17 For in it is revealed God's righteousness from faith to faith. As it is written, "But the righteous shall live by faith."
*Minor differences ignored. Grouped by changes, with first version listed as example.
For [1] 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; [2] 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. [3] 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.
1 - "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
2 - "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.
3 - 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.
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.
In the sense of pardoning sin, or of treating people as if they were innocent, on the condition of faith, it is used often, and especially in this Epistle; see Romans 3:24, Romans 3:26, Romans 3:28, Romans 3:30; Romans 4:5; Romans 5:1; Romans 8:30; Galatians 2:16; Galatians 3:8, Galatians 3:24; Romans 3:21-22, Romans 3:25; Romans 4:3, Romans 4:6,Romans 4:13; Romans 9:30, etc.
It is called "God's" righteousness, because it is God's plan, in distinction from all the plans set up by people. It was originated by him; it differs from all others; and it claims him as its author, and tends to his glory. It is called his righteousness, as it is the way by which he receives and treats people as righteous. The same plan was foretold in various places where the word "righteousness" is nearly synonymous with "salvation;" Isaiah 56:5 "My righteousness is near, my salvation is gone forth;" Isaiah 56:6, "My salvation shall be forever, and my righteousness shall not be abolished;" Isaiah 56:1, "My salvation is near to come, and my righteousness to be revealed;" Daniel 9:24, "To make reconciliation for iniquity, and to bring in everlasting righteousness."
(There is yet another sense lying on the very surface of the passage, and adopted by nearly all the evangelical expositors, according to which "the righteousness of God" is that righteousness, which Christ worked out in his active and passive obedience. This is a righteousness which God hath devised, procured, and accepted. It is therefore eminently His. It is imputed to believers, and on account of it they are held righteous in the sight of God. It is of the highest importance that the true meaning of this leading expression be preserved; for if it be explained away, the doctrine of imputed righteousness is materially affected, as will appear in a subsequent note.
That the phrase is to be understood of the righteousness which Christ has procured by his obedience and death, appears from the general sense of the original term δικαιοσύνη dikaiosunē. Mr. Haldane in a long and elaborate comment on Romans 3:21, has satisfactorily shown that it signifies "righteousness in the abstract, and also conformity to law," and that "Wherever it refers to the subject of man's salvation, and is not merely a personal attribute of Deity, it signifies that righteousness which, in conformity with his justice, God has appointed and provided."
Besides, if the expression be understood of "God's plan of justifying men," we shall have great difficulty in explaining the parallel passages. They will not bend to any such principle of interpretation, In Romans 5:17, this righteousness is spoken of as a "gift" which we "receive," and in the Romans 5:18 and Romans 5:19 verses, the "righteousness of one" and "the obedience of one," are used as convertible terms. Now it is easy to understand how the righteousness which Christ has procured by his obedience, becomes "a gift," but "a plan of justification" is appropriately said to be declared, or promulgated. It cannot be spoken of in the light of a gift received. The same observation applies with still greater force to the passage in 2-Corinthians 5:21, "For he hath made him to be sin for us who knew no sin, that we might be made the righteousness of God in him." How would this passage appear, if "plan of justification" were substituted for righteousness of God?
In Philippians 3:9, Paul desires to be found in Christ, "not having his own righteousness, which is of the land, but what is through the faith of Christ, the righteousness which is of God by faith." Is not his own righteousness what he could attain to by his works or obedience, and is not the righteousness of Christ what Jesus had procured by his obedience?
Lastly, in Romans 10:3, the righteousness of God is thus opposed to the righteousness of man, "they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves to the righteousness of God." Now what is that righteousness which natural people seek to establish, and which is especially called "their own?" Doubtless it is a righteousness founded on their own works, and therefore what is here properly opposed to it is a righteousness founded on the "work of God. See Haldane, Hodge, Scott, Guyse, etc." This meaning of the term furnishes a key to unlock "all" the passages in which it is used in connection with the sinner's justification, whereas any other sense, however it may suit a few places, will be found generally inapplicable.)
In regard to this plan it may be observed;
(1) That it is not to declare that people are innocent and pure. That would not be true. The truth is just the reverse; and God does not esteem men to be different from what they are.
(2) it is not to take part with the sinner, and to mitigate his offences. It admits them to their full extent; and makes him feel them also.
(3) it is not that we become partakers of the essential righteousness of God. That is impossible.
(4) it is not that his righteousness becomes ours. This is not true; and there is no intelligible sense in which that can be understood.
(It is true indeed that the righteousness of Christ cannot be called ours in the sense of our having actually accomplished it in our own persons. This is a view of imputation easily held up to ridicule, yet there is a sense in which the righteousness of Christ may be ours. Though we have not achieved it, yet it may be so placed to our account that we shall be held righteous, and treated as such. I have said, first, we shall be held righteous, and then treated as such; for God treats none as righteous who in some sense or other are not really so. See the note at Romans 4:3.)
But it is God's plan for pardoning sin, and for treating us as if we had not committed it; that is, adopting us as his children, and admitting us to heaven on the ground of what the Lord Jesus has done in our stead. This is God's plan. People seek to save themselves by their own works. God's plan is to save them by the merits of Jesus Christ.
Revealed - Made known, and communicated. The gospel states the fact that God has such a plan of justification; and shows the way or manner in which it might be done. The fact seems to have been understood by Abraham, and the patriarchs Hebrews. 11, but the full mode or manner in which it was to be accomplished, was not revealed until it was done in the gospel of Christ. And because this great and glorious truth was thus made known, Paul was not ashamed of the gospel. Nor should we be.
From faith - ἐκ πίστεως ek pisteōs. This phrase I take to be connected with the expression, "the righteousness of God." Thus, the righteousness of God, or God's plan of justifying people by faith, is revealed in the gospel. Here the great truth of the gospel is brought out, that people are justified by faith, and not by the deeds of the Law. The common interpretation of the passage has been, that the righteousness of God in this is revealed from one degree of faith to another. But to this interpretation there are many objections.
(1) it is not true. The gospel was not designed for this. It did not "suppose" that people had a certain degree of faith by nature which needed only to be strengthened in order that they might be saved.
(2) it does not make good sense. To say that the righteousness of God, meaning, as is commonly understood, his essential justice, is revealed from one degree of faith to another, is to use words without any meaning.
(3) the connection of the passage does not admit of this interpretation. The design of the passage is evidently to set forth the doctrine of justification as the grand theme of remark, and it does not comport with that design to introduce here the advance from one degree of faith to another, as the main topic.
(4) the Epistle is intended clearly to establish the fact that people are justified by faith. This is the grand idea which is kept up; and to show how this may be done is the main purpose before the apostle; see Romans 3:22, Romans 3:30; Romans 9:30; Romans 9:32; Romans 10:6, etc.
(5) the passage which he immediately quotes shows that he did not speak of different degrees of faith, but of the doctrine that people are to be justified by faith.
To faith - Unto those who believe (compare Romans 3:22); or to everyone that believeth, Romans 1:16. The abstract is here put for the concrete. It is designed to express the idea, "that God's plan of justifying people 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."
As it is written - See Habakkuk 2:4.
The just shall live by faith - The Septuagint translate the passage in Habakkuk, 'If any man shall draw back, my soul shall have no pleasure in him, but the just by my faith," or by faith in me, "shall live." The very words are used by them which are employed by the apostle, except they add the word "my," μοῦ mou, my faith. The Syriac renders it in a similar manner, "The just by faith shall live." The meaning of the Hebrew in Habakkuk is the same. It does not refer originally to the doctrine of justification by faith; but its meaning is this, "The just man, or the righteous man, shall live by his confidence in God." The prophet is speaking of the woes attending the Babylonish captivity. The Chaldeans were to come upon the land and destroy it, and remove the nation, Romans 1:6-10. But this was not to be perpetual. It should have an end Romans 2:3, and they who had confidence in God should live Romans 1:4; that is, should be restored to their country, should be blessed and made happy. Their confidence in God should sustain them, and preserve them. This did not refer primarily to the doctrine of justification by faith, nor did the apostle so quote it, but it expressed a general principle that those who had confidence in God should be happy, and be preserved and blessed. This would express the doctrine which Paul was defending. It was not by relying on his own merit that the Israelite would be delivered, but it was by confidence in God, by his strength and mercy. On the same principle would men be saved under the gospel. It was not by reliance on their own works or merit; it was by confidence in God, by faith, that they were to live.
Shall live - In Habakkuk this means to be made happy, or blessed; shall find comfort, and support, and deliverance. So in the gospel the blessings of salvation are represented as life, eternal life. Sin is represented as death, and man by nature is represented as dead in trespasses and sins, Ephesians 2:1. The gospel restores to life and salvation, John 3:36; John 5:29, John 5:40; John 6:33, John 6:51, John 6:53; John 20:31; Acts 2:28; Romans 5:18; Romans 8:6. This expression, therefore, does not mean, as it is sometimes supposed, the "justified by faith" shall live; but it is expressive of a general principle in relation to people, that they shall be defended, preserved, made happy, not by their own merits, or strength, but by confidence in God. This principle is exactly applicable to the gospel plan of salvation. Those who rely on God the Saviour shall be justified, and saved.
For therein - In the Gospel of Christ.
Is the righteousness of God - God's method of saving sinners.
Revealed from faith to faith - Shown to be by faith, and not by the works of any law; for Abraham, the father and founder of the Jewish people, was justified by faith, before even the law was given; and by believing, in reference to the spiritual object held forth in the various ordinances of the law, and now revealed under the Gospel, he and all his believing descendants have been justified. And thus the faith of the old covenant led on to the faith of the new covenant, which shows that salvation has been by faith from the call of Abraham to the present time. And, from the beginning, all that were just or righteous in the earth became such by faith, and by this principle alone they were enabled to persevere; as it is written, The just shall live by faith. That δικαιοσυνη, which we translate righteousness in this verse, signifies God's method of saving mankind by faith in Christ, is fully evident from the use of the term in Romans 9:30 : The Gentiles which followed not after Righteousness - who had no knowledge by revelation, of God's method of justifying and saving sinners, have attained to Righteousness - have had imparted to them God's method of salvation by faith in Christ. Romans 9:31 : But Israel, the Jews, which followed after the law of righteousness - that law, the end or object of which is Christ, and through him justification to all that believe (Romans 10:4), have not attained to the law of righteousness - have not found out the genuine plan of salvation, even in that law which so strongly and generally proclaims justification by faith. And why have they not found it? Romans 9:32 : Because they sought it not by faith, but as it were by the works of the law - they did not discern that even its works or prescribed religious observances were intended to lead to faith in that glorious Mediator of whom they were the types and representatives; but the Jews trusted in the observances themselves, hoping to acquire justification and final salvation by that means. For they stumbled at the stumbling-stone - at the doctrine of Christ crucified as the only sure ground on which the expectation of future salvation can be founded. Therefore, being ignorant of God's righteousness - God's method of saving sinners, and going about to establish their own righteousness - their own method of salvation, by the observance of those rites and ceremonies which should have led them by faith to Christ, they did not submit themselves to the righteousness of God - they would not submit to be saved in God's way, and therefore rejected, persecuted, and crucified the Lord Jesus; see Romans 10:3. This collation of passages most evidently shows that the word righteousness here means simply God's method of saving sinners, or God's way of salvation, in opposition to the ways and means invented by the fancies or prejudices of men.
There are few words in the sacred writings which are taken in a greater variety of acceptations than the word צדקה tsedakah in Hebrew, and δικαιοσυνη in Greek, both of which we generally translate righteousness. Our English word was originally rightwiseness, from the Anglo-Saxon justice, right, and to know; and thus the righteous man was a person who was allowed to understand the claims of justice and right, and who, knowing them, acted according to their dictates. Such a man is thoroughly wise; he aims at the attainment of the best end by the use of the best means. This is a true definition of wisdom, and the righteous man is he that knows most and acts best. The Hebrew צדק tsadak, in its ideal meaning, contains the notion of a beam or scales in equipoise, what we call even balance; and it is well known that in all the personifications of Justice, both ancient and modern, she is represented as a beautiful female with a bandage on her eyes, and a beam and scales in her hand, so perfectly poised that neither end preponderates.
The Greek word δικαιοσυνη has been derived from διχαζω, to divide; and hence δικη, justice, because it is the property of this virtue to divide to each his due. With other etymologies it is useless to trouble the reader. Both the noun δικαιοσυνη and the verb δικαιοω have a great variety of meaning in the New Testament; but they are all reducible to this original idea, acting according to the requisitions of justice or right. It may not be improper to notice some of the chief of these acceptations in this place.
1. The act of distributing to each man his due is the sense of the word, Acts 17:31 : He will judge the world in Righteousness, i.e. according to the principles of eternal justice and rectitude. See also Revelation 19:2 : In Righteousness doth he judge and make war.
2. It signifies a holy life, as proceeding from piety towards God. Luke 1:75 : Might serve him in holiness and Righteousness all the days of our life.
3. It signifies benignity, liberality, and particularly almsgiving, as justice and righteousness require us, being only stewards of God's bounty, to share it with the necessitous. Matthew 6:1 : Take heed that ye do not your Alms, δικαιοσυνην, your Righteousness, before men. Romans 3:5 : But if our unrighteousness commend the Righteousness, the benignity of God. 2-Corinthians 9:10 : Increase the fruits of your Righteousness, i.e. of your liberality.
4. It signifies God's method of saving sinners; the way which is agreeable to his righteousness and liberality. See the former part of this note, and the scriptures there referred to.
5. It signifies the reward or issue of liberality. 2-Corinthians 9:9 : He hath scattered abroad; he hath given to the poor; his Righteousness - the reward of his bounty, remaineth for ever. See Psalm 112:9.
6. It signifies the whole collection of graces, which constitute the complete Christian character. Matthew 5:6 : Blessed are they that hunger and thirst after Righteousness - they who ardently long for the full salvation of God. Matthew 5:10, Matthew 5:20 : If your Righteousness exceed not the righteousness, etc. Matthew 6:33 : Seek the kingdom of God and his Righteousness.
7. It signifies the result of faith in God and submission to his will, exemplified in a holy and useful life. Hebrews 11:7 : By faith Noah prepared an ark, and became heir of the Righteousness which is by faith - he escaped the deluge and became the instrument of repeopling the world.
8. It signifies an exact observance of religious ordinances and precepts. Philippians 3:6 : Touching the Righteousness which is of the law, blameless - having lived in an exact conformity to all the Mosaic precepts. In this sense it is to be understood, Matthew 3:15 : Thus it becomes us to fulfill all Righteousness - to observe every precept of the law.
9. It signifies the favor or pardoning mercy of God. Romans 4:6 : The blessedness of the man unto whom God imputeth Righteousness - without works - the man is happy to whom God has granted the remission of sins, without respect to his observance of the law of Moses.
10. In 2-Corinthians 5:21, δικαιοσυνη, righteousness, is put for δικαιος, righteous: That we might become the righteousness of God - that we might receive such a righteousness or holiness, such a salvation, as is worthy of God's grace to impart, and such as the necessities of mankind require.
A few of the leading acceptations of the verb δικαιοω, which we translate to justify, may be here properly subjoined, as this verb is so repeatedly used in this epistle.
1. It signifies so declare or pronounce one just or righteous; or, in other words, to declare him to be what he really is. 1-Timothy 3:16 : He was Justified in the Spirit. - By the almighty power of the Spirit he was proved to be the True Messiah.
2. To esteem a thing properly. Matthew 11:19 : Wisdom is Justified of her children. - Wisdom, propriety of conduct, is properly estimated by wise men.
3. It signifies to approve, praise, and commend. The publicans Justified God, Luke 7:29; praised him for calling them to such a state of salvation. Luke 16:15 : Ye are they which Justify yourselves before men - Ye are self-commended, self-applauded, and self-praised. In this sense it is often used in the Greek apocryphal books. Ecclus. 7:5: Justify not thyself before the Lord - Do not applaud thyself in the presence of thy - Maker. Ecclus.10:29: Who will Justify (praise or applaud) him that sinneth against his own soul. Ecclus 18:2: The Lord only is righteous, δικαιωθησεται, shall be Justified, i.e. praised, because there is none other but he.
4. The verb δικαιοομαι is used to clear from all sin. 1-Corinthians 4:4 : For I know nothing by myself; yet am I not hereby Justified - A man's own consciousness of integrity is not a proof that he is clear from all sin in the sight of God.
5. A judge is said to justify not only when he condemns and punishes, but also when he defends the cause of the innocent. See Eurip. Heraclid. ver. 190. Thucyd. iii. p. 200. Polyb. iii. 31, and Schleusner on δικαιοω. Hence δικαιουσθαι is taken in a forensic sense, and signifies to be found or declared righteous, innocent, etc. Matthew 12:37 : By thy words shalt thou be Justified - thou shalt be declared to be righteous. Romans 3:4 : That thou mightest be Justified in thy saying - that thou mightest be proved to be true in what thou hast said.
6. It signifies to set free, to escape from. Acts 13:39 : And by him all that believe are Justified from all things, from which ye could not be Justified by the law - by faith in Christ a man escapes those evils which, otherwise, the law of Moses would inflict upon him. Romans 6:7 : For he that is dead, δεδικαιωται, is Justified, properly rendered by our translators, is Freed from sin.
7. It signifies also to receive one into favor, to pardon sin. Romans 8:30 : Whom he called, them he also Justified - he received them into favor and pardoned their sins. Luke 18:14 : This man went down to his house Justified - he humbled himself, repented of his iniquity, and God forgave his sin. Romans 3:20 : By the deeds of the law there shall no flesh be Justified - no soul can have his sins forgiven through the observance of the Mosaic law. Romans 4:2 : If Abraham were Justified (had his sin pardoned) by works. 1-Corinthians 6:11 : Such were some of you, but ye are Justified - ye are received into the Divine favor, and have your sins forgiven. See James 2:21-25; Romans 3:24, Romans 3:28; Romans 5:1, Romans 5:9; Galatians 2:16, Galatians 2:17; Galatians 3:11, Galatians 3:24; Galatians 5:4; Titus 3:7. In all these texts the word justify is taken in the sense of remission of sins through faith in Christ Jesus; and does not mean making the person just or righteous, but treating him as if he were so, having already forgiven him his sins.
The just shall live by faith - This has been understood two ways:
1. That the just or righteous man cannot live a holy and useful life without exercising continual faith in our Lord Jesus: which is strictly true; for He only who has brought him into that state of salvation can preserve him in it; and he stands by faith.
2. It is contended by some able critics that the words of the original text should be pointed thus: 'ο δε δικαιος εκ πιστεως, ζησεται. The just by faith, shall live; that is, he alone that is justified by faith shall be saved: which is also true; as it is impossible to get salvation in any other way. This last meaning is probably the true one, as the original text in Habakkuk 2:4, speaks of those who believed the declarations of God when the Chaldeans besieged Jerusalem, and, having acted conformably to them, escaped with their lives.
(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,.... 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.
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-- (Habakkuk 2:4).
The just shall live by faith--This golden maxim of the Old Testament is thrice quoted in the New Testament--here; Galatians 3:11; Hebrews 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 (Romans 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 (Romans 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" (Romans 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.
The righteousness of God - This expression sometimes means God's eternal, essential righteousness, which includes both justice and mercy, and is eminently shown in condemning sin, and yet justifying the sinner. Sometimes it means that righteousness by which a man, through the gift of God, is made and is righteous; and that, both by receiving Christ through faith, and by a conformity to the essential righteousness of God. St. Paul, when treating of justification, means hereby the righteousness of faith; therefore called the righteousness of God, because God found out and prepared, reveals and gives, approves and crowns it. In this verse the expression means, the whole benefit of God through Christ for the salvation of a sinner. Is revealed - Mention is made here, and Romans 1:18, of a twofold revelation, - of wrath and of righteousness: the former, little known to nature, is revealed by the law; the latter, wholly unknown to nature, by the gospel. That goes before, and prepares the way; this follows. Each, the apostle says, is revealed at the present time, in opposition to the times of ignorance. From faith to faith - By a gradual series of still clearer and clearer promises. As it is written - St. Paul had just laid down three propositions:
Righteousness is by faith, Romans 1:17.
Salvation is by righteousness, Romans 1:16.
Both to the Jews and to the gentiles, Romans 1:16. Now all these are confirmed by that single sentence, The just shall live by faith - Which was primarily spoken of those who preserved their lives, when the Chaldeans besieged Jerusalem, by believing the declarations of God, and acting according to them. Here it means, He shall obtain the favour of God, and continue therein by believing. Habakkuk 2:4
*More commentary available at chapter level.