John Calvin on Romans 16:21-27

21. Timothy, etc. The salutations which he records, served in part to foster union between those who were far asunder, and in part to make the Romans know that their brethren subscribed to the Epistle; not that Paul had need of the testimony of others, but because the consent of the godly is not of small importance.

The Epistle closes, as we see, with praise and thanksgiving to God. It indeed records the remarkable kindness of God in favoring the Gentiles with the light of the gospel, by which his infinite and unspeakable goodness has been made evident. The conclusion has, at the same time, this to recommend it, — that it serves to raise up and strengthen the confidence of the godly, so that with hearts lifted up to God they may fully expect all those things which are here ascribed to him, and may also confirm their hope as to what is to come by considering his former benefits. This conclusion bears an evident reference to the point the Apostle had especially in view — the reconciling of the Jews and Gentiles. He connects the gospel with the ancient Scriptures, and mentions the gospel as being in unison with them. Then the Jews had no reason to complain. As in Romans 16:17 to 20 inclusive, he reproved the Gentiles who caused divisions; so in these verses his special object is to put an end to the objections of the Jews. — Ed. But as he has made a long period, by collecting many things into one passage, the different clauses, implicated by being transposed, must be considered apart.

He ascribes first all the glory to God alone; and then, in order to show that it is rightly due to him, he by the way mentions some of his attributes; whence it appears that he alone is worthy of all praise. He says that he only is wise; which praise, being claimed for him alone, is taken away from all creatures. Paul, at the same time, after having spoken of the secret counsel of God, seems to have designedly annexed this eulogy, in order that he might draw all men to reverence and adore the wisdom of God: for we know how inclined men are to raise a clamor, when they can find out no reason for the works of God.

By adding, that God was able to confirm the Romans, he made them more certain of their final perseverance. And that they might acquiesce more fully in his power, he adds, that a testimony is borne to it in the gospel. Here you see, that the gospel not only promises to us present grace, but also brings to us an assurance of that grace which is to endure for ever; for God declares in it that he is our Father, not only at present, but that he will be so to the end: nay, his adoption extends beyond death, for it will conduct us to an eternal inheritance.

The other things are mentioned to commend the power and dignity of the gospel. He calls the gospel the preaching of Jesus Christ; inasmuch as the whole sum and substance of it is no doubt included in the knowledge of Christ. Its doctrine is the revelation of the mystery; and this its character ought not only to make us more attentive to hear it, but also to impress on our minds the highest veneration for it: and he intimates how sublime a secret it is, by adding that it was hid for many ages, from the beginning of the world. The words are χρόνοις αἰωνίοις, rendered improperly by Hammond and others, from the eternal ages, or eternity. We find them preceded by πρὸ before, in 2 Timothy 1:9, and in Titus 1:2: “before the eternal ages,” could not be right rendering; nor is “before the world began,” as in our version, correct; for a reference in Titus is made to God’s promise. “In the times of the ages” is the rendering of Deza and of Macknight; and, in “ancient times,” is that of Doddridge and Stuart The same subject is handled in two other places, Ephesians 3:5, and Colossians 1:26: and the words used by him are “in other ages,” ἑτεραις γενεαῖς, and, “from ages and generations,” ἀπὸ τῶν αἰώνων καὶ ἀπὸ τῶν γενεῶν Theodoret explained the terms by ἄνωθεν —-in past times; and Theophylact by πάλαι—formerly; and Schleusner by a similar word, olim.—Ed.

It does not indeed contain a turgid and proud wisdom, such as the children of this world seek; and by whom it is held on this account in contempt: but it unfolds the ineffable treasures of celestial wisdom, much higher than all human learning; and since the very angels regard them with wonder, surely none of us can sufficiently admire them. But this wisdom ought not to be less esteemed, because it is conveyed in an humble, plain, and simple style; for thus it has pleased the Lord to bring down the arrogance of the flesh.

And as it might have created some doubt how this mystery, concealed for so many ages, could have so suddenly emerged, he teaches us, that this has not happened through the hasty doings of men, or through chance, but through the eternal ordination of God. Here, also, he closes up the door against all those curious questions which the waywardness of the human mind is wont to raise; for whatever happens suddenly and unexpectedly, they think, happens at random; and hence they absurdly conclude, that the works of God are unreasonable; or at least they entangle themselves in many perplexing doubts. Paul therefore reminds us, that what appeared then suddenly had been decreed by God before the foundation of the world.

But that no one might raise a dispute on the subject, and charge the gospel with being a new thing, and thus defame it, he refers to the prophetic Scriptures, in which we now see, that what is fulfilled had been foretold; for all the Prophets have rendered to the gospel so clear a testimony, that it can in no other way be so fully confirmed. And God thus duly prepared the minds of his people, lest the novelty of what they were not accustomed to should too much astonish them. This clause is differently construed: some connect “prophetic Scriptures” with “manifested,” or made manifest. So Doddridqe and Stuart; but Beza, Pareus, and Macknight agree with Calvin, and connect the words with “made known” or proclaimed. The conjunetive τε after διὰ favors this construction; and διὰ means here “by the means,” or by the aid and sanction, “of the prophetic Scriptures.” Then the meaning is—”that the mystery, hid for ages, is now manifest, that is, by the gospel, and by means of the prophetic Scriptures, and consistently with the decree (ἐπιταγὴν) or ordination of the eternal God, is made known to all nations for the obedience of faith.” According to this view is the exposition of Calvin, which is no doubt correct.

But it is more consistent with the tenor of the latter part of this epistle, and with the other passages, such as Ephesians 3:4-6, and Colossians 1:26, 27, where he mentions the same mystery, to consider the reference here to be exclusively to the union of Jews and Gentiles, and not generally to the gospel, as Calvin and others have thought.

There is a grammatical difficulty in the last verse: the relative ᾦ is found before “glory.” Beza and others considered it redundant. The verse is literally as follows,—

27. To the only wise God, through Jesus Christ, to whom be the glory for ever. Amen.

It is omitted in a few copies; several copies have αὐτῷ, which would read better: but its genuineness is rejected by Griesbach and others. The ascription of praise is evidently given to God, as one who has contrived and arranged his dispensation of grace and mercy: and his wisdom here refers to the same thing, as in Romans 11:33. However mysterious may his dispensation appear to us with regard to the Jews and Gentiles, in leaving the latter for so long a time in ignorance, in favoring the former only in the first instance with a revelation of himself, and then in showing favor to the Gentiles, and in rejecting the Jews for a time, and afterwards restoring them — however mysterious all these things may appear, the Apostle assures us that they are the arrangements of the only wise God. — Ed.

If any one objects and says, that there is an inconsistency in the words of Paul, because he says that the mystery, of which God had testified by his Prophets, was hid throughout all the ages; — the solution of this knot is plainly given by Peter, — that the Prophets, when they sedulously inquired of the salvation made known to us, ministered, not to themselves, but to us. (1 Peter 1:12.) God then was at that time silent, though he spoke; for he held in suspense the revelation of those things concerning which he designed that his servants should prophesy.

Though it is not agreed among the learned in what sense he calls the gospel a hidden mystery in this place, and in Ephesians 3:9, and in Colossians 1:26; yet their opinion has most in its favor, who apply it to the calling of the Gentiles, to which Paul himself expressly refers in his Epistle to the Colossians. Now, though I allow this to be one reason, I yet cannot be brought to believe that it is the only reason. It seems to me more probable that Paul had also a regard to some other differences between the Old and the New Testament. For though the Prophets formerly taught all those things which have been explained by Christ and his Apostles, yet they taught them with so much obscurity, that in comparison with the clear brightness of gospel light, it is no wonder that those things are said to have been hidden which are now made manifest. Nor was it indeed to no purpose that Malachi declared that the Sun of righteousness would arise, (Malachi 4:2;) or that Isaiah had beforehand so highly eulogized the embassy of the Messiah. And lastly, it is not without reason that the gospel is called the kingdom of God: but we may conclude from the event itself, that then only were opened the treasures of celestial wisdom, when God appeared to his ancient people through his only-begotten Son, as it were face to face, all shadows having been done away. He again refers to the end, mentioned at the beginning of the first chapter, for which the gospel is to be preached, — that God may lead all nations to the obedience of faith

PRAISE FOR EVER TO

THE ONLY WISE GOD:

AMEN.

A TRANSLATION OF

CALVIN’S VERSION OF

THE EPISTLE TO THE ROMANS.

CHAPTER 1

1 Paul, a servant of Jesus Christ, a called Apostle, chosen for the gospel of God,

2 Which he had before promised by his Prophets in the holy Scriptures,

3 Concerning his Son, who came from the seed of David according to the flesh;

4 Declared the Son of’ God in power, through the Spirit of holiness, by the resurrection from the dead, even Jesus Christ our Lord;

5 Through whom we have received grace and apostleship for the obedience of faith among all nations, for his name’s sake;

6 Among whom ye are also the called of Jesus Christ;

7 To all of you who are at Rome, beloved by God, called saints: grace to you, and peace from God the Father, and the Lord Jesus Christ.

8 First indeed I give thanks to my God, through Jesus Christ, for you all, because your faith is proclaimed through the whole world.

9 For my witness is God, whom I serve with my spirit in the gospel of his Son, that I continually make mention of you, in all my prayers,

10 Requesting that by some means a prosperous journey may some time be given me, through God’s will, to come to you:

11 For I desire to see you, that I may impart to you some spiritual gift to confirm you;

12 That is, that we may mutually partake of encouragement through mutual faith, even yours and mine.

13 And I would not that you should not know, brethren, that I have often proposed to come to you, (and have been hitherto hindered,) that I might have some fruit among you as also among other nations.

14 Both to the Greeks and to the barbarians, both to the wise and to the foolish, am I a debtor;

15 So that, as far as I can, I am ready to preach the gospel to you also who are at Rome;

16 For I am not ashamed of the gospel of Christ, since it is the power of God for salvation to every one who believes, to the Jew first, then to the Greek;

17 For the righteousness of God is in it revealed from faith to faith, as it is written, “The just by his faith shall live.”

18 Revealed also is the wrath of God from heaven, against all the impiety and injustice of men, who unjustly suppress the truth of God;

19 Because what may be known of God, is manifest in them, for God has manifested it to them;

20 Since his invisible things are seen from the creation of the world, being understood by his works, even his eternal power and divinity, so that they are inexcusable;

21 inasmuch as when they knew God, they glorified him not as God, nor were thankful; but became vain in their thoughts, and darkened was their foolish heart:

22 When they thought themselves wise, they became fools,

23 And changed the glory of the incorruptible God into the likeness of an image, into that of a corruptible man and of birds and of quadrupeds and of reptiles.

24 Therefore God gave them up to the lusts of their own hearts for uncleanness, that they might degrade their bodies among themselves,

25 Who had transformed the truth respecting God into falsehood, and worshipped and adored the creature above the Creator; who is blessed for ever; Amen

26 Therefore, I say, God gave them up to disgraceful passions; for their women turned the natural habit into that which is contrary to nature;

27 And in like manner the men also, having left off the natural use of the woman, burned with mutual lust, one towards another, males working filthiness with males, and receiving in themselves the reward due to them for their going astray.

28 And as they chose not to retain the knowledge of God, God gave them up to a reprobate mind, to do things not becoming;

29 That they might be full of all unrighteousness, wickedness, lust, avarice, malignity, being filled with envy, murder, strife, guile, perversity, being whisperers,

30 Calumniators, haters of God, villaneus, disdainful, haughty, inventors of evils, disobedient to parents,

31 Without understanding, insociable, void of natural affections, truce-breakers, merciless;

32 Who, when they knew the judgment of God, that they who do such things are worthy of death, not only do them, but approve of those who do them.

CHAPTER 2

1 Therefore inexcusable art thou, O man, who judgest; for in what thou judgest another, thou condemnest thyself, for the same things doest thou who judgest.

2 Now we know that God’s judgment is according to truth on those who do such things.

3 And thinkest thou, O man, who judgest those who do such things and doest the same, that thou shalt escape the judgment of God?

4 Or despisest thou the riches of his goodness and forbearance and gentleness, not knowing that the goodness of God leads thee to repentance?

5 But according to thy hardness and a heart that cannot repent, thou treasurest for thyself wrath for the day of wrath and of the revelation of the righteous judgment of God;

6 Who will render to every one according to his works, —

7 To those indeed, who by perseverance in doing good, seek glory and honor and immortality, eternal life;

8 But to those who are contentious and disobedient to the truth and obey unrighteousness, there shall be indignation and wrath,

9 Tribulation and anguish shall be on every soul of man who doeth evil, the Jew first, then the Greek;

10 But glory and honor and peace shall be to every one who works good, to the Jew first, then to the Greek;

11 Since there is no respect of persons with God.

12 For whosoever have without the law sinned, shall also without the law perish; but whosoever have under the law sinned, shall by the law be judged,

13 For not the hearers of the law are just before God; but they who do the law shall be justified.

14 When indeed the Gentiles, who have not the law, do by nature the things of the law, they, having not the law, are a law to themselves;

15 Who show the work of the law written on their hearts, their conscience at the same time attesting, and their thoughts accusing or excusing each other,

16 In the day in which God will judge the secrets of men, according to my gospel, through Jesus Christ.

17 Behold, thou art named a Jew, and restest in the law and gloriest in God,

18 And knowest his will and approvest of things excellent, being instructed from the law,

19 And art confident that thou thyself art a leader to the blind, a light to those who are in darkness,

20 An instructor to the foolish, a teacher to the ignorant, because thou hast the form of knowledge and of’ the truth according to the law:

21 Yet thou who teachest another, dost not teach thyself; thou who preachest “steal not,” stealest;

22 Thou who sayest, “commit no adultery,” committest adultery; thou who hatest idols, committest sacrilege;

23 Thou who gloriest in the law, by transgressing the law dishonorest God; for the name of God,

24 As it is written, is reproached on your account among the nations.

25 For circumcision indeed profits, if thou keep the law; but if thou be a transgressor of the law, thy circumcision is turned into uncircumcision.

26 If then the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision?

27 And shall not he who is by nature uncircumcision judge thee, (if he keep the law,) who by the letter and circumcision art a transgressor of the law?

28 For not he who is a Jew openly, is a Jew; nor is that circumcision which is openly in the flesh:

29 But he who is one in secret is a Jew; and circumcision is that of the heart, in the spirit, not in the letter; the praise of whom is not from men, but from God.

CHAPTER 3

1 What then is the privilege of the Jew, or what is the benefit of circumcision?

2 Much in every way; and first indeed, because to them have been intrusted the oracles of God.

3 What indeed if some have not believed? Shall their unbelief render void the faithfulness of God?

4 By no means; but let God be true, and every man false, as it is written, “That thou mightest be justified in thy words, and overcome when thou art judged.”

5 But if our unrighteousness commend the righteousness of God, what shall we say? Is God unjust who executes wrath? (according to man I speak:)

6 By no means; for how then shall God judge the world?

7 If indeed the truth of God has through my falsehood redounded to his glory, why still am even I judged as a sinner, —

8 And why not (as we are reproached, and as some declare that we say) “Let us do evils, that good things may come?” the judgment of whom is just.

9 What then? do we excel? Not at all; for we have before brought a charge against both Jews and Greeks, that they are all under sin;

10 As it is written, “There is none righteous, not indeed one;

11 There is none who understands, There is none who seeks God;

12 A