Romans 1:17

Romans 1:16-17 16. For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. 16. Non enim pudet me Evangelii Christi, quandoquidem potentia est Dei, in salutem omni credenti, Iud?oprimum, deinde Gr?co. 17. For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith. 17. Nam justitia Dei in eo revelatur ex fide in fidem, sicut scriptum est, Justus ex fide sua vivet. 16. I am not indeed ashamed, etc. This is an anticipation of an objection; for he declares beforehand, that he cared not for the taunts of the ungodly; and he thus provides a way for himself, by which he proceeds to pronounce an eulogy on the value of the gospel, that it might not appear contemptible to the Romans. He indeed intimates that it was contemptible in the eyes of the world; and he does this by saying, that he was not ashamed of it. And thus he prepares them for bearing the reproach of the cross of Christ, lest they should esteem the gospel of less value by finding it exposed to the scoffs and reproaches of the ungodly; and, on the other hand, he shows how valuable it was to the faithful. If, in the first place, the power of God ought to be extolled by us, that power shines forth in the gospel; if, again, the goodness of God deserves to be sought and loved by us, the gospel is a display of his goodness. It ought then to be reverenced and honored, since veneration is due to God's power; and as it avails to our salvation, it ought to be loved by us. But observe how much Paul ascribes to the ministry of the word, when he testifies that God thereby puts forth his power to save; for he speaks not here of any secret revelation, but of vocal preaching. It hence follows, that those as it were willfully despise the power of God, and drive away from them his delivering hand, who withdraw themselves from the hearing of the word. At the same time, as he works not effectually in all, but only where the Spirit, the inward Teacher, illuminates the heart, he subjoins, To every one who believeth. The gospel is indeed offered to all for their salvation, but the power of it appears not everywhere: and that it is the savor of death to the ungodly, does not proceed from what it is, but from their own wickedness. By setting forth but one Salvation he cuts off every other trust. When men withdraw themselves from this one salvation, they find in the gospel a sure proof of their own ruin. Since then the gospel invites all to partake of salvation without any difference, it is rightly called the doctrine of salvation: for Christ is there offered, whose peculiar office is to save that which was lost; and those who refuse to be saved by him, shall find him a Judge. But everywhere in Scripture the word salvation is simply set in opposition to the word destruction: and hence we must observe, when it is mentioned, what the subject of the discourse is. Since then the gospel delivers from ruin and the curse of endless death, its salvation is eternal life. [38] First to the Jew and then to the Greek. Under the word Greek, he includes all the Gentiles, as it is evident from the comparison that is made; for the two clauses comprehend all mankind. And it is probable that he chose especially this nation to designate other nations, because, in the first place, it was admitted, next to the Jews, into a participation of the gospel covenant; and, secondly, because the Greeks, on account of their vicinity, and the celebrity of their language, were more known to the Jews. It is then a mode of speaking, a part being taken for the whole, by which he connects the Gentiles universally with the Jews, as participators of the gospel: nor does he thrust the Jews from their own eminence and dignity, since they were the first partakers of God's promise and calling. He then reserves for them their prerogative; but he immediately joins the Gentiles, though in the second place, as being partakers with them. 17. For [39] the righteousness of God, etc. This is an explanation and a confirmation of the preceding clause -- that the gospel is the power of God unto salvation. For if we seek salvation, that is, life with God, righteousness must be first sought, by which being reconciled to him, we may, through him being propitious to us, obtain that life which consists only in his favor; for, in order to be loved by God, we must first become righteous, since he regards unrighteousness with hatred. He therefore intimates, that we cannot obtain salvation otherwise than from the gospel, since nowhere else does God reveal to us his righteousness, which alone delivers us from perdition. Now this righteousness, which is the groundwork of our salvation, is revealed in the gospel: hence the gospel is said to be the power of God unto salvation. Thus he reasons from the cause to the effect. Notice further, how extraordinary and valuable a treasure does God bestow on us through the gospel, even the communication of his own righteousness. I take the righteousness of God to mean, that which is approved before his tribunal; [40] as that, on the contrary, is usually called the righteousness of men, which is by men counted and supposed to be righteousness, though it be only vapor. Paul, however, I doubt not, alludes to the many prophecies in which the Spirit makes known everywhere the righteousness of God in the future kingdom of Christ. Some explain it as the righteousness which is freely given us by God: and I indeed confess that the words will bear this sense; for God justifies us by the gospel, and thus saves us: yet the former view seems to me more suitable, though it is not what I make much of. Of greater moment is what some think, that this righteousness does not only consist in the free remission of sins, but also, in part, includes the grace of regeneration. But I consider, that we are restored to life because God freely reconciles us to himself, as we shall hereafter show in its proper place. But instead of the expression he used before, "to every one who believeth," he says now, from faith; for righteousness is offered by the gospel, and is received by faith. And he adds, to faith: for as our faith makes progress, and as it advances in knowledge, so the righteousness of God increases in us at the same time, and the possession of it is in a manner confirmed. When at first we taste the gospel, we indeed see God's smiling countenance turned towards us, but at a distance: the more the knowledge of true religion grows in us, by coming as it were nearer, we behold God's favor more clearly and more familiarly. What some think, that there is here an implied comparison between the Old and New Testament, is more refined than well-founded; for Paul does not here compare the Fathers who lived under the law with us, but points out the daily progress that is made by every one of the faithful. As it is written, etc. By the authority of the Prophet Habakkuk he proves the righteousness of faith; for he, predicting the overthrow of the proud, adds this -- that the life of the righteous consists in faith. Now we live not before God, except through righteousness: it then follows, that our righteousness is obtained by faith; and the verb being future, designates the real perpetuity of that life of which he speaks; as though he had said, -- that it would not be momentary, but continue forever. For even the ungodly swell with the false notion of having life; but when they say, "Peace and safety," a sudden destruction comes upon them, ( 1 Thessalonians 5:3 .) It is therefore a shadow, which endures only for a moment. Faith alone is that which secures the perpetuity of life; and whence is this, except that it leads us to God, and makes our life to depend on him? For Paul would not have aptly quoted this testimony had not the meaning of the Prophet been, that we then only stand, when by faith we recumb on God: and he has not certainly ascribed life to the faith of the godly, but in as far as they, having renounced the arrogance of the world, resign themselves to the protection of God alone. [41] He does not indeed professedly handle this subject; and hence he makes no mention of gratuitous justification: but it is sufficiently evident from the nature of faith, that this testimony is rightly applied to the present subject. Besides, we necessarily gather from his reasoning, that there is a mutual connection between faith and the gospel: for as the just is said to live by faith, he concludes that this life is received by the gospel. We have now the principal point or the main hinge of the first part of this Epistle, -- that we are justified by faith through the mercy of God alone. We have not this, indeed as yet distinctly expressed by Paul; but from his own words it will hereafter be made very clear -- that the righteousness, which is grounded on faith, depends entirely on the mercy of God. Footnotes: [38] On the power of God, Pareus observes, that the abstract, after the Hebrew manner, is put for the concrete. Power means the instrument of God's power; that is, the gospel is an instrument rendered efficacious by divine power to convey salvation to believers: or, as Stuart says, "It is powerful through the energy which he imparts, and so it is called his power." Chalmers gives this paraphrase, "It is that, which however judged and despised as a weak instrument by the men of this world -- it is that, to which he, by his own power, gives effect for the recovery of that life which all men had forfeited and lost by sin." "The gospel is a divine act, which continues to operate through all ages of the world, and that not in the first place outwardly, but inwardly, in the depths of the soul, and for eternal purposes." -- Dr. Olshausen [39] "The causative, gar, indicates a connection with the preceding, that the gospel is the power of God: the reason is, because by the gospel is revealed the righteousness of God, that is, made known by it is a way of righteousness and of obtaining life before God, which neither the law, nor philosophy, nor any other doctrine, was able to show." -- Pareus [40] "The righteousness of God," dikaiosune theou, has been the occasion of much toil to critics, but without reason: the very context is sufficient to show its meaning, it being what the gospel reveals, and what the gospel reveals is abundantly known from other passages. Whether we saw, it is the righteousness which is approved of God, as Calvin says, or provided by God, or contrived by God, or imputed by God, the meaning does not materially differ, and indeed all these things, as it is evident from Scripture, are true respecting it. There is more difficulty connected with the following words, ek pisteos eis pistin. The view which Calvin gives was adopted by some of the Fathers, such as Theophylact and Clemens Alexandrinus; and it is that of Melancthon, Beza, Scaliger, Locke, and many others. From Poole we find that Chrysostom gave this exposition, "From the obscure and inchoate faith of the Old Testament to the clear and full faith of the New;" and that Ambrose's exposition was the following, "From the faith or fidelity of God who promises to the faith of him who believes." But in all these views there is not that which comports with the context, nor the construction very intelligible-"revealed from faith," What can it mean? To render the passage intelligibly, ek pisteos must be connected with dikaiosune theou, as suggested by Hammond, and followed by Doddridge and Macknight. Then it would be, "The righteousness of God by faith or, which is by faith:" this is revealed in the gospel "to faith," that is, in order that it may be believed; which is often the force of eis before a noun; as, eis ten anomian -- in order to do wickedness; or, eis hagiasmon in order to practice holiness, Romans 6:19 Chalmers, Stuart, Barnes, and Haldane take this view. The verse may be thus rendered, -- For the righteousness of God by faith is in it revealed in order to be believed, as it is written, "The just shall by faith live." The same truth is conveyed in Romans 3:22 ; and similar phraseology is found in Philippians 3:9 . Barnes seems fully to express the import of the passage in these words, "God's plan of justifying men is revealed in the gospel, which plan is by faith, and the benefits of which plan shall be extended to all that have faith or that believe." -- Ed. [41] Here is an instance in which Paul quotes the Old Testament, [Habbakuk 2:4] neither exactly from the Hebrew nor the Septuagint. The Hebrew is "the just, -- by his faith shall he live," vtsdyq v'mvntv hyh: and the Septuagint, turns "his" into "my," ho de dikaios ek pisteos mou zesetai -- "The just shall by my faith live," -- "by my faith," that is, according to the tenor of the passage, "by faith in me." The passage is quoted by him twice besides, in Galatians 3:11 , and in Hebrews 10:38 , but exactly in the same words, without the pronoun "his" or "my." His object in this, as in some similar instances, was to state the general truth contained in the passage, and not to give a strictly verbal quotation. -- Ed.

{6} For therein is the righteousness of God revealed from {z} faith to faith: {7} as it is written, The just shall live by faith. (6) The confirmation of the former proposition: we are taught in the gospel that we are instituted before God by faith, which increases daily, and therefore also saved. (z) From faith, which increases daily. (7) The proof of the first as well as of the second proposition, out of Habakkuk, who attributes and gives to faith both justice and life before God.

For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith. The just shall live by faith — Habakkuk 2:4 , that is, they shall enjoy themselves by their faith, in greatest disasters or dangers, when others are at their wits’ ends. That is the prophet’s sense; and the apostle not unfitly applieth it to prove justification by faith alone, for if a man live by faith he is just by faith.

It will give light to this whole Epistle, to explain what is here meant by the righteousness of God. Some do thereby understand the whole doctrine of salvation and eternal life, which is revealed in the gospel; and they make it the same with the faith of God, Romans 3:3 , and with the truth of God, Romans 3:7 . Others, by the righteousness of God, do understand that righteousness whereby a man is justified, or stands just and righteous in the sight of God: and it is called the righteousness of God, to distinguish it from our own righteousness, Romans 10:3 , and because it is appointed, approved, and accepted by him, it being such as he himself can find no fault with. Further, it is called the righteousness of God, because it was performed by him, who is God as well as man, and imputed unto us: hence he is said to be made righteousness unto us, and we are said to be made the righteousness of God in him; we having his righteousness, as he had our sins, viz. by imputation. This is often called the righteousness of faith, because by faith it is apprehended and applied. And again, it is called the law of righteousness, Romans 9:31 , in opposition to that law of righteousness whereby the unbelieving Jews sought to be justified. Revealed; the law of God discovers no suchway of justifying a sinner, nor is it taught by reason or philosophy: the gospel only makes a revelation of it; which occasioned the apostle’s glorying in it. From faith to faith: this apostle seems to delight in such repetitions, and there is an elegancy in them: see Romans 6:19 2 Corinthians 2:16 2 Corinthians 3:18 . The words are variously interpreted: from the fiath of the Old Testament to the faith of the New; so that no person ever was or shall be justified in any other way. Or, from a lesser faith to a greater; not noting two faiths, but one and the same faith increasing to perfection. He saith not, from faith to works, or from works to faith; but from faith to faith, i.e. only by faith. The words to be must be understood: q.d. The gospel reveals the righteousness of God to be from faith to faith. The beginning, the continuance, the accomplishment of our justification is wholly absolved by faith. The just shall live by faith: some refer these words, by faith, to the subject of this proposition, the just; and thus they render it: The just by faith shall live; and so read, the foregoing proposition is the better proved thereby. There is some diffculty to understand the fitness of this testimony to prove the conclusion in hand; for it is evident, that the prophet Habakkuk, in whom these words are found, doth speak of a temporal preservation; and what is that to eternal life? Answer. The Babylonian captivity figured out our spiritual bondage under sin and Satan; and deliverance from that calamity did shadow forth our deliverance from hell, to be procured by Christ: compare Isaiah 40:2-4 , with Matthew 3:3 . Again, general sentences applied to particular cases, are not thereby restrained to those particulars, but still retain the generality of their nature: see Matthew 19:6 . Again, one and the same faith apprehends and gives us interest in all the promises of God; and as by it we live in temporal dangers, so by it we are freed from eternal destruction.

For therein is the righteousness of God revealed,.... By "the righteousness of God", is not meant the essential righteousness of God, the rectitude of his nature, his righteousness in fulfilling his promises, and his punitive justice, which though revealed in the Gospel, yet not peculiar to it; nor the righteousness by which Christ himself is righteous, either as God, or as Mediator; but that righteousness which he wrought out by obeying the precepts, and bearing the penalty of the law in the room of his people, and by which they are justified in the sight of God: and this is called "the righteousness of God", in opposition to the righteousness of men: and because it justifies men in the sight of God; and because of the concern which Jehovah, Father, Son, and Spirit, have in it. Jehovah the Father sent his Son to work it out, and being wrought out, he approves and accepts of it, and imputes it to his elect: Jehovah the Son is the author of it by his obedience and death; and Jehovah the Spirit discovers it to sinners, works faith in them to lay hold upon it, and pronounces the sentence of justification by it in their consciences. Now this is said to be "revealed" in the Gospel, that is, it is taught in the Gospel; that is the word of righteousness, the ministration of it; it is manifested in and by the Gospel. This righteousness is not known by the light of nature, nor by the law of Moses; it was hid under the shadows of the ceremonial law, and is brought to light only by the Gospel; it is hid from every natural man, even from the most wise and prudent, and from God's elect themselves before conversion, and is only made known to believers, to whom it is revealed: from faith to faith; that is, as say some, from the faith of God to the faith of men; from the faith of preachers to the faith of hearers; from the faith of the Old to the faith of the New Testament saints; or rather from one degree of faith to another; for faith, as it grows and increases, has clearer sights of this righteousness, as held forth in the Gospel. For the proof of this, a passage of Scripture is cited, as it is written, Habakkuk 2:4 ; the just shall live by faith: "a just", or righteous man is, not everyone who thinks himself, or is thought by others to be so; nor are any so by their obedience to the law of works; but he is one that is made righteous by the righteousness of Christ imputed to him, which is before said to be revealed in the Gospel. The life which this man lives, and "shall live", does not design a natural or corporeal life, and a continuance of that, for such die a natural death, as other men; nor an eternal life, for though they shall so live, yet not by faith; but a spiritual life, a life of justification on Christ, of holiness from him, of communion with him, and of peace and joy; which spiritual life shall be continued, and never be lost. The manner in which the just lives, is "by faith". In the prophet Habakkuk, the words are, "the just shall live" "by his faith" Habakkuk 2:4 ); which the Septuagint render, "by my faith": and the apostle only reads, "by faith", omitting the affix, as well known, and easy to be supplied: for faith, when given by God, and exercised by the believer, is his own, and by it he lives; not upon it, but by it upon Christ the object of it; from whom, in a way of believing, he derives his spiritual life, and all the comforts of it.

,17 In these verses the apostle opens the design of the whole epistle, in which he brings forward a charge of sinfulness against all flesh; declares the only method of deliverance from condemnation, by faith in the mercy of God, through Jesus Christ; and then builds upon it purity of heart, grateful obedience, and earnest desires to improve in all those Christian graces and tempers, which nothing but a lively faith in Christ can bring forth. God is a just and holy God, and we are guilty sinners. It is necessary that we have a righteousness to appear in before him: there is such a righteousness brought in by the Messiah, and made known in the gospel; a gracious method of acceptance, notwithstanding the guilt of our sins. It is the righteousness of Christ, who is God, coming from a satisfaction of infinite value. Faith is all in all, both in the beginning and progress of Christian life. It is not from faith to works, as if faith put us into a justified state, and then works kept us in it; but it is all along from faith to faith; it is faith pressing forward, and gaining the victory over unbelief.

17. For therein is the righteousness of God revealed—that is (as the whole argument of the Epistle shows), God's justifying righteousness. from faith to faith—a difficult clause. Most interpreters (judging from the sense of such phrases elsewhere) take it to mean, "from one degree of faith to another." But this agrees ill with the apostle's design, which has nothing to do with the progressive stages of faith, but solely with faith itself as the appointed way of receiving God's "righteousness." We prefer, therefore, to understand it thus: "The righteousness of God is in the gospel message, revealed (to be) from (or 'by') faith to (or 'for') faith," that is, "in order to be by faith received." (So substantially, Melville, Meyer, Stuart, Bloomfield, &c.). as it is written—(Hab 2:4). The just shall live by faith—This golden maxim of the Old Testament is thrice quoted in the New Testament—here; Ga 3:11; Heb 10:38—showing that the gospel way of "LIFE BY FAITH," so far from disturbing, only continued and developed the ancient method. On the foregoing verses, Note (1) What manner of persons ought the ministers of Christ to be, according to the pattern here set up: absolutely subject and officially dedicated to the Lord Jesus; separated unto the gospel of God, which contemplates the subjugation of all nations to the faith of Christ: debtors to all classes, the refined and the rude, to bring the gospel to them all alike, all shame in the presence of the one, as well as pride before the other, sinking before the glory which they feel to be in their message; yearning over all faithful churches, not lording it over them, but rejoicing in their prosperity, and finding refreshment and strength in their fellowship! (2) The peculiar features of the gospel here brought prominently forward should be the devout study of all who preach it, and guide the views and the taste of all who are privileged statedly to hear it: that it is "the gospel of God," as a message from heaven, yet not absolutely new, but on the contrary, only the fulfilment of Old Testament promise, that not only is Christ the great theme of it, but Christ in the very nature of God as His own Son, and in the nature of men as partaker of their flesh—the Son of God now in resurrection—power and invested with authority to dispense all grace to men, and all gifts for the establishment and edification of the Church, Christ the righteousness provided of God for the justification of all that believe in His name; and that in this glorious Gospel, when preached as such, there resides the very power of God to save Jew and Gentile alike who embrace it. (3) While Christ is to be regarded as the ordained Channel of all grace from God to men (Ro 1:8), let none imagine that His proper divinity is in any respect compromised by this arrangement, since He is here expressly associated with "God the Father," in prayer for "grace and peace" (including all spiritual blessings) to rest upon this Church (Ro 1:7). (4) While this Epistle teaches, in conformity with the teaching of our Lord Himself, that all salvation is suspended upon faith, this is but half a truth, and will certainly minister to self-righteousness, if dissociated from another feature of the same truth, here explicitly taught, that this faith in God's own gift—for which accordingly in the case of the Roman believers, he "thanks his God through Jesus Christ" (Ro 1:8). (5) Christian fellowship, as indeed all real fellowship, is a mutual benefit; and as it is not possible for the most eminent saints and servants of Christ to impart any refreshment and profit to the meanest of their brethren without experiencing a rich return into their bosoms, so just in proportion to their humility and love will they feel their need of it and rejoice in it.

For - This word implies that he is now about to give a "reason" for what he had just said, a reason why he was not ashamed of the gospel of Christ. That reason is stated in this verse. It embodies the substance of all that is contained in the Epistle. It is the doctrine which he seeks to establish; and there is not perhaps a more important passage in the Bible than this verse; or one more difficult to be understood. Therein - In it, ἐν οὕτῳ en houtō, that is, in the gospel. Is the righteousness of God - δικαιοσύνη Θεοῦ dikaiosunē Theou. There is not a more important expression to be found in the Epistle than this. It is capable of only the following interpretations. (1) some have said that it means that the attribute of God which is denominated righteousness or justice, is here displayed. It has been supposed that this was the design of the gospel to make this known; or to evince his justice in his way of saving people. There is an important sense in which this is true Romans 3:26 . But this does not seem to be the meaning in the passage before us. For, (a) The leading design of the gospel is not to evince the justice of God, or the attribute of justice, but the love of God; see John 3:16 ; Ephesians 2:4 ; 2 Thessalonians 2:16 ; 1 John 4:8 . (b) The attribute of justice is not what is principally evinced in the gospel. It is rather mercy, "or mercy in a manner consistent with justice," or that does not interfere with justice. (c) The passage, therefore, is not designed to teach simply that the righteousness of God, as an attribute, is brought forth in the gospel, or that the main idea is to reveal his justice. (2) a second interpretation which has been affixed to it is, to make it the same as goodness, the benevolence of God is revealed, etc. But to this there are still stronger objections. For. (a) It does not comport with the design of the apostle's argument. (b) It is a departure from the established meaning of the word "justice," and the phrase "the righteousness of God." (c) If this had been the design, it is remarkable that the usual words expressive of goodness or mercy had not been used. Another meaning, therefore, is to be sought as expressing the sense of the phrase. (3) the phrase "righteousness of God" is equivalent to God's "plan of justifying people; his scheme of declaring them just in the sight of the Law; or of acquitting them from punishment, and admitting them to favor." In this sense it stands opposed to man's plan of justification, that is, by his own works: God's plan is by faith. The way in which that is done is revealed in the gospel. The object contemplated to be done is to treat people as if they were righteous. Man attempted to accomplish this by obedience to the Law. The plan of God was to arrive at it by faith. Here the two schemes differ; and the great design of this Epistle is to show that man cannot be justified on his own plan, to wit, by works; and that the plan of God is the only way, and a wise and glorious way of making man just in the eye of the Law. No small part of the perplexity usually attending this subject will be avoided if it is remembered that the discussion in this Epistle pertains to the question, "how can mortal man be just with God?" The apostle shows that it cannot be by works; and that it "can be" by faith. This latter is what he calls the "righteousness of God" which is revealed in the gospel. To see that this is the meaning, it is needful only to look at the connection; and at the usual meaning of the words. The word to "justify," δικαιόω dikaioō, means properly "to be just, to be innocent, to be righteous." It then means to "declare," or treat as righteous; as when a man is charged with an offence. and is acquitted. If the crime alleged is not proved against him, he is declared by the Law to be innocent. It then means to "treat as if innocent, to regard as innocent;" that is, to pardon, to forgive, and consequently to treat as if the offence had not occurred. It does not mean that the man did not commit the offence; or that the Law might not have held him answerable for it; but that the offence is forgiven; and it is consistent to receive the offender into favor, and treat him as if he had not committed it. In what way this may be done rests with him who has the pardoning power. And in regard to the salvation of man, it rests solely with God. and must be done in that way only which he appoints and approves. The design of Paul in this Epistle is to show how this is done, or to show that it is done by faith. It may be remarked here that the expression before us does not imply any particular manner in which it is done; it does not touch the question whether it is by imputed righteousness or not; it does not say that it is on legal principles; it simply affirms "that the gospel contains God's plan of justifying people by faith." The primary meaning of the word is, therefore, "to be innocent, pure, etc." and hence, the name means "righteousness" in general. For this use of the word, see Matthew 3:15 ; Matthew 5:6 , Matthew 5:10 , Matthew 5:20 ; Matthew 21:32 ; Luke 1:75 ; Acts 10:35 ; Acts 13:10 ; Romans 2:26 ; Romans 8:4 , etc. continued...

Romans 1:17 The reason why the gospel has the efficacy ascribed to it in the preceding verse, is not because of its pure morality, or because it reveals and confirms a future state of retribution, but because the righteousness of God is therein revealed. As this is one of those expressions which are employed to convey ideas peculiar to the gospel, its meaning is to be learned not merely from the signification of the words, but from parallel passages, and from the explanations given in the gospel itself of the whole subject to which it relates. That δικαιοσύνη cannot here be understood of a divine attribute, such as rectitude, justice, goodness, or veracity, is obvious, because it is a δικαιοσύνη ἐκ πίστεως , a righteousness which is by faith , i.e., attained by faith, of which the apostle speaks. Besides, it is elsewhere said to be without law, Romans 3:21 to be a gift, Romans 5:17 , not to be our own, Romans 10:3 , to be from God, Philippians 3:9 . These and similar forms of expression are inconsistent with the assumption that the apostle is speaking of a divine attribute. The righteousness of God, therefore, must mean either the righteousness of which God is the author, or which he approves. Luther, Calvin, and many others, prefer the latter. “Die Gerechtigkeit die vor Gott gilt,” is Luther’s version. Calvin says, “Justitiam Dei accipio, quae apud Dei tribunal approbatur.” Beza, Reiche, De Wette, Rückert, and others, prefer the former. These ideas are not incompatible. This righteousness is at once a δικαιοσύνη ης ἐκ Θεοῦ , Philippians 3:9 ; and a δικαιοσύνη παρὰ τῷ Θεῷ , Romans 2:13 ; Romans 3:20 ; Galatians 3:11 . The gospel reveals a righteousness, which God gives, and which he approves; it is a righteousness, “qua quisquis donatus est, sistitur coram Deo, sanctus, inculpatus, et nullius labis possit postulari.” Beza. This interpretation is confirmed by all that the Scriptures teach respecting the manner of our justification before God. The Bible represents God in the character of a moral governor or judge. Man is placed under a law which is the rule of his duty, and the standard by which he is to be judged. This law may be variously revealed, but it is ever substantially the same, having the same precepts, the same sanction, and the same promises. Those who comply with the demands of this law are δίκαιοι , righteous ; those who break the law are ἄδικοι , unrighteous ; to pronounce one righteous is δικαιοῦν , to justify; the righteousness itself, or integrity which the law demands is δικαιοσύνη . Those who are righteous, or who have the righteousness which the law requires, or who are justified, have a title to the favor of God. Now, nothing is more clearly taught in the Scriptures than that no man in himself is righteous in the sight of God. “There is none righteous, no not one; for all have sinned and come short of the glory of God.” It is no less clearly taught that no man can make himself righteous; that is, he cannot attain the righteousness which the law demands, and which is necessary to his acceptance with God. The reason is, that the law demands perfect obedience, which no one has rendered, or can render. It is hence plain that by the works of the law no flesh can be justified before God. Romans 3:20 ; Galatians 2:16 ; δικαιοσύνη is not ἐκ νόμου , Galatians 3:21 or διὰ νόμοθ , Galatians 2:21 , or ἐξ ἔργων , Galatians 2:16 . Men are not justified ἰδίᾳ δικαιοσύνῃ by their own righteousness. Romans 10:3 . And yet righteousness is absolutely necessary to our justification and salvation. Such a righteousness the gospel reveals; a righteousness which is χωρὶς νόμου , without the law; which is not of works; a δικαιοσύνη πίστεως or ἐκ πίστεως , which is by faith; a righteousness which is not our own, Philippians 3:9 ; which is the gift of God, Romans 5:17 ; which is ἐκ Θεοῦ from God; which is imputed χωρὶς ἔργων without works. Christ is our righteousness, 1 Corinthians 1:30 or we are righteous before God in him. 2 Corinthians 5:21 . From this contrast between a righteousness which is our own, which is of works, and that which is not our own, which is of God, from God, the gift of God, it is plain that the δικαιοσύνη Θεοῦ of which the apostle here speaks, is that δικαιοσύνη by which we are made δίκαιοι παρὰ τῷ Θεῷ ; it is a righteousness which he gives and which he approves. This is the interpretation which is given substantially by all the modern commentators of note, as Tholuck, Reiche, Fritzsche, Rückert, Koellner, De Wette, etc., however much they may differ as to other points. “Alle Erkläung,” says De Wette, “welche das Moment der Zurechnung übersehen, und das thun besonders die katholischen, auch die des Grotius, sind falsch.” That is, “All interpretations which overlook the idea of imputation, as is done in the explanations given by the Romanists, and also in that of Grotius, are false.” The nature of this righteousness, it is one great design of this epistle, and of the whole gospel to unfold. This, therefore, is not the place to enter fully into the examination of that point; it will present itself at every step of our progress. It is sufficient here to specify the three general views of the nature of that righteousness by which men are justified before God. The first may be called the Pelagian, according to which the apostle teaches that righteousness cannot be attained by obedience to the ritual law of the Jews, but consists in works morally good. The second view is that of the Romanists, who teach that the works meant to be excluded from our justification are legal works; works done without grace and before regeneration; but the righteousness which makes us just before God, is that inherent righteousness, or spiritual excellence which is obtained by the aid of divine grace. The third view, which is the common doctrine of Protestant churches is, that the righteousness for which we are justified is either anything done by us nor wrought in us, but something done for us and imputed to us. It is the work of Christ, what he did and suffered to satisfied the demands of the law. Hence not merely external or ceremonial works are excluded as the ground of justification; but works of righteousness, all works of whatever kind or degree of excellence. Hence this righteousness is not our own. It is nothing that we have either wrought ourselves, or that inheres in us. Hence Christ is said to be our righteousness; and we are said to be justified by his blood, his death, his obedience; we are righteous in him, and are justified by him or in his name, or for his sake. The righteousness of God, therefore, which the gospel reveals, and by which we are constituted righteous, by the perfect righteousness of Christ which completely meets and answers all the demands of what law to which all men are subject, and which all have broken. This righteousness is said in the text to be of faith. It is obvious that the words ἐκ πίστεως are not to be connected with ἀποκαλύπτεται . They must be connected either directly or indirectly with δικαιοσύνη . It is either δικαιοσύνη ἐκ πίστεως ἀποκαλύπτεται , righteousness by faith is revealed; δικαιοσύνη ἀποκαλύπτεται ἐκ πίστεως οὖσα righteousness is revealed, being of faith, i.e., which is by faith. Not an excellence of which faith is the germinating principle, or which consists in faith, because this is inconsistent with all those representations which show that this righteousness is not subjective. The meaning of the words εἰς πίστιν in the formula ἐκ πίστεως εἰς πίστιν ; from faith to faith , is very doubtful. They must be explained in a manner consistent with their connection with δικαιοσύνη . It is a righteousness which is of faith to faith. Now it cannot be said that our justification depends on our believing first the Old Testament, and then the New, which is the interpretation of Theodoret — δεῖ γὰρ πιστεῦσαι τοῖς προφήταις, καὶ δ ̓ ἐκείνων εἰς τὴν τοῦ ευσαγγελίου πίστιν ποδηγηθῆναι ; nor does it seem to suit this connection to make the phrase in question express a progress from a weak or imperfect faith to that which is more perfect. This however is a very generally received interpretation. Calvin says, “Quum initio gustamus evangelium, laetam quidem et exporrectam nobis cernimus Dei frontem, sed eminus; quo magis augescit pietatis eruditio, velut propiore accessu clarius ac magis familiariter Dei gratiam perspicimus.” The sense is however perfectly clear and good, if the phrase is explained to mean, faith alone. As “death unto death” and “life unto life” are intensive, so “faith unto faith” may mean, entirely of faith. Our justification is by faith alone: works form no part of that righteousness in which we can stand before the tribunal of God. “Dicit,” says Bengel, “fidem meram; namque justitia ex fide subsistit in fide, sine operibus … Fides, inquit Paulus, manet fides; fides est prora et puppis, apud Judaeos et Gentiles, etiam apud Paulum, usque ad ipsam ejus consummationem.” Most of the modern commentators regard εἰς in the words εἰς πιστιν as indicating the terminus. Righteousness is from faith and unto faith, comes to it. This makes πίστιν here virtually equivalent to πιστεύοντας , as in Romans 3:22 , the δικαιοσύνη Θεοῦ is said to be εἰς πάντας τοὺς πιστεὺοντας . Righteousness then is by faith and unto faith, i.e. is granted unto or bestowed upon believers. This doctrine of the apostle, that the righteousness which is unto life is to be obtained by faith, he confirms by a reference to Habakkuk 2:4 where it is said, ὁ δὲ δίκαιος ἐκ πίστεως , ζήσεται , he that is righteous by faith, shall live; or, the righteous shall live by faith . The connection of ἐκ πίστεως ; with δίκαιος is certainly best suited to the apostle’s object, which is to show that righteousness is by faith; but in either construction the sense is substantially the same. Salvation is by faith. In the Hebrew also, either construction is allowable, as the words are “The righteous in his faith shall live.” The Masoretic accentuation however connects, as Paul does, the first two words together, ‘The righteous in his faith shall live.’ Shall live, shall attain that life which Christ gives, which is spiritual, blessed, and everlasting; comp. Romans 5:17 ; Romans 8:13 ; Romans 10:3 . This passage is cited in confirmation of the apostle’s own doctrine, and is peculiarly pertinent as it shows that under the old dispensation as well as under the new, the favor of God was to be secured by faith. 1. The apostolic office, except as to what was peculiar and extraordinary, being essentially the same with the ministerial office in general, Paul teaches, 1. That ministers are the servants of Christ, deriving their authority from him, and not from the people; 2. That their calling is to preach the gospel, to which all other avocations must be made subordinate; 3. That the object of their appointment is to bring men to the obedience of faith; 4. That their field is all nations; 5. That the design of all is to honor Christ; it is for his name, Romans 1:1-5 . 2. The gospel is contained in its rudiments in the Old Testament. It is the soul of the old dispensation, Romans 1:2 . 3. Christ is the Alpha and Omega of the Gospel. In stating the substance of the gospel, Paul says, ‘It concerns Jesus Christ,’ Romans 1:3 . 4. Christ is at once God and man; the son of David and the son of God, Romans 1:3 , Romans 1:4 . 5. Christ is called the Son of, God in reference to his Divine nature, and on account of the relation in which, as God, he stands to the Father. The name, therefore, is expressive of his Divine character, Romans 1:3 , Romans 1:4 . 6. He is the proper object of prayer, and the source of spiritual blessings, Romans 1:7 . 7. He is the Mediator through whom our prayers and thanksgiving must be presented to God, Romans 1:8 . 8. God is the source of all spiritual good; is to be worshipped in spirit, and agreeably to the gospel; and his providence is to be recognized in reference to the most ordinary affairs of life, Romans 1:8-10 . 9. Ministers are not a class of men exalted above the people, and independent of them for spiritual benefits, but are bound to seek, as well as to impart good, in all their intercourse with those to whom they are sent, Romans 1:11 , Romans 1:12 . 10. Ministers are bound to preach the gospel to all men, rich as well as poor, wise as well as unwise; for it is equally adapted to the wants of all, Romans 1:14 , Romans 1:15 . 11. The salvation of men, including the pardon of their sins and the moral renovation of their hearts, can be elected by the gospel alone. The wisdom of men, during four thousand years previous to the advent of Christ, failed to discover any adequate means for the attainment of either of these objects; and those who, since the advent, have neglected the gospel, have been eventually unsuccessful, Romans 1:16 , etc. 12. The power of the gospel lies not in its pure theism, or perfect moral code, but in the Cross, in the doctrine of justification by faith in a crucified Redeemer, Romans 1:17 , etc. 1. Ministers should remember that they are “separated unto the gospel,” and that any occupation which, by its demands upon their attention, or from its influence on their character or feelings, interferes with their devotion to this object, is for them wrong, Romans 1:1 . 2. If Jesus Christ is the great subject of the gospel, it is evident that we cannot have right views of the one, without having correct opinions respecting the other. What think ye of Christ? cannot be a minor question. To be Christians we must recognize him as the Messiah, or Son of David; and as Divine, or the Son of God; we must be able to pray to him, to look for blessings from him, and recognize him as the Mediator between God and man, Romans 1:1-8 . 3. Christians should remember that they are saints; that is, persons separated from the world and consecrated to God. They therefore cannot serve themselves or the world, without a dereliction of their character. They are saints, because called and made such of God. To all such, grace and peace are secured by the mediation of Christ, and the promise of God, Romans 1:7 . 4. In presenting truth, everything consistent with fidelity should be done to conciliate the confidence and kind feelings of those to whom it is addressed; and everything avoided, which tends to excite prejudice against the speaker or his message. Who more faithful than Paul? Yet who more anxious to avoid offense? Who more solicitous to present the truth, not in its most irritating form, but in the manner best adapted to gain for it access to the unruffled minds of his readers? Romans 1:8-14 . 5. As all virtues, according to the Christian system, are graces (gifts), they afford matter for thanksgiving, but never for self-complacency, Romans 1:8 . 6. The intercourse of Christians should be desired, and made to result in edification, by their mutual faith, Romans 1:12 . 7. He who rejects the doctrine of justification by faith, rejects the gospel. His whole method of salvation, and system of religion, must be different from those of the apostles, Romans 1:17 . 8. Whether we be wise or unwise, moral or immoral, in the sight of men, orthodox or heterodox in our opinions, unless we are believers, unless we cordially receive “the righteousness which is of God” as the ground of acceptance, we have no part or lot in the salvation of the gospel, Romans 1:17 .