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20. Therefore by the works of the law, etc. It is a matter of doubt, even among the learned, what the works of the law mean. Some extend them to the observance of the whole law, while others confine them to the ceremonies alone. The addition of the word law induced Chrysostom, Origen, and Jerome to assent to the latter opinion; ¹⁰⁶¹⁰⁶     The original is “ut in priorem opinionem concederent:” but the context shows clearly that “priorem“ is a misprint for “posteriorem. In addition to the authors mentioned here may be added Ambrose, Theodoret, Pelagius, Erasmus, and Grotius And yet, notwithstanding all those authorities, the opinion referred to is wholly inconsistent with the reasoning of the Apostle here and throughout the whole Epistle. It has indeed been given up as untenable by modern authors of the same school, such as Locke, Whitby, and Macknight
   To disprove this notion it is sufficient to notice the sins which the Apostle had referred to; they are not those against the ceremonial but the moral law, and it is because the moral law is transgressed that it cannot justify.
   “If there be any law which man has perfectly kept, he may doubtless be justified by it; and surely no man can be justified by a law which condemns him for breaking it. But there is no law of God which any man has kept; therefore no law by the deeds of which a man can be justified. The Gentile broke the law of his reason and conscience; the Jew broke the moral law; and even the attempt to justify himself by observing the ceremonial law, contradicted the very nature and intent of it.” — Scott for they thought that there is a peculiar intimation in this appendage, that the expression should not be understood as including all works. But this difficulty may be very easily removed: for seeing works are so far just before God as we seek by them to render to him worship and obedience, in order expressly to take away the power of justifying from all works, he has mentioned those, if there be any, which can possibly justify; for the law hath promises, without which there would be no value in our works before God. You hence see the reason why Paul expressly mentioned the works of the law; for it is by the law that a reward is apportioned to works. Nor was this unknown to the schoolmen, who held it as an approved and common maxim, that works have no intrinsic worthiness, but become meritorious by covenant. And though they were mistaken, inasmuch as they saw not that works are ever polluted with vices, which deprive them of any merit, yet this principle is still true, that the reward for works depends on the free promise of the law. Wisely then and rightly does Paul speak here; for he speaks not of mere works, but distinctly and expressly refers to the keeping of the law, the subject which he is discussing. ¹⁰⁷¹⁰⁷     The argument and the reasoning of the Apostle seem to require that ἐξ ἔργων νόμου should be rendered here literally, “by works of law,” without the article, as the word “law” seems here, according to the drift of the argument, to mean law in general, both natural and revealed; and διὰ νόμου in the next clause must be regarded as having the same meaning; the law of nature as well as the written law, though not to the same extent, makes sin known. This is the view taken by Pareus, Doddridge, Macknight, Stuart, and Haldane. — Ed.

As to those things which have been adduced by learned men in defense of this opinion, they are weaker than they might have been. They think that by mentioning circumcision, an example is propounded, which belonged to ceremonies only: but why Paul mentioned circumcision, we have already explained; for none swell more with confidence in works than hypocrites, and we know that they glory only in external masks; and then circumcision, according to their view, was a sort of initiation into the righteousness of the law; and hence it seemed to them a work of primary excellence, and indeed the basis as it were of the righteousness of works. — They also allege what is said in the Epistle to the Galatians, where Paul handles the same subject, and refers to ceremonies only; but that also is not sufficiently strong to support what they wish to defend. It is certain that Paul had a controversy with those who inspired the people with a false confidence in ceremonies; that he might cut of this confidence, he did not confine himself to ceremonies, nor did he speak specifically of what value they were; but he included the whole law, as it is evident from those passages which are derived from that source. Such also was the character of the disputation held at Jerusalem by the disciples.

But we contend, not without reason, that Paul speaks here of the whole law; for we are abundantly supported by the thread of reasoning which he has hitherto followed and continues to follow, and there are many other passages which will not allow us to think otherwise. It is therefore a truth, which deserves to be remembered as the first in importance, — that by keeping the law no one can attain righteousness. He had before assigned the reason, and he will repeat it presently again, and that is, that all, being to a man guilty of transgression, are condemned for unrighteousness by the law. And these two things — to be justified by works — and to be guilty of transgressions, (as we shall show more at large as we proceed,) are wholly inconsistent the one with the other. — The word flesh, without some particular specification, signifies men; ¹⁰⁸¹⁰⁸     The expression is ὀυ πᾶσα σὰρξ — not all, that is, not any flesh, etc.; the word πᾶσα, like כל in Hebrew, is used here in the sense of “any.” The sentence bears a resemblance to what is contained in Psalm 143:2, “for justified before thee shall not all living,” or, not any one living, לא כל חי. The sentence here is literally, “Hence by works of law shall not be justified any flesh before Him.” — Ed. though it seems to convey a meaning somewhat more general, as it is more expressive to say, “All mortals,” than to say, “All men,” as you may see in Gallius.

For by the law, etc. He reasons from what is of an opposite character, — that righteousness is not brought to us by the law, because it convinces us of sin and condemns us; for life and death proceed not from the same fountain. And as he reasons from the contrary effect of the law, that it cannot confer righteousness on us, let us know, that the argument does not otherwise hold good, except we hold this as an inseparable and unvarying circumstance, — that by showing to man his sin, it cuts off the hope of salvation. It is indeed by itself, as it teaches us what righteousness is, the way to salvation: but our depravity and corruption prevent it from being in this respect of any advantage to us. It is also necessary in the second place to add this, — that whosoever is found to be a sinner, is deprived of righteousness; for to devise with the sophisters a half kind of righteousness, so that works in part justify, is frivolous: but nothing is in this respect gained, on account of man’s corruption.

21. But now without the law, etc. It is not certain for what distinct reason he calls that the righteousness of God, which we obtain by faith; whether it be, because it can alone stand before God, or because the Lord in his mercy confers it on us. As both interpretations are suitable, we contend for neither. This righteousness then, which God communicates to man, and accepts alone, and owns as righteousness, has been revealed, he says, without the law, that is without the aid of the law; and the law is to be understood as meaning works; for it is not proper to refer this to its teaching, which he immediately adduces as bearing witness to the gratuitous righteousness of faith. Some confine it to ceremonies; but this view I shall presently show to be unsound and frigid. We ought then to know, that the merits of works are excluded. We also see that he blends not works with the mercy of God; but having taken away and wholly removed all confidence in works, he sets up mercy alone.

It is not unknown to me, that Augustine gives a different explanation; for he thinks that the righteousness of God is the grace of regeneration; and this grace he allows to be free, because God renews us, when unworthy, by his Spirit; and from this he excludes the works of the law, that is, those works, by which men of themselves endeavor, without renovation, to render God indebted to them. (Deum promereri — to oblige God.) I also well know, that some new speculators proudly adduce this sentiment, as though it were at this day revealed to them. But that the Apostle includes all works without exception, even those which the Lord produces in his own people, is evident from the context.

For no doubt Abraham was regenerated and led by the Spirit of God at the time when he denied that he was justified by works. Hence he excluded from man’s justification not only works morally good, as they commonly call them, and such as are done by the impulse of nature, but also all those which even the faithful can perform. ¹¹⁰¹¹⁰     Professor Hodge very justly observes, “It never was the doctrine of the Reformation, or of the Lutheran and Calvinistic divines, that the imputation of righteousness affected the moral character of those concerned. It is true,” he adds, “whom God justifies he also sanctifies; but justification is not sanctification, and the imputation of righteousness is not the infusion of righteousness.” — Ed. Again, since this is a definition of the righteousness of faith, “Blessed are they whose iniquities are forgiven,” there is no question to be made about this or that kind of work; but the merit of works being abolished, the remission of sins alone is set down as the cause of righteousness.

They think that these two things well agree, — that man is justified by faith through the grace of Christ, — and that he is yet justified by the works, which proceed from spiritual regeneration; for God gratuitously renews us, and we also receive his gift by faith. But Paul takes up a very different principle, — that the consciences of men will never be tranquillized until they recumb on the mercy of God alone. ¹¹¹¹¹¹     “The foundation of your trust before God, must be either your own righteousness out and out, or the righteousness of Christ out and out. ... If you are to lean upon your own merit, lean upon it wholly — if you are to lean upon Christ, lean upon him wholly. The two will not amalgamate together, and it is the attempt to do so, which keeps many a weary and heavy-laden inquirer at a distance from rest, and at a distance from the truth of the gospel. Maintain a clear and consistent posture. Stand not before God with one foot upon a rock and the other upon a treacherous quicksand...We call upon you not to lean so much as the weight of one grain or scruple of your confidence upon your own doings — to leave this ground entirely, and to come over entirely to the ground of a Redeemer’s blood and a Redeemer’s righteousness.” — Dr. Chalmers Hence, in another place, after having taught us that God is in Christ justifying men, he expresses the manner, — “by not imputing to them their sins.” In like manner, in his Epistle to the Galatians, he puts the law in opposition to faith with regard to justification; for the law promises life to those who do what it commands, (Galatians 3:12;) and it requires not only the outward performance of works, but also sincere love to God. It hence follows, that in the righteousness of faith, no merit of works is allowed. It then appears evident, that it is but a frivolous sophistry to say, that we are justified in Christ, because we are renewed by the Spirit, inasmuch as we are the members of Christ, — that we are justified by faith, because we are united by faith to the body of Christ, — that we are justified freely, because God finds nothing in us but sin.

But we are in Christ because we are out of ourselves; and justified by faith, because we must recumb on the mercy of God alone, and on his gratuitous promises; and freely, because God reconciles us to himself by burying our sins. Nor can this indeed be confined to the commencement of justification, as they dream; for this definition — “Blessed are they whose iniquities are forgiven” — was applicable to David, after he had long exercised himself in the service of God; and Abraham, thirty years after his call, though a remarkable example of holiness, had yet no works for which he could glory before God, and hence his faith in the promise was imputed to him for righteousness; and when Paul teaches us that God justifies men by not imputing their sins, he quotes a passage, which is daily repeated in the Church. Still more, the conscience, by which we are disturbed on the score of works, performs its office, not for one day only, but continues to do so through life. It hence follows that we cannot remain, even to death, in a justified state, except we look to Christ only, in whom God has adopted us, and regards us now as accepted. Hence also is their sophistry confuted, who falsely accuse us of asserting, that according to Scripture we are justified by faith only, while the exclusive word only, is nowhere to be found in Scripture. But if justification depends not either on the law, or on ourselves, why should it not be ascribed to mercy alone? and if it be from mercy only, it is then by faith only.

The particle now may be taken adversatively, and not with reference to time; as we often use now for but. ¹¹²¹¹²     “The words but now may be regarded merely as marking the transition from one paragraph to another, or as a designation of tense; now, i.e., under the gospel dispensation. In favor of this view is the phrase, “to declare at this time his righteousness, Romans 3:26.” — Hodge But if you prefer to regard it as an adverb of time, I willingly admit it, so that there may be no room to suspect an evasion; yet the abrogation of ceremonies alone is not to be understood; for it was only the design of the Apostle to illustrate by a comparison the grace by which we excel the fathers. Then the meaning is, that by the preaching of the gospel, after the appearance of Christ in the flesh, the righteousness of faith was revealed. It does not, however, hence follow, that it was hid before the coming of Christ; for a twofold manifestation is to be here noticed: the first in the Old Testament, which was by the word and sacraments; the other in the New, which contains the completion of ceremonies and promises, as exhibited in Christ himself: and we may add, that by the gospel it has received a fuller brightness.

Being proved [or approved] by the testimony, ¹¹³¹¹³     “Testimonio comprobata,” etc., so Beza and Pareus render μαρτυρουμένη; “Being attested,” Doddridge; “Being testified,” Macknight Schleusner gives a paraphrase, “Being predicted and promised;” and this no doubt is the full meaning. — Ed. etc. He adds this, lest in the conferring of free righteousness the gospel should seem to militate against the law. As then he has denied that the righteousness of faith needs the aid of the law, so now he asserts that it is confirmed by its testimony. If then the law affords its testimony to gratuitous righteousness, it is evident that the law was not given for this end, to teach men how to obtain righteousness by works. Hence they pervert it, who turn it to answer any purpose of this kind. And further, if you desire a proof of this truth, examine in order the chief things taught by Moses, and you will find that man, being cast from the kingdom of God, had no other restoration from the beginning than that contained in the evangelical promises through the blessed seed, by whom, as it had been foretold, the serpent’s head was to be bruised, and through whom a blessing to the nations had been promised: you will find in the commandments a demonstration of your iniquity, and from the sacrifices and oblations you may learn that satisfaction and cleansing are to be obtained in Christ alone. ¹¹⁴¹¹⁴     Concurrent with what is said here is this striking and condensed passage from Scott, — “It has been witnessed by the law and the Prophets; the ceremonies typified it; the very strictness of the moral law and its awful curses, being compared with the promises of mercy to sinners, implied it; the promises and predictions of the Messiah bore witness to it; the faith and hope of ancient believers recognized it; and the whole Old Testament, rightly understood, taught men to expect and depend on it.” — Ed. When you come to the Prophets you will find the clearest promises of gratuitous mercy. On this subject see my Institutes.

22. Even the righteousness of God, etc. ¹¹⁵¹¹⁵     The words which follow, διὰ πίστεως Ιησοῦ Χριστοῦ “by or through the faith of Jesus Christ,” mean not the faith which is his, but the faith of which he is the object. They ought to be rendered “through faith in Jesus Christ.” The genitive case has often this meaning: “Εχετε πίστιν Θεοῦ — Have faith in (of) God,” Mark 11:22; “Εν πίστει ζῶ τὟ τοῦ υἱοῦ τοῦ Θεοῦ — I live by the faith of the Son of God;” [Galations 2:20;] it should be in our language, “I live by faith in the Son of God.” This genitive case of the object is an Hebraism, and is of frequent occurrence. — Ed. He shows in few words what this justification is, even that which is found in Christ and is apprehended by faith. At the same time, by introducing again the name of God, he seems to make God the founder, (autorem, the author,) and not only the approver of the righteousness of which he speaks; as though he had said, that it flows from him alone, or that its origin is from heaven, but that it is made manifest to us in Christ.

When therefore we discuss this subject, we ought to proceed in this way: First, the question respecting our justification is to be referred, not to the judgment of men, but to the judgment of God, before whom nothing is counted righteousness, but perfect and absolute obedience to the law; which appears clear from its promises and threatenings: if no one is found who has attained to such a perfect measure of holiness, it follows that all are in themselves destitute of righteousness. Secondly, it is necessary that Christ should come to our aid; who, being alone just, can render us just by transferring to us his own righteousness. You now see how the righteousness of faith is the righteousness of Christ. When therefore we are justified, the efficient cause is the mercy of God, the meritorious is Christ, the instrumental is the word in connection with faith. ¹¹⁶¹¹⁶     The original is this, “Ut ergo justificemur, causa efficiens est misericordia Dei, Christus materia, verbum cum fide instrumentum — When therefore we are justified, the efficient cause is God’s mercy, Christ is the material, the word with faith is the instrument.” — Ed. Hence faith is said to justify, because it is the instrument by which we receive Christ, in whom righteousness is conveyed to us. Having been made partakers of Christ, we ourselves are not only just, but our works also are counted just before God, and for this reason, because whatever imperfections there may be in them, are obliterated by the blood of Christ; the promises, which are conditional, are also by the same grace fulfilled to us; for God rewards our works as perfect, inasmuch as their defects are covered by free pardon.

Unto all and upon all, ¹¹⁷¹¹⁷     Εἰς πάντας και ἐπι πάντας. He makes a similar difference in his expressions in verse 30. This righteousness, as some say, came to the Jews, as it had been promised to them, and upon the Gentiles, as a gift with which they were not acquainted, and it was conferred on them. But the possession was equal and belonged to all who believed, and to none else, whether Jews or Gentiles.
   Stuart connects these words with “manifested,” or revealed, in verse 21. It is manifested to all, and manifested for all; that is, for the real benefit of all who believe; in other words, it is offered to all, but becomes of real advantage only to those who believe. But the simpler mode is to consider the words, which is, as in our version, to be understood. ‘Ερχομένη is the word which Luther adopts. — Ed. etc. For the sake of amplifying, he repeats the same thing in different forms; it was, that he might more fully express what we have already heard, that faith alone is required, that the faithful are not distinguished by external marks, and that hence it matters not whether they be Gentiles or Jews.