye also
the {n} called of Jesus Christ:
Ro 1:7
1:7 To all that be in Rome,
beloved of God, called [to be] saints: {o} Grace to you and peace from God our
Father, and the Lord Jesus Christ.
Ro 1:8
1:8 {4} First, I thank my God
through Jesus Christ for you all, that your faith is {p} spoken of throughout
the {q} whole world.
(4) He obtains their
favourable patience, in that he points out what it is that they can be
praised for, and his true apostolic good will toward them, confirmed by
taking God himself as witness.
(p) Because your faith is such that it is spoken well of in all churches.
(q) In all churches.
Ro 1:9
1:9 For God is my witness,
whom I serve with my {r} spirit in the {s} gospel of his Son, that without
ceasing I make mention of you always in my prayers;
Ro 1:12
1:12 That is, that {t} I may
be comforted together with you by the mutual faith both of you and me.
(t) Though Paul was ever so
excellent, yet in teaching the church, he might be instructed by it.
Ro 1:15
1:15 So, as much as in me is,
I am ready to preach the gospel to you that are at {u} Rome also.
(u) He means all those who
dwell at Rome, though some of them were not Romans; see the end of the
epistle.
Ro 1:16
1:16 For I am not ashamed of
the gospel of Christ: {5} for it is the {x} power of God unto salvation to
every one that believeth; to the Jew first, and also to the {y} Greek.
(5) This is the second part
of the epistle, until the beginning of chapter nine. Now the whole end and
purpose of the discussion is this: that is to say, to show that there is but
one way to attain unto salvation (which is displayed to us by God in the
gospel, and that equally to every nation), and this way is Jesus Christ
apprehended by faith.
(x) God's mighty and effectual instrument to save men by.
(y) When this word "Greek" is contrasted with the word "Jew", then it
signifies a Gentile.
Ro 1:17
1:17 {6} For therein is the
righteousness of God revealed from {z} faith to faith: {7} as it is written,
The just shall live by faith.
(6) The confirmation of the
former proposition: we are taught in the gospel that we are instituted
before God by faith, which increases daily, and therefore also saved.
(z) From faith, which increases daily.
(7) The proof of the first as well as of the second proposition, out of
Habakkuk, who attributes and gives to faith both justice and life before
God.
Ro 1:18
1:18 {8} For the wrath of God
is revealed from heaven against {a} all ungodliness and unrighteousness of
men, who hold the {b} truth in unrighteousness;
(8) Another confirmation of
the principal question: all men being considered in themselves, or without
Christ, are guilty both of ungodliness and also unrighteousness, and
therefore are subject on condemnation: therefore they need to seek
righteousness in someone else.
(a) Against all types of ungodliness.
(b) By "truth" Paul means all the light that is left in man since his fall,
not as though they being led by this were able to come into favour with God,
but that their own reason might condemn them of wickedness both against God
and man.
Ro 1:19
1:19 {9} Because that which
may be known of God is manifest in {c} them; for God hath shewed [it] unto
them.
(9) By their ungodliness he
proves that although all men have a most clear and evident mirror in which
to behold the everlasting and almighty nature of God, even in his creatures,
yet they have fallen away from those principles to most foolish and stupid
ideas of their own brains, in their worship of God and of what God requires
of them.
(c) In their hearts.
Ro 1:20
1:20 For the invisible things
of him from the creation of the world are clearly seen, being {d} understood
by the things that are made, [even] his eternal power and Godhead; so that
they are without excuse:
(d) You do not see God, and
yet you acknowledge him as God by his works; Cicero.
Ro 1:21
1:21 Because that, when they
knew God, they {e} glorified [him] not as God, neither were thankful; but
became {f} vain in their imaginations, and their foolish heart was darkened.
(e) They did not honour him
with that honour and service which was appropriate for his everlasting power
and Godhead.
(f) As if he said, became so corrupt in themselves.
Ro 1:22
1:22 {g} Professing
themselves to be wise, they became fools,
(g) Or, thought themselves.
Ro 1:23
1:23 And changed the glory of
the {h} uncorruptible God into an image made like to corruptible man, and to
birds, and fourfooted beasts, and creeping things.
Ro 1:24
1:24 {10} Wherefore {i} God
also {k} gave them up to uncleanness through the lusts of their own hearts, to
dishonour their own bodies between themselves:
(10) The unrighteousness of
men he sets forth first in this, that following their lusts, even against
nature, they defiled themselves one with another, by the just judgment of
God.
(i) The contempt of religion is the source of all evil.
(k) As a just judge.
Ro 1:27
1:27 And likewise also the
men, leaving the natural use of the woman, burned in their lust one toward
another; men with men working that which is unseemly, and receiving in
themselves that {l} recompence of their error which was meet.
Ro 1:28
1:28 {11} And even as they
did not like to retain God in [their] knowledge, God gave them over to a {m}
reprobate mind, to do those things which are not convenient;
(11) He proves the
unrighteousness of man by referring to many types of wickedness, from which
(if not from all, yet at the least from many of them) no man is altogether
free.
(m) To a corrupt and perverse mind, by which it comes to pass that the
conscience, having been removed by them, and they having almost no more
remorse for sin, run headlong into all types of evil.
Ro 1:31
1:31 Without understanding,
{n} covenantbreakers, without natural affection, implacable, unmerciful:
Ro 1:32
1:32 Who knowing the {o}
judgment of God, that they which commit such things are worthy of death, not
only do the same, but {p} have pleasure in them that do them.
(o) By the "judgment of
God" he means that which the philosophers called the "law of nature", and
the lawyers themselves termed the "law of nations".
(p) Are companions and partakers with them in their wickedness, and beside
that, commend those who do wrong.
Ro 2:1
2:1 Therefore {1} thou art
inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest
another, thou condemnest thyself; for thou that judgest doest the same things.
(1) He convicts those who
would seem to be exempt from the rest of men (because they reprehend other
men's faults), and says that they are least of all to be excused, for if
they were searched well and carefully (as God surely does) they themselves
would be found guilty in those things which they reprehend and punish in
others: so that in condemning others, they pronounce sentence against
themselves.
Ro 2:2
2:2 But we {a} are sure that
the judgment of God is according to {b} truth against them which commit such
things.
(a) Paul alleges no places
of scripture, for he reasons generally against all men: but he brings
reasons such that every man is persuaded by them in his mind, so that the
devil himself is not able to completely pluck them out.
(b) Considering and judging things correctly, and not by any outward show.
Ro 2:4
2:4 {2} Or despisest thou the
riches of his goodness and forbearance and longsuffering; not knowing that the
goodness of God leadeth thee to repentance?
(2) A vehement and grievous
crying out against those that please themselves because they see more than
others do, and yet are in no way better than others are.
Ro 2:5
2:5 But after thy hardness
and impenitent heart {c} treasurest up unto thyself wrath against the day of
wrath and revelation of the righteous judgment of God;
(c) While you are giving
yourself to pleasures, thinking to increase your goods, you will find God's
wrath.
Ro 2:6
2:6 {3} Who will render to
every man according to his deeds:
(3) The foundation of the
former disputation, that both the Jews and Gentiles together have need of
righteousness.
Ro 2:7
2:7 To them who by patient
continuance in well doing seek for {d} glory and honour and immortality,
eternal life:
(d) Glory which follows
good works, which he does not lay out before us as though there were any
that could attain to salvation by his own strength, but, he lays this
condition of salvation before us, which no man can perform, to bring men to
Christ, who alone justifies the believers, as he himself concludes; see Ro
2:21-22 .
Ro 2:8
2:8 But unto them that are
contentious, and do not obey the {e} truth, but obey unrighteousness, {f}
indignation and wrath,
(e) By "truth" he means the
knowledge which we naturally have.
(f) God's indignation against sinners, which will quickly be kindled.
Ro 2:11
2:11 For there is no {g}
respect of persons with God.
(g) God does not judge men
either by their blood or by their country, either to receive them or to cast
them away.
Ro 2:12
2:12 {4} For as many as have
sinned without law shall also perish without law: and as many as have sinned
in the law shall be judged by the law;
(4) He applies that general
accusation against mankind particularly both to the Gentiles and to the
Jews.
Ro 2:13
2:13 {5} (For not the hearers
of the law [are] just before God, but the doers of the law shall be {h}
justified.
(5) He prevents an
objection which might be made by the Jews whom the law does not excuse, but
condemn, because it is not the hearing of the law that justifies, but rather
the keeping of it.
(h) Will be pronounced just before God's judgment seat: which is true indeed
if any one could be found that had fulfilled the law: but seeing that
Abraham was not justified by the law, but by faith, it follows that no man
can be justified by works.
Ro 2:14
2:14 {6} For when the
Gentiles, which have {i} not the law, do by {k} nature the things contained in
the law, these, having not the law, are a law unto themselves:
(6) He prevents an
objection which might be made by the Gentiles, who even though they do not
have the law of Moses, yet they have no reason why they may excuse their
wickedness, in that they have something written in their hearts instead of a
law, as men do who forbid and punish some things as wicked, and command and
commend other things as good.
(i) Not that they are without any law, but rather the law of the Jews.
(k) Command honest things, and forbid dishonest.
Ro 2:15
2:15 Which shew the work of
the law {l} written in their hearts, their conscience also bearing witness,
and [their] thoughts the mean while accusing or else excusing one another;)
Ro 2:16
2:16 {7} In the day when God
shall judge the secrets of men by Jesus Christ according to {m} my gospel.
(7) God defers many
judgments, which he will nonetheless execute at their convenient time by
Jesus Christ, with a most candid examination, not only of words and deeds,
but of thoughts also, be they ever so hidden or secret.
(m) As my doctrine witnesses, which I am appointed to preach.
Ro 2:17
2:17 {8} Behold, thou art
called a Jew, and restest in the law, and makest thy boast of God,
(8) He proves by the
testimony of David, and the other prophets, that God bestows greatest
benefits upon the Jews, in giving them also the law, but that they are the
most unthankful and unkind of all men.
Ro 2:18
2:18 And knowest [his] will,
and {n} approvest the things that are more excellent, being instructed out of
the law;
Ro 2:20
2:20 An instructor of the
foolish, a teacher of babes, which hast the {o} form of knowledge and of the
truth in the {p} law.
(o) The way to teach and to
form others in the knowledge of the truth.
(p) As though he said that the Jews under a pretence of an outward serving
of God, attributed all to themselves, when in reality they did nothing less
than observe the Law.
Ro 2:25
2:25 {9} For circumcision
verily profiteth, if thou keep the law: but if thou be a breaker of the law,
thy circumcision is made uncircumcision.
(9) He precisely prevents
their objection, who set a holiness in circumcision, and the outward
observation of the law: so that he shows that the outward circumcision, if
it is separated from the inward, does not justify, and also condemns those
who are indeed circumcised, of whom it is required that they fulfil that
which circumcision signifies, that is to say, cleanness of the heart and the
whole life according to the commandment of the law, so that if there is a
man uncircumcised according to the flesh, who is circumcised in heart, he is
far better and to be more regarded than any Jew that is circumcised
according to the flesh only.
Ro 2:26
2:26 Therefore if the {q}
uncircumcision keep the righteousness of the law, shall not his {r}
uncircumcision be counted for circumcision?
(q) This is the figure of
speech metonymy, and means "uncircumcised".
(r) The state and condition of the uncircumcised.
Ro 2:27
2:27 And shall not {s}
uncircumcision which is by nature, if it fulfil the law, judge thee, who by
the {t} letter and circumcision dost transgress the law?
(s) He who is uncircumcised
by nature and race.
(t) Paul often contrasts the letter against the Spirit: but in this place,
the circumcision which is according to the letter is the cutting off of the
foreskin, but the circumcision of the Spirit is the circumcision of the
heart, that is to say, the spiritual result of the ceremony is true holiness
and righteousness, by which the people of God are known from profane and
heathen men.
Ro 2:28
2:28 For he is not a Jew,
which is one {u} outwardly; neither [is that] circumcision, which is outward
in the flesh:
Ro 2:29
2:29 But he [is] a Jew, which
is one inwardly; and circumcision [is that] of the heart, in the {x} spirit,
[and] not in the letter; whose praise [is] not of men, but of God.
(x) Whose power is inward,
and in the heart.
Ro 3:1
3:1 What {1} advantage then
hath the Jew? or what profit [is there] of circumcision?
(1) The first address to
the Jews, or the first anticipating of an objection by the Jews: what then,
are the Jews preferred no more than the Gentiles? Indeed, they are, says the
apostle, by the doing of God, for he committed the tables of the covenant to
them, so that the unbelief of a few cannot cause the whole nation without
exception to be cast away by God, who is true, and who also uses their
unworthiness to commend and set forth his goodness.
Ro 3:2
3:2 Much every way: {a}
chiefly, because that unto them were committed the {b} oracles of God.
Ro 3:3
3:3 For what if some did not
{c} believe? shall their unbelief make the {d} faith of God without effect?
Ro 3:4
3:4 God forbid: yea, let God
be true, but every man a liar; as it is written, That thou mightest be {e}
justified in thy sayings, and mightest overcome {f} when thou art judged.
(e) That your justice might
be plainly seen.
(f) Seeing that you showed forth an true token of your righteousness,
steadfastness and faith, by preserving him who had broken his covenant.
Ro 3:5
3:5 {2} But if our {g}
unrighteousness commend the righteousness of God, what shall we say? [Is] God
unrighteous who taketh vengeance? (I speak as {h} a man)
(2) Another objection
resulting from the former answer: that the justice of God is commended and
set forth by our unrighteousness in such a way that God does not therefore
forget that he is the judge of the world, and therefore a most severe
avenger of unrighteousness.
(g) Treachery, and all the fruits of it.
(h) Therefore I do not speak these words of my own accord, as though this is
what I thought, but this is the talk of man's wisdom, which is not subject
to the will of God.
Ro 3:7
3:7 {3} For if the {i} truth
of God hath more abounded through my lie unto his glory; why yet am I also
judged as a sinner?
(3) A third objection,
which adds somewhat to the former: if sins turn out to the glory of God,
they are not only not to be punished, but we ought rather to give ourselves
to them: and this blasphemy Paul, as he fights to curse and detest it,
pronounces it to be a just punishment against such blasphemers.
(i) The truth and unchangingness.
Ro 3:9
3:9 {4} What then? are we
better [than they]? No, in no wise: for we have before proved both Jews and
Gentiles, that they are all {k} under sin;
(4) Another answer to the
first objection: that the Jews, if they are considered in themselves, are no
better than other men are: as it has been long since pronounced by the mouth
of the Prophets.
(k) Are guilty of sin.
Ro 3:17
3:17 And the {l} way of peace
have they not known:
Ro 3:19
3:19 {5} Now we know that
what things soever the {m} law saith, it saith to them who are under the law:
that {6} every mouth may be stopped, and all the world may become {n} guilty
before God.
(5) He proves that this
grievous accusation which is uttered by David and Isaiah correctly refers to
the Jews.
(m) The Law of Moses.
(6) A conclusion of all the former discussions, from Ro 1:18 on.
"Therefore", says the apostle, "no man can hope to be justified by any law,
whether it be that general law, or the particular law of Moses, and
therefore to be saved: seeing it appears (as we have already proved) by
comparing the law and man's life together, that all men are sinners, and
therefore worthy of condemnation in the sight of God."
(n) Be found guilty before God.
Ro 3:20
3:20 Therefore by the {o}
deeds of the law there shall no {p} flesh be {q} justified in his {r} sight:
for by the law [is] the knowledge of sin.
(o) By those deeds by which
the law can be done by us.
(p) Flesh is here taken for man, as in many other places, and furthermore
has greater force here: for it is given to show the contrast between God and
man: as if one would say, "Man, who is nothing else but a piece of flesh
defiled with sin, and God, who is most pure and most perfect in himself."
(q) Absolved before the judgment seat of God.
(r) Paul has in mind a contrasting of the righteousness of before men, be
they ever so just, against the justice which can stand before God: now there
is no righteousness that can stand before God, except the righteousness of
Christ alone.
Ro 3:21
3:21 {7} But now the
righteousness of God without the law is manifested, being witnessed by the law
and the prophets;
(7) "Therefore", says the
apostle, "so that men would not perish, God now exhibits that which he
promised from ancient time, that is to say, a way by which we may be
instituted and saved before him without the law."
Ro 3:22
3:22 {8} Even the
righteousness of God [which is] by faith of {s} Jesus Christ unto all and upon
all them that believe: for there is no difference:
(8) The matter, as it were,
of this righteousness is Christ Jesus apprehended by faith, and for the sake
of righteousness Christ is offered to all people, as without him all people
are shut out from the kingdom of God.
(s) Which we give to Jesus Christ, or which rests upon him.
Ro 3:23
3:23 For all have sinned, and
come short of the {t} glory of God;
(t) By the "glory of God"
is meant that mark which we all aim for, that is, everlasting life, which
consists in our being made partakers of the glory of God.
Ro 3:24
3:24 {9} Being justified {u}
freely by his grace through the redemption that is in Jesus Christ:
(9) Therefore this
righteousness which we gain is altogether freely given, for its foundation
is upon those things which we have not done ourselves, but rather those
things which Christ has suffered for our sakes, to deliver us from sin.
(u) By his free gift, and liberality.
Ro 3:25
3:25 {10} Whom God hath set
forth [to be] a propitiation through faith in his {x} blood, to declare his
righteousness for the remission of sins that {y} are past, through the {z}
forbearance of God;
(10) God then is the author
of that free justification, because it pleased him: and Christ is he who
suffered punishment for our sins, and in whom we have remission of them: and
the means by which we apprehend Christ is faith. In short, the result is the
setting forth of the goodness of God, that by this means it may appear that
he is indeed merciful, and faithful in his promises, as he that freely, and
of grace alone, justifies the believers.
(x) The name of blood reminds us of the symbol of the old sacrifices, and
that the truth and substance of these sacrifices is in Christ.
(y) Of those sins which we committed when we were his enemies.
(z) Through his patience, and his enduring nature.
Ro 3:26
3:26 To declare, [I say], {a}
at this time his righteousness: that he might be {b} just, and the {c}
justifier of him which {d} believeth in Jesus.
(a) That is, when Paul
wrote this.
(b) That he might be found exceedingly truth and faithful.
(c) Making him just and without blame, but putting Christ's righteousness to
him.
(d) Of the number of those who by faith lay hold upon Christ: contrary to
whom are those who seek to be saved by circumcision, that is by the law.
Ro 3:27
3:27 {11} Where [is] boasting
then? It is excluded. By what {e} law? of works? Nay: but by the law of faith.
(11) An argument to prove
this conclusion, that we are justified by faith without works, taken from
the result of justification. The result of justification is the glory of God
alone: therefore we are justified by faith without works: for if we were
justified either by our own works alone, or partly by faith and partly by
works, the glory of this justification would not be wholly given to God.
(e) By what doctrine? Now the doctrine of works has this condition attached
to it, that is, "if you do", and the doctrine of faith has this condition,
that is, "if you believe".
Ro 3:29
3:29 {12} [Is he] the God of
the {f} Jews only? [is he] not also of the Gentiles? Yes, of the Gentiles
also:
(12) Another absurd
argument: if justification depended upon the law of Moses, then God would be
a Saviour to the Jews only. Again, if he would save the Jews after one
manner, and the Gentiles after another, he would not be consistent.
Therefore he will justify both of them after the very same manner, that is
to say, by faith. Moreover, this argument must be joined to that which
follows next, so that his conclusion may be firm and evident.
(f) God is said to be their God, after the manner of the scripture, whom he
loves and cares for.
Ro 3:30
3:30 Seeing [it is] one God,
which shall justify {g} the circumcision by faith, and uncircumcision through
faith.
Ro 3:31
3:31 {13} Do we then make {h}
void the law through faith? God forbid: yea, we {i} establish the law.
(13) The taking away of an
objection: yet the law is not therefore taken away, but is rather
established, as it will be declared in its proper place.
(h) Vain, void, to no purpose, and of no power.
(i) We make the law effectual and strong.
Ro 4:1
4:1 What {1} shall we then
say that Abraham our father, as pertaining to the {a} flesh, hath found?
(1) A new argument of great
weight, taken from the example of Abraham the father of all believers: and
this is the proposition: if Abraham is considered in himself by his works,
he has deserved nothing with which to rejoice with God.
(a) By works, as is evident from the next verse.
Ro 4:2
4:2 {2} For if Abraham were
justified by works, he hath [whereof] to glory; but not before God.
(2) A preventing of an
objection. Abraham may well rejoice and extol himself among men, but not
with God.
Ro 4:3
4:3 {3} For what saith the
scripture? Abraham believed God, and it was counted unto him for
righteousness.
(3) A confirmation of the
proposition: Abraham was justified by imputation of faith, and therefore
freely, without any regard being give to his works.
Ro 4:4
4:4 {4} Now to him that {b}
worketh is the reward not {c} reckoned of grace, but of debt.
(4) The first proof of the
confirmation, taken from opposites: to him who deserves anything by his
labour, the wages are not counted as favour, but as debt: but to him that
has done nothing but believe in him who freely promises, faith is imputed.
(b) To him that has deserved anything from his work.
(c) Is not reckoned or given to him.
Ro 4:5
4:5 But to him that worketh
not, but believeth on him that {d} justifieth the ungodly, his faith is
counted for righteousness.
Ro 4:6
4:6 {5} Even as David also
describeth the blessedness of the man, unto whom God imputeth righteousness
without works,
(5) Another proof of the
same confirmation: David puts blessedness as a part of the free pardon of
sins, and therefore justification also.
Ro 4:9
4:9 {6} [Cometh] this {e}
blessedness then upon the circumcision [only], or upon the uncircumcision
also? for we say that faith was reckoned to Abraham for righteousness.
(6) A new proposition: that
this manner of justification belongs both to uncircumcised and also to the
circumcised, as is declared in the person of Abraham.
(e) This saying of David, in which he pronounces them as blessed.
Ro 4:10
4:10 {7} How was it then
reckoned? when he was in circumcision, or in uncircumcision? Not in
circumcision, but in uncircumcision.
(7) He proves that it
belongs to the uncircumcised (for there was no doubt of the circumcised) in
this way: Abraham was justified in uncircumcision, therefore this
justification belongs also to the uncircumcised. Nay, it does not belong to
the circumcised, in respect of the circumcision, much less are the
uncircumcised shut out from it because of their uncircumcision.
Ro 4:11
4:11 {8} And he received the
{f} sign of circumcision, a {g} seal of the righteousness of the faith which
[he had yet] being uncircumcised: {9} that he might be the father of all them
that believe, though they be not circumcised; that righteousness might be
imputed unto them also:
(8) A preventing of an
objection: why then was Abraham circumcised, if he was already justified?
That the gift of righteousness (he says) might be confirmed in him.
(f) Circumcision, which is a sign: as we say the "ordinance of baptism", for
"baptism", which is a ordinance.
(g) Circumcision was previously called a sign, with respect to the outward
ceremony. Now Paul shows the force and substance of that sign. That is, to
what end it is used, that is, not only to signify, but also to seal up the
righteousness of faith. By this we come to possess Christ himself: for the
Holy Spirit works that inwardly indeed, which the ordinances being joined
with the word, represent.
(9) An applying of the example of Abraham to the uncircumcised believers,
whose father he also makes Abraham.
Ro 4:12
4:12 {10} And the father of
circumcision to them who are not of the circumcision only, but who also walk
in the steps of that faith of our father Abraham, which [he had] being [yet]
uncircumcised.
(10) An applying of the
same example to the circumcised believers, whose father is Abraham, but yet
by faith.
Ro 4:13
4:13 {11} For the promise,
that he should be the {h} heir of the world, [was] not to Abraham, or to his
seed, through the {i} law, but through the righteousness of faith.
(11) A reason why the seed
of Abraham is to be considered to be by faith, because Abraham himself
through faith was made partaker of the promise by which he was made the
father of all nations.
(h) That all the nations of the world should be his children: or by the
"world" may be understood the land of Canaan.
(i) For works that he had done, or upon this condition, that he should
fulfil the Law.
Ro 4:14
4:14 {12} For if they which
are of the {k} law [be] heirs, faith is made void, and the promise made of
none effect:
(12) A double confirmation
of that reason: the one is that the promise cannot be apprehended by the
law, and that if it could it would be made of no effect: the other, that the
condition of faith would be joined in vain to the promise if it could be
apprehended by works.
(k) If they are heirs who have fulfilled the law.
Ro 4:15
4:15 {13} Because the law
worketh wrath: for where no law is, [there is] no transgression.
(13) A reason of the first
confirmation, why the promise cannot be apprehended by the law: because the
law does not reconcile God and us, but rather proclaims his anger against
us, because no man can fully keep it.
Ro 4:16
4:16 {14} Therefore [it is]
of faith, that [it might be] by grace; to the end the promise might be sure to
all the {l} seed; {15} not to that only which is of the law, but to that also
which is of the faith of Abraham; who is the father of us all,
(14) The conclusion of this
argument: the salvation and justification of the posterity of Abraham (that
is, of the Church which is composed of all believers) proceeds from faith
which lays hold on the promise made to Abraham, and which promise Abraham
himself first of all laid hold on.
(l) To all the believers.
(15) That is to say, not only of those who believe and are also circumcised
according to the law, but of those also who without circumcision and with
respect of faith only, are counted among the children of Abraham.
Ro 4:17
4:17 (As it is written, I
have made thee a {16} father of many nations,) before him whom he believed,
[even] {m} God, who {n} quickeneth the dead, and {o} calleth those things
which be not as though they were.
(16) This fatherhood is
spiritual, depending only upon the power of God, who made the promise.
(m) Before God, that is by membership in his spiritual family, which has a
place before God, and makes us acceptable to God.
(n) Who restores to life.
(o) With whom those things are already, which as yet are not indeed, as he
can with a word make what he wishes out of nothing.
Ro 4:18
4:18 {17} Who against hope
believed in hope, that he might become the father of many nations, according
to that which was spoken, So shall thy seed be.
(17) A description of true
faith wholly resting in the power of God, and his good will, set forth in
the example of Abraham.
Ro 4:19
4:19 And being {p} not weak
in faith, he considered not his own body now {q} dead, when he was about an
hundred years old, neither yet the deadness of Sara's womb:
(p) Very strong and
steadfast.
(q) Void of strength, and unfit to have children.
Ro 4:20
4:20 He staggered not at the
promise of God through unbelief; but was strong in faith, giving {r} glory to
God;
(r) Acknowledged and
praised God, as most gracious and true.
Ro 4:21
4:21 And being {s} fully
persuaded that, what he had promised, he was able also to perform.
Ro 4:23
4:23 {18} Now it was not
written for his sake alone, that it was imputed to him;
(18) The rule of
justification is always the same, both in Abraham, and in all the faithful:
that is to say, faith in God, who after there was made a full satisfaction
for our sins in Christ our mediator, raised him from the dead, that we also
being justified, might be saved in him.
Ro 4:25
4:25 Who was delivered for
our {t} offences, and was raised again for our justification.
Ro 5:1
5:1 Therefore being {1}
justified by faith, we have peace with God through our Lord Jesus Christ:
(1) Another argument taken
from the effects: we are justified with that which truly appeases our
conscience before God: and faith in Christ does appease our conscience and
not the law, as it was said before, therefore by faith we are justified, and
not by the law.
Ro 5:2
5:2 {2} By whom also we {a}
have access by faith into this grace {b} wherein we {c} stand, {3} and {d}
rejoice in hope of the glory of God.
(2) Whereas quietness of
conscience is attributed to faith, it is to be referred to Christ, who is
the giver of faith itself, and in whom faith itself is effectual.
(a) We must know by this, that we still receive the same effect from faith.
(b) By which grace, that is, by which gracious love and good will, or that
state unto which we are graciously taken.
(c) We stand steadfast.
(3) A preventing of an objection against those who, beholding the daily
miseries and calamities of the Church, think that the Christians dream when
they brag of their felicity: to whom the apostle answers, that their
felicity is laid up under hope of another place: which hope is so certain
and sure, that they rejoice for that happiness just as if they presently
enjoyed it.
(d) Our minds are not only quiet and settled, but we are also marvellously
glad, and have great joy because of the heavenly inheritance which awaits
us.
Ro 5:3
5:3 {4} And not only [so],
but we glory in tribulations also: {5} knowing that tribulation worketh
patience;
(4) Tribulation itself
gives us different and various occasions to rejoice, and more than this it
does not make us miserable.
(5) Afflictions make us use to being patient, and patience assures us of the
goodness of God, and this experience confirms and fosters our hope, which
never deceives us.
Ro 5:5
5:5 {6} And hope maketh not
ashamed; because the {e} love of God is shed abroad in our hearts by the Holy
Ghost which is given unto us.
(6) The foundation of hope
is an assured testimony of the conscience, by the gift of the Holy Spirit,
that we are loved by God, and this is nothing else but that which we call
faith, from which it follows that through faith our consciences are quieted.
(e) With which he loves us.
Ro 5:6
5:6 {7} For when we were yet
without strength, in due {f} time Christ died for the ungodly.
(7) A sure comfort in
adversity, so that our peace and quietness of conscience are not troubled:
for he that so loved them that were of no strength and while they were yet
sinners, that he died for them, how can he neglect them, having now been
sanctified and living in him?
(f) At an appropriate and proper time which the Father had appointed.
Ro 5:7
5:7 {8} For scarcely {g} for
a righteous man will one die: yet peradventure for a good man some would even
dare to die.
(8) An amplifying of the
love of God towards us, so that we cannot doubt it, who delivered Christ to
death for the unjust and for them from whom he could receive no useful
thing, and, what is more, for his very enemies. How can it be then that
Christ, being now alive, should not save them from destruction whom by his
death he justifies and reconciles.
(g) In the place of a just man.
Ro 5:8
5:8 But God {h} commendeth
his love toward us, in that, while we were yet {i} sinners, Christ died for
us.
(h) He commends his love
toward us, so that in the midst of our afflictions we may know assuredly
that he will be present with us.
(i) While sin reigned in us.
Ro 5:9
5:9 Much more then, being now
justified by his blood, we shall be saved from {k} wrath through him.
Ro 5:11
5:11 {9} And not only [so],
but we also joy in God through our Lord Jesus Christ, by whom we have now
received the atonement.
(9) He now passes over to
the other part of justification, which consists in the free imputation of
the obedience of Christ: so that to the remission of sins, there is added
moreover and besides, the gift of Christ's righteousness imputed or put upon
us by faith, which swallows up that unrighteousness which flowed from Adam
into us, and all the fruits of it: so that in Christ we do not only cease to
be unjust, but we begin also to be just.
Ro 5:12
5:12 {10} Wherefore, as by
{l} one man {m} sin entered into the world, and death by sin; and so death
passed upon all men, {n} for that all have sinned:
(10) From Adam, in whom all
have sinned, both guiltiness and death (which is the punishment of the
guiltiness) came upon all.
(l) By Adam, who is compared with Christ, and similar to him in this, that
both of them make those who are theirs partakers of that which they have:
but they are not the same in this, that Adam derives sin into them that are
his, even into their very nature, and that to death: but Christ makes them
that are his partakers of his righteousness by grace, and that to life.
(m) By sin is meant that disease which is ours by inheritance, and men
commonly call it original sin: for so he calls that sin in the singular
number, whereas if he speaks of the fruits of it, he uses the plural number,
calling them sins.
(n) That is, in Adam.
Ro 5:13
5:13 {11} (For until {o} the
law sin was in the world: but sin is not {p} imputed when there is no law.
(11) That this is so, that
both guiltiness and death began not after the giving and transgressing of
law of Moses, is evident in that men died before that law was given: for in
that they died, sin, which is the cause of death, existed then: and in such
a way, that it was also imputed: because of this it follows that there was
then some law, the breach of which was the cause of death.
(o) Even from Adam to Moses.
(p) Where there is no law made, no man is punished as faulty and guilty.
Ro 5:14
5:14 {12} Nevertheless death
reigned from Adam to Moses, even over {q} them that had not sinned after the
{r} similitude of Adam's transgression, {13} who is the figure of him that was
to come.
(12) But that this law was
not the universal law, and that death did not proceed from any actual sin of
everyone particularly, it appears by this, that the very infants which
neither could ever know nor transgress that natural law, are nonetheless
dead as well as Adam.
(q) Our infants.
(r) Nor after the manner of sin of those who are older, following their
lusts: but yet the whole posterity was corrupted in Adam when he knowingly
and willingly sinned.
(13) Now that first Adam corresponds to the latter, who is Christ, as it is
afterward declared.
Ro 5:15
5:15 {14} But not as the
offence, so also [is] the free gift. For if through the offence of {s} one
many be dead, much more the grace of God, and the gift by grace, [which is] by
one man, Jesus Christ, hath abounded unto many.
(14) Adam and Christ are
compared together in this respect, that both of them give and yield to
theirs that which is their own: but the first difference between them is
this, that Adam by nature has spread his fault to the destruction of many,
but Christ's obedience has be grace overflowed to many.
(s) That is, Adam.
Ro 5:16
5:16 {15} And not as [it was]
by one that sinned, [so is] the gift: for the judgment [was] by one to
condemnation, but the free gift [is] of many offences unto {t} justification.
(15) Another inequality
consists in this, that by Adam's one offence men are made guilty, but the
righteousness of Christ imputed unto us freely, does not only absolve us
from that one fault, but from all others.
(t) To the sentence of absolution, by which we are acquitted and pronounced
righteous.
Ro 5:17
5:17 {16} For if by one man's
offence death reigned by one; much more they which receive abundance of grace
and of the gift of righteousness shall {u} reign in life by one, Jesus
Christ.)
(16) The third difference
is that the righteousness of Christ, being imputed to us by grace, is of
greater power to bring life, than the offence of Adam is to condemn his
posterity to death.
(u) Be partakers of true and everlasting life.
Ro 5:18
5:18 {17} 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 {x} justification
of life.
(17) Therefore, to be
short, as by one man's offence the guiltiness came on all men to make them
subject to death, so on the opposite side, the righteousness of Christ,
which by God's mercy is imputed to all believers, justifies them, that they
may become partakers of everlasting life.
(x) Not only because our sins are forgiven us, but also because the
righteousness of Christ is imputed to us.
Ro 5:19
5:19 {18} For as by one man's
{y} disobedience {z} many were made sinners, so by the obedience of one shall
many be made righteous.
(18) The foundation of this
whole comparison is this, that these two men are set as two heads or roots,
so that out of the one comes sin by nature, and from the other righteousness
by grace springs forth upon others.
(y) So then, sin enters not into us only by following the steps of our
forefathers, but we receive corruption from him by inheritance.
(z) The word "many" is contrasted with the words "a few".
Ro 5:20
5:20 {19} Moreover the law
{a} entered, that the offence might abound. But where sin abounded, grace did
much more {b} abound:
(19) A preventing of an
objection: why then did the law of Moses then enter? So that men might be so
much more the guilty, and the benefit of God in Christ Jesus be all the more
glorious.
(a) In addition to that disease which all men were infected with by being
defiled with one man's sin, the law entered.
(b) Grace was poured so plentifully from heaven that it did not only
counterbalance sin, but beyond this it surpassed it.
Ro 6:1
6:1 What {1} shall we say
then? Shall we continue in {a} sin, that grace may abound?
(1) He passes now to
another benefit of Christ, which is called sanctification or regeneration.
(a) In that corruption, for though the guiltiness of sin, is not imputed to
us, yet the corruption still remains in us: and this is killed little by
little by the sanctification that follows justification.
Ro 6:2
6:2 God forbid. {2} How shall
we, that are {b} dead to sin, live any longer therein?
(2) The benefits of
justification and sanctification are always inseparable joined together, and
both of them proceed from Christ by the grace of God: now sanctification is
the abolishing of sin, that is, of our natural corruption, whose place is
taken by the cleanness and pureness of a reformed nature.
(b) They are said by Paul to be dead to sin, who are made partakers of the
power of Christ, so that the natural corruption is dead in them, that is,
the power of it is removed, and it does not bring forth its bitter fruits:
and on the other hand, they are said to live to sin, who are in the flesh,
that is, whom the Spirit of God has not delivered from the slavery of the
corruption of nature.
Ro 6:3
6:3 {3} Know ye not, that so
many of us as were baptized into {c} Jesus Christ were baptized into his
death?
(3) There are three parts
of this sanctification: that is, the death of the old man or sin, his
burial, and the resurrection of the new man, descending into us from the
virtue of the death, burial, and resurrection of Christ, of which benefit
our baptism is a sign and pledge.
(c) To the end that growing up as one with him, we should receive his
strength to extinguish sin in us, and to make us new men.
Ro 6:4
6:4 Therefore we are buried
with him by baptism into death: that like as Christ was raised up from the
dead {d} by the glory of the Father, even so {e} we also should walk in
newness of life.
(d) So that Christ himself,
being released of his infirmity and weakness, might live in glory with God
forever.
(e) And we who are his members rise for this purpose, that being made
partakers of the very same power, we should begin to lead a new life, as
though we were already in heaven.
Ro 6:5
6:5 {4} For if we have been
planted together in the {f} likeness of his death, we shall {g} be also [in
the likeness] of [his] resurrection:
(4) The death of sin and
the life of righteousness, or our ingrafting into Christ, and growing up
into one with him, cannot be separated by any means, neither in death nor
life: by which it follows that no man is sanctified who lives still to sin,
and therefore is no man made partaker of Christ by faith, who does not
repent and turn from his wickedness: for as he said before, the law is not
overturned but established by faith.
(f) And by means of the strength which comes from him to us, so we die to
sin, as he is dead.
(g) For every day we become more perfect: for we will never be perfectly
sanctified, as long as we live here.
Ro 6:6
6:6 Knowing this, that our
{h} old man is crucified with {i} [him], that the {k} body of sin might be
destroyed, that henceforth we should not {l} serve sin.
(h) Our entire nature, as
we are conceived and born into this world with sin, is called "old", partly
by comparing that old Adam with Christ, and partly also in respect of the
deformed state of our corrupt nature, which we change with a new.
(i) Our corrupt nature is regarded as belonging to Christ, not because of
what he has done, but by imputation.
(k) That wickedness which remains in us.
(l) The end of sanctification which we aim at, and will at length come to,
that is, when God will be all in all.
Ro 6:7
6:7 {5} For he that is dead
is freed from sin.
(5) He proves it by the
effects of death, comparing Christ the head with his members.
Ro 6:10
6:10 For in that he died, he
died unto sin {m} once: but in that he liveth, he liveth unto {n} God.
Ro 6:12
6:12 {6} Let not sin
therefore {o} reign in your mortal body, that ye should obey it in the lusts
thereof.
(6) An exhortation to
contend and strive with corruption and all the effects of it.
(o) By reigning Paul means that principal and high rule which no man strives
against, and even if anyone does, it is in vain.
Ro 6:13
6:13 Neither {p} yield ye
your {q} members [as] {r} instruments of unrighteousness unto sin: but yield
yourselves unto God, as those that are alive from the dead, and your members
[as] instruments of righteousness unto God.
(p) To sin, as to a Lord or
tyrant.
(q) Your mind and all the powers of it.
(r) As instruments to commit wickedness with them.
Ro 6:14
6:14 {7} For sin shall not
have dominion over you: for ye are not under the law, but under grace.
(7) He grants that sin is
not yet so dead in us that it is utterly extinct: but he promises victory to
those that contend bravely, because we have the grace of God given to us
which works so that the law is not now in us the power and instrument of
sin.
Ro 6:15
6:15 {8} What then? shall we
sin, because we are not under the law, but under grace? God forbid.
(8) To be under the law and
under sin signifies the same thing, with respect to whose who are not
sanctified, and on the other hand to be under grace and righteousness is in
harmony with those that are regenerated. Now these are contraries, so that
one cannot agree with the other: therefore let righteousness expel sin.
Ro 6:17
6:17 {9} But God be thanked,
that ye were the servants of sin, but ye have obeyed from the heart that {s}
form of doctrine which was delivered you.
(9) By nature we are slaves
to sin and free from righteousness, but by the grace of God we are made
servants to righteousness, and therefore free from sin.
(s) This type of speech has a special meaning in it: for he means by this
that the doctrine of the gospel is like a certain mould in which we are
cast, to be shaped and fashioned like it.
Ro 6:20
6:20 For when ye were the
servants of sin, ye were {t} free from righteousness.
Ro 6:21
6:21 {10} What fruit had ye
then in those things whereof ye are now ashamed? for the {u} end of those
things [is] death.
(10) An exhortation to the
study of righteousness and hatred of sin, the contrary results of both being
set down before us.
(u) The reward or payment.
Ro 6:23
6:23 {11} For the wages of
sin [is] death; but the gift of God [is] eternal life through Jesus Christ our
Lord.
(11) Death is the
punishment due to sin, but we are sanctified freely, to everlasting life.
Ro 7:1
7:1 Know {1} ye not,
brethren, (for I speak to them that know the law,) how that the law hath
dominion over a man as long as he liveth?
(1) By expounding the
similitude of marriage, he compares together the state of man both before
and after regeneration. The law of matrimony, he says, is this, that as long
as the husband lives, the marriage remains binding, but if he is dead, the
woman may marry again.
Ro 7:3
7:3 So then if, while [her]
husband liveth, she be married to another man, she shall be {a} called an
adulteress: but if her husband be dead, she is free from that law; so that she
is no adulteress, though she be married to another man.
(a) That is, she will be an
adulteress, by the consent and judgment of all men.
Ro 7:4
7:4 {2} Wherefore, my
brethren, ye also are become dead to the law by the {b} body of Christ; that
ye should be married to another, [even] to him who is raised from the dead,
that we should bring forth {c} fruit unto {d} God.
(2) An application of the
similitude of marriage. "So", he says, "it is the same with us: for now we
are joined to the Spirit, as it were to the second husband, by whom we must
bring forth new children: we are dead with regard to the first husband, but
with regard to the latter, we are as it were raised from the dead."
(b) That is, in the body of Christ, to show us how intimate and near the
fellowship is between Christ and his members.
(c) He calls the children, which the wife has by her husband, fruit.
(d) Which are acceptable to God.
Ro 7:5
7:5 {3} For when we {e} were
in the flesh, the {f} motions of sins, which were by the {g} law, did {h} work
in our members to bring forth fruit unto death.
(3) A declaration of the
former saying: for he says that the fleshly desires which the law stirred up
in us were in us as if they were a husband, from whom we brought forth very
deadly and cursed children: but now that husband is dead, and so
consequently, being delivered from the force of that killing law, we have
passed into the control of the Spirit, so that we bring forth now, not those
rotten and dead children, but rather living children.
(e) When we were in the state of the first marriage, which he calls in the
following verse the oldness of the letter.
(f) The motions that urged us to sin, which show their force even in our
minds.
(g) He does not say "of the law" but "by the law", because they spring from
sin which dwells within us, and take occasion to work in us in this way, by
reason of the restraint that the law makes, not that the fault is in the
law, but in ourselves. {h} Worked by their strength.
Ro 7:6
7:6 But now we are delivered
from the law, that {i} being dead {k} wherein we were {l} held; that we should
serve in {m} newness of spirit, and not [in] the oldness of the {n} letter.
(i) As if he said, "The
bond which bound us is dead, and has disappeared, in as much that the sin
which held us does not have anything to hold us with now."
(k) For this husband is within us.
(l) Satan is an unjust possessor, for he deceitfully brought us into bondage
to sin and himself: and yet nonetheless, as long as we are sinners, we sin
willingly.
(m) As is appropriate for those who, after the death of their old husband,
are joined to the Spirit, the ones whom the Spirit of God has made new men.
(n) By the letter he means the law, with respect to that old condition: for
before our will is shaped by the Holy Spirit, the law speaks but to deaf
men, and therefore it is dumb and dead to us, with regard to the fulfilling
of it.
Ro 7:7
7:7 {4} What shall we say
then? [Is] the law sin? God forbid. Nay, I had not known sin, but by the law:
for I had not known {o} lust, except the law had said, Thou shalt not covet.
(4) An objection: What
then? Are the law and sin the same thing, and do they agree together? No, he
says: sin is reproved and condemned by the law. But because sin cannot abide
to be reproved, and was not in a manner felt until it was provoked and
stirred up by the law, it takes occasion by this to be more outrageous, and
yet by no fault of the law.
(o) By the word "lust" in this place he does not mean evil lusts themselves,
but the fountain from which they come, for the heathen philosophers
themselves condemned wicked lusts, though somewhat poorly. But as for the
fountain of lust, they could not so much as determine it, and yet it is the
very seat of the natural and unclean spot and filth.
Ro 7:8
7:8 But sin, taking occasion
by the commandment, wrought in me all manner of concupiscence. For without the
law sin [was] {p} dead.
(p) Though sin is in us,
yet it is not known as sin, neither does it rage in the same way that it
rages after the law is known.
Ro 7:9
7:9 {5} For I was alive
without the {q} law once: but when the commandment {r} came, sin revived, and
I {s} died.
(5) He sets himself before
us as an example, in whom all men may behold, first what they are by nature
before they earnestly think upon the law of God: that is, stupid, and prone
to sin and wickedness, without any true sense and feeling of sin, and second
what manner of persons they become, when their conscience is reproved by the
testimony of the Law, that is, stubborn and more inflamed with the desire
for sin than they ever were before.
(q) When I did not know the law, then I thought that I indeed lived: for my
conscience never troubled me, because it was not aware of my disease.
(r) When I began to understand the commandment.
(s) In sin, or by sin.
Ro 7:12
7:12 {6} Wherefore the law
[is] holy, and the {t} commandment holy, and just, and good.
(6) The conclusion: that
the law is holy in itself, and that all the fault is in us, the ones who
abuse the law.
(t) Concerning the commandment, not to covet.
Ro 7:13
7:13 {7} Was then that which
is good {u} made death unto me? God forbid. But sin, that it might {x} appear
sin, working death in me by that which is good; that sin by the commandment
might {y} become exceeding sinful.
(7) The proposition: that
the law is not the cause of death, but our corrupt nature being with the law
not only discouraged, but also stirred up: and it took occasion by this to
rebel, and the more that things are forbidden it, the more it desires them,
and the result of this is guiltiness, and occasion of death.
(u) Does it bear the blame for my death?
(x) That sin might show itself to be sin, and betray itself to be that which
it is indeed.
(y) As evil as it could be, showing all the venom it could.
Ro 7:14
7:14 {8} For we know that the
law is spiritual: but I am carnal, sold under sin.
(8) The law is the cause of
this matter because the it requires a heavenly purity, but when men are
born, they are bondslaves of corruption, which they willingly serve.
Ro 7:15
7:15 {9} For that which I do
I {10} allow not: for what I {11} would, that do I not; but what I hate, that
do I.
(9) He sets himself before
us as an example, since he has been regenerated, and in whom may easily
appear the strife of the Spirit and the flesh, and therefore of the law of
God, and our wickedness. For since the law in a man who has not been
regenerated brings forth only death, therefore in him it may easily be
accused: but seeing that in a man who is regenerated it brings forth good
fruit, it better appears that evil actions proceed not from the law but from
sin, that is, from our corrupt nature: and therefore the apostle teaches
also what the true use of the law is by reproving sin in the regenerated,
unto the end of the chapter: as a little before (that is, from the seventh
verse until now) Ro 7:7-15 , he declared the use of it in those who are not
regenerated.
(10) The deeds of my life, he says, are not in accordance to my will, rather
they are contrary to it. Therefore by the consent of my will with the law,
and repugnancy with the deeds of my life, it plainly appears that the law
and a properly controlled will induce us to do one thing, but corruption,
which also has its seat in the regenerated, another thing.
(11) It is to be noted that the very same man is said to will and not to
will, in different respects: that is, he is said to will in that he is
regenerated by grace: and not to will in that he is not regenerated, or in
that he is in the same state into which he was born. But because the part
which is regenerated at length becomes conqueror, therefore Paul, speaking
on behalf of the regenerated, speaks in such a way as if the corruption
which willingly sins were something outside of a man: although afterward he
grants that this evil is in his flesh, or in his members.
Ro 7:17
7:17 Now then it is no more I
that do it, but {z} sin that dwelleth in me.
(z) That natural
corruption, which adheres strongly even to those that are regenerated, and
is not completely gone.
Ro 7:18
7:18 {12} For I know that in
me (that is, in my flesh,) dwelleth no good thing: for to will is present with
me; but {a} [how] to perform that which is good I find not.
(12) This vice, or sin, or
law of sin, wholly possesses those men who are not regenerated, and hinders
them or holds those back who are regenerated.
(a) This indeed is appropriate to the man whom the grace of God has made a
new man: for where the Spirit is not, how can there be any strife there?
Ro 7:21
7:21 {13} I find then a law,
that, when I would do good, evil is present with me.
(13) The conclusion: as the
law of God exhorts to goodness, so does the law of sin (that is, the
corruption in which we are born) force us to wickedness: but the spirit,
that is, our mind, in that it is regenerated, coexists with the law of God:
but the flesh, that is, the whole natural man, is bondslave to the law of
sin. Therefore, in short, wickedness and death are not of the law, but of
sin, which reigns in those that are not regenerated: for they neither wish
to do good, neither do they do good, but they wish and do evil: but in those
that are regenerated, it strives against the spirit or law of the mind, so
that they cannot live at all as well as they want to, or be as free of sin
as they want to.
Ro 7:22
7:22 For I delight in the law
of God after the {b} inward man:
(b) The inner man and the
new man are the same, and are compared and contrasted with the old man; and
neither do these words "inward man" signify man's mind and reason, and the
"old man" the physical body that is subject to them, as the philosophers
imagine: but by the outward man is meant whatever is either without or
within a man from top to bottom, as long as that man is not born again by
the grace of God.
Ro 7:23
7:23 But I see another law in
my members, warring against the law of my {c} mind, and bringing me into
captivity to the law of sin which is in my members.
(c) The law of the mind in
this place is not to be understood as referring to the mind as it is
naturally, and as our mind is from our birth, but of the mind which is
renewed by the Spirit of God.
Ro 7:24
7:24 {14} O {d} wretched man
that I am! who shall deliver me from the body of this death?
(14) It is a miserable
thing to be yet in part subject to sin, which of its own nature makes us
guilty of death: but we must cry to the Lord, who will by death itself at
length make us conquerors, as we are already conquerors in Christ.
(d) Wearied with miserable and continual conflicts.
Ro 7:25
7:25 I {e} thank God through
Jesus Christ our Lord. So then with the mind I {f} myself serve the law of
God; but with the flesh the law of sin.
(e) He recovers himself,
and shows us that he rests only in Christ.
(f) This is the true perfection of those that are born again, to confess
that they are imperfect.
Ro 8:1
8:1 [There is] {1} therefore
now no condemnation to them which are in Christ Jesus, who {2} walk not after
the {a} flesh, but after the Spirit.
(1) A conclusion of all the
former discussion, from Ro 1:16 to this verse: seeing that we, being
justified by faith in Christ, obtain remission of sins and imputation of
righteousness, and are also sanctified, it follows from this that those who
are grafted into Christ by faith, need have no fear of condemnation.
(2) The fruits of the Spirit, or effects of sanctification, which are begun
in us, do not ingraft us into Christ, but declare that we are grafted into
him.
(a) Do not follow the flesh as their guide: for he is not said to live after
the flesh that has the Holy Spirit for his guide, even though he sometimes
takes a step off of the path.
Ro 8:2
8:2 {3} For the {b} law of
the Spirit of {c} life in {d} Christ Jesus hath {e} made me free from the law
of sin and death.
(3) A preventing of an
objection: seeing that the power of the Spirit is in us is so weakly, how
may we gather by this that there is no condemnation for those that have that
power? Because, he says, that power of the life-giving Spirit which is so
weak in us, is most perfect and most mighty in Christ, and being imputed to
us who believe, causes us to be thought of as though there were no relics of
corruption and death in us. Therefore until now Paul reasons of remission of
sins, and imputation of fulfilling the Law, and also of sanctification which
is begun in us: but now he speaks of the perfect imputation of Christ's
manhood, which part was necessarily required for the full appeasing of our
consciences: for our sins are destroyed by the blood of Christ, and the
guiltiness of our corruption is covered with the imputation of Christ's
obedience, and the corruption itself (which the apostle calls sinful sin) is
healed in us little by little, by the gift of sanctification: but yet it is
not complete, in that it still lacks another remedy, that is, the perfect
sanctification of Christ's own flesh, which is also imputed to us.
(b) The power and authority of the Spirit, against which is set the tyranny
of sin.
(c) Which kills the old man, and brings the new man to life.
(d) That is, absolutely and perfectly.
(e) For Christ's sanctification being imputed to us perfects our
sanctification which is begun in us.
Ro 8:3
8:3 {4} For what the law {f}
could not do, in that it was weak through the {g} flesh, God sending his own
Son in the likeness of {h} sinful flesh, and for {i} sin, {k} condemned sin in
the flesh:
(4) He does not use an
argument here, but expounds the mystery of sanctification, which is imputed
to us: because, he says, the power of the law was not such (and that by
reason of the corruption of our nature) that it could make man pure and
perfect, and because it rather kindled the flame of sin than put it out and
extinguish it, therefore God clothed his Son with flesh just like our sinful
flesh, in which he utterly abolished our corruption, that being accounted
thoroughly pure and without fault in him, apprehended and laid hold of by
faith, we might be found to fully have the singular perfection which the law
requires, and therefore that there might be no condemnation in us.
(f) Which is not the fault of the law, but is due to our fault.
(g) In man when he is not born again, whose disease the law could point out,
but it could not heal it.
(h) Of man's nature which is corrupt through sin, until Christ sanctified
it.
(i) To abolish sin in our flesh.
(k) Showed that sin has no right to be in us.
Ro 8:4
8:4 That the {l}
righteousness of the law might be fulfilled {5} in us, who walk not after the
flesh, but after the Spirit.
(l) The very substance of
the law of God might be fulfilled, or that same which the law requires, that
we may be found just before God: for if with our justification there is
joined that sanctification which is imputed to us, we are just, according to
the perfect form which the Lord requires.
(5) He returns to that which he said, that the sanctification which is begun
in us is a sure testimony of our ingrafting into Christ, which is a most
plentiful fruit of a godly and honest life.
Ro 8:5
8:5 {6} For they that are
after the {m} flesh do mind the things of the flesh; but they that are after
the Spirit the things of the Spirit.
(6) A reason why walking
after the flesh does not agree to those who are grafted into Christ, but to
walk after the Spirit agrees and is proper for them: because, he says, those
who are after the flesh savour the things of the flesh, but those who are
after the Spirit, the things of the Spirit.
(m) They that live as the flesh leads them.
Ro 8:6
8:6 {7} For to be carnally
minded [is] death; but to be spiritually minded [is] life and peace.
(7) He demonstrates what
follows from his argument: because whatever the flesh savours, that brings
about death: and whatever the Spirit savours, that is conducive to joy and
everlasting life.
Ro 8:7
8:7 {8} Because the carnal
mind [is] enmity against God: {9} for it is not subject to the law of God,
neither indeed can be.
(8) A reason and proof why
the wisdom of the flesh is death: because, he says, it is the enemy of God.
(9) A reason why the wisdom of the flesh is enmity to God, because it
neither wants to nor can be subject to him, and by flesh he means a man that
is not regenerated.
Ro 8:8
8:8 {10} So then they that
are in the flesh cannot please God.
(10) The conclusion.
Therefore they that walk after the flesh cannot please God: by which it
follows that they are not grafted into Christ.
Ro 8:9
8:9 {11} But ye are not in
the flesh, but in the Spirit, if so be that the Spirit of God dwell in you.
Now if any man have not the Spirit of Christ, he is none of his.
(11) He addresses the
others, that is, those who walk after the Spirit, of whom we have to
understand contrary things to the former: and first of all, he defines what
it is to be in the Spirit, or to be sanctified: that is, to have the Spirit
of God dwelling in us. Then he declares that sanctification is so joined and
knit to our grafting into Christ, that it can by no means be separated.
Ro 8:10
8:10 {12} And if Christ [be]
in you, the {n} body [is] dead because of sin; but the Spirit [is] life
because of righteousness.
(12) He confirms the
faithful against the relics of flesh and sin, granting that these things are
yet (as appears by the corruption which is in them) having effects on one of
their parts (which he calls the body, that is to say, a lump) which is not
yet purged from this earthly filthiness in death: but in addition not
wanting to doubt at all of the happy success of this combat, because even
this little spark of the Spirit (that is, of the grace of regeneration),
which is evidently in them as appears by the fruits of righteousness, is the
seed of life.
(n) The flesh, or all that which as yet remains fast in the grips of sin and
death.
Ro 8:11
8:11 {13} But if the Spirit
of him that raised up Jesus from the dead dwell in you, he that raised up
Christ from the dead shall also quicken your mortal bodies by his Spirit that
{o} dwelleth in you.
(13) A confirmation of the
former sentence. You have the very same Spirit which Christ has: therefore
at length he will do the same in you, that he did in Christ, that is, when
all infirmities being utterly laid aside, and death overcome, he will clothe
you with heavenly glory.
(o) By the strength and power of him, who showed the same might first in our
head, and daily works in his members.
Ro 8:12
8:12 {14} Therefore,
brethren, we are debtors, not to the flesh, to live after the flesh.
(14) An exhortation to
oppress the flesh daily more and more by the power of the Spirit of
regeneration, because (he says) you are debtors to God, in that you have
received so many benefits from him.
Ro 8:13
8:13 {15} For if ye live
after the flesh, ye shall die: but if ye through the Spirit do mortify the
deeds of the body, ye shall live.
(15) Another reason for the
profit that follows: for those who battle and fight valiantly will have
everlasting life.
Ro 8:14
8:14 {16} For as many as are
led by the Spirit of God, they are the sons of God.
(16) A confirmation of this
reason: for they are the children of God who are governed by his Spirit,
therefore they will have everlasting life.
Ro 8:15
8:15 {17} For ye have not
received the {p} spirit of bondage again {q} to fear; but ye have received the
Spirit of {r} adoption, whereby we cry, Abba, Father.
(17) He declares and
expounds (as an aside) in these two verses by what right this name, to be
called the children of God, is given to the believers: and it is because, he
says, they have received the grace of the gospel, in which God shows
himself, not (as before in the proclaiming of the law) terrible and fearful,
but a most gentle and loving Father in Christ, so that with great boldness
we call him Father, the Holy Spirit sealing this adoption in our hearts by
faith.
(p) By the "Spirit" is meant the Holy Spirit whom we are said to receive,
when he works in our minds.
(q) Which fear the Spirit stirred up in our minds by the preaching of the
law.
(r) Who seals our adoption in our minds, and therefore opens our mouths.
Ro 8:17
8:17 {18} And if children,
then {s} heirs; heirs of God, and joint-heirs with Christ; {19} if so be that
we suffer with [him], that we may be also glorified together.
(18) A proof of what
follows from the confirmation: because he who is the son of God enjoys God
with Christ.
(s) Partakers of our Father's goods, and that freely, because we are
children by adoption.
(19) Now Paul teaches by what way the sons of God come to that happiness,
that is, by the cross, as Christ himself did: and in addition declares to
them fountains of comfort: firstly, that we have Christ a companion and
associate of our afflictions: secondly, that we will also be his companions
in everlasting glory.
Ro 8:18
8:18 {20} For I {t} reckon
that the sufferings of this present time [are] not worthy [to be compared]
with the glory which shall be revealed in us.
(20) Thirdly, that this
glory which we look for surpasses a thousand times the misery of our
afflictions.
(t) All being well considered, I gather.
Ro 8:19
8:19 {21} For the earnest
expectation of the {u} creature waiteth for the manifestation of the sons of
God.
(21) Fourthly, he plainly
teaches us that we will certainly be renewed from that confusion and
horrible deformation of the whole world, which cannot be continual, as it
was not this way at the beginning: but as it had a beginning by the si
