in my judgment, for remission, which restores life to us, as though he called it life-giving.^175 For
whence comes the hope of salvation, except that God is propitious to us; and we must be just, in
order to be accepted. Then life proceeds from justification.^176
Romans 5:19
- Quemadmodum enim per disobedientiam
unius hominis peccatores constitute sunt multi; - For as by one man’s disobedience many
were made sinners, so by the obedience of one
shall many be made righteous. sic et per obedientiam unius justi constituentur
multi. - This is no tautology, but a necessary explanation of the former verse. For he shows that we
are guilty through the offense of one man, in such a manner as not to be ourselves innocent. He
had said before, that we are condemned; but that no one might claim for himself innocence, he also
subjoined, that every one is condemned because he is a sinner. And then, as he declares that we
are made righteous through the obedience of Christ, we hence conclude that Christ, in satisfying
the Father, has provided a righteousness for us. It then follows, that righteousness is in Christ, and
that it is to be received by us as what peculiarly belongs to him. He at the same time shows what
sort of righteousness it is, by calling it obedience. And here let us especially observe what we must
bring into God’s presence, if we seek to be justified by works, even obedience to the law, not to
this or to that part, but in every respect perfect; for when a just man falls, all his former righteousness
will not be remembered. We may also hence learn, how false are the schemes which they take to
pacify God, who of themselves devise what they obtrude on him. For then only we truly worship
him when we follow what he has commanded us, and render obedience to his word. Away then
with those who confidently lay claim to 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. We also learn, that they are madly foolish who vaunt before God of works invented
by themselves, which he regards as the filthiest things; for obedience is better than sacrifices.
Romans 5:20-21
(^175) It is an Hebraistic form of speaking, genitivus effectûs Its meaning is that it is a justification unto life, whose end is life, or,
which issues in life, that is, eternal life, according to its import in Romans 5:17, when reigning in life — , is spoken of; and
the word “eternal,” is added to it in the last verse. This life commences with justification, and therefore this view includes what
Calvin says, though it extends farther. — Ed.
(^176) In our version are introduced “judgment” and “free-gift,” from verse 16; and it is what has been done by most interpreters.
The words are found here in no MSS.; but there is another reading countenanced by four MSS., as given by Griesbach, and two
of them ancient; the word for offense is put in the nominative case, μ , and the word for righteousness the same, μ .
Then the reading would be —
- So then, as through one the transgression was, as to all men, unto condemnation; so also through one the righteousness
is, as to all men, unto justification of life.
This agrees better with the following verse, though the meaning is substantially the same with what is given in our version.
— Ed.