attempted to destroy and extinguish the gospel; and yet they had the same defense as that in which
we confidently glory. Away then with these vain evasions as to good intention; if we seek God
sincerely, let us follow the way by which alone we can come to him. For it is better, as Augustine
says, even to go limping in the right way than to run with all our might out of the way. If we would
be really religious, let us remember that what Lactantius teaches is true, that true religion is alone
that which is connected with the word of God.^320
And further, since we see that they perish, who with good intention wander in darkness, let us
bear in mind, that we are worthy of thousand deaths, if after having been illuminated by God, we
wander knowingly and willfully from the right way.
- For being ignorant of the righteousness of God, etc. See how they went astray through
inconsiderate zeal! for they sought to set up a righteousness of their own; and this foolish confidence
proceeded from their ignorance of God’s righteousness. Notice the contrast between the righteousness
of God and that of men. We first see, that they are opposed to one another, as things wholly contrary,
and cannot stand together. It hence follows, that God’s righteousness is subverted, as soon as men
set up their own. And again, as there is a correspondence between the things contrasted, the
righteousness of God is no doubt his gift; and in like manner, the righteousness of men is that which
they derive from themselves, or believe that they bring before God. Then he who seeks to be justified
through himself, submits not to God’s righteousness; for the first step towards obtaining the
righteousness of God is to renounce our own righteousness: for why is it, that we seek righteousness
from another, except that necessity constrains us?
We have already stated, in another place, how men put on the righteousness of God by faith,
that is, when the righteousness of Christ is imputed to them. But Paul grievously dishonors the
pride by which hypocrites are inflated, when they cover it with the specious mask of zeal; for he
says, that all such, by shaking off as it were the yoke, are adverse to and rebel against the
righteousness of God. - For the end of the law is Christ, etc. The word completion,^321 seems not to me unsuitable
in this place; and Erasmus has rendered it perfection: but as the other reading is almost universally
approved, and is not inappropriate, readers, for my part, may retain it.
(^320) “A zeal of God,” , is a zeal for God, a genitive case of the object. Some regard “God” here as meaning something
great, as it is sometimes used in Hebrew, and render the phrase, as Macknight does, “a great zeal;” but this is not required by
the context. The Jews had professedly “a zeal for God,” but not accompanied with knowledge. The necessity of knowledge as
the guide of zeal is noted by Turrettin in four particulars: 1. That we may distinguish truth from falsehood, as there may be zeal
for error and false doctrine as well as for that which is true; 2. That we may understand the comparative importance of things,
so as not to make much of what is little, and make little account of what is great; 3. That we may prosecute and defend the truth
in the right way, with prudence, firmness, fidelity, and meekness; 4. That our zeal may have the right object, not our own interest
and reputation, but the glory of God and the salvation of men. — Ed.
(^321) “Complementum — the complement,” the filling up, the completion. The word , “end,” is used in various ways, as
signifying — 1. The terminations of any thing, either of evils, or of life, etc., Matthew 10:22; John 13:1; — 2. Completion or
fulfillment, Luke 22:37; 1 Timothy 1:5; — 3. The issue, the effect, the consequence, the result, Romans 6:21; 1 Peter 1:9; 2
Corinthians 11:15; — 4. Tribute or custom, Romans 13:7; — 5. The chiefthing, summary or substance, 1 Peter 3:8
The meaning of the word depends on what is connected with it. The end of evils, or of life, is their termination; the end of
a promise is its fulfillment; the end of a command, its performance or obedience; the end of faith is salvation. In such instances,
the general idea is the result, or the effect, or the consequence. Now the law may be viewed as an economy, comprising the
whole Jewish law, not perfect, but introductory; in this view Christ may be said to be its end — its perfection or “its landing
place.” But we may also regard the law in its moral character, as the rule and condition of life; then the end of the law is its
fulfillment, the performance of what it requires to attain life: and Christ in this respect is its end, having rendered to it perfect
obedience. This last meaning is most consistent with the words which follow, and with the Apostle’s argument. The first view