Commentary on Romans

the punishment is still retained by God. But the Prophet not only declares that our sins are covered,
that is, removed from the presence of God; but also adds, that they are not imputed. How can it be
consistent, that God should punish those sins which he does not impute? Safe then does this most
glorious declaration remain to us — “That he is justified by faith, who is cleared before God by a
gratuitous remission of his sins.” We may also hence learn, the unceasing perpetuity of gratuitous
righteousness through life: for when David, being wearied with the continual anguish of his own
conscience, gave utterance to this declaration, he no doubt spoke according to his own experience;
and he had now served God for many years. He then had found by experience, after having made
great advances, that all are miserable when summoned before God’s tribunal; and he made this
avowal, that there is no other way of obtaining blessedness, except the Lord receives us into favor
by not imputing our sins. Thus fully refuted also is the romance of those who dream, that the
righteousness of faith is but initial, and that the faithful afterwards retain by works the possession
of that righteousness which they had first attained by no merits.
It invalidates in no degree what Paul says, that works are sometimes imputed for righteousness,
and that other kinds of blessedness are mentioned. It is said in Psalm 106:30-31, that it was imputed
to Phinehas, the Lord’s priest, for righteousness, because he took away reproach from Israel by
inflicting punishment on an adulterer and a harlot. It is true, we learn from this passage, that he did
a righteous deed; but we know that a person is not justified by one act. What is indeed required is
perfect obedience, and complete in all its parts, according to the import of the promise, —
“He who shall do these things shall live in them.”
(Deuteronomy 4:1.)
How then was this judgment which he inflicted imputed to him for righteousness? He must no
doubt have been previously justified by the grace of God: for they who are already clothed in the
righteousness of Christ, have God not only propitious to them, but also to their works, the spots
and blemishes of which are covered by the purity of Christ, lest they should come to judgment. As
works, infected with no defilements, are alone counted just, it is quite evident that no human work
whatever can please God, except through a favor of this kind. But if the righteousness of faith is
the only reason why our works are counted just, you see how absurd is the argument, — “That as
righteousness is ascribed to works, righteousness is not by faith only.” But I set against them this
invincible argument, that all works are to be condemned as those of unrighteousness, except a man
be justified solely by faith.
The like is said of blessedness: they are pronounced blessed who fear the Lord, who walk in
his ways, (Psalm 128:1,) who meditate on his law day and night, (Psalm 1:2:) but as no one doeth
these things so perfectly as he ought, so as fully to come up to God’s command, all blessedness of
this kind is nothing worth, until we be made blessed by being purified and cleansed through the
remission of sins, and thus cleansed, that we may become capable of enjoying that blessedness
which the Lord promises to his servants for attention to the law and to good works. Hence the
righteousness of works is the effect of the righteousness of God, and the blessedness arising from
works is the effect of the blessedness which proceeds from the remission of sins. Since the cause
ought not and cannot be destroyed by its own effect, absurdly do they act, who strive to subvert
the righteousness of faith by works.
But some one may say, “Why may we not maintain, on the ground of these testimonies, that
man is justified and made blessed by works? for the words of Scripture declare that man is justified
and made blessed by works as well as by faith.” Here indeed we must consider the order of causes