Here God enlarges upon his favors, since he had given his law to the Israelites, as if he would prescribe to them a certain rule of living. If they had only been brought out of Egypt, that would have been an inestimable benefit: but God was much more generous, since he deigned to rule them familiarly with his doctrine, lest they should wander to one side or the other; and in this way he testified that he would be their God. He adds a promise: for God might precisely enjoin what he wished on the people of his choice; but he spontaneously adopts the method of indulgence by promising them life. Now, then, we understand why this promise is mentioned; for God might simply command anything, and say, this pleases me, and use but a monosyllable, after the manner of kings issuing a command. Since, then, God not only exacted of the Israelites what he might justly require, but, by annexing a promise, enticed them gently to the pursuit of obedience, this was certainly a mark of his fatherly indulgence. Hence he now exaggerates the people's ingratitude by this circumstances, that neither by commands nor by kindness could he induce these obstinate and perverse dispositions to bend to the yoke. I gave them, therefore, my statutes and my laws; and afterwards, which if a man do, he shall live in them. He thus briefly reminds them, that it was not his fault if the Israelites were not in any sense happy; for when he stipulated with them for the observance of his law, he bound them in turn to himself, that they should want nothing which contributed to a good and happy life; for in the name of life solid happiness is comprehended. Yet it is here asked how the Prophet testifies that men should live by the works of the law, when the law, on the testimony of Paul, can only bring us death. (Romans 4:15; Deuteronomy 30:15.) He took this testimony from Moses, and we shall see immediately that he cites it in a different sense. Moses there pronounces that the life of man rests on the observance of the law; that is, -- life was surely to be expected through satisfying the law. Some think this absurd, and so restrict what is said to the present life, taking he shall live in them politically or civilly: but this is a cold and trifling comment. The reasoning which influenced them is readily answered: they object, that we owe all things to God; that we ourselves and our possessions are all his by the right of possession; so that if we keep the law a hundred times over, still we are not, worthy of such a reward. But the solution is at hand, that we deserve nothing, but God graciously binds himself to us by this promise, as I have already touched upon. And from this passage it is easy to infer that works are of no value before God, and are not estimated for their intrinsic value, so to speak, but only by agreement. Since, then, it pleased God to descend so far as to promise life to men if they kept his law, they ought to accept this offer as springing from his liberality. There is no absurdity, then, if men do live, that is, if they deserve eternal life according to agreement. But if any one keeps the law, it will follow that he has no need of the grace of Christ. For of what advantage is Christ to us unless we recover life in him? but if this is placed in ourselves, the remedy must not be thought anywhere but in ourselves. Every one, then, may be his own savior if life is placed the observance of the law. But Paul solves this difficulty for us when he determines for us a twofold righteousness of the law and of faith. (Romans 10:5, 6.) He says that this righteousness is of the law when we keep God's precepts. Now, since we are far distant from such obedience, nay, the very faculty of keeping the law is altogether defective in us: hence it follows that we must fly to the righteousness of faith. For he defines the righteousness of faith, if we believe Christ to be dead, and to be risen again for our justification. We see, therefore, although God promised salvation to his ancient people, if they only kept the law, yet that promise was useless, since no one could satisfy the law and perform God's commands. Here another question arises. For if this promise does not take effect, God vainly reckons that as a benefit to the Israelites which we see was offered them in vain: hence no utility or fruit would arise from it. But some one may say that the imagination was fallacious, when God promised life, and now by his Prophet blames the Israelites for despising such a benefit. But the reply is easy: although men are not endued with the power of obeying the law, yet they ought not on that account to depart from the goodness of God; for men's declension by no means hinders them from estimating the value of so liberal a promise: God is treating with men: he might then, as I have said, imperiously demand whatever he pleased, and exact it with the utmost rigor; but he treats according to an agreement, and so there is a mutual obligation between himself and the people. No one will surely deny that God here exhibits a specimen of his mercy when he deigns thus familiarly to make a covenant with men. "Ah! but this is all in vain: God's promise is of no effect, because no one is able to keep the law." I confess it: but man's declension cannot, as I have said, abolish the glory of God's goodness, since that always remains fixed, and God still acts liberally in being willing thus to enter into covenant with His people. We must then consider the subject simply, and by itself: man's declension is accidental. God then put forth a remarkable proof of His goodness, in promising life to all who kept His law: and this will remain perfect and entire. It now follows --

The "statutes" were given on Mount Sinai, and repeated by Moses before his death (Exodus 20:1 ff; Deuteronomy 4:8).
In them - Or, through them: and in Ezekiel 20:13.

I gave them my statutes - I showed them what they should do in order to be safe, comfortable, wise, and happy; and what they should avoid in order to be uninjured in body, mind, and possessions. Had they attended to these things, they should have lived by them. They would have been holy, healthy, and happy.

And I gave them my statutes,.... The precepts of his law, the law on Mount Sinai, of which there were not the like among other nations; nor were they given unto them, but were a special gift unto Israel, and greatly to be valued, Deuteronomy 4:8;
and showed them judgments: the nature, use, and excellency of the the necessity and advantage of observing them: the same as before, called "statutes", because appointed, fixed, and certain, being of inviolable and lasting obligation; and "judgments", being according to strict justice and equity: these, though they were originally written on man's heart, yet so obliterated by sin that there was need not only of their being afresh written and published, but of their being taught and made known; or of pointing out the use of them, and obligation to them:
which if a man do, he shall live in them; or "by them" (g); in the land of Canaan, enjoying all the blessings of a long and happy life: reference seems to be had to Leviticus 18:5. The Targum adds,
"in eternal life;''
but eternal life is not to be obtained by the works of the law, since no man can perfectly obey or fulfil it, but is the pure gift of the grace of God.
(g) "per ea", Junius & Tremellius, Polanus, Piscator; "propter ea", Pagninus.

which if a man do, he shall . . . five in them--not "by them," as though they could justify a man, seeing that man cannot render the faultless obedience required (Leviticus 18:5; Galatians 3:12). "By them" is the expression indeed in Romans 10:5; but there the design is to show that, if man could obey all God's laws, he would be justified "by them" (Galatians 3:21); but he cannot; he therefore needs to have justification by "the Lord our righteousness" (Jeremiah 23:6); then, having thus received life, he "lives," that is, maintains, enjoys, and exercises this life only in so far as he walks "in" the laws of God. So Deuteronomy 30:15-16. The Israelites, as a nation, had life already freely given to them by God's covenant of promise; the laws of God were designed to be the means of the outward expression of their spiritual life. As the natural life has its healthy manifestation in the full exercise of its powers, so their spiritual being as a nation was to be developed in vigor, or else decay, according as they did, or did not, walk in God's laws.