THOUGHTS ON OBJECTIVE JUSTIFICATION: 

SELECTIONS FROM ABRAHAM CALOV'S BIBLIA ILLUSTRATA:  

2 CORINTHIANS 5:18‐19; ROMANS 3:23‐24, 4:25, AND 5:18‐19  

 

SOUTHWESTERN CONFERENCE OF THE WESTERN WISCONSIN DISTRICT OF THE WISCONSIN 

EVANGELICAL LUTHERAN SYNOD WINTER CONFERENCE 

TUESDAY, FEBRUARY 25, 2014 ST. JOHN LUTHERAN, BARABOO, WI 

UPDATED: 10/07/2014 

Table of Contents 

DISCLAIMER.............................................................................................................................................................1

INTRODUCTION......................................................................................................................................................1

2CORINTHIANS5:18‐19.....................................................................................................................................4

CHAPTER5:SUMMARYANDDIVISION......................................................................................................................4VERSE18.....................................................................................................................................................................4VERSE19.....................................................................................................................................................................7

ROMANS3:23‐24.................................................................................................................................................15

CHAPTER3:SUMMARYANDDIVISION...................................................................................................................15VERSE23..................................................................................................................................................................16VERSE24..................................................................................................................................................................17

ROMANS4:25.......................................................................................................................................................20

CHAPTER4:SUMMARYANDDIVISION...................................................................................................................20VERSE25..................................................................................................................................................................21

ROMANS5:18‐19.................................................................................................................................................25

CHAPTER5:SUMMARYANDDIVISION...................................................................................................................25VERSE18..................................................................................................................................................................25VERSE19..................................................................................................................................................................28

CONCLUSION.........................................................................................................................................................32

EXCURSUS..............................................................................................................................................................34

QUOTATIONSFROMTHECHURCHFATHERSPERTAININGTOOBJECTIVEJUSTIFICATIONFROMCALOV’SBIBLIAILLUSTRATA..............................................................................39

BIBLIOGRAPHY....................................................................................................................................................43

 

 

Thoughts on Objective Justification Part I

By Abraham Calov

Selections from Biblia Illustrata 2 Corinthians 5:18-19

Translated by Souksamay K. Phetsanghane

Disclaimer 

“Justcallme,Elihu.”“Iamyounginyears,andyouareaged…Ageshouldspeak;advancedyearsshouldteachwisdom.”(Job32:6‐7)Thisisnotjustsimplehumilityormodesty.IsthereanyinsightIcouldgivetomen,whohavebeenintheministryformuchlongerthanI,whohave been cut and healedwith theWord of Godmore often than I,who have lived andbreathed in these precious glimpses into our LORD's heart longer than I have lived andbreathed?Therefore,Idecidedtopresentthistranslation,avoicefromourLutheranpast,forthispaper.

Introduction 

“Standingon the shoulders of giants.”1“We are very certain that, in theology,we arepygmiescomparedtothesegiants.”2ThesearethetwosayingsthatjumptomymindwhenIthinkaboutthementheLORDusedduringthoseformativeyears,decades,andcenturiesaftertheReformation.AbrahamCalovisoneofthosegiants.3

AlittlebiographyaboutAbrahamCalov(ius)4shouldbebeneficial.Heenteredintothislife on August 16, 1612. Calov served his LORD as: a professor and superintendent at

________________________________________________________________________________________________1 AphrasemadefamousinaletterbyIsaacNewton,(1642‐1727)butfirstattributedtoBernardofChartres.

(d.c.1124)ThefullLatinphraseisnanosgigantumhumerisinsidentes“dwarfssittingontheshouldersofgiants.”Wecanonlyseebetterandfartherbecauseweareuphigher.Webuildupontheworkofthepeoplewhocamebeforeus.

2 AugustPieper,“QuopropiorLuthero,eomeliortheologus,”TheologischeQuartalschrift14:1(January1917),64.AugustPieperwrotethisagainstthechargethattheWauwatosatheologiansdidnotquotethechurchfathersenough.

3 SchmelingcalledhimthefourthinrankbehindMartinLuther,MartinChemnitz,andJohannGerhard.ForamoredetailedbiographyofCalov,seeT.R.Schmeling,“StrenuusChristiAthletaAbrahamCalov(1612‐1686)”Lutheran Synod Quarterly 44:4 (December, 2004), 1. blts.edu/wp‐content/uploads/2011/06/TRS‐Calov.pdf.

4 Caloviusisalatinizedversionofhislastname,Kalau.

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Königsburg5(1637‐1643),apastorandrectorof thegymnasiumatDanzig6(1643‐1650),andaprofessorandsuperintendentatWittenberg(1650‐1686).

Calovisfamously(orinfamously)rememberedforhispolemics.HewroteagainstRomanCatholics, Reformed, and Socinians.7Howevermost of Calov'sministrywashis strugglesagainstGeorgeCalixtusandtheSyncretisticControversy.CalixtusattemptedtouniteallofChristianity under a doctrinal consensus founded on the early Church fathers ofChristendom's first fivecenturies.Calov'sstruggleagainstsyncretismcanbedivided intothreephases:1645‐1656,1661‐1669,and1675‐1686.

Thepurposeofallofhispolemicswasnot topick fights,but toprotect thefaithfulandshowtherecipientsofhiscritiquetheerroroftheirwayssothattheywouldberestoredtotheflockofGod.HiswritingsagainsttheSyncretistsand Socinians confirmed the fact that Abraham Calov was also the greatchampionofthedoctrineoftheHolyTrinityintheAgeofOrthodoxy.ThisiswhyhewasdubbedtheLutheranAthanasius.8

Inhispersonallife,Calovoutlivedfivewivesandallthirteenofhischildren.In1684,attheageof72,hemarriedhissixthwife,DorotheaQuenstedt,daughterofJohannQuenstedt.HeenteredintoeternallifeonFebruary25,1686.

Calovwrotesome500differentworks.HisthreemajorworksarehisSystemaLocorumtheologicorum(I‐IV1655‐1661;V‐XII1677),BibliaIllustrata(1672‐1676),anddiedeutscheBibelorCalovBible(1682).TheBibliaIllustrataisCalov'smagnumopus.Insomerespects,itis a commentaryon a commentaryof theBible. Calovwrote thisprofessional, exegeticalworktorefuteHugoGrotius'9BibliaAnnotata(theOldTestamentcommentarypublishedin1644andtheNewTestamentbetween1641‐1650).

A few notes on the translation itself. The translation is taken from the WisconsinLutheranSeminaryLibrary'scopyintherarebooksroom.10Ihaveaddedmoreparagraphbreaksthanintheoriginal.IhavealsobrokenthelongerLatinsentencesintoshorterEnglishsentences. The sections from Grotius' commentary are in a smaller font and indented.Emphasesareinthetextunlessotherwisenoted.Incorrectscripturalreferenceshavebeencorrectedasoftenaspossible.AnattempthasalsobeenmadetofindtheworksthatCalovcites.Howeverthathasnotalwaysbeensuccessful.

________________________________________________________________________________________________5 ModernKaliningradontheeasternshoreoftheBalticSea,nowpartofRussia.6 ModernGdánskonthesouthernshoreoftheBalticSea,nowpartofPoland.7 Socianism,namedafterSocinusorSozzini, Laelius (died1562),who taughtamongother things, aNon‐

TrinitarianChristologyanddeniedthedeityofJesusChrist.Laelius'nephew,FaustusSocinusakaFaustoPaoloSozzini(1539‐1604)popularizedhisuncle'steachings.

8 Schmeling,“StrenuusChristiAthleta,”8.9 Grotius,Hugo,HuigdeGroot,HugoGrocio,orHugodeGroot,(1583‐1645)wasaDutchjurist,statesman,

andReformedtheologian.Throughouthislife,heattemptedtouniteArminiansandCalvinists.10 Abraham Calov,BibliaTestamentiNovi Illustrata:Volume II (Frankfurt amMain: Balthasar Christopher

Wust,1676)I:51,62‐63,70,87‐88,97‐100,456,466‐469.

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Iselected2Corinthians5:18‐19;Romans3:23‐244:25,and5:18‐19forseveralreasons.First,afterscouringthroughtheworksofvariousauthors,11Ifoundthatthesepassageskeptcoming up in the discussion about objective justification. 12 Secondly, Pieper also citesCalov'scommentsonRomans4:25topointout“therelationofChrist'sresurrectiontoourjustification.”13Thirdly,weasaconferencehavebeendoingexegeticalpapersonRomansforafewyearsnow.Lastly,oneofthesuggestedtopicsforapaperwas“Objective/UniversalJustification:RespondingtotheaccusationthatLutherdidnotteachobjectivejustificationaswe Lutherans do today.”While this translation is not fromLuther, it is from anotherstaunch Lutheran father. For all of these reasons, it seemed that this work would beappropriateforusatourtime.

Beforewecontinue,adefinitionoftermsshouldbelaidout.Weuseuniversaljustificationandobjectivejustificationassynonyms.HoweverBeckermadethisdistinction,“'Universaljustification'isatermdenotingthedoctrinethatGodhasforgiventhesinsofallmen.Strictlyspeaking,theterm'objectivejustification'expressesthethoughtthatthesinsofamanareforgivenbyGodwhetherhebelievesitornot.”14Schalleralsohas:

Thedoctrineofuniversal,so‐calledobjective,justificationsetsforththattheLordGodbygracebecauseofChrist’sredemptionactuallyforgavesinstoallmen, to the whole world, altogether apart from man’s receiving or notreceivingthisjustificationinfaith;thatthustheforgivenessofoursinsisnotin the least dependent on anything in us, not on our attitude, not on ourbelieving,ornotbelieving,notonourconversion;ratherthatfaith,whichGodeffects inmen,apprehendsanalreadycompletegift,which is there forhimpersonallyanddoesnotwaituntilhebelievestobecomeareality.15

SoitiswiththesefewopeningremarksthatIpresentthiswork,thistranslationofoneofGod'sservantsinthemidstofGod'speople.MaythisvoicefromourLutheranpastbeahelpandaidforusnowandforourfuture,Deovolente.

________________________________________________________________________________________________11 Siegbert Becker, “Objective Justification” (paper delivered at the Chicago Pastoral Conference, Elgin, IL,

November9,1982)wlsessays.net/node/130.SiegbertBecker,“UniversalJustification”(paperdeliveredatthe SoutheastWisconsinDistrict Convention,Wisconsin LutheranHigh School,Milwaukee,WI, June12,1984) wlsessays.net/node/142. Daniel Deutschlander, “On the Distinction between Objective andSubjective Justification” (paper delivered at the Chicago Pastoral Conference, November 8, 1977)wlsessays.net/node/430. Roy Hefti, “One Sure Thing: The Gospel of Universal, Objective Justification”(paperdeliveredattheSouthwesternPastoralConferenceoftheWesternWisconsinDistrict,PrairieduSac,WI, March, 1, 2011). Adolf Hoenecke, Evangelical Lutheran Dogmatics Volume III (Milwaukee, WI:NorthwesterPublishingHouse,2003)337‐338.FrancisPieper,ChristianDogmaticsVolumeII(St.Louis,MO:ConcordiaPublishingHouse,1951)320‐322,346,347‐351.WLSDogmaticsNotes:VolumeI,C.Christology,3.TheOfficeofChrist,B.ThePriestlyOffice,VI.ChristestablishedChristianliberty,1.Goddeclareseverysinnertoberighteous.WLSDogmaticsNotes:VolumeII,3.OrderofSalvation,C.Justification,II.Definitionsofobjectiveandsubjectivejustification,1.Objectiveoruniversaljustification.

12 Someotherpassagesare:John1:29;2Corinthians5:21;1John2:2.13 Pieper,CD,II,321.14 Becker,“OJ,”1.Cf.alsoBecker,“UJ,”1.15 John Schaller, “Redemption and Universal Justification according to Second Corinthians 5:18‐21” TheWauwatosaTheology:VolumeI(Milwaukee,WI:NorthwesternPublishingHouse,1997),459.

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2 Corinthians 5:18‐19 

Chapter 5: Summary and Division 

TheapostlePaulcomfortshimselfwiththeconfidencethathewillhaveabuildingfromGodafterthedestructionofthisearthlytent.Paulespeciallylongsforthatbuildingsothathewouldnotbenakedbutclothed.MoreovertheSpiritisgivenasapledge.Forwhentheapostleisathomeinhisbody,heisawayfromtheLord,awayfromhome.HewishesrathertobeawayfromthebodyandathomewiththeLord.PaulalsostrivestobepleasingtotheLordbecausehewillonedaystandbeforetheLord'sjudgmentseat.TheapostleappealstotheCorinthians'conscienceswithoutworthlessboastingbutcompelledbytheloveofChrist–whodiedforthesakeofeveryonesothatwewouldliveforhimandbeanewcreationinhim. Since we have been made pleasing to God by Christ's satisfaction, 16 as Christ'sambassadors,weencourageeveryone:bereconciledtoGod.ForChristwasindeedmadesinforussothatwewouldbecomeGod'srighteousnessinChrist.

Therearetwopartstothischapter:

1. Verses1‐10:theapostlePaulstatesthecertaintyoftheconfidenceinandthedesireforthedwellingfromGod.

2. Verses11‐21:theapostlePaulexplainsChrist'ssatisfactionandreconciliation,whicharethefoundationofthatconfidenceandthecapstoneoftheChristianreligion.…

Verse 18 

τὰ δὲ πάντα

Namely,thethingsthatwemustvalue.

ἐκ τοῦ θεοῦ τοῦ καταλλάξαντος ἡμᾶς ἑαυτῷ διὰ Χριστοῦ17

καὶ δόντος ἡμῖν τὴν διακονίαν τῆς καταλλαγῆς

Hemadeusministersofhisveryownplan.

God'sgraceisthesourceandoriginofallofthesethings:

Christdiedforallofus;sincewehavebeenmadealiveinChristhimself,wedonotliveforourselves;wearenotjudgedaccordingtothefleshbuttothespirit;wehavethetrueandspiritualknowledgeofChristhimself;weareinChristthroughfaith;weareanewcreation;

________________________________________________________________________________________________16 Satisfactioninthesenseof“reparation,acompensationforawrong.”(NotinthesenseoftheRollingStone's

songorBritneySpears’cover“(ICan'tGetNo)Satisfaction.”)TheWLSDogmaticsNotesdefinesatisfactionas“anon‐biblical,ecclesiasticaltermthatexpressesthetruththatalldemandsofGod'srighteousnesshavebeenfullysatisfied.”(VolumeI,C.Christology,3.TheOfficeofChrist,B.ThePriestlyOffice,IV.ThegrandresultofChrist'spriestlyworkmaybeexpressedas1.Satisfaction.)

17 ThissectionisnotintheGrotius'text,butCalovwillbediscussingit.

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and the Church is the assembly of the faithful and saints, “the old has gone,everythingnewhascome.”18

Byhisgrace,GodhasbothreconciledustohimselfthroughChristandhasgiventoustheministryofreconciliation.Thereforesincewehavereturnedtohisgrace,werejoiceinthatveryact,i.e.inthereconciliation,whichChristwonforus.19

Flacius20explainsΣυνέχειν21“tourge,impel;direct,control”22inthisway:

Many times the apostle Paul has joined law together with gospel and hasplacedthegloryandefficacyof thegospelbeforethe law.Soat theend,heconcludesbybrieflyexplainingthetruereasonforsalvationandthefocusofthegospel.Althoughinthissection,onedoesseethatPaulwillinglydiscusseshisownverycapablepersonandministry.Howeverthatisonlyasaprecursorto praising what he has been teaching, (and since in other aspects of life,peopleusuallywanttomovefromlesstomoreimportantthings)especiallyasaprecursortopraisingChristandthetransferringofhisblessings.Thereforeintheentiresection,Paulhintsatthearticleofjustification.Sojustaswehavesaid,henowwrapsupthatarticlewithhisshortsummary.HecallsGodtheFather, the author and architect of salvation. Therefore his Son (who hassuffered for us) is either the meritorious cause or ultimately he is theapplicatory/instrumentalcause23ofsogreatablessing—namely,theministryorheavenlydoctrine,ofwhichtheSonhimselfisthemanager.FirstPaulverysuccinctlyusesthisthree‐partphrase,24andthenheexplainsitinmoredetail.

________________________________________________________________________________________________18 2Corinthians5:17.CalovusuallyquotesfromtheVulgate.Unlessotherwisenoted,Biblepassagesaremy

owntranslation.19Reconciliatione,quamChristuspromeruitnobis,actuipsofruamur.20 Flacius,Matthias(1520–1575)wasaCroatianLutheran.HestudiedatWittenberg.Hewasverypolemical

andinaheateddisputesaidthatoriginalsinisanessentialpartofhumannature.CalovismostlikelyquotingfromFlacius'ClavisScripturaeSacraeseudeSermoneSacrarumliterarumKeytotheHolyScripturesorontheLanguageoftheHolyWritings.Thisisoneofthefundamentalworksonbiblicalhermeneutics.Thefirstfourchaptersof the firstdiscussion(DerationecognoscendiSacras litteras)of thiswork, is translatedby theMadgeburgPressasHowtoUnderstandtheSacredScripturesfromClavisScripturaesacrae.

21 Corrected from the text’s reading Συνέχειαν to Συνέχειν “to compel, control.” Paul uses this verb in 2Corinthians5:14.

22 CalovdoesnotalwaysgiveaLatindefinitionoftheGreekwhichheusesinthetext.IhaveaddedanEnglishtranslationtoalltheGreekwords,translatingCalov'sLatindefinitionifhehasgivenone.

23 Themeritoriouscause is thecause thatcontributes toachangebymaking itworthytohappenandtheapplicatory/instrumentalcauseisthemeansusedtomakeachangehappen.TheCouncilofTrent(Session6,chapter7)statesthattherearefivecausestojustification:1)theformalcauseisthesanctifyinggrace;2)thefinalcauseisGod'sandChrist'sglory;3)theefficientcauseisGod'smercy;4)themeritoriouscauseisChrist'ssuffering;and5)theinstrumentalcauseisthereceptionoftheSacraments.SomeofthesecausesareborrowedfromAristotleandaddeduponbytheScholastictheologians.Othertheologiansalsoaddedmorecausesasneeded.Cf. JonBuchholz, “JesusCancelledYourDebt”(paperpresented fortheArizona‐California District Pastors' Conference, October 17, 2012 and the NorthernWisconsin District Pastors'Conference,October29,2013),Appendix3,42.

24 Perhapsareferenceto2Corinthians5:14andthephrase:ἡ ἀγάπη τοῦ Χριστοῦ συνέχει ἡμᾶς.

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Thereforeinthisverse,PaulremindsusofthetwomostimportantworksofGodthatareespeciallyevidentinthechurch.AftertheFall,theworldhasbeenreconciledtoGod,25andthis reconciliation is announced through the ministry of theWord. Both are supremelynecessary.First, for the restorationofmankind,God's legal righteousness (againstwhichmankindhadsinned)hadtobesatisfied.26(Forifreconciliationhadnothappened,mankindwouldperish in sin anddestruction.)Second, theministrywouldhave to be revealed orestablishedforussothatGodwouldannouncesogreatablessingtousandwewouldtakeholdof itby faith.Both, receivedsolelybydivinegrace,are tobemadeknown.For thatreason,PaulimmediatelycallsGodtheauthorofreconciliation.

Theophylact27comments here, “God has certainly gathered together all the universalblessingsforus.BytheinterventionofhisSon,hehasbroughtaboutourreturnintograce.Forourformerselvesdidnotgotohimonourown,buthestirredusupthroughthedeathofhisSon.”Pauldescribesthisblessingwiththewordκαταλλαγῆς“reconciliation,”awordtaken fromeveryday life. Reconciliation takes placewhen the hatred that exists becausesomeonewasoffended (offensam) is set asidebyamediator's intervention.Likewise theapostlePaulshowsthisreconciliationinRomans5:10,“Whenwewereenemies,wewerereconciledtoGod.”28Theverbκαταλλάσσειν“toreconcile,”byetymology,alsoimplies“somechange”or“alteration,”bywhichtheoffendedparty(offensa)becomessomethingdifferentand is changed (fromἄλλος “other”). The changewas certainlynotnecessarybecauseofanything wrong that the offended party did but because of something wrong that theoffending party did. (Non quidem sui sed offendentis respectu.) Also just as there waspreviouslyanger,awrong,andseparation,sothroughthereconciliation,thereisachangemorally,appeasement,andpropitiation.(Justas1Corinthians7:11commandsawomanτῷ ἀνδρὶ καταλλαγήτω“tobereconciledtoherhusband,”whomsheangered.Sheworkshardtorebuildandrestoretheshatteredlove.)

Theonewhoisreconciledisdesignatedbythewordἡμᾶς“us,”whichdoesnotmeansomuchtheapostles,but(accordingtomankind'ssharedcondition)meansboththeapostlesandallofuswhowereunderGod'swrathandoutsideofthisκαταλλαγή.MoreoverGodisnotdescribedasreconcilingustohimselfinawaythatimpliesthatGodhadnoroleintheactofreconciliation. For God's anger was entirely appeased.29 We were guilty before God onaccountofsin,sinceweallwerekeptundersin,Romans11:32;Galatians3:22.Moreovertherewasachangeinthatconditiononthesideoftheonewhodidthewrongandisinneedofreconciliation.

Thatisthenormalwayofspeakingaboutreconciliation.Forexample,theprinceisnotdescribedasreconciledtohisservant.(Fortheprincedidnotdothewrong.)Customarily

________________________________________________________________________________________________25MunduspostlapsumDeofuitreconciliatus.Theverbformsareaperfectindicativeofsum,alongwiththepast

participleofreconcilio,thereforeaformoftheperfectpassiveindicative.Thisformusuallyhassuminthepresentindicative.

26Placaretur,whichmaymean“placated”or“appeased,”butwespeakofpersonsbeingappeased,so“satisfied”seemsbetterhere.

27 TheophylactusorTheophylactofOhrid(1055‐1107)wasaGreekarchbishopofOhrid(acityinmoderndayMacedonia).Hewrotecommentariesonthegospels,Acts,Paulineepistles,andtheminorprophets.

28Cuminimiciessemus,reconciliatisumusDeo.29WhenGodis“appeased”thisisnottobeunderstoodinthesensethataliteralchangehastakenplaceinthe

essence,attributes,orwillofGod.

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thepartythatdidthewrongiscompletelyresponsibleformakingthereconciliationsothattheguiltisremoved.Sotheservantissaidtobetheonereconciledtotheprince,becausetheservantistheonewhodidthewrong.ForthisreasonChristcommandsthatthebrotherwhodidthewrongbereconciledtothewrongedbrother,Matthew5:24.

God does notwrong humans, but humanswrong God. So for that reason, God is notdescribedasbeingreconciledtous,butwetoGod.Therefore,theapostlePaulreferstoGodwith theword ἑαυτῷ “unto himself.” God himself is the one towhom the human race isreconciledsothatGodisnowappeasedandpropitiatedonbehalfofthehumanrace.SinceGodhadmercyonourobviousmisery,“hereconciledtheworldtohimself”becauseofhisimmensegrace.Allof that is included inthewordκαταλλαγή.Byhissavingrighteousness,wrathissetaside,andpropitiationisprovided.

Accordingly,theapostlePaulalsocallsJesusChrist“theMediator,”throughwhomallthishappens.(For“thereisonemediatorbetweenGodandmankind,themanJesusChrist,whogavehimselfasthepriceofredemptionforeveryone,”1Timothy2:5.)Sohereisthethirdparty,whoreconciledtheopposingsides.Hehassatisfiedthedivinejustice.HehasappeasedGod'swrath.HealsohasmadeatonementtoGodforus.Inthisway,Paulhasbrieflyreviewedthegreatestofallblessings.

Astothesecondpart,ἡδιακονία τῆς καταλλαγῆς“theministryofreconciliation”denotesthe ministry of the Word, by which the redemption, accomplished through Christ, isannouncedtotheworld.Sotherefore,theredemptionbringsaboutachange.Bythatphraseἡ διακονία τῆς καταλλαγῆς, the chief part is expressed and the doctrine of the gospel isemphaticallydistinguishedfromthedoctrineofthelaw.ThelawannouncesonlyGod'shatredandwrathtowardsmankindsothatthemouthoftheentireworldissilenced,Romans4:2,3:19.HoweverthegospelannouncesGod'sappeasementthroughChrist'spreciousbloodanddeath. So for that reason, God offers the divine grace that Christ acquired for the entirehumanrace,toallpeople.30Atthesametime,theapostlePaulascribesthatblessingtoGodastheauthor.Withoutthatrevelation,nosegmentofhumanitywouldknowanypartofthisdivine plan for our salvation.Without God's authority, no one could receive so great anambassadorshiporbeabletomeritorfindfaith.Hegavetoustheministryofreconciliation.Paul not only means himself along with the other apostles ἀμεσιθεοκλήσις “calledimmediately”butalsoTimothyalongwithsimilarpeople,calledmediately.Forthosewhoarecalledforthisministrybypeople,(aslongastheyarelegitimatelycalled)arecalledbyGod.AswehearthattheHolySpiritappointedtheEphesianeldersas“overseerstoshepherdthechurchofGod,boughtbyhisblood,”Acts20:28.AlthoughChristdidnotcallhimimmediately,that is, directly, Timothy is also said to have received from God τὴν διακονίαν τῆς καταλλαγῆς.31

Verse 19 

ὡς ὅτι θεὸς ἦν ἐν Χριστῷ κόσμον καταλλάσσων ἑαυτῷ

Hereὡςisἐξηγητικὸν“explanatory,”thatis,thethingsweannounceinGod'sname.

________________________________________________________________________________________________30AdeoquegratiamdivinamaChristototohumanogenericonciliatam,omnibushominibusofferat.31 Perhapsareferenceto2Timothy4:5.

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Now the apostle Paul explains both of the blessings in order: first, the reconciliationaccomplished by God through Christ. That is attributed to God as the efficient cause. 32HoweverChristisnotexcluded.ForitisplainlyclearthatGod,whoreconciledtheworldtohimself,wasinChrist,notbyagraciousindwelling(asGodlivesinthesaintsthroughfaith)butbythepersonalindwellingoftheLogosintheflesh“withallhisfullness,”Colossians2:9.Namelythedivinityunitedwiththefleshbyapersonaluniontoestablishtheoneὑφισάμενον“hypostatic”union.ThereforenotonlyGodtheFatherbutalsotheSonofGod,who“wasmadeflesh,”33reconciledtheworldtohimself.

For“GodwasinChristreconcilingtheworldtohimself.”BecausetheSonofGod—whoisGodhimself,foreverblessedaboveall,whoisofthesameessencewithGodtheFather,inwhomtheFatherispresentthroughtheessentialπεριχώρησις“permeation”34–wasintheassumedfleshthroughthepersonalunionandpersonalπεριχώρησις“permeation.”SincetheSon(whoisofthesameessencewiththeFatherandtheHolySpirit,forthesethreeareone,1John5:135)wassinnedagainstandwasangeredbytheapostasyofmankind(whomtheSon,alongwiththeFatherandtheHolySpirit,formedinhisownimage,Genesis1:26);forthisreason,aftertheSonappearedintheflesh,hereconciledtheworldtohimselfalongwiththeFatherandtheHolySpirit. Justas if theSonoftheKing,bymakingsatisfactiontotheFatherfortheservant–whowasguiltyofthecrimeofoffendingthemajesty,thecrimethatwascommittedagainsttheFatherandhimself,σύνθρονον“enthronedwith”theFather–issaidtoreconciletheservanttotheFatherandhimself.Neverthelessthisillustrationistobetakenwithagrainofsalt.

Theobjectof reconciliation, (which theapostlePaul indicateswith thewordἡμᾶς)healreadyclearlyexplained.TheapostlePaulmeanstoincludenotonly“friends,”notonly“thefaithful”or“theelect”buttheκόσμος“theworld,”thatis“theentirehumanrace.”Fortheword“world”inScripturenevermeansonlytheelectorthefaithful,butisusedforhumanbeingsingeneral.Itreferseithertothereprobateworldortotheentirehumanrace,allwhohave sinned against God and because of sin, are subject to God's wrath and eternaldamnation.Romans3:23οὐ γάρ ἐστιν διαστολή, πάντες γὰρ ἥμαρτον καὶ ὑστεροῦνται τῆς δόξης τοῦ θεοῦ“Forthereisnodistinction,becauseallhavesinnedandfallshortofGod'sglory.”Romans3:19ὑπόδικος γένηται πᾶς ὁ κόσμος τῷ θεῷ,“Theentireworldhascomeunderthe

________________________________________________________________________________________________32 Aristotle(384‐322BC)wasaGreekphilosopher.HewasapupilofPlato,tutortoAlexandertheGreat,and

startedtheLyceum.InMetaphysics,Book5,section1013a,hesaidthattherewerefourcausesorreasonsforanything:1)material(thecausebasedonthematerialsthatsomethingismadeofe.g.thebronzeofastatue;)2)formal(thecausebasedontheshape,arrangement,orconfigurationofsomethinge.g.theideafor the statue in the sculptor's mind;) 3) efficient (the cause that brings something about or makessomethinghappene.g.thefathertohissonorasculptortoastatue;)and4)final(thecauseasviewedfromtheendgoale.g.the“goal”ofwalkingistobehealthyorasculptormakesastatuetofulfillanorder.)Cf.alsoAdolfHoenecke.EvangelicalLutheranDogmaticsVolumeI.(Milwaukee,WI:NorthwesternPublishingHouse,2009)400.

33 John1:14.34Perichoresis(lit.somethinglike“goingaroundin;rotation”)hasbeenunderstoodas“permeation”and“in‐

existence.”Indogmatics,itisusedtodescribetherelationbetweentheGodheadinTheologyandthetwonaturesofChristinChristology.

35 Thusthetext,perhaps1John5:7‐8andtheJohanneumComma.

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judgmentofGod.”Sothereforetheentireworldmustbereconciled.36ForthisreasonGodsenthisSonastheἱλασμὸν περὶ τῶν ἁμαρτιῶν ἡμῶν“atonementforoursins,”1John4:10.St.Johnaddsverse14sothatthisisnotunderstoodasonlytalkingabouttheelect.Itisveryclearlyunderstood that theFather sent theSonas theσωτῆρα τοῦ κόσμου “Saviorof theworld.”1John2:2hasκαὶ αὐτὸς ἱλασμός ἐστιν περὶ τῶν ἁμαρτιῶν ἡμῶν, οὐ περὶ τῶν ἡμετέρων δὲ μόνον ἀλλὰ καὶ περὶ ὅλου τοῦ κόσμου“Andhehasbecometheatonementforoursins,notonlyforours,butalsoforthesinsofthewholeworld.”

Herewenote:

1. Theabsolute37scopeoftheword“world.”Itmeans“allpeople,”not“theelect”or“thereprobate.”“Tobereprobate”and/or“elect”doesnotmakeoneahumanbeing.Soforthisreason“tobereprobate”and/or“tobeelect”doesnotconstitutethehumanrace.EvenWolfgangMusculus38doesnotspeakabout“theworld”inthiswayinhisCommentaryonColossians,chapter1:10.

2. Thedesignationofallhumanityasthebeneficiary.ForChristdiedforthesakeofthose,whoarereconciledtoGodthroughChrist,compare2Corinthians5:14and15toverse17.Inaddition,Paulsays,notoncebutthreetimeswithoutanyrestrictionthatJesusdiedforallpeople.

3. Thenatureoftheactofreconciliation.Reconciliationisbetweentwoopposingparties.ThesetwopartiesareGodandhumanbeings.Notonlysome,buteveryone sinnedagainstGod.Thepeoplewhoneedreconciliationarenottheelect,buttheoneswhoare“lockedupundersin”39and“liabletoGod'swrath.”40Inthisrespect,thereisnodifferencebetweenpeople.ForitisnecessarythatallarereconciledthroughChrist,“themediatorbetweenGodandmankind.”41ForheistheMediatornotoftheelect,butofmankind.Hegavehimselfastheἀντίλυτρον “ransom”notfortheelect,butforallmankind,1Timothy2:6.

4. Thecommunitythatconstitutestheministry.Godofferstheδιακονία τῆς καταλλαγῆςtothose who are reconciled to God through Christ. For reconciliation cannot beannouncedtosomeone,unlesstheydonothaveit.Moreover,accordingtothedivineplan andPaul'swords so far, this applies to allmankind. They are all offered theδιακονία τῆς καταλλαγῆς.EvenoneoftheReformed,GerarddeNeufville,42drawsthisconclusion,“ThereconciliationisannouncedbyChristtoeveryone.That,whichwasobtained for everyone, is presented to be received through faith. Likewise,reconciliationwithGodaccomplishedthroughChristisannouncedbyChristhimself

________________________________________________________________________________________________36Reconcilianduserattotusmundus.Agerundivewithaformofsumtodenotenecessity.37 Absoluteinthesenseofwithoutanyrestriction,condition,orqualification.Itwasnotarbitrary.38WolfgangMusculus,orMüslinorMauslein(1497‐1563)wasaReformedtheologianandprofessoratthe

UniversityofBern. 39 Romans3:9.40 Romans3:19.41 1Timothy2:5.42 GerarddeNeufville(1590‐1648)wasaprofessorofmathematicsatBremenandHeidelberg.

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toeveryoneandpresentedtobereceivedthroughfaith.Thereforeitwasobtainedforeveryone.”43

5. Theuniversalityoftheencouragements.WhomeverGodencouragestobereconciledto him through true repentance and conversion, those same people have beenreconciledtoGodthroughChrist,i.e.hehasacquiredandearnedreconciliationfortheminGod'spresence.HoweverGodencouragesthroughhisWordnotonlytheelectbut all people to be reconciled to him through true repentance and conversion.Therefore,themajorpremise44isclearfromthecontextofverse20,“ThereforeweareambassadorsforChrist,appealingintheplaceofChrist:bereconciledtoGod.”The inferential word οὖν “therefore” is used then to show that the reconciliationaccomplishedinChrist(namely,thereconciliationwhichproducesthepropitiationand appeasement of the divine anger) is the cause and foundation of theencouragementforthereconciliationwhichisbroughtaboutbyourrepentanceandconversiontoGod.

6. Thepaymentforthesinsofthehumanrace.ChristreconciledtoGodthosewho,aftertheyhavebeenreconciled,aredescribedbytheword“world.”Hecarriedandpaidfortheirsins.Alsohewasmadesinforthem.45Moreoverhecarriedandpaidforthesinsnotonlyoftheelect,hebecamesinnotonlyfortheelectbutforallpeople.Thereforethemajorpremiseisclearbothfromverses19and20andissufficientlyclearallbyitself. In addition the minor premise is confirmed from the parallel scripturalpassagesandparticularly2Corinthians5:21takentogetherwithIsaiah53:6.46

7. The agreement of some of the Reformed. Wolfgang Musculus comments on thispassage,“worldi.e.theentireraceofhumanbeings,whichwas,is,andwillbefromthebeginningtotheendoftheworld,Godhasreconciledtohimself,whenhegavehisSon into death for all people.” BartolomaeusCopenius47writes inTheDisputationabout theSatisfactionofChrist in theyear1616, thesis26, “Theobjectofmercy isuniversally and indiscriminately all people in the universewithout exception. ForChristdiedforallpeopleandwasmadethereconciliationforthesinsoftheentireworld, 2Corinthians5:19; 1Timothy2:6; 1 John2:2.”The theologiansofNassau,JohannHeinrichAlsted48andGeorg Fabricius49use 2 Corinthians5:19 andprove,“thatChrististheexpiationforthesinsoftheentireworldissoveryimportantfor

________________________________________________________________________________________________43InhisFirstDisputationonPredestination,thesis26.44 Inasyllogism,(alogicalargumentorinference)therearethreeparts:majorpremise,minorpremise,and

conclusion.Theconclusionistrueifthemajorandminorpremisearetruee.g.majorpremise:allrabbitshavefur;minorpremise:somepetsarerabbits;conclusion:somepetshavefur.

45 2Corinthians5:21.46 Themajorpremiseappearstobe:Godreconciledtheworld.Theminorappearstobe:Christwasmadesin

forus.47 BartolomaeusCopenius(1565‐1617)wasanEnglishprofessoroftheology.48 Alstedius or Johann Heinrich Alsted (1588‐1638) was a Calvinist pastor and professor. He was also a

delegateattheSynodofDort(1618).49 FabriciusorGeorgGoldschmidtwasalsoadelegateattheSynodofDort(1618).

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the merit and sufficiency of the λύτρου 'ransom.’” 50 Gerard de Neufville waspreviouslyquoted.

The previous section discusses the object of reconciliation. As to the act itself ofreconciliation,someReformedunderstandthewordκαταλλάξαντος“onewhoreconciled,”notmerely as the acquisition of the forgiveness of sins, but also as the pardoning of sins, forexampletheFiveArticlesofRemonstrance51explaintheblessingofreconciliationinv.18‐19as theactual justification of the elect.52 In thisway they restrict the accomplishment ofreconciliation to only the elect. However that sort of reconciliationwhich they speak of(namely only the accomplishment of reconciliation on Christ's part) is understood assomethingdistinctfromactualrestorationintograce.53Paul'sconclusionfromtheuniversalblessingtotheuniversalministry(toencouragethewholeworldtodietothemselvesandtoliveforChrist)wouldnotmakemuchsenseifPaulwouldbeencouragingaparticularblessing,limitedby thedivineplan toaverysmallnumber.Theapostolicdistinctionbetween theachievement (impetrationem) of reconciliation (in verses 18‐19, “he reconciled us tohimself”)anditsapplication(inverse20,“Christappealsthroughus:BereconciledtoGod”)wouldalsonotmakemuchsense.Thereforethekindofreconciliation,intowhichChristiansareencouragedtoenterisdifferentfromthereconciliationoftheworld,whichChristalreadyaccomplished. The former kind of reconciliation is necessary based on that kind ofreconciliation,whichalreadyhappenedandwhichGodhaspresentedtous.

Inaddition,WolfgangMusculusknowsthattheobjectofthatkindofreconciliation(thereconciliationoftheworld)isnottheassemblyoftheelect,buttheworldorthehumanrace.Musculussaysagain:

ForthereconciliationinColossians1:20properlyconcernssinnersandinthiswaypertainstotheentirehumanrace.TheCatholicchurch'sunderstandingofreconciliation is for thesinsofCatholics. (FromGod'spointofview, thatdividesthehumanrace.)Moreover,wherePaulsaysthatGodhasreconciledtheworld,thereisnodiscussionofwhetherthatisthereprobateortheelect.In conclusion, this reconciliation is to remove that universal enmity of thehumanrace,whichweallhavefromAdambecauseofournature'scorruption.SothereforetheentireworldisdescribedasreconciledthroughChrist.

The Socinians wrongly deny that the word “reconciliation” is to be taken as thereconciliationoftheone(whodoeswrong)throughathirdparty'sintercessionandsatisfaction.Insteadtheyarguethatreconciliationisthesameasthefreeandgraciousforgivenessofthewrong(asfarasthewrongedpartyisconcerned)withoutanysatisfaction.

________________________________________________________________________________________________50 InTheJudgmentontheSecondArticleoftheFiveArticlesofRemonstrance.TheFiveArticlesofRemonstrance

(1610)weretheArminiancounterpointstotheFivePointsofCalvinism.ThesecondarticlestatesunlimitedatonementincontrasttoCalvinism'slimitedatonement.

51Hagiensip.136,203.Literally“oftheHaguep.136,203.”TheFiveArticlesofRemonstranceweredrawnupatameetingatTheHaguein1609.ItisunclearfromwhatbookCalovisactuallyquoting.

52Actualielectorumjustificatione.Actualiscanmean“active,practical,actual.”Cf.Korthals'extendedquoteofMarquart’stranslationwork,Justification–ObjectiveandSubjective:ATranslationintheexcursusforhowactualiswasunderstoodinthetheologicalschools.

53Contradistinctaactualirestitutioniingratiam.

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However,thepromiseoffreedomfrompunishmentorthespontaneousforgettingofguiltisnotproperlyreconciliation.54ForwearedescribedasreconciledtoGodbythebloodofChrist,Romans5:10‐11,andherewearecalledreconciledtoGodthroughChrist.Alsothedeath of Christ is connected to the reconciliation granted for everyone, by which theforgivenessofsinsfollows.TheformeristhereconciliationthroughChristbothbecauseofthepowerofChrist'smeritandGod'splan,bywhichGodnolongerwantstoimputesintoanyone.Thelatter istheactualnon‐imputationorforgivenessofsins.55Theformeristhereconciliation accomplished on God's part, but the latter brings in the confidence inreconciliationonourpart.

ThereforeitisfoolishnesswhentheCalvinistsAlting56andMarcusFriedrichWendelin57argue:

The reprobates are not reconciled to God and have not obtained theforgivenessofsins. ThereforeGodstillimputessinstothem.SofromGod'sviewpoint, they are not to be called the reconciled and those who haveobtainedtheforgivenessofsinsthroughtheMediator'sdeath.Anddeservedlyso, because they reject Christ, reconciliation, and the forgiveness of sinsthroughunbelief.

TheCalvinistsmixtogetherthingsthatareclearlydifferent.TheydenywhattheapostlePaulobviously says here, namely theworld i.e. the entire human racehas been reconciled toGod.58

Thehereticsargueagainstthemselvesintheirἀντιλογὶᾳ“counter‐argument.”ForifthereprobatesthroughtheirunbeliefcanrejectthereconciliationofChristandtheforgivenessof sins, then certainly the forgiveness of sins, reconciliation, and the grace of Godwereacquired for them throughChrist. Sincepeople arenot able to reject something throughunbeliefunlessthesethingswereofferedtothemtobebelievedoracceptedwithatruefaith.For how can they be expected to believe unless it pertains to them? Who can be heldresponsible for not believing that Christ has reconciled them to God and acquired theforgivenessofsinsforthem,ifChristdidnotreconcilethem,andifChristdidnotacquiretheforgivenessof sins for them? JohannesCrocius59says, “Noone is condemnedunless they

________________________________________________________________________________________________54 Impunitatisenimpromissio,autspontaneareatusoblivioproprienonestreconciliatio.55Hocactualemnon‐imputationemseuremissionempeccatorum.Cf.Korthals'extendedquoteofMarquart’s

translationwork,Justification–ObjectiveandSubjective:ATranslationintheexcursusforhowactualiswasunderstoodinthetheologicalschools.

56 JacobAlting(1618‐1679)wasaDutchprofessorattheUniversityofGroningen.LL.CC.Heidelberg,part2,locus14.Iwasunabletoverifythiswork.

57Marcus FriedrichWendelin, (1584‐1652)was aReformed theologian, also opposed by JohannGerhard.TheologicalandScholasticTreatmentofPredestination,chapter11,page43).Theworkwasverified,butIamunsurewhicheditionCalovisquoting.

58Negant, quod aperte ab Apostolo hic assertum est, nempemundum, id est, totum genus humanum DEOreconciliatumesse.

59 Johannes Crocius (1590‐1659) was a Reformed theologian. He attended the Leipzig Colloquy (1631)betweenLutheransandReformed.

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rejectsomethingthatforanyreasonappliestothem.”60AlsoPaulStein61admits,“OnecansayaboutthecondemnedthatChristacquiredforthemtheforgivenessofsins,justification,andeternallife.”62

ThePhotinians63alsothoroughlychangetheapostlePaul'sverypreciousmeaning.Forthe fact that God reconciled us to himself, Schlicting64 corrupts in this way, “From hisenemies,Godmadeforhimselffriends,bynotimputingourtransgressionsbecauseofhisvastgracei.e.notonlybydeclaringthathewantedtodothis,butalsobyshowingittothosewhowereconvertedbythatverysameactthroughChrist.”

HoweveritdoesnotsayherethatGodmadefriendsforhimselffromhisenemiesbutthatGodisreconciledtousthroughChrist,namelythroughChrist'sdeathandblood.Whenthatonepersondiedintheplaceofallofus,wearereconciledtoGod.CertainlytheapostlePaulsaysthatGoddeclaresthathedoesnotimputesinstous,butnotinthesensethathewantstodothatonthebasisofhisabsolutefreedomandgracewithoutanyrealreconciliationofthehumanrace.HoweverthatchangethatdoestakeplaceinusisnotthereasonGoddoesnotimputesinstous,butthatchangeistheresultofthefactthatwewerereconciledtohimthroughhisSon'sdeath.Thereisnotawordaboutthedeclarationoftheforgivenessofsinsinthesepassages,butitisaboutthenon‐imputationacquiredthroughChrist'sreconciliation.The announcement, declaration, and publication of that reconciliation are then madethroughtheλόγον τῆς καταλλαγῆς“messageofreconciliation.”

Forthisreasonthesepassagesinandofthemselvesdonotyettalkaboutthatdeclarationor that presentation of the grace which is placed before the converted but about thepresentationofthatgraceofredemptionandreconciliationtotheworld,bywhichGodhasbeen appeased in regard to all people in such a way that the non‐imputation or theforgivenessofsinshasbeengiventoeveryone.65ThereforetheseversesarenotyetabouthowGodmadeushis friends fromenemies, saintsand justified from sinners, spiritual fromfleshly,veryobedientfromdisobedientbuthowGodwasreconciledtousthroughChrist;howhebecametheappeasedGodfromthewrathfulGod,afriendfromanenemy.Therefore,toussinners,condemnedtodie,GoddoesnotimputesinsonaccountofChrist'sreconciliationandthesatisfactionofhisdeath,bythesavingrighteousness.MoreoverGodisabletoforgiveandreceiveusintograce.

μὴ λογιζόμενος αὐτοῖς τὰ παραπτώματα αὐτῶν66

________________________________________________________________________________________________60Inconvers.Pruten.P.2,chapter16,page472.Iwasunabletoverifythiswork.61 PaulusSteiniusorPaulStein(1585‐1634)wasaReformedtheologianandprofessoratKessel.Healsowas

partoftheSynodofDort(1618).Iwasunabletoverifythiswork.62InEvangel.Eccl.Fratern.chapter2,page348.63 PhotiniansarenamedafterPhotinus (d.376), aheretic,whodenied the incarnationofChrist.This title

becameaphrasetodescribeallwhodeniedthatChrististrueGode.g.Socinians.64 Jonas Schlichting, (1592‐1661) was a Crypto‐Socinian. He famously had a controversy with Balthasar

Meisner,LutheranprofessoratWittenberg.65Quapropternecdeeadeclaratione,necdeexhibitionegratiaeconversis,ipsofacto,praestandaehicagitur;seddemundoexhibitaredemptionisetreconciliationisgratia,quaitaplacatesomnibushominibusestDEUS,utdatasitomnibusnon‐imputatiovelremissiopeccatorum.

66 ThisisnotinGrotius'text,butisintheGreek.

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καὶ θέμενος ἐν ἡμῖν τὸν λόγον τῆς καταλλαγῆς

Toputwordsinanotherorthemouthofanotheristogivecommandstothem,cf.Exodus4:15.In this way, God has given commands to the apostles to call back the human race to hisfriendship.

Inverse18wealreadyexplained“theministryofreconciliation”committedtothem.TheblessedBalduin67notes:

When the apostle rather emphatically explains the word “giving” with thewordθέμενος“onewhoputs,places;establishes,sets,”herefersbackpartlyto:

TheorderestablishedinGod'seternalplan.GodwaspleasedthroughtheministryoftheWordtoputthingsbackinorderwithsinnersandtorestorethelostgrace.

Thecertaintyofthisdoctrine.ForGodhasdecreed,established,andsetitinplace.Thereforeitcannotfail.

Alsotheconstancyandstabilityofthisdoctrine.ForwhateverGodsetsin place, the gates of hell with all the heretics and tyrants cannotovercomeit.

For this reason,whenPaul talksabouthisownministry,he freelyuses thephrase“Godplacedmeintotheministry,”cf.1Timothy1:12,2:7etc.

Thepower of διακονίας “ministry” is rather clear. None of the power depends on theworthinessof theministers,buton theefficacyof theWord,which theypreach.For thisreasontheapostleusesτὸν λόγον τῆς καταλλαγῆς“themessageofreconciliation”forδιακονία.Inaddition,bythatwordPaulmeansthewordofthegospel,makingadistinctionfromthewordofthelaw.Thelawannounceswrath,butthegospelannouncestheappeasementofwrathandgrace.SothenthisreconciliationisreceivednotbyobeyingacommandbywhichpeopleareorderedtoreturntogracewithGod,buttheyaretoreceivethismessagefromtheword,whichannouncesthegospel.Throughthatgospel,thereconciliationacquiredthroughChrist is offered to all. Although that announcement is madewith the qualification thatChrist'sreconciliationisreceivedbyfaithandweputthedivinegraceintoaction.…

 

________________________________________________________________________________________________67 FriedrichBalduin(1575‐1627)wasaLutherantheologianandprofessorattheUniversityofWittenberg.

HewroteacommentaryonPaul'sepistles(firstpublishedin1655).

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Thoughts on Objective Justification Part II

By Abraham Calov

Selections from Biblia Illustrata Romans 3:23-24; 4:25; 5:18-19

Translated by Souksamay Phetsanghane

Romans 3:23‐24 

Chapter 3: Summary and Division 

Sincecircumcisionwasseenasalegalobligation,(forinstancetheJewswereboastinginit) the apostle Paul teaches that circumcision gave the Jews no special prerogative orusefulnessinGod's judgment.UnliketheGentiles,theyhadasanadvantagethattheverywords of God were entrusted to them, (from which they were able to have truerighteousness).However,thatdoesnotmeanthattheJewshaveanyspecialfavorinGod'sjudgment.NopartofGod'srighteousnessdisappearsthroughtheir ἀπιστίαν“unbelief.”IfGodwants to put us to the test, we all are rightly condemned. However God turns ourunrighteousnessintopraiseforhisrighteousness.InGod'spresencethereisnofavoritismfor anyone. For God convicts everyone without διαστολήν “distinction” through the law.Moreover,inthisway,hecrosseseveryoneovertotherighteousnessthatispresentedinthegospel and the justification that is evident through faith.68Likewise, for that reason, allboastingisexcluded.ThegraceofGodiscommendednotonlytotheJewsbutalsototheGentiles.Moreoverthelawisnotremovedbutelevatedandupheld.

Therearefourpartstothischapter:

1. Verses1‐2:διάλυσις“therefutation”oftheobjectionagainsttheadvantageofbeingaJewishperson.

2. Verses3‐9:ἐκδίκησις“thevindication”ofGod'sconstancyandrighteousness.

3. Verses10‐21:theuniversalἔλεγξις“conviction”ofallpeopleofsinandcondemnationwithoutanydistinction.

4. Verses22‐31:ἔνδειξις“theproof”oftherighteousnesstofaith.

Thefirstthreepartsexplainthesubjectofjustification.Howeverthefourthpartbeginsthedistinctionofthecausesofjustificationandthedemonstrationoftruejustification.…

 

________________________________________________________________________________________________68AtqueitaadjustitiaminEvangeliopropositametjustificationemperfidemexplicandamtransit.

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Verse 23 

πάντες γὰρ ἥμαρτον

ItisnowonderthatinthismatterGodmakesnodistinctionbetweenGentilesandJews.Foreveryone, i.e. the entire human race, is held captive to the severest sins. This is whatἁμαρτάνειν“tosin”usuallymeans.

TheapostlePaul isnot talkingonlyabout specific sinsor the sinsof the Jewsand theGentilesofacertaintimeinhistorythataremoresevere,butaboutthesinsofallhumanityingeneralwithoutanydistinctionofageortime.Heteachesthateveryhumanbeingwithoutexceptionisguiltyofsin.Innowayisἁμαρτάνεινtobetakenastalkingonlyaboutseveresins(Romans2:12). In thebooksof John,ἁμαρτάνειν isgeneral, justasἁμαρτία alsogenerallymeans“sin.”Itmeans“tostrayorturnasidefromthemarkorlineofthedivinelaw,”1John3:4.InSocrates,ἁμαρτάνειν τοῦ ὁδοῦis“towanderfromtheway.”AmongtheGreekwriters,ἁμαρτάνειν is understood as “to err, to fall, towander, to trespass, to sin” in general. InScripture,“sin”isnottobetakeninanyotherwayunlessspecificevidenceshowsitinthetext.AlsosincetheapostlePaulconcludesthatallpeopleuniversallyareundersinsothathecanshowthatallpeopleareunworthyofGod'sgrace,Christ'sredemption,andtheblessedforgivenessofsins,howcanthiswordbetakenastalkingonlyaboutseveresinscurrentatthattime?

καὶὑστεροῦνταιτῆςδόξηςτοῦθεοῦ

Forhowevermuchtheyare lacking,by thatsameamountare they lessapprovedbyGod.ὑστεροῦνθαι is “to be short of something,” 1 Corinthians 12:24; 2 Corinthians 11:5, 12:11;Hebrews4:1.δόξα τοῦθεοῦis“theapprovalofaperson,whichisdonebyGod,”asinJohn12:44.SeeRomans4:2below.

One could certainly allow Grotius' explanation, if it is understood that all people ingeneralareshortofsomethingandlackingsomethingthattheyoughttohave.ForallpeoplearenotabletobeapprovedbyandpleasingtoGod.FortheyarelackingthatperfectionthatGodgavetothemwhenhecreatedtheminhisownimage.

Howeverὑστεροῦνθαιmeans “to be lacking.” δόξα τοῦ θεοῦ alsomeans “God's glory”ratherthan“theapprovalofapersonbyGod.”Alsoδόξα τοῦθεοῦdoesnotappearinRomans4:2,butκαύχημα πρὸς θεόν“aboastbeforeGod.”

Thereforeoneshouldnotrejecttheusualexplanationoftheexegetes.Especiallysincethat“removalof”and“beingwithoutGod'sglory”arethedescriptionofmankind'sconditionbeforejustification.ThereforethediscussionhereisnotaboutthedivineapprovalbutthelackofGod'sglory,whichmankindhadreceivedfromGod.Sotheremovalofthedivineimageismeanthere.WeallarewithoutthatdivineimageaftertheFall.ThatwastheglorythatGodgavetomankindincreation.ThatiswhatweallaremissingafterwelostitinAdam.TheresultofthatlostisthatwecannotstandinGod'spresence.

ὑστερέωis“tolack”Matthew19:20;Mark10:21;Luke22:35;“tobewithout”“tobeshortof”John2:3;Hebrews4:1,11:37;“tobeweak”“tobeinneed”Luke15:14;1Corinthians8:8,12:24;Philippians4:12.Justasὑστέρημαis“poverty”Luke21:4.

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That glory,whichwe are lacking after the Fall, is restored to us throughChrist, cf. 1Corinthians3:18,6915:43;Hebrews2:9;1Peter1:7,5:1.Howeverifbecauseoftheparallelwith Romans 4:2, someone prefers to understand δόξα τοῦ θεοῦ as “the boasting in thepresenceofGod,”alongwithChrysostom,70theblessedLuther,andtheblessedGerhard,71thatpersoncouldthensaythatnooneisable“toboastinthepresenceofGod'sjudgment,”becausenamelyeveryonesins.

Verse 24 

δικαιούμενοι δωρεὰν

Howeverthose,whoareusedto“littlevirtues,”i.e.philosophicalvirtues,toberequired,theyarebroughttorighteousnessbutwithoutworkingforit.Faithgainsfromitswork,asitwasevident in Paul and in many others who converted from paganism and then suffered

martyrdom.ִחָּנם “fornothing” isproperly theoppositeof “cost”andalso “theprice foran

expense”and“somethingthatisboughtbywork.”Epicharmus72writesτῶν πόνων πωλοῦσιν ἡμῖν πάντα τ᾽ ἀγαθ᾽ οἱ θεόι,“Thegodsselltousallthegoodsofourlabors.”Howeveragreatcost exists for the Jewsand theGentiles,καθαρτικὰ “purifying” sacrifices.TheapostlePaulrefersbacktoIsaiah55:1.OnecorrectlyinterpretsthispassagebyunderstandingthewordsofLactantius73TheDivineInstitutes,Book3,chapter26:

Givemeamanwhoisoffensive,scandalous,andunrestrained.WithaveryfewwordsofGod,”Iwillmakehimasgentleasasheep.”74Givemeonewhoisgreedy,covetous,andmaterialistic.Iwillsoongivehimbacktoyoufreeofthatsothathefreelygiveshismoneywithopenhands.Givemeamanwhoisafraidofpainanddeath.Heshallsoondespisecrosses,fires,andthebullofPhalaris.75Givemeonewho is adrunkard, an adulterer, a glutton. Youshallsoonseehimsober,faithful,andmoderate.Givemeonewhoiscruelandbloodthirsty.Thatfuryshallsoonbechangedintotruemercy.Givemeamanwhoisunjust, foolish,asinner.Afterwardsheshallbe just,wise,andpure.Forbyonebath,76allhiswickednessshallbetakenaway.Sogreatisthepowerofdivinewisdom,that,wheninfusedintoaperson'schest,withonethrustitatoncedrivesoutfoolishness,whichisthemotheroffaults.Forthistohappenthereisnoneedofpayment,orbooks,ornightlystudies.Theseresultsareaccomplishedgraciously,easily,andsecurely,ifonlytheearsareopen,andthechestthirstsforwisdom.

________________________________________________________________________________________________69 Thusthetext,perhaps1Corinthians2:7.70 Chrysostom,John(349‐407)wasanorthodoxChristianbishop. 71 Gerhard, Johann (Oct. 17, 1582–Aug. 17, 1637) was a German Lutheran theologian. He wrote his LociTheologiciinninevolumesandfinishedtheHarmonia,firststartedbyMartinChemnitzandPolycarpLeyser.

72 EpicharmusofKos(c.540‐c.450BC)isthefirstrecordedcomicwriterinGreekhistory.Hewrotebetween35‐52 comedies. Plato says that Socrates called Epicharmus “the prince of comedy.” (Thaetetus, 152E)XenophonusedthisquoteinhisAnabasis,Book2,chapter1.

73 LactantiusorLuciusCaeciliusFirmianusLactantius(ca.250‐ca.325)wasanearlyChristianauthor.HetriedtopresentChristianityas appealing tophilosophicalnon‐Christians.Hewasmocked inCopernicus'sDerevolutionibus.

74 Terence,Adelphi,4.1.75 Perillusinvented the brazen bull, which the tyrant of Acragras, Sicily, Phalaris(c. 550 BC) used as an

instrument of torture. It was so constructed that the groans of the victims appeared to resemble thebellowingofthebull.ThisstoryisrelatedbyOvid,Tristia,3:11:39‐54.

76Lavacro,perhapsareferencetobaptism.

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Thereisnocomparisonoftherighteousnessoffaithwithphilosophicalvirtues.(Thereisnotraceofthosevirtuesinthisverse.)Aperson'svirtuecannotbemeantherebytheword“righteousness,”towhichapersonisbroughteitherthroughmuchlabororcost.ForPaulisdiscussingthejustificationofasinnerinthepresenceofGod'stribunalandcourt,nothowpeoplearebroughttopietyandvirtuetobecomeChristians.ThereforetheLactantius'quotedoes not apply here, “So great is the power of divinewisdom, that,when infused into aperson'schest,withonethrustitatoncedrivesoutfoolishness,whichisthemotheroffaults.”

HoweverGrotiuscorrectlyobservesthatִחָּנםandδωρεὰνareproperlytheoppositeof

“cost”and“thepriceforanexpense,”(cf.Isaiah55:1).ThatistheoppositeofthesacrificesoftheJews.(ThesacrificesoftheGentilesdonotapplyhere,sincetheyariseoutofκακοζηλίᾳ“jealousy”andthemockeryofthedevil.)FortheJews'καθαρτικὰ“purifying”sacrificescameatagreatcost.Onthecontrary,wehadnoexpenseatall.Byourownworks,wecouldnotacquirerighteousness,butweacquireditfreelyandoutofpuregraceonaccountofChrist'smerit.Wewere unable to contribute anymerits to justification or to make justificationhappen by any work of our own. Therefore with that one word, δωρεὰν, the Catholics'ἑτεροδοξἰα“heterodoxy” isexcluded,where theycontendapersonmustbepreparedandmadereadyforjustification.Forδωρεὰνmeans“freely”and“withoutcost.”Justasδῶρονis“afreegift”freelygiven.AgreeingwithitsuseinScripture,thiswordistheoppositeof“cost”(Genesis29:15;Exodus21:2;Numbers11:5;2Samuel24:24;Matthew10:8;2Corinthians11:7;Revelation2:577)and“merit”or“somethingdeserved”(1Samuel19:5,25:31;1Kings2:31;Ezekiel16:10;Ecclesiasticus29:8,10;2Thessalonians3:8).Ambrose78saysaboutthisverse,“wearejustifiedfreely,i.e.byagiftofGod.Wedonothinganddonotgiveanythingbackinreturn”i.e.neitherdoweearnthisforanyworksdonebeforehandnordowepayforitwithanyworksdoneafterwards.

τῇ αὐτοῦ χάριτι διὰ τῆς ἀπολυτρώσεως τῆς ἐν Χριστῷ Ἰησοῦ

ThroughChrist'sobedience,especiallytodeath,theFatheransweredtheprayersthatChristbroughtbeforehim.Therefore theFatherdoesnot leave thehumanraceplunged into thedeepestsinsandstuckinthem,butgivestothehumanracelifefromtherighteousnessthatcomes throughChrist (Isaiah 53:4). This is called “to forgive sins” (Luke 23:34). It is alsoἀπολύτροῦν “torelease,redeem”orποιεῖνλύτρωσιν “tomakeredemption”(Luke1:68). It is

alsoגאלorפדהi.e.“tofree,”namelytofreefromtheneedtodieinsinsbyopeningthewayto

escapesuchthings. Inaddition,theapostlePaulcorrectlyattributesthisfreedomtodivinegoodness,foritwasbecauseofGod'sgoodnessthathegaveChristtous(John3:16;Romans8:32.AddEphesians1:7).79

One correctly explains “grace” as “divine goodness,”which is to be noted against theCatholics,whounderstand“grace”as“theinfusedinnerrighteousness.”ThatCatholicideaiscontraryto:

________________________________________________________________________________________________77 Thusthetext,perhapsRevelation21:6or22:17.78 Ambrose (c.340‐397)wasbishopofMilan.He isbestknown forhispowerful sermonsandhis role in

convertingAugustine.Howeverthisisanunknownauthor,Ambrosiaster.HiscommentaryonPaul'slettersdatestothelatefourthcentury.ItwaserroneouslyattributedtoAmbroseuntilErasmusstarteddoubtingitsauthorshipin1527.

79 Intheoriginal thisparagraphis formattedas if itbelongstoCalov'ssection,howeverthecommentsareGrotius'andlateroninthissection,Calovdisapprovesofsomestatementsinthissection.

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1. Thepropermeaningoftheword,becauseχάριςmeans“grace,”justasχαρίζομαιis“togiveoutofgrace”Luke7:42;2Corinthians2:10,12:13.

2. TheuseofScripture,whichnowherehasanything“infusedorinner”asameaningforχάρις.

3. ThefocusoftheapostlePaul,whoisteachingthatwearejustifiedfreelyandoutofgracethroughChrist'sredemptionalone,withoutourabilities,ourrighteousness,andourworksormerits,butbytakingholdofChrist'srighteousnessandmeritsolelybyfaith.

4. Thesynonym,bywhichχάριςisexplainedas“God'smercy”Ephesians2:4;Titus3:5;1Peter1:3.

5. Theantonym,becauseinparallelpassages“grace”iscontrastedwith“works”Romans11:6;Ephesians2:8and“somethingthatisowed”Romans4:4‐5.

InhisbookOntheFreeWillofMankindandtheDivineGrace,CardinalPiggius80commentsaboutthemeaningof“grace.”Heidentifiesit“assomequalityofourspiritnotcreatedbyGod.”Biel81saysinhisCommentaryonPeterLombard'sSentences,Book2,dissertation26,“Logically,graceisreceived(becauseofGod'sgraciouswilltoeveryone)freelyandwithoutcost,notbecauseofanobligation.”However,evenaftertheJesuitanathemasoftheCouncilofTrent,Pererius82says indissertation13onthisverse,“PaulshowsthatGod'sgraciousgoodnessandkindnesstowardsmankindistobeseenhereintheword'grace,'sincePaulcontraststhegraceofGodwiththeworksofpeople.”CheckalsotheTheol.Apost.Rom.Orac.31.83

Needlesstosay,hereitisnotourfreedomthatisattributedtoGod'sgoodness(althoughthatbyallmeansisascribedtodivinegrace)buthereourjustificationisattributedtoGod'sgoodness.Fortheoriginsofἀπολυτρώσεως“redemption”arenotexplained,butthecauseofjustification isexplained,namely that it isattributed toGod'sgrace.However it isnotanabsolute84grace,butthegracefoundedonChrist'smeritorthegracethatcomestousonaccountofChrist'sἀπολύτρωσις.BythatjustificationChristredeemsusbytheinterventionoftheλύτρου “ransom” ofhisobedience,bothactiveandpassiveandbythesheddingofhismostpreciousblood.HeredeemedusfromGod'swrath,sin,Satan'spower,death,andhell,(1Timothy2:6;1Peter1:18‐19).(ThisisdirectedagainsttheSocinians.)85ThereforeJesusearned forus grace and the forgiveness of sinsby expiatingGod'swrath andbymakingsatisfaction to the divine justice for the sins of the entire human race. Therefore, by his

________________________________________________________________________________________________80 AlbertPigghe,orPiggius,orPighius(c.1490‐1542)wasaDutchCatholic theologian,mathematician,and

astronomer.HewrotehisbookDeliberohominisarbitrioetdivinagratia(1542)againstMartinLutherandJohnCalvin.

81 GabrielBiel(c.1420‐1495)wasaGermanCatholictheologian. 82 Benedict Pererius or Pereira (1535‐1610) was a Spanish, Jesuit philosopher, theologian, and exegete.

Pereirawrote188dissertationsonRomans.83Unabletoverifythiswork.84 “Absolute”inthesenseofwithoutanyrestriction,condition,orqualification.Itwasnotarbitrary.85 TheSociniansdidnotteachthatChrist'ssufferinganddeathwastoredeemusfromGod'swrath,sin,Satan's

power,death,andhell.TheysaidChrist'ssufferinganddeathwasanexampleandpledgeofourforgiveness,cf.theRacovianCatechism,chapter8:“OftheDeathofChrist”andchapter11:“OfJustification.”

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ἀπολύτρωσις Christ did not merely show that God opens the way for us to come tojustification,butChristalsomadesatisfactionforuswiththesheddingofhispreciousblood.InthiswayhefreedusfromGod'swrathandlinkedustoGod'sgrace.Byallmeans, thisobedience is his “obedience all theway to death on the cross,”86“throughwhichwe areestablished as righteous” (Romans5:19). For “hewasmade sin for us so thatwewouldbecomerighteousnessinhim”(2Corinthians5:21).“HewasmadebyGodrighteousnessforus” (1Corinthians1:30).Hehimself is “ourrighteousness” (Jeremiah23:6).Also “inhim,righteousnessisours”(Isaiah45:23).

Inaddition“grace”isnotmerelytomakeawayto justificationandto forgivesins,normerelytoopenaway,bywhichoneisallowedtoleavethenecessityofdeath.Christredeems

us.Thereforethewordsגאלandפדה“tofree”notonlyincludethatthought,butalsothat

Christhasmadesatisfactionforusbyhisdeathandhasredeemedusfromsinanddeath,justasitisshownagainsttheSocinianfoolishness.GrotiushimselfbroughtthatupinADefenseoftheCatholicFaithconcerningChrist'sSatisfactionagainsttheSocinians.87

Romans 4:25 

Chapter 4: Summary and Division 

TheapostlePaulshowsthatapersonisjustifiedbyfaithnotbyworks.HefirstusestheexampleofAbraham,towhominthematterofgoodworks,faith(notworks)wasimputedasrighteousnesswithoutworks.ThenPaulusesthetestimonyofDavid,whotalksabouttheblessednessfoundthoughthenon‐imputationofsins.PaulalsoshowsthatfaithwasimputedtoAbrahamwhilehewasstilluncircumcisedandthatheindeedreceivedcircumcisiononlyasthesignoftherighteousnessoffaith.Sotoeveryonewhoisuncircumcised,whohasthefaithofAbraham,heistheprimeexampleofjustificationorthefatherofallthosewhobelieve.ForAbrahambelievedinhopeagainsthope.Followinghisexamplesothatfaithwouldbeimputedasrighteousness,itisnecessarythateveryonebelieveinGod,whomadeJesus,whowasputtodeathforoursins,madealiveagainforourrighteousness.

Therearethreepartstothischapter:

1. Verses1‐8:TheproofforthejustificationthroughfaithfromtheexampleofAbrahamandthetestimonyofDavid.

2. Verses9‐13:TheextensionofthewayinwhichAbrahamwasjustifiedtotheGentiles.

3. Verses14‐25:ThedeclarationofAbraham'sjustifyingfaith.…

 

________________________________________________________________________________________________86 Philippians2:8.87 ThisworkDesatisfactionChristiadversusFaustumSocinum(1617)wastranslatedbyFrankHughFosterin

1889.yoel.info/grotius.pdf

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Verse 25 

ὃς παρεδόθη

HandedoverbyGodtheFather,namely“intodeath”istobeunderstoodhereandinRomans8:32.SeeespeciallywhatwesaidatMatthew28:22.LookbacktotheSeptuagintofIsaiah53:6κύριος παρέδωκεν αὐτὸν ταῖς ἁμαρτίαις ἡμῶν“theLordhandedhimoverforoursins.”

διὰ τὰ παραπτώματα ἡμῶν καὶ ἠγέρθη διὰ τὴν δικαίωσιν ἡμῶν

WeareaccustomedtosayingthatChristbothdiedandrosesothathewouldjustify,i.e.freeusfromsins.HoweverbecausetheapostlePaullovesἀντίθετα“antitheses,”hehasconnectedsins, which are the death of the soul, to death, but he has connected the obtaining ofjustification,whichisthemakingaliveofthesoul,toresurrection.Godwondrouslydrawsusbackfromsinandleadsustojustification.ThereforeweseethatChristdidnotfeardeathtotestifytohisteachingagainstsinsandtocallustojustification.WealsoseethatGodraisedChristtolifesothatthehighestauthoritywouldbeaddedtothissameteaching(cf.1Peter1:3).

ThedeathofChristisnotsomuchinordertobeamartyrortotestifytohisteaching,whichis sealed by death, but rather to provide the satisfaction for sins, which Grotius himselfmaintained against Faustus Socinus inADefenseof theCatholicFaith concerningChrist'sSatisfaction. We also adamantly maintain that against the Socinian error. Not only doesChrist'scouragedrawbackfromsinsandleadtojustification—becausetoshowthathedidnotfeardeathtotestifytohisteachingagainstsinsandtocallustojustification,thosewerenot thereasonsthattheonlybegottenSonofGodhadto facedeath(sincemanymartyrsfaced such things,martyrswho certainlydidnot fear todie for the testimonyofChrist'steaching)—butthedeathofChristitselfalsowastheλύτρον88“priceofrelease,ransom”andἀντίλυτρον89“ransom”foroursins.ThatwasthereasonthatChristdied.Sincesinsarethemeritoriouscause90fordeath,Christwashandedoverintodeathforussothatonediedforeveryone(cf.2Corinthians5:15).Thissectionisnottalkingaboutthatdrawingbackfromsins,butabouttheexpiationofsinsaccomplishedthroughChrist'sdeathorthesatisfactionpresented forsins,which is themeritorious causeofour justification.Even lessdoes thissectiontalkaboutthereasonthatmovesusmorallytoceasefromsins.

InadditiontheapostlePauldoesnotspeakaboutChristhavingbeenmadealivebyGodinordertoaddauthoritytohisteaching.ChristcouldjustaseasilyaddthisauthoritythroughmiraclesandthetestimonyaboutheaveninawaysothattheJewswouldnothavebecomehardened.HoweverChristhasbeenmadealiveδιὰ τὴν δικαίωσιν ἡμῶν“onaccountofourjustification.” Although the only begotten Son of God was handed over to death andresurrectedfromdeathnotonlytoconfirmthisteachingthroughthemartyrdomofdeathandthemiracleoftheresurrection,butalsotofreeothersfromsinanddestructionthroughthis same teaching. Likewise he himself was able to show this through the death andresurrectionofsomeofthemartyrs.Forinstancesomeofthebelieversofthepastweremadealiveandmanyappeared,asMatthew27:53says.

ThereforewasitnecessarythatGod'sverySon,foreverblessedaboveallthings,behandedovertodeathandbemadealiveagain?AtlengththeapostlePaulteachesthatthedeathof

________________________________________________________________________________________________88Matthew20:28andMark10:45.89 1Timothy2:6.90 Themeritoriouscauseisthecausethatcontributestoachangebymakingitworthytohappen.

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Christoccurrednotonlybecauseofoursins,notonlytoconfirmChrist'steachingthathetakesawaysinsfromus,butalsobecauseofoursins.Forthewordsδιὰ τὰ παραπτώματα ἡμῶν“onaccount of our trespasses” state the “meritorious cause” of Christ's death. After he washandedover,accordingtothedivineplananddecree,Christenduredthepunishmentforoursinstofreeusfromoursins. Isaiah53:6clearlyteachesthatwearereconciledtoGodbyChrist'sdeathandthereforearejustified.ThereforeChrist'sdeathwasthemotivatingcauseandreasonthattheforgivenessofsinsandsalvationaredecreedforus.Innootherwayarewe justified in the presence of God, with the result that salvation follows, except thatsatisfactionwasmadebyChrist'sdeath.ChrististhefocusofPaul'sdiscussionanddiscourseinthischapter.ThereforePauldescribesfaithinthisway,asimputedtousinjustification,becausefaithdependsonGod,whomadeJesusaliveagainfromthedead,justashewashandedoverforoursins.Forhisresurrectionfromthedeadistheinfallibleproofoftheverycompletesatisfactionandexpiation foroursinsandreconciliationwithGod,accomplishedthroughChrist'sdeath.91Ifthathadnothappened,GodcertainlywouldhavenevermadealivethisMediatorandourBondsman,(whogavehimselfastheἀντίλυτρον“ransom,”1Timothy2:6)fromthedeadtoshareanddistributetoushisjustificationorourjustification.

HoweveritissurelynotthatsamelineofthoughtwhenChristissaidtohavebeenmadealiveonaccountofourjustification.ForinstanceGodhandedhimovertodeathonaccountofoursins.Christ'sdeathisestablishedasthemeritoriouscausefortheexpiationofoursins,justasoursinswerethemeritoriouscauseofChrist'sdeath.Becauseofthe“merit”ofoursins,hehimselfwashandedover intodeath inourplace, so thatbythemeritofhisdeath,wewouldbefreedfromsinanditspunishment,death.HoweverthissamethingcannotbesaidaboutChrist'sbeingmadealive:byhisresurrectionChristmeritedjustificationforus.Byhisresurrectionheconfirmedthathismerithadbeencompletedbyhisdeathonthecrosswithhisexclamationτετέλεσται“itisfinished,”John19:30.

Therefore Scripture here speaks about Christ's death and about his resurrection indifferentways.ForitsaysthatChristsufferedanddiedbothinourplaceandonaccountofus.Howeveritdoesnotsaythatheroseagaininourplacebutonlyonaccountofus.Thereforealthough theologians call Christ's resurrection themeritorious cause of our justification,nevertheless theyunderstandthatword“merit”only in thegeneral sense,as theblessedGerhard reminded in his commentary on this verse. To the question whether Christ'sresurrectionpertainstothemeritofferedinourplace,Gerhardresponds:

Theword “merit” is understood either γενικῶς “generically” for everythingthatpertainstoourjustificationorεἰδικῶς“specifically”forthat,whichChristofferedinourplaceandweoughttohaveoffered.Inthefirstsense,Christ'sresurrectionpertainstomerit,becauseChrist'sresurrectionisneededforourjustificationinsomerespects.Howeverinthesecondsense,itdoesnotpertaintomerit,becauseChristroseagainonaccountofus,nothowever,inourplace.Christsufferedanddiednotonlyonaccountofusbutalsoinourplace.

________________________________________________________________________________________________91QuiaillaresuscitatioemortuisdocumentumestinfallibileplenissmaesatsfactionisetexpiationispecatorumnostrorumacreconciliationiscumDeopermortemChristifactae.

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MoreoverChrist'sresurrectionwasnecessaryforourjustificationforotherreasons,justastheblessedGerhardexplains.Certainly:

1. As thesignandproof.BecauseChrist'sresurrection is theclear testimonythat thesatisfactionforoursinsisfinished,andcompletedrighteousnesshappened.Forthisreason,ChrysostomsaidinhisHomiliesonRomans,homilynine,onRomans4:25,“Intheresurrection,oneseesthatChristwasputtodeathnotonaccountofhisownsins,butonaccountofours.Forhowcouldhehaverisen, ifhewasasinner?Moreoversincehewasnotasinner,hewascrucifiedonaccountofotherpeople'ssins.”

2. Becauseoftheapplication.IfChristremainedindeath,hewouldnotbethevictoroverdeath,andhewouldnotbeable toapply tous the justificationacquiredatsuchacostlyprice,Romans5:10,8:34.

3. Becauseoftheactualabsolutionfromsins.92JustasGodpunishedoursinsinChrist,whichwereplacedonhimandimputedtohimasourBondsman;soalsobytheveryactofraisinghimfromthedead,GodabsolvedChristofoursins,whichwereimputedtohim.Soforthatreason,GodalsoabsolvedusinChrist93(Cf.1Corinthians15:17;2Corinthians5:21;Ephesians2:5;Galatians2:12‐13;94Philippians3:8‐10;1Peter1:3).

Thesignandprooffortheexpiationofoursinsandtheevidenceofthevictoryoverdeathareforthestrengtheningofourfaith,butnotforChrist'smerit.MoreovertheapplicationofChrist'srighteousnessiscertainlydifferentfromChrist'smerit.TheresurrectedChrististheefficientcause95oftheapplicationofChrist'srighteousness.HoweverChrist'sresurrectionis not themeritorious cause of either Christ's righteousness or his application. So in theresurrectedChrist,weareabsolvedfromoursins.BecauseChristwasabsolvedofoursinsthatwereimputedtohim,theexpiationofoursinsiscertainforus,justasthevivificationandtheresurrectionfromthedeadtoeternallifeiscertainforusaswell.BecauseofthiscertaintythatdependsonthemeritofChrist'sdeathandwasconfirmedthroughChrist'sresurrection,wearesaidtobemadealiveinChristandtohaverisenagainwithChrist(Isaiah6:2; 96 Ephesians 2:5). However these things are not properly the meritorious cause ofjustification.Christ'sresurrectionwasneededonlyforfaithtobestrengthenedonourpartorfortheapplicationofrighteousnessaccomplishedbyChristforusthroughthegospel.Thatdoesnothoweverhappeninameritorioussense.DonotforgetthatPaulsaysChristwasputto death on account of our sins. He does not say about the resurrection, on account ofδικαιοσύνην “righteousness,” (which in otherpassages is theopposite of sin), butδιὰ τὴν δικαίωσιν ἡμῶν“onaccountofourjustification.”ForifChristwasnotraisedfromthedead,

________________________________________________________________________________________________92Respectuactualisapeccatoabsolutionis.Actualiscanmean“active,practical,actual.”Cf.Korthals'extended

quoteofMarquart’stranslationwork,Justification–ObjectiveandSubjective:ATranslationintheexcursusforhowactualiswasunderstoodinthetheologicalschools.

93 This is the section that Pieper (CD, II, 321) quoted in his discussion on objective justification.intrepidlutherans.com says this entire Gerhard quotation is talking about the justification of believers.(http://www.intrepidlutherans.com/2013/05/an‐essay‐on‐article‐of‐justification.html) Appendix 4. Thediscerningreaderscandecideforthemselves.

94 Thusthetext,butperhapsColossians2:12‐13.95 Theefficientcauseisthecausethatbringssomethingaboutormakessomethinghappen.96 Thusthetext.Howeveritdoesnotprovethepoint.

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therewouldnotbefaith,(whichisnecessarytomakerighteousnessἀμεταπτότως“immutably”certain)andChristwouldnotbeabletoapplyrighteousnesstous.

TheCatholicshowevertwistPaul'smeaningwhentheyarguethatPaulwants“Christ'sdeathtobetheexampleforthedeathofsinners,alsotheresurrectionistheexampleoftheinternal restoration and regeneration, by which we walk in the newness of life,” cf.Bellarmine,97Disputations,Volumefour,Booktwo,chaptersixOnJustification.Thissectiondoesnotdealwiththedeathofsinnersortherestorationandnewnessoflife,whichtheapostlePaulbeginstodiscussonlyinRomans6,butthisisdealingwiththenon‐imputationortheforgivenessofsinsandthe imputationofrighteousnessor justification.Theparticleδιὰ “onaccountof”oursinsdoesnothavetheideaofanexemplarycause,butameritoriouscauseand“onaccountof”ourjustificationhastheideaofafinalcause.98Moreover,theapplicationofChrist's suffering is necessary for the justification that Paul discusses. Suárez99 himselfrecognizesthatinTome2,inpart3,Thomaedisputation44,p.478,“Throughhissuffering,Christsufficientlydestroyedsinsothatwearejustified,andsinisefficaciouslyforgiventous.Christ'ssufferingoughttobeappliedtousthroughlivingfaith.ThisapplicationisthroughimputationastheapostlePaulteaches.”

Therefore noticewhat the apostle Paul specifically says about how a person is to bejustified:100 faithought tobe imputed toaperson forrighteousness tobelieve inGod,whoraisedJesusfromthedead–Jesus,whowashandedovertodeathonaccountofoursinsandraisedtolifeonaccountofour justification.ThereforePaulcertainlyteachesthatourfaithlooksbacktowhatGodmadeussoverycertainof:thesatisfactionpresentedtohim,bymakingJesusaliveagain.Paulalsoequallyteachesthatourfaithlooksbacktothedeath,towhichGodhandedJesusoveronaccountofoursins.Forthosereasons,ourfaithlooksbacktotheoneandthesamemeritorioussatisfactionoftheLordJesus.Paultestifiesthatfaithisimputedtousforrighteousness,especiallysinceforourjustification,GodtheFathermadehisSonaliveagain. Therefore by that undeniable proof, God the Father would establish for us theexpiation of sins. Also byGod the Father's decree andwill, wewould believe that Christhimself,ourMediator,haswithoutadoubtappliedtousthisexpiation,(whichheacquiredforus)i.e.righteousness.…

 

________________________________________________________________________________________________97 RobertBellarmine(1542‐1621)wasaJesuitcardinaloftheCatholicchurch.Hewasanimportantfigurein

theCounter‐ReformationagainsttheLutherans.HewroteDisputationesdeControversiisChristianaeFideiadversushujustemporisHaereticos,whichCalovciteshere.

98 Thefinalcauseisthecauseasviewedfromtheendgoal.99 FranciscoSuárez(1548‐1617)wasaSpanish,Jesuitpriest,philosopher,andtheologian.Unabletoverifythis

work.100Justificandum.

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Romans 5:18‐19 

Chapter 5: Summary and Division  

Afterjustificationthroughfaith,thereispeaceofconscience,confidencetoapproachGod,andahopeoffutureglory.AllofthisisconfirmedbyGod'sloveandChrist'ssatisfactionforus.Through thesinofone,guilt cameoverallpeople.However thegiftofgrace throughChristdoesnotfreeusonlyfromonesinbutfromallsins.Thoughsin'spoweristhroughthelawforcondemnation,howmuchmorepowerfulisthereceivedgracenotonlytofreeusfromtheruleofsinanddeathbutalsotorulethroughrighteousnessforlifeinChrist.

Therearethreepartstothischapter:

1. Verses1‐2:ἐξηγητικὴ“thenarrative”section,wheretheapostlePauldeclares,andbythat declaration, he also supports the teaching of justification through faith, bypointingtothesubsequentpeacewithGod.

2. Verses3‐19:ἀποδεικτικὴ“theproving”section,wheretheapostlePaul,bycomparingandcontrastingthefirstandsecondAdam,confirmsthegraciousjustificationthroughtheimputationofChrist'srighteousness.

3. Verses 20‐21: παρασκευαστικὴ “the preparatory” section, where the apostle Paulpreparestoanswerobjections,byinstructingusaboutthelaw.Thelawisdoubtlesslyusefulnot for justification,butforthe increaseofsinandthemagnificationofGod'sgraceinChrist.Additionallyletusconsidertheuniversalοἰκονομίαν“arrangement”ofPaul'sdiscussion.Thethirdandfourthevidences101areβεβαιώσεως“toconfirm”themainpoint, namely theproof for the justificationof faith is from the followingorsubsequentpeaceofconscience,thecomparisonsandcontrastsofunrighteousnessand righteousness, and the comparison of Adam and Christ. Therefore after theapostlePaulhasfinishedprovinghismainpoint,andbeforeheproceedsἐκδίκησιν“todefend” the teaching of the justification through faith, he lays the groundwork byrestatingthereasonwhythelawcamein.…

Verse 18 

Ἄρα οὖν

Afteralongπαρενθήκη(“aside”)inwhichtheapostlePaulinpassingshowscertaindifferencesofthethingscompared,hereturnstothatwhichhebegantosayinverse12.ἄρα is“toreturnagaintoaninterrupteddiscussion.”InPhilippians2:1and5,thereisasimilarhyperbaton102andrepetitionofanunfinisheddiscussionthroughtheuseofκαὶ.

ὡς διʼ ἑνὸς παραπτώματος εἰς πάντας ἀνθρώπους εἰς κατάκριμα

Supplyἐγένετο“thematterproceeds.”WhenHebrewwantstouseלwiththesamemeaningas

εἰς,itusesלwithanoun,asinGenesis2:24:ἔσονται εἰς σάρκα μίαν“theywillbecomeoneflesh,”

also1Corinthians15:45:ἐγένετο εἰς ψυχὴν ζῶσαν“hebecamealivingbeing.”Thereforethe

________________________________________________________________________________________________101Argumentumtertiumetquartumβεβαιώσεωςthematispricipalis.UnsurewhichofPaul'sevidencesusedin

chapter5arethethirdandfourthinCalov'snumbering.102Afigureofspeechwherethewordorderischangedtoproduceaneffect.

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Peshitta103translatedwithnounsεἰς κατάκριμα “intocondemnation”hereandεἰς δικαίωσιν“intojustification”thatfollows.

οὕτως καὶ διʼ ἑνὸς δικαιώματος

That is ὑπακοῆς “of obedience,” as the apostle Paul already explained. Paul indicates thisobedienceofChristfromeverystageofhislifeallthewaytohisdeathwiththesingularnounδικαίωμα“righteousact,”onaccountofhissingularcourseof lifeaswesaidaboveinverse16.104

εἰς πάντας ἀνθρώπους

Understandthisaseveryonewhothemselvesoughttobelieve.Thatbelievingisthebeginningofthenewnature,aswesaid.

εἰς δικαίωσιν ζωῆς

Thisisthefreedomfromsinforthem.Thisfreedomisthecauseofeternallife.AmongourHebrewwriters,thegenitivecasehasvariousmeanings.Hereitdesignateswhatisputintoeffect.

There is no παρενθήκη here. Everything is accurately arranged and besides, thiscomparisonisrelevanttoPaul'sdiscussion.Paulmakesthiscomparisonespeciallybecauseitissignificantforprovingandexplaininghismainpoint.Thereforethiscomparisonisnotmadeinpassingbutispurposelyandcarefullymade.

ἄρα hereisinferentialratherthanrepetitiveand/or“areturntopreviouslystatedthings.”For the apostle Paul draws a conclusion from those things that he finished thoroughlydiscussing. He completes that presentation of his main point based on that very welldesignedἀντιθέσις“antithesis”betweenAdamandChrist.“Thereforejustasthroughthesin(evil or guilt or guilty of τό κρίμα “the judgment,” which is deduced from the previouspassages) of one comes over every person for condemnation, so also through therighteousness(blessingorgiftorτόχάρισμα “thegraciousgift”)ofonecomesovereverypersonforthejustificationoflife.”AdamandChristarecontrastedwitheachotherinthisway:Adam'sπαράπτωμα“sin,”Christ'sδικαίωμα“satisfaction.”105FromAdam,comesκρίμα or“judgment,”tothoseguiltyofandsharinginAdam'ssin.HoweverfromChristflowstheχάρισμαor“graciousblessing,”thegiftofsatisfactionandimputation.Thereforeκατάκριμαor“thecondemnationandeternaldeath”thatcomesfromjudgmentiscontrastedwith“thejustificationoflife”thatflowstousoutof“thegiftofrighteousness.”Bythatrighteousness,wearefreedfromsinandrestoredasheirsofeternallife.

Inadditiononecaneasilyapprove thePeshitta's translationandGrotius'observation.Nevertheless thePeshitta's translation isdeeperandsimplerandmore fitting thanwhatGrotiuscited.ForthePeshittahas,“Justasthroughthesinofone,condemnationwasforall________________________________________________________________________________________________103Syrus.ThePeshitta(Syriacfor“common”or“simple”)isthestandardtranslationoftheBibleintheSyriac

language,adialectofAramaic.104Grotiusonεἰς δικαίωμαinverse16:“δικαίωμαhereandinverse18means'purelife'or'continualobedience.'

Cf.Job34:27andיו ָרָכ֗ righteous‘hisδικαιώματα ἀυτοῦasthattranslatesLXXTheways.''hismeanswhich,ְּד֝acts.’ThereforetheapostlePaulusesasingularnounheretomeantheoneconstantcourseoflife.”[InsomecasesinRevelationabettertranslationwouldbe“verdictsofrighteousness.”]

105Both“sin”and“satisfaction”aretheEnglishtranslationsoftheLatinwordsthatCalovusestotranslatetheGreek.

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ofhumanity, soalso through therighteousnessofone, the justificationof life is forallofhumanity.” With that understanding, which is in the following verse, a reason starts tobecomeclear–whyboththecondemnationisthroughthesinofone,andthejustificationoflifearisesthroughtheδικαίωμαofone–becauseindeed“manyaremadesinnersthroughthedisobedienceofone,andincomparison,manyaremaderighteousthroughtheobedienceofone.”Moreoverδικαίωμαdidnotoverflowtoallpeopleforjustificationbecauseofanactualjustification,butbecauseofthemeritandacquisitionofsalvation.Forfaithisnecessaryforactualjustificationandforthebenefitofsalvation.106

Besides,δικαίωμαisdefinedbythephilosopherAristotle,NicomacheanEthics,Bookfive,chapterseven,sectionseven,asaἐπανόρθωμα τῆς ἀδικίας“correctionofthewrong,”whichiseitheractive(thatisdonethroughavalidactionandcarryingoutofalegalpunishment)orpassive(thatisdonethroughsatisfaction,whenaguiltyperson,whohasdoneawrong,isfreedfromhisobligationtopunishment).MichaelofEphesus107hasthistosayinchapter19ofhisCommentaryontheNicomacheanEthics,“δικαίωμαmeans'toreceivejustice.'Thatistalkingaboutthepersonwhoreceiveswhathasbeentakenawayfromthembyanunjustactandthatpersonwhoispunishedbythelaw.”Satisfactioningeneralmeansthatpaymentwhichfreessomeonefrompunishment,whooughttobepunished.Eitherthesatisfactionislargeenoughtocompensateforanoffense,nomatterhowlarge,(justasapenalsatisfactionis the payment of punishment that pays for a crime) or it is to remove theobligation topunishmentbecauseofthecrime.

ThereforetheδικαίωμαofChristinourpassagedoubtlesslymeansChrist'ssatisfaction.Justasverse18showsthemeritoriouscause108ofourabsolutionfromsins(thathappensinourjustification)namelyδικαίωμαorsatisfaction,soalsoverse19addsthemeritoriouscauseoftheimputationofChrist'srighteousness(thatlikewisehappensinjustification)bycallingthecause,Christ'sobedience.CertainlyjustasbythemeritofAdam'stransgression,accordingtothenatureofthelaw,judgmentcomestoallpeopleforcondemnation;soalsobythemeritof Christ's satisfaction, the imputation of Christ's satisfaction is gained for all people forjustification(notforonlyonesin,butforallsinsaccordingtothegospel)ortheabsolutionfromsinsisgainedforallpeoplesothattheywouldhaveeternallife.JustasbythemeritofAdam'sdisobedience, allweremade sinners andunjust according to the nature of divinejustice (becauseAdam'sdisobediencewas imputed to everyone); so alsoby themerit ofChrist'sobedience,accordingtothenatureofthedivine,graciouswill,everyoneisableandoughttobecomerighteous,(becauseChrist'sobediencewasimputedtoeveryone.)

Thereforeδικαίωμαandὑπακοή“obedience”arenotsimplythesamething.Forthroughδικαίωμα,penalsatisfactionismeant,butthroughὑπακοή,thefulfillmentofthelawismeant.

________________________________________________________________________________________________106Nonauteminomnesredundavitδικαίωμαadjustificationemrationeactualisjustificationis,sedrationemeritietacquisitionissalutis;quiaadactualem justiificationem,andsalutis fruitionemopusest fide.Actualis canmean“active,practical,actual.”Cf.Korthals'extendedquoteofMarquart’stranslationwork,Justification–ObjectiveandSubjective:ATranslationintheexcursusforhowactualiswasunderstoodinthetheologicalschools.Calovappearstomakeadistinctionbetweentwowaysoftalkingaboutjustification.Hefirstseemstobeequatingjustificationwithmeritandacquisitionofsalvation.Hethendefinesactualjustificationassomething,forwhich“faithisnecessary.”

107MichaelofEphesus(earlytomid12thcentury)wroteimportantcommentariesonmanyofAristotle'sworks.108Themeritoriouscauseisthecausethatcontributestoachangebymakingitworthytohappen.

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(ForChristpresentsbothasthecauseofourjustification.)Cf.OurKönigsbergDisputationsabouttheTruthfulnessofChrist'sSatisfaction.Augustine109beautifullysaysinATreatiseontheGraceofChristandonOriginalSin,Book2,chapter28,“Inthecasesofthesetwomen,theChristianfaithisproperlyestablished:sincethroughAdam,weweresoldundersin;throughChrist,wearerestoredfromsin(thatisthesatisfactionfulfilledinthepassionanddeath)…sinceAdaminhimselfdestroyedusbydoinghisownwill,notthewillofGod,whomadehim;Christinhimselfsavedusbynotdoinghisownwill,butthewillofGod,whosenthim”thatisChrist'sactiveobedience.

Verse 19 

ὥσπερ γὰρ διὰ τῆς παρακοῆς τοῦ ἑνὸς ἀνθρώπου ἁμαρτωλοὶ κατεστάθησαν οἱ πολλοί

Again here is a μετωνυμία “metonymy.”110They are treated in his way, as if they actuallycommittedthesin,becauseindeedtheyweredeliveredtodeath.“Sinner”isunderstoodinthiswayin1Kings1:21andelsewhere.Paulagainsaidπολλοί “many”here,afterhehadonlysaidπάντας“allpeople,”sincetheforceistakenfromtheoneortheother.

οὕτως καὶ διὰ τῆς ὑπακοῆς τοῦ ἑνὸς

ThroughChrist'scontinualobedience,whichagreeswithhisteaching,andwhichGodrepaidwiththehighestreward.SeePhilippians2:8‐9.

δίκαιοι κατασταθήσονται οἱ πολλοί

Thefutureisusedforthedurativepresent.Also“many”meansi.e.“believers,”sincefaithisnecessary.Noticeherethatδίκαιοι κατασταθήσονται“willbemaderighteous”isthesameasδικαιωθήσονται“willbecomerighteous”orδικαιοῦται “becomerighteous.”TheabstracttermisusedinsteadoftheconcretetermasinHebrewusage,δικαιοσύνη γίγνονται111“tobecomerighteousness,” 2 Corinthians 5:21. Moreover Isaiah 53:11 is clearly in the picture here,“Throughhisknowledge,myrighteousservantwillmakemanyrighteous.”112CertainlytheybecomerighteousinthepresenceofGodandconsequentlythedivinerewardsfollowintheirowntime.

Thoughtlessly Grotius assumes a μετωνυμία and the apostle Paul's line of thought istwistedinSocinianfashion.PauldoesnotshowhowweareconsideredbecauseofAdam'sdisobedience, but what we have become, namely sinners and unrighteous through theimputationofAdam'sdisobedience.Paulisnotdiscussingdeathherebutsin.Inthisorderlydiscussion,theapostledistinguishessin,thecause,fromdeath,theeffect.

________________________________________________________________________________________________109AugustineofHippoinNorthAfrica(354‐430)wasonethegreatesttheologiansoftheearlyChristianchurch. 110A figure of speechwhere something is called not by its proper name, but by something that is closely

associatedtoite.g.drinkthecupi.e.drinkthecontentsofthecup.111Thusthetext,howevertheGreekhasγενώμεθα δικαιοσύνη.Thereisnovariantgiveninthe27theditionof

the Nestle‐Aland Greek New Testament or the 4th edition of theDeutsche Bibelgesellschaft Greek NewTestament.

112PersuinotitiamjustosfacietJustusservusmeusmultos.

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The1Kings1:21referenceisnotrelevanthere.Forin1Kings1:21,theparticle ְּכistobe

correctlyunderstoodintheusualHebrewusage,“wewillbejustlikesinners.”113Howevernoneofthatappliestothispassage.

Moreoverπολλοί“many”iscertainlyusedforthosewhowerepreviouslycalledπάντες“all.”Thereforeeveryoneistobeunderstoodandnooneisexcluded.Forthereisnoδιαστολή“distinction,” Romans 3:22. All people were in Adam's body, “all people sinned in him,”Romans5:12.114Forthisreason,allpeoplehavebecomesinnersandcondemnationcomesoverallpeople.

Christ'sobedienceispresentedbeforeusnotassomethingtoberepaidinChristwiththehighestrewardbutassomethinggiventousandisimputabletoallofus.WeallareabletobecomerighteousthroughChrist'sobedience.Weoughtalsotobecomerighteousbytheplanofthemostgracious,divinewill.Inadditionitiscorrecttotakethefutureasthedurativepresent.115TheIsaiahpassage,(whichGrotiushorriblydistortedinhisAnnotataonIsaiah53:11)isclearlynotapplicablehere.

Therefore just as Adam's disobedience was imputed to his descendants, Christ'srighteousnessandobedienceareimputedtousinourjustification.Accordingtothedivineplan,Christ'srighteousnessandobediencearetakenholdofthroughfaithorbyfaith.Foras________________________________________________________________________________________________113TheBHShasַחָּטִאֽ יםwithno There.ּכְ is a ּכְ in this verseatב However.ִּכְׁשַכ֥ thatdoesnot apply to this

discussion.AfewEnglishtranslationstranslateasifa ְּכistheree.g.HCSB,NIV84,NIV2011.114Omnes in ipsopeccarunt.Greek:ἐφʼ ᾧ πάντες ἥμαρτον.FollowingtheLatin,Calovtakes in ipso/ἐφʼ ᾧasa

prepositionandpronounreferringbacktoAdam.Howevergrammaticallyἐφʼ ᾧcouldalsomean“because,”e.g.ESV,HCSB,NIV1984,NIV2011.Cf.alsothediscussiononthispassageinHoenecke’sEvangelicalLutheranDogmaticsVolumeII(Milwaukee,WI:NorthwesternPublishingHouse,2009),397‐401.

115“(Thedurative(linearorprogressive)inthepresentstem:theactionisrepresentedasdurative(inprogress)andeitherastimeless(ἔστιν ὁ θεός)orastakingplaceinpresenttime(including,ofcourse,durationononesideortheotherofthepresentmoment:γράφω‘Iamwriting[now]’.)”FriedrichBlass,AlbertDebrunner,and RobertWalter Funk,AGreekGrammar of theNewTestament andOtherEarly Christian Literature,(Chicago:UniversityofChicagoPress,1961),166.Under thecategoryofdurativepresent is thegnomic(logical)present,cf.DanielWallace,GreekGrammarBeyondtheBasics,(GrandRapids,MI:Zondervan,1996),519,523.Agnomicpresentservesthesamepurposeasagnomic(logical)future.Robertsonsimplystatesthatthereisadurativefutureaswell,cf.A.T.Robertson,AGrammaroftheNewTestamentinLightofNewTestamentResearch,(NewYork:HodderandStoughton,1919),871.

Citing A.T. Robertson for the term, Kuske calls this a durative future. “The durative future speaks ofsomething that is true both now and on into the future.” David Kuske,A Commentary onRomans 1‐8,(Milwaukee,WI:NorthwesternPublishingHouse,2007),286.

Oritcouldbea“logicalfuture,(i.e.Ifxhappensthanywillbethecase.)”RoyHefti,“OneSureThing,”6.Cf.also J.P.Meyer, “Objective Justification:Part Iand II.”WisconsinLutheranQuarterly37:1,2, JanuaryandApril1940.wlsessays.net/node/1448“From all of this it appears that the time question is a foreign element in the entire argument of Paul. WhatPaulstressesthroughoutisthecertaintyandsuperabundanceofgrace.Itmaywellbeassumedthatthefutureservesthesamepurpose;infact,anyotherassumptionwouldseriouslydisturbthebalance.WhatPaulwantstosay,isthis:AsbythedisobedienceoftheonemanthemanywereenteredonGod’s listsassinners,sointhenatureofthecasebytheobedienceoftheOnethemanywillwithoutdoubtbelistedasrighteous–withoutanyreferencetotime.”“Logicalfutureorassomehavecalledit,thefutureoflogicalcertainty.”GeorgStöckhardt,CommentarüberdenBriefPauliandieRömer,(St.Louis,MO:ConcordiaPublishingHouse,1907),261.

Allagreethatthisisnotafutureinthepredictiveortemporalsense.

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theybecamesinnersbytheimputationofAdam'sdisobedience,sowebecomerighteousbytheimputationofChrist'sobedienceorrighteousness.

TheCatholicsBellarmine,Becanus,116andothersunderstandfromthiscomparisonthatChrist'sobedience is not the formal cause117ofour justification, but the efficient cause,118since Christ's obedience is in contrast to Adam's disobedience. Just as through Adam'sdisobedience,wearesaidtobecomeunrighteous,sothroughChrist'sobedience,wearesaidtobecomerighteous.

However we do not formally become unrighteous through Adam's disobedience, butefficientlyandmeritoriously.Inaddition,thefactthatAdam'sdisobedienceisabletoproduceunrighteouspeopleandChrist'sobedience isable toproducerighteouspeoplecannotbecontrasted to each other unless, it is in the imputed sense that we become unrighteousthroughAdam'sdisobedienceandrighteousthroughChrist'sobedience.Forifbothwerenotimputedtous, thenbynomeanswouldeitherbeours.Foractsaresingular things,bothindividual(andthereforeproperlybelongtothosewhodothem)andpersonal.Moreover,thatone'sownpersonalactsare formallymadesomeoneelse's is contradictory.For thisreasontobeimputedisnecessary.SojustasAdam'sdisobediencenecessarilywasimputedtohisdescendants,howmuchmorenecessarilyisChrist'sobediencetobeimputedtous.

Likewise Adam's disobedience is not imputed to us unless Adam earned by hisdisobediencethispunishmentsothathisdisobediencewasimputedforcondemnationtohimandallofAdam'sdescendants.Adamwastheone,whorepresentedtheentirehumanrace.In Adam the entire human race received that original righteousness through nature.ThereforeAdam'sapostasyanddisobedienceisconsideredtheapostasyanddisobedienceoftheentirehumanrace,becausehumanitywasinAdam'sbody.“WeallsinnedinAdam.”119So for that reason, sinceAdamsinned, theentirehumanracewascondemnedandmadeguiltyofapostasyanddisobediencetoGod,cf.Augustine'spreviouscommentsonoriginalsin.Forthroughhumanprocreation,wepassonfromAdamthepunishment(sotospeak)ofthefirstsinorthepunishmentofAdam'sdisobedience.Howcouldthatpunishmentofthefirst sin be passed on to Adam's descendants unless that first sin was imputed to thedescendants!BellarminealsosaysinDisputations,Volumefour,Bookfour,chaptertenonLostGrace,“ThesinofAdamisimputedtoallofhisdescendantsinthisway,sincetheyallcommitted the same sin.” Bellarmine also quotes St. Bernard, 120 “Adam's guilt is ours,becausealthoughitwasinanother,weneverthelesssinned,anditwasrightlyimputedinsideusbyGod'sjustjudgment.”

Inthesameway,Christ'sobediencecannotbeimputedtousunlessChristearnedtheobedience by fulfilling the law so that his obedience,whichwas fulfilled in our place, is

________________________________________________________________________________________________116MartinBecanus(1563‐1624)wasaFlemish,Jesuitpriestandtheologian.Heauthored37booksandmost

wereworksofpolemics.117Formalcauseisthecausebasedontheshape,arrangement,orconfigurationofsomethinge.g.theideafor

thestatueinthesculptor'smind.118Efficientcauseisthecausethatbringssomethingoutormakessomethinghappen.119Romans5:12.120BernardusorBernhardofClairvaux(1090‐1153)wasaCatholicmonkandpriest.InRomanCatholicism,he

isconsideredoneofthe“DoctorsoftheChurch,”andisgiventhenameDoctorMellifluus,“thehoney‐flowingteacher.”

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imputedtous.ForChristwasthesubstituteinourplaceunderthedivinejudgment,notonlyto pay the penalty of sin in our place and to make satisfaction for the divine justice, 2Corinthians5:14,21;butalsotofulfillthelawinourplaceandtoachievetheobediencethatwewerenotabletoachieve(Romans8:3,10:4;Galatians4:6).ThereforeChrist'sobedienceisconsideredtheobedienceoftheentirehumanrace.WetakeholdofChrist'sobediencewithfaith.TheobediencetoGod'sjusticebecomesoursthroughaλογισμόν“counting”andimputation,asrealasifwehaddoneitourselves.

Therefore in thisway,Christ is theefficient andmeritorious causeofour justification,becausehefulfilledtheobediencetoGodintheplaceofthehumanrace.Christisalsotheformalcause,becauseChrist'sobedienceisimputedtoourfaithandourreceivingitthroughfaith is takenintoaccountbeforeGod. Ifsomeonewouldsay,“Noonebecomesrighteousunlessthroughtheinherentrighteousness.”Iwouldsayinreturn,“TotrulyberighteousinGod'ssightistogivetosomeoneanother'srighteousness,namelyChrist's.”SosinceGoddoesthis, itmust trulyhappen.Thereforewe are righteousand truly righteous inGod's sightthroughthisimputedrighteousness.Certainlywearemuchbetteroffandmorehonorablethansomeone,whoisjudgedbytheirowninherentrighteousness.

IfsomeonewouldsaywithStapleton121thatκατασταθήσονται“willbemade”assumesaninherentrighteousness,asinLuke12:44,“theservantwasplacedover122allthepossessions,”andinJames4:4,“whoismade123anenemyofGod;”Iwouldrespondthatκαθίστημιdoesnotalwaysmeansomethinginherent,butthetruthandcertaintyofthematterunderdiscussion.(Also nothing canmean two things at the same time.) In thiswayawhitewall is setupbecauseoftheinherentwhiteness.Someonebecomesamasteroverpossessionsnotbecauseofaninherentquality,butbecauseofἐχῆσιν124 “ownership.”SomeonebecomesafriendofGodbecauseofthelovingGod'saffection,125whichisinherentinGod,butnotintheone,whoisloved.Therefore,becauseofChrist'simputedrighteousness,wearetrulyabletobecomerighteousinGod'spresence,justasrealasifsomeonebecomesamasteroverpossessionsoranenemyorfriendofGod,cf.Chamier126inTheCatholicPanstratiaorTheWarsoftheLord(1606),Book21,chapter2,OnJustification.

 

________________________________________________________________________________________________121 Stapletonus or Stapleton, Thomas (1535‐1598) was an English Catholic theologian. Calov cites from

Stapleton'sAntidotaApostolicainEpistolamPauliadRomanos(1595),ApostolicAntidotestoPaul'sLettertotheRomans.

122TheGreekisκαταστήσει,afutureindicativefromthesamerootasκατασταθήσονται.123TheGreekisκαθίσταται,apresentindicativefromthesamerootasκατασταθήσονται.124Thetexthasἐχέσιν.125AmicusDeiperaffectumDeiamantis.126DanielChamier(1564‐1621)wasaFrenchHugenot.Hewrotethiswork,CatholicaPanstratia,asarefutation

ofmainlyBellarmine.

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Conclusion 

AretheseselectionsfromCalov'sBibliaIllustrataconsistentwithwhattheBibleteachesandwhatLutheranstodayteachaboutjustification?IwillconcludewithjusttwoextendedquotationsfromCalovandcomparethemwithquotationsfromdogmaticiansfromthelastcentury.

On2Corinthians5:19:Theterm“reconciliation”isusedintwodifferentaspects:Theapostolicdistinctionbetweentheaccomplishmentofreconciliation(inverses18‐19,hereconciledustohimself)anditsapplication(inverse20:“Christappealsthroughus:BereconciledtoGod”)wouldalsonotmakemuchsense.Thereforethekindofreconciliation, intowhichChristians are encouraged to enter is different from thereconciliationoftheworld,whichChristalreadyaccomplished.Theformerkindofreconciliation is necessary based on that kind of reconciliation, which alreadyhappenedandwhichGodhaspresentedtous.127

TheScriptureteachestheobjectivereconciliation.NineteenhundredyearsagoChristeffectedthereconciliationofallmenwithGod.Goddoesnotwaitformentoreconcilehimwiththemselvesbymeansofanyeffortsoftheirown.Heisalreadyreconciled.Thereconciliationisanaccomplishedfact,justlikethecreationoftheworld.Rom.5:10:“WewerereconciledtoGodbythedeathofHisSon.”WhenChristdied,Godbecamereconciled.AsChrist’sdeathliesinthepast,soalsoourreconciliationisanaccomplishedfact.2Cor.5:19:“GodwasinChrist,reconciling”(namely,whenChristlivedanddiedonearth)“theworlduntoHimself.”…ThemessageofthisfinishedreconciliationisbroughttousbytheGospel(“theWordofReconciliation,”2Cor.5:19),andthusthesubjectivereconciliationtakesplaceonlybyfaith(solafide).Inotherwords:only for this reason does faith reconcile us with God (subjectively) thatreconciliationhasalreadybeeneffected throughChrist’s satisfactionand isproclaimedandprofferedtousintheGospel.“BereconciledtoGod”(2Cor.5:20)—believeandaccepttheobjectivereconciliationprocuredbyChristandnowofferedtoyou.128

OnRomans4:25:Christ'sresurrectionistheactualabsolutionfromsins:Becauseoftheactualabsolutionfromsins.JustasGodpunishedoursinsinChrist,whichwereplacedandimputedonhimasourBondsman,soalsobytheveryactofraisinghimfromthedead,GodabsolvedChristofoursins,whichwereimputedtohim.Soforthatreason,GodalsoabsolvedusinChrist.129

Now, then, if the Father raised Christ from the dead, He, by this gloriousresurrectionact,declaredthatthesinsofthewholeworldarefullyexpiated,oratonedfor,andthatallmankindisnowregardedasrighteousbeforeHisdivinetribunal.Thisgraciousreconciliationandjustificationisclearlytaught

________________________________________________________________________________________________127Cf.alsoon2Corinthians5:19“Theobjectofreconciliation…“and“Howeverthepromiseoffreedom…”128Pieper,CD,II,347‐348,349;cf.alsoBecker,“OJ,”7andBecker,“UJ,”4.129Cf.alsoonRomans5:18“ThereforetheδικαίωμαofChrist…”

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inRom.4:25:“Whowasdeliveredforouroffensesandwasraisedagainforourjustification.”ThetermδικαίωσιςheremeanstheactofdivinejustificationexecutedthroughGod’sactofraisingChristfromthedead,andit isforthisreasoncalledtheobjectivejustificationofallmankind.130

SoliDeoGloria

OntheanniversaryofthedeathofAbrahamCalov(1686)andthebirthofAdolfHoenecke(1835)

S.K.P.

Khàwpjai(“Thankyou”)toPr.JoeFricke,JohnMeyer,andBrianSchmidtforpreviewing,proofreading,andimprovingthispaper.Anyremainingmistakes,typos,anderrorsaremyownfault.

________________________________________________________________________________________________130Pieper,CD,II,321;cf.alsoBecker,“UJ,”5.

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Excursus 

Someonemightask, “Whydo theConfessionsnot talkaboutobjective justification? Iftheydidnottalkaboutit,itmustbebecauseitisnotateachingofScripture.”Besidesthatbeinganargumentfromsilence(althoughnotreallyasthefollowingquotationswillshow),itisalsoastrawmanargument,puttingupafalseassumptionandthenknockingitdown.Itisalsopetitioprincipii“beggingthequestion”assumingsomethingtobetrueforthesakeofargument,whichcannotbeassumedtobetruebecausethereisnoproofforit.Hoeneckemakesagoodpointonthisquestion,“Ourdogmaticiansdonottreatobjectivejustificationespecially but only incidentally.” 131 Korthals has this to say about this above line ofargumentation:

[TherealityofChrist’sworkaccomplishedforthewholeworld]wasagivenfactasfarasCatholicsandLutheranswereconcerned.TheprimarypointofcontentionbetweenthesetwogroupswasinhowtheworkofChristfortheworldwasbroughttobearontheindividualsinner.…

It doesn’t surprise us, then, that when the Lutheran Confessions treatjustification the points of dispute center largely on questions about howjustification or the remission of sins are delivered to and obtained by thesinner.ThereforemostofthestatementsintheLutheranConfessionsandinthewritingsofLutherantheologiansduringtheAgeofOrthodoxydealwiththepersonaljustificationofanindividual.

ThosewhodenyobjectivejustificationtrytomakethecasethatthedoctrineisnotfoundintheLutheranConfessions.Thisisnotthecase.Whiletheterm“objectivejustification”doesnotappearintheConfessionsandwhileobjectivejustification doesn’t receive nearly the same amount of attention as thedoctrine of justification through faith, the doctrine is taught implicitlythroughout,andinsomecasesexplicitly.132

As towhyonedoesnot find the term “universal justification” in thepost‐FormulaofConcordcentury,Korthalsaddsthis,“Thefirstappearanceoftheterm‘universaljustification’isapparentlyfoundintheworkofSamuelHuberinthelate1500’s.IronicallyhisuseofthetermwasrejectedbyorthodoxLutheransbecauseofdifficultiesconnectedtothedefinitionheattachedtoit.”133QuotingfromsomeofthediscussionatthefirstmeetingoftheSynodicalConference(1872),Curiareports:

________________________________________________________________________________________________131Hoenecke,ELD,III,338.OnecanseethatintheseselectionsfromCalov.132JamesKorthals,“Universal/ObjectiveJustification:AnHistoricalPerspective”(paperdeliveredattheKettle

MorainePastoralConferenceoftheSoutheasternWisconsinDistrict,Trinity,WestMequon,WI,January15,2013),5‐6.

133Korthals, 3. There is a footnote that states “C.F.W.Walther’s edition of Baier’sCompendiumTheologiaePositivae(St.Louis:ConcordiaPublishingHouse,1879)citestherejectionbyorthodoxfacultiesofHuber’scontention that justificationwas ‘universal’ and that Christ’s redemption had properly speaking and inactual factbeenconferredonallmen(III,V,286‐287.)TherejectionofHuber’s language,however,wasgenerallyunderstoodtobeduetohisothererrors,principallyabouttheelectionofgrace.”

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Thisdoctrine[universaljustification]ispositivelytaught[in]Rom5:18,anditisthereforenotonlyaBiblicaldoctrine,butalsoaBiblicalexpressionthatthejustificationoflifecameuponallmen.NonebutaCalvinisticexpositioncouldexplain this passage in such [a] manner as to restrict this universaljustificationtotheelect.ThereforeolderorthodoxtheologiansofourChurchalsospeakof theuniversal justificationacquiredandextended toall. (Herefollowsthequotationspreviouslycitedinthispaper.ItisinterestingtonotewhySchmidtbelievesmoretheologiansofthepastdidnotusetheterminologyofa“universaljustification.”Hesaysthat,“Ouroldertheologianswouldhaveemployedthetermmorefrequently,(sincetheybelievedandtaughtthething),ifHuber(SamuelHuber,1547‐1622)hadnotcoupleduniversaljustificationwith a universal election…Nevertheless no small number of undoubtedlysoundtheologiansspeakofgeneraljustificationorabsolution.”)134

KorthalsalsoshedsmorelightontheConfessionsandobjectivejustificationbyquotingfromMarquart’stranslationwork,Justification–ObjectiveandSubjective:ATranslation.Inthisbook,therearealsodiscussionsfromthatsamefirstmeetingoftheSynodicalConference(1872):

ButnowthatGodhasthroughtheraisingofHisSonsignedtheletterofpardonforthesinners,andsealeditwithHisdivineseal,wecanconfidentlypreach:theworldisjustified,theworldisreconciledwithGod,whichlatterexpressiontoowouldbeimpermissibleiftheformerwerenottrue.Ourolddogmaticianstoowouldthemselveshaveusedtheexpressionmore‐sincetheybelievedandtaughtthesubstance‐hadnotHubershortlybeforeGerhard'stimetaughtthatGodhadnotonlyjustifiedallmenalready,buthadalsoelectedthemtoeternallife. In order to avoid the appearance of agreement with this erroneousdoctrine,theyusedtheexpressiononlyrarely.Alreadyintheyear1593theWuerttemberg theologians (Heerbrand, Gerlach, Hafenreffer, Osiander,Bidembach,andothers)concededtoHuberwithreferencetothedoctrineofjustificationthatheseemedtodeviatefromtheminit“inphrasitamenmagisacloquendimodo,quamreipso,”thatis,“morehoweverintheexpressionandinthemannerofspeakingthaninthesubstanceitself”(Loescher'sUnschuldigeNachrichten, 1730, p. 567). The Wittenberg theologians (Gesner, Leyser,Hunnius,andothers)didnotwantto tolerateHuber'sexpression:“Christuscontulitproprieredemptionemtotigenerihumane”thatis,“Christimpartedtheredemptiontotheentirehumanraceinthepropersense,”becausetheactualimparting,“asitistakeninthetheologicalschools,”referstotheappropriation(seeWittenbergConsiliaI,642ff).135

Sofromthesequotations,theissuewiththatterminthelate16thand17thcenturieswasnotthetermitself,butthedefinitionthatHuberattachedtotheterm.Hewantedtoteacha________________________________________________________________________________________________134 Rick Curia, “The Significant History of the Doctrine of Objective or Universal Justification Among the

ChurchesoftheFormerEvangelicalLutheranSynodicalConferenceofNorthAmerica”(CaliforniaPastoralConference,Alpine,CA,January24‐25,1983),42.

135Korthals,11‐12.Theuseoftheword“actual”mayshedsomemorelightastohowCalovunderstandsitin“actualjustification”and“actualabsolutionofsins.”

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universalelectionunderthetermuniversaljustification.Korthalsaddsthisthenabouthowthisissuestillaffectsustoday:

As a result of Huber’s definition and its rejection, opponents of theuniversal/objective justification say it is a contrived doctrine whoseterminologygrewoutofPietism.Inthisdayofinternetblogs,therehasbeenalotofdigitalinkspilledinobjectiontothisterm.MuchofthatrejectioncomesfromafailuretounderstandthatitwasthepollutionofHuber’sdefinitionandnotthetermitselfthatledorthodoxfathersinthePost‐Reformationtoinitiallyrejectit.136

Thereforetoshowthatthedoctrineofobjective/universaljustificationwastaughtinthe16thcentury,Iselectedafewclearstatements.LutherwritesontheauthorityoftheKeys(1530):

Evenhewhodoesnotbelievethatheisfreeandhissinsforgivenshallalsolearn,induetime,howassuredlyhissinswereforgiven,eventhoughhedidnotbelieveit.St.PaulsaysinRom.3[:3]:“TheirfaithlessnessnullifiesthefaithfulnessofGod.” We are not talking here either about people’s belief or disbeliefregardingtheefficacyofthekeys.Werealizethatfewbelieve.Wearespeakingofwhatthekeysaccomplishandgive.Hewhodoesnotacceptwhatthekeysgivereceives,ofcourse,nothing.Butthisisnotthekey'sfault.Manydonotbelieve the gospel, but this does not mean that the gospel is not true oreffective.Akinggivesyouacastle.Ifyoudonotacceptit,then,itisnottheking’sfault,norisheguiltyofalie.Butyouhavedeceivedyourselfandthefaultisyours.Thekingcertainlygaveit.137

TheApologyhas:

Thelawwasshowntobeharmfulsinceallaremadesinners,butwhentheLordJesuscame,heforgavethesin foreveryone,whichnoonecouldavoid,andheblottedoutthebillofindictmentthatstoodagainstusbythepouringoutofhisblood [Col.2:14].This iswhatPaulsays [Rom.5:20], ‘thesinaboundedthroughthelaw;butgracesuperaboundedthroughJesus.’Foraftertheentireworldwasplacedinsubjection,hetookawaythesinoftheentireworld,justasJohntestified,saying[John1:29],‘BeholdtheLambofGod,behold,theonewhotakesawaythesinoftheworld.’138

LutherwritesintheSmalcaldArticles:

Hereisthefirstandchiefarticle:ThatJesusChrist,ourGodandLord,“washandedovertodeathforourtrespassesandwasraisedforourjustification”Rom4[:25];andhealoneis“theLambofGod,whotakesawaythesinofthe

________________________________________________________________________________________________136Korthals,3.137MartinLuther,HelmutLehmaned.,Luther'sWorks:Volume40:ChurchandMinistryII, (Philadelphia,PA:

MuhlenbergPress,1958),366‐367.Cf.also376.Emphasisismine.138Apology,Article IV,103.RobertKolbandTimothyWengerted.,TheBookofConcord, (Minneapolis,MN:

FortressPress,2000).Cf.alsoArticleXII,61,62,94.Emphasisismine.

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world”(John1[:29]);and“theLordhaslaidonhimtheiniquityofusall”(Isa.53[:6]); furthermore, “Allhavesinned,”and“theyarenowjustifiedwithoutmeritbyhis grace, through the redemption that is inChrist Jesus…byhisblood”(Rom.3:23‐25]).139

TheFormulaofConcordstates:

Third,ScripturesaysthisnotonlyingeneralregardingthepersonoftheSonofManbutrefersspecificallytotheassumedhumannature.1John1[:7],“thebloodofChristcleansesusfromallsin,”refersnotonlytothemeritachievedonthecrossonceforall.Rather,Johnstatesinthisveryplacethatintheworkoractionofjustification,notonlythedivinenatureinChristbutalsohisbloodpermodumefficaciae [inan efficaciousmanner] (that is, really) cleansesusfromallsin.Thus,accordingtoJohn6[:48‐58]thefleshofChristisafoodthatgiveslife.OnthisbasistheCouncilofEphesusalsoconcludedthatthefleshofChristhasthepowertogivelife.Concerningthisarticle,manyotherglorioustestimoniesfromtheancient,orthodoxchurcharecitedelsewhere.140

TheFormulaofConcordalsostates,“ThatthehumanracehasbeentrulyredeemedandreconciledwithGodthroughChrist,whohasmeritedwithhisinnocentobedience,suffering,anddeathboththerighteousnessthatavailsbeforeGod[Rom1:17;3:21‐26;2Cor5:21]andeternallife.”141

Tofinishthisexcursus,Schalleraddsthishelpfulbitofinformationaboutwheretofindobjectivejustificationinthewritingsofolderdogmaticians:

Only one inference Iwould not like to leave unstated, that the doctrine ofjustification really belongs to the Second Article. Through our Catechismexpositionswehavebeenspoiled,tothepointthatwedonotreallyfindthisdoctrineexpresseduntiltheThirdArticleasaworkoftheHolyGhost,andthusconsideritasbelongingnotsomuchtosoteriology,asrathertopneumatology.According to our passage, [2Corinthians 5:18‐21] towhich for the sake ofbrevitywearehereconfiningourselves,thisisamistakeinunderstandingandarrangingthethoughtsexpressedinthegospel.JustificationandforgivenessofsinswerenotonlymadepossibleafterthereconciliationofGodthroughChrist'svicariousatonementhadbeenaccomplished,butactuallybecameareality inChrist whose resurrection as far as we are concerned was equally assubstitutionaryasHispassion.Theforgivenessofsinsassuchdoesnotdependon the subsequent activity of the Holy Spirit; the appropriation of theaccomplishedsalvationonthepartoftheindividualisratherascribedtoHim.

FromthisstandpointaloneLuther'sexplanationofthetwoArticlesbecomesperspicuousandissafeguardedagainstthechargeofrepetition.HehastheChristianconfessintheSecondArticle:Christ ismyLord,…fromallsins…When?WhenIcametofaith?Noneofthis,butas[a]lostandcondemnedsinner

________________________________________________________________________________________________139SmalcaldArticlesI(II,1‐3).140FormulaofConcord,SolidDeclaration,ArticleVIII,59.Cf.alsoArticleIII,57.Emphasisismine.141FormulaofConcord,SolidDeclaration,ArticleXI,15.Cf.alsoArticleXI,28.Emphasisismine.

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Heredeemedmefrommysins.LutherobviouslywantstosaythatfaithinChristembracestheexistingfinishedforgivenessofsinsintendedfortheindividualandthusacknowledgesChristashisLord. In theThirdArticleheagaincomes tospeakoftheforgivenessofsins.Here,however,hedoesnot,asintheSecondArticle, emphasize the purchasing and winning but the imparting: In thisChristian Church (note with emphasis: and nowhere else) the Holy Ghostforgives(throughthegospel,thusthroughtheministryofreconciliation!)meandallbelieversdailyandrichlyallsins.HerethenthebelieveristoconfessthatthroughthepoweroftheHolySpiritinthegospel,justificationismerelymade his own certain, conscious possession. Whoever teaches otherwiseimmediately comes close to the synergistic doctrinal presentation that ourfaithistheconditionofourpersonaljustification.142

CommentingontheSchallerquote,Curiaadds:

WhatSchallersayshereaboutthedogmatical[sic]presentationofjustificationissotrue!Intheolder(andnotsoold)dogmaticians,don'tnecessarilyexpecttofindtheconceptofobjectivejustificationunder“justification.”Generallytheonly facet of justification you’ll find there is our subjective or personaljustification.Iftheytreattheconceptofobjectivejustificationatall,lookforitwheretheresurrectionofChrististreated,orhisofficeofHighPriest.143

________________________________________________________________________________________________142Schaller,476.Emphasisismine.143Curia,75.

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Quotations  from  the  Church  Fathers  pertaining  to  Objective Justification from Calov’s Biblia Illustrata 

Translatedby

SouksamayPhetsanghane

(N.B. These quotations are originally at the end of Calov’s comments onRomans5:19.)

JustinMartyr:144inhisExpositionoftheTrueFaith:Indeedbyhissin,Adamsubjectedthehumanracetodeathandmadeallofnatureresponsibleforadebt.SincetheSonisGodandman,heremovedandabsolvedAdam'stransgressionandtheFall.Soashewas man, he lived his life blamelessly without sin.145 Then he subjected himselfwillinglytodeathἀφανίζων“tocover”theFallthroughtheperfectlifethatwasneeded(sothattheFallisnotseen)andalsothroughhisdeathtoremovethedebtthatwasowed.

JustinMartyr:146inhislettertoDiognetus:WhatcancoveroursinsexceptChrist'srighteousness! Who is able to turn us sinners and impious people into righteouspeopleexceptGod'sSonalone!Sweetexchange!Unsearchableundertaking!Blessingsbeyondeveryexpectation!Certainlyonerighteouspersoncoversthesinsofmany.Likewisetherighteousnessofonemakesitsothatmanyunrighteouspeoplebecomerighteouspeople.

Irenaeus: 147 in Against Heresies, Book 5, chapter 16: For to destroy what firsthappenedonatree,(thedisobedienceofmankind)Christhadtobecomeobedienttodeath,evendeathonacross–thedeaththathappenedonatree–tocorrectthatdisobedience…IndeedinthefirstAdam,wesinnedbynotfollowingGod'scommand;inthesecondAdam,wearereconciledbybeingmadeobedienttodeath.

Irenaeus:inchapter15ofOntheGivingofChrist'sRighteousness:148Christgaveushisrighteousness,whichmakesourlifeandobedienceeasier.

Ambrose:inhisCommentaryon2Corinthians,onchapter4:14:149JustasinAdam,allpeoplehavedied;soalsoinChrist,allpeoplehavebeenmadealive.ForAdamisthe

________________________________________________________________________________________________144JustinMartyr(100‐165)wasaChristianApologist.ThisworksurvivesinacollectionofotherJustinMartyr

works,butheisnotconsideredtheauthor.RatherTheodoretofCyrus(c.393‐c.457)isconsideredtheauthorofExpositiorectaefidei.

145Cumsinecrimineinnocentervitamegit. Καὶ ᾗ μὲν ἄνθρωπος, ἀμέμπτως πολιτεύεται.146Theusualtitleofthislettertodayis“TheEpistleofMathetestoDiogentus.”MathetesisGreekfor“disciple.”

DiogentuswasthetutortoMarcusAurelius.Thislettersurvivesinonemanuscriptfromthe13thcentury,acollectionofwritingsincludingsomeworksofJustinMartyr.Theactualauthorisdisputed.

147Irenaeus (c.130‐202)was bishop in Gaul and a Christian apologist. Eusebius of Caesarea (EcclesiasticalHistory,Bookfive,chapterfive)sayshewasadiscipleofPolycarp,whowasadiscipleofJohntheapostle.

148Unabletoverifythiswork.149Theunknownauthor,Ambrosiaster,notAmbrose.

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image of death because of his sin, but Christ is the image of life because ofrighteousness.

CyrilofAlexandria:150ThirdTreatiseontheRightFaith,AddressedtotheEmpress:ItdoesnotmakesensethatwewouldinheritthepunishmentofthefirstAdam,whencorruptionenteredthroughdisobedience.HowmuchmoresenselessthatwewouldshareintherighteousnessofthesecondAdam,whomadeusaliveagainthroughhissurpassing obedience. Therefore when Scripture says, “Many aremade righteousthroughtheobedienceoftheone,”wedonotsaythatsimplyanyone,whoissimilartous,wasmadesinbutthattheSonbecameincarnateandwasobedienttotheFatherforoursake.

Cyril of Alexandria: Book 11 of hisCommentaryon theGospelof John, on chapter10:18‐19: Justasbythetransgressionof the firstman,(the founderofourhumanrace)weweredeliveredovertodeath,asifweheardwithAdam,“Dustyouareandto dust youwill return;”151in the very sameway through Christ's obedience andrighteousness,becausehesubjectedhimselftothelaw,(althoughheistheauthorofthelaw)Itestifythatblessingandvivification(whichhappensthroughtheHolySpiritforeternallife)extendedtoourhumannature.

CyrilofAlexandria:Book12ofhisCommentaryontheGospelofJohn,onchapter19:1‐3:JustascondemnationcameoverallpeoplethroughthefirstAdam,soalsothroughoneman,theblessingofChrist'sjustificationcomesoverallpeople.Paultestifiestothiswhenhesays,“Forjustasthroughthesinofone,allpeopleareincondemnation,soalsothroughtherighteousnessofone, thefreegiftcameoverallpeopleforthejustification of life.” Therefore we became diseased through the first Adam'sdisobedienceandcurse,howeverwebecamerichthroughthesecondAdam,throughhisobedienceandblessing.FortheonewhowastheauthorofthelawasGod,keptthecommandsofthelawasman.

Athanasius: 152 On the Incarnation of the Word: It is impossible for purity andinnocencetobeseeninnatureunlessGodisbelievedtohavecomeintheflesh.Hebroughthissinlessrighteousnessintotheworldsothatwewouldbecomesharersinthatrighteousness,wewouldlive,andwewouldbesaved.Forthepassage,there“isnooneintheworldwhoisrighteous,whodoesgoodanddoesnotsin”153appliestoallpeopleingeneral.WhenChristdescendedfromheaven,itwastogivehisspotlessrighteousness. This same Jesus (unlike those, who brought our human race intodamnationwhentheydisobeyed)asaservanttookupthefirstfruitsofournature.ItisnecessaryandextremelynecessarytobelievethatHolyScripturerevealsthefirst

________________________________________________________________________________________________150CyrilofAlexandria(c.376‐444)waspopeofAlexandria(414‐444)andwasinstrumentalagainstNestorius

attheCouncilofEphesus431. CyrilwrotethreetreatisesOntheRightFaithagainstNestorius.ThefirstwasaddressedtoEmperorTheodosiusII;thesecondtoTheodosius'youngersisters,MarinaandArcadia;thethirdtotheEmpressEudociaandTheodosius'eldestsister,Pulcheria.

151Genesis3:19.152Athansius(ca.293‐373)wasastrongopponentofArianismandwasexiledfivetimesfor it.“Athanasius

againsttheworld”bestsumsuphisworkagainstArianism. 153Ecclesiastes7:20.

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fruitsofourhumanrace;praisestheuniqueloveforthehumanraceoftheonewhotookupthehumannature;marvelsatthemiracleofthegreataccomplishmentandexecution;doesnotfearthecurseofthelaw;(forChristfreedusfromthecurseofthelaw) and ascribes, λογίζεθαι “imputes” to all people the fulfillment of the lawaccomplishedbythefirstfruits(byChrist).

GregoryofNyssa:154HomiliesontheSongofSongs,homilytwo:Sincethefilthinessofmysinsweretransferredtohim,Christcommunicatedhispuritytome.Hemademeasharerinthebeautythatisinthatpurity.

St.Augustine:TractatesonJohn,tractate3,onJohn1:15‐18,paragraph12:Allpeople,whoareofAdamaresinnerswithsin;allpeople,whoarejustifiedthroughChrist,arerighteousnotinthemselves,butinChrist.Forinthemselves,ifyouwouldask,theybelongtoAdam;inChrist,ifyouwouldask,theybelongtohim.

St.Augustine:Sermonson2Corinthians,sermon6,onchapter5:21:GodtheFathermadehimJesusChrist(whodidnotknowsin)sinforoursakesothatwewouldbetherighteousnessofGodinChrist.Noticetwothings:therighteousnessofGod,notours;inhim,notinus.

St.Augustine:EnchiridiononFaith,Hope,andLoveinhiswordstoLaurentius,chapter13:Thereforehehimselfwassinsothatwewouldberighteousness–notourown,butGod'srighteousness;notinourselves,butinhim.Justashehimselfwassin–nothisown,butours;rootednotinhimself,butinus.

St.Augustine: inhisExpositionofPsalms, onchapter31:1: “Inyour righteousness,rescuemeanddeliverme.”Sinceyoudidnotfindinmemyrighteousness,rescuemeinyourrighteousness i.e.yourrighteousnessrescuesmebecause it justifiesme; itmakestherighteousfromtheunrighteous;itmakesthejustfromtheunjust.

St.Augustine:LettertoBoniface:155FromAdamwehavecontractedguilt,becausewewerepresentinAdamwhenhesinned.

Chrysostom:HomiliesonRomans,homily10,onchapter5:13:Forthisreason,ateveryturntheapostlePaulkeepstothe”one.”Heiscontinuallyputtingitbeforeus,whenhesays,”Asbyonemansinenteredintotheworld,”156and”Ifthroughthesinofone,manydied,”157and“Thegiftisnotlikethetrespass,fordeathenteredthroughtheone,whosinned,”158and“The judgmenttocondemnationwasby thesinof theone,”159andagain,”Foras through thedisobedienceof theoneman, themanyweremadesinners.”160SotheapostlePauldoesnotletgoofthe“one”sothatwhentheJewsaystoyou,“Howcantheworldbesavedbytheobedienceofthisoneperson,Christ?”You

________________________________________________________________________________________________154GregoriusNyssenusorGregoryofNyssa(c.335‐c.394)wasonethethreeGreatCappadocianswithBasilof

Caesarea,hisolderbrother,andGregoryofNazianzus. 155Thislettercouldbeletter98,185,189,or220.AllareaddressedtoBoniface.156Romans5:12.157Romans5:15158Romans5:15.159Romans5:16.160Romans5:19.

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areabletosaytohim,“Howcouldtheworldbecondemnedbythedisobedienceofthisoneperson,Adam?”

LeotheGreat:161Letter189,toJuvenal:SothatChristwouldrestorelifetoall,hetookup the causeof all. To free all people, he alsonullified thepowerof theolddebt,becausehealoneofallpeopledidnotoweit.Thereforejustasthroughtheguiltoftheone,allpeopleweremadesinners;soalsothroughtherighteousnessoftheone,allpeople become innocent. Therefore he, who took up the human nature, givesrighteousnesstohumans.

Anselm:162OnRomans, on chapter5:Through theone's righteousness that comesoverall thechosenpeople, ithashappened for justificationso that theywouldbejustifiedbysharinginChrist'srighteousness.163

Bernard:Letter190,toPopeInnocent:164Itisamanwhoisindebt.Itisamanwhofrees.FortheapostlePaulsays,“Ifonehasdiedforallpeople,thereforeallpeopledied.”Thereforethesatisfactionofoneisclearlyimputedtoall,justasthatonecarriedthesinsofall.

Bernard:Letter190,toPopeInnocent:Whatcanthey,whoareservantstosinandprisonerstothedevil,dobythemselvestorestoretherighteousnessonceitislost?Forthatreasontherighteousnessofanotherisgiventothose,whohavelosttheirown.

Bernard:InPraiseoftheNewKnighthood,theKnightsTemplar,chapter11:DeathisputtoflightinChrist'sdeath,andChrist'srighteousnessis imputed tous.Likewiseonesinned,andallpeoplewerebound to it.Will the innocence of theoneonlyberestoredtoone?Thesinofonebroughtdeathtoallpeople,willtherighteousnessofonerestorelifetoone?DoesGod'sjusticewanttocondemnmorethanrestore?OrisAdamstrongerinevilthanChristingood?WillAdam'ssinbeimputedtomeandwillChrist'srighteousnessnotapplytome?…

 

________________________________________________________________________________________________161LeotheGreat(c.400‐c.461)waspopefrom440‐461.162AnsellusorAnselmofLaon(d.1117)wasaFrenchtheologian.HisgreatestworkisGlossaordinaria“The

OrdinaryGloss.”HeandhisstudentsbuiltuponandaddedtoacollectionofglossesfromtheChurchFathersandplacedthemonthesidesoftheVulgate.Anselmaddedtheglossainterlinearis,“interlineargloss,”whichwaswrittenabovethetextoftheVulgate.ThisbecamethestandardeditionoftheBibleinWesternEuropewell into the 1600's. A digital copy is at: lollardsociety.org/?page_id=409. A translation of the Glossaordinaria on Romans by Michael Scott Woodward (2011) is at:wmich.edu/medieval/mip/books/teams/commentary.html

ThiscouldalsobeAnselmofCanterbury(c.1033‐1109).HismostfamousworkisCurDeusHomo.ThesetwoAnselm'sappeartohavebeenconfusedoverthecenturies.AnselmofLaon'scommentarieshavebeenascribedtoAnselmofCanterbury.

163Per unius justitiam venientem in omnes homines electos, itum est in justificationem, ut PARTICIPATIONEJUSTITIAEChristijustificentur.Thisappearstobeanexpansion/commentaryontheVulgatetextofRomans5:18b:Peruniusiustitiaminomneshominesiniustificationemvitae.

164Unabletoverifythiswork.

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WisconsinLutheranSeminaryDogmaticsNotes:VolumeIandVolumeII.