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Justification Is by Grace Alone
John Calvin
(Part I)
We who are Jews by nature, and not sinners of the Gentiles, Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified.—Gal. 2:15-16John Calvin
(Part I)
Thus far, we have expounded why Paul, addressing the subject of the ceremonies, types and shadows which were practiced before the coming of the Lord Jesus Christ, reaches the general conclusion that a man cannot be justified or acceptable in God's sight unless he observes the whole law. Now, at first, we might consider these things to be two separate issues; however, as we have been saying, Paul has to draw us back to basics in order to expose the folly of believing that we can obtain favour in God's eyes through our own merit. Now, we have already discussed the reason why Paul adds the word 'law'. For however much it may be commonly held that a good man can earn favour and acceptance with God, men are very seriously mistaken in such matters. Indeed, whatever we may have done, we cannot Win God's favour, because he deserves the very best of all that is in our power. There is, therefore, no merit possible on our part (if, indeed, we may call it that), unless we fulfill the terms of the covenant he made with us, when he said that whosoever keeps the law shall obtain life and salvation (Lev. 18:5). When God uttered these words, he was prepared to accept our total obedience as worthy of salvation, but this does not, in fact, imply that we can, therefore, merit favour, for none of us have done our duty (as we shall see hereafter). Thus, the promise would have been forfeited, or at least without effect in that it would never apply to anyone, had not God sent the remedy—that is to say, unless, despite our unrighteousness, he forgave our sins, and accepted us as righteous. WhenPaul says that we cannot be justified by the works of the law, he means that if we claim to merit grace and salvation because God has promised that those who observe the law will be accounted as righteous, we are completely mistaken; for no one keeps the law perfectly. We must realize that we all stand guilty before God and have the sentence of condemnation hanging over our heads.
In order to express this fact more clearly, Paul draws a comparison between the Jews and theGentiles. He says that even though they were 'Jews by nature and not sinners of the Gentiles' they realized that they could only be acceptable to God by faith in the Lord Jesus Christ. For, although all men have fallen in Adam and therefore have no individual merit, it appeared that the Jews had a special privilege, in as much as God had adopted them as his own children and called them his servants. Yet, this is where the Jews went wrong. For when the Scriptures speak of 'the uncircumcision', they refer to the pollution which indwells us from Adam, and places us all under condemnation from our mother's womb. But the Jews believed that God had freed them from this curse upon mankind and therefore they boasted. Whilst it is true that great honour was conferred upon them, which they should have valued above all earthly good—for God had chosen them to be his people and his inheritance—yet they ought to have humbly acknowledged that in their own selves they were unworthy. Indeed, we also are used to adopting such a presumptuous attitude when we experience the grace of God; likewise the Jews, for the most part, wrongly believed they were superior to everyone else. They thought God had found something about them that made him prefer them to those he had rejected. This arrogance brought with it wicked ingratitude, for they did not attribute toGod all the good things they had received from his hand, but were puffed up with pride, as if God thought they were better or more worthy of eternal salvation than the Gentiles.
To extinguish all such presumption, Paul begins his argument thus: 'we who are Jews by nature. . .' It appears that he is saying, 'Yes, it is true that we have been shown greater grace than theGentiles, whom God did not accept into his church'. But when he speaks like this he does not, in fact, intend to give the Jews occasion for pride; rather, he is spreading before them the things they have freely received from God to teach them that they have no grounds for boasting. In the Epistle to theRomans, Paul makes two statements which at first sight seem contradictory, yet which are in perfect harmony. On the one hand he asks, 'Do we not have more privileges than the Gentiles?', and he answers, 'Yes. For we were chosen to be his people; he gave us circumcision as a sign and seal that we are his children; he made a covenant with us; he promised to send us the Redeemer of the world.Thus, if we consider the mercies that God has showered upon us, we have been blessed indeed, and exalted far above all other peoples.' Here Paul magnifies the goodness of God towards them (Rom.3:1-2). However, later he asks the same question (What advantage have the Jews?), but answers,'None at all' (Rom. 3:9-10). 'For we are all under God's curse. If the Gentiles are to be condemned, then we are to be condemned twice as much, for they have the excuse of ignorance. Nevertheless, they cannot escape God, but will perish although they have never had any instruction or knowledge of doctrine. It follows, then, that we will be condemned by the law, because God has taught us and yet we have not stopped sinning or transgressing his righteous laws, so that now we are plunged into greater and deeper condemnation than even Gentiles and unbelievers', he says. Thus, the Jews were distinct from the Gentiles—not because they were more worthy or more righteous, but simply because God chose them out of his free bounty.
Part I
In order to express this fact more clearly, Paul draws a comparison between the Jews and theGentiles. He says that even though they were 'Jews by nature and not sinners of the Gentiles' they realized that they could only be acceptable to God by faith in the Lord Jesus Christ. For, although all men have fallen in Adam and therefore have no individual merit, it appeared that the Jews had a special privilege, in as much as God had adopted them as his own children and called them his servants. Yet, this is where the Jews went wrong. For when the Scriptures speak of 'the uncircumcision', they refer to the pollution which indwells us from Adam, and places us all under condemnation from our mother's womb. But the Jews believed that God had freed them from this curse upon mankind and therefore they boasted. Whilst it is true that great honour was conferred upon them, which they should have valued above all earthly good—for God had chosen them to be his people and his inheritance—yet they ought to have humbly acknowledged that in their own selves they were unworthy. Indeed, we also are used to adopting such a presumptuous attitude when we experience the grace of God; likewise the Jews, for the most part, wrongly believed they were superior to everyone else. They thought God had found something about them that made him prefer them to those he had rejected. This arrogance brought with it wicked ingratitude, for they did not attribute toGod all the good things they had received from his hand, but were puffed up with pride, as if God thought they were better or more worthy of eternal salvation than the Gentiles.
To extinguish all such presumption, Paul begins his argument thus: 'we who are Jews by nature. . .' It appears that he is saying, 'Yes, it is true that we have been shown greater grace than theGentiles, whom God did not accept into his church'. But when he speaks like this he does not, in fact, intend to give the Jews occasion for pride; rather, he is spreading before them the things they have freely received from God to teach them that they have no grounds for boasting. In the Epistle to theRomans, Paul makes two statements which at first sight seem contradictory, yet which are in perfect harmony. On the one hand he asks, 'Do we not have more privileges than the Gentiles?', and he answers, 'Yes. For we were chosen to be his people; he gave us circumcision as a sign and seal that we are his children; he made a covenant with us; he promised to send us the Redeemer of the world.Thus, if we consider the mercies that God has showered upon us, we have been blessed indeed, and exalted far above all other peoples.' Here Paul magnifies the goodness of God towards them (Rom.3:1-2). However, later he asks the same question (What advantage have the Jews?), but answers,'None at all' (Rom. 3:9-10). 'For we are all under God's curse. If the Gentiles are to be condemned, then we are to be condemned twice as much, for they have the excuse of ignorance. Nevertheless, they cannot escape God, but will perish although they have never had any instruction or knowledge of doctrine. It follows, then, that we will be condemned by the law, because God has taught us and yet we have not stopped sinning or transgressing his righteous laws, so that now we are plunged into greater and deeper condemnation than even Gentiles and unbelievers', he says. Thus, the Jews were distinct from the Gentiles—not because they were more worthy or more righteous, but simply because God chose them out of his free bounty.
Part I
