here, which is from the greater to the less, and which he afterwards pursues more at large: and
though he has not woven the thread of his discourse so very distinctly, yet its irregular structure
does not disturb the meaning. “If Christ,” he says, “had mercy on the ungodly, if he reconciled
enemies to his Father, if he has done this by the virtue of his death, much more easily will he save
them when justified, and keep those restored to favor in the possession of it, especially when the
influence of his life is added to the virtue of his death.”^158 The time of weakness some consider to
be that, when Christ first began to be manifested to the world, and they think that those are called
weak, who were like children under the tuition of the law. I apply the expression to every one of
us, and I regard that time to be meant, which precedes the reconciliation of each one with God. For
as we are all born the children of wrath, so we are kept under that curse until we become partakers
of Christ. And he calls those weak, who have nothing in themselves but what is sinful; for he calls
the same immediately afterwards ungodly. And it is nothing new, that weakness should be taken
in this sense. He calls, in 1 Corinthians 12:22, the covered parts of the body weak; and, in 2
Corinthians 10:10, he designates his own bodily presence weak, because it had no dignity. And
this meaning will soon again occur. When, therefore, we were weak, that is, when we were in no
way worthy or fit that God should look on us, at this very time Christ died for the ungodly: for the
beginning of religion is faith, from which they were all alienated, for whom Christ died. And this
also is true as to the ancient fathers, who obtained righteousness before he died; for they derived
this benefit from his future death.^159
7.For a just man, etc. The meaning of the passage has constrained me to render the particle
γὰρ as an affirmative or declarative rather than as a causative. The import of the sentence is this,
“Most rare, indeed, is such an example to be found among men, that one dies for a just man, though
this may sometimes happen: but let this be granted, yet for an ungodly man none will be found
willing to die: this is what Christ has done.”^160 Thus it is an illustration, derived from a comparison;
for such an example of kindness, as Christ has exhibited towards us, does not exist among men.
(^158) On the argument of this verse, and on what follows to the tenth verse, Professor Stuart makes this remark, — “The passage
before us seems to be more direct, in respect to the perseverance of the saints, than almost any other passage in the Scriptures
which I can find. The sentiment here is not dependent on the form of a particular expression, (as it appears to be in some other
passages); but it is fundamentally connected with the very nature of the argument.” — Ed.
(^159) Others, as well as Calvin, such as Chrysostom and Erasmus, have connected with the preceding, and not with the
following words. Pareus, who inclined to the same view, gives this explanation, — “He distinguishes the former from the present
state, as though he said, ‘We who are now justified by faith were formerly ungodly.’” Chrysostom refers to the time of the law,
and considers the weakness here to be that of man under the law. This gives an emphatic meaning to “weak,” which otherwise
it seems not to have, and is countenanced by what is said in Romans 8:3, where the law is said to be weak, but weak on account
of the weakness of the flesh. At the same time it must be observed, that most commentators, like Beza, connect these words,
, with the death of Christ, as having taken place “in due time,” appointed by God, and pre-signified by the prophets, according
to what is said in Galatians 4:4. — Ed.
(^160) Calvin has omitted what is said of the “good” man; for whom, it is said, one would perhaps even dare to die. The “just,”
, is he who acts according to what justice requires, and according to what the Rabbins say, “What is mine is mine, and what
is thine is thine,” : but the “good,” , is the kind, the benevolent, the beneficient, called in Hebrew; who is described
by Cicero as one who does good to those to whom he can, (vir bonus est is, qui prodest quibus potest.)
There is here an evident contrast between these words and those employed in Romans 5:6 and 8, to designate the character
of those for whom Christ died. The just, , is the opposite of the “ungodly,” ; who, by not worshipping and honoring God,
is guilty of injustice of the highest kind, and in this sense of being unjust it is found in Romans 4:5, where God is said to “justify
the ungodly,” that is, him who is unjust by withholding from God the homage which rightly belongs to him. Phavorinus gives
μ , unlawful, unjust, as one of its meanings. — What forms a contrast with “good” is sinner, μ , which often means
wicked, mischievous, one given to vice and the doing of evil. Suidas describes μ as those who determine to live in