Romans 1:17

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--(Ha 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; He 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.

Robert Jamieson, A. R. Fausset & David Brown, 1871 · public domain

Verse 17. For. This word implies that he is now about to give a reason for that which 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--εναυτω--i.e. in the gospel.

Is the righteousness of God--δικαιοσυνηθεου--. 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 men. There is an important sense in which this is true, (Rom 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 Jn 3:16, Eph 2:4, 2Thes 2:16, 1Jn 4:8.

(b) The attribute of justice is not that which 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 men; his scheme of declaring them just in the sight of the law, or of acquitting them from punishment, and admitting them to favour. In this sense it stands opposed to man's plan of justification, i. e. 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 men 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 connexion; and at the usual meaning of the words. The word to justify--δικαιοω--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 favour, 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 men 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 Mt 3:5, 5:6,10,20, 21:32, Lk 1:75, Acts 10:35; Acts 13:10, Rom 2:26, 8:4, etc.

In the sense of pardoning sin, or of treating men as if they were innocent, on the condition of faith, it is used often, and especially in this epistle. See Rom 3:24,26,28,30, 4:5, 5:1, 8:30, Gal 2:16, 3:8,24; Rom 3:21,22,25, 4:3,6,13, 9:30, etc.

It is called God's righteousness, because it is God's plan, in distinction from all the plans set up by men. 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 men as righteous. This same plan was foretold in various places, where the word righteousness is nearly synonymous with salvation. Isa 51:5, "My righteousness is near; my salvation is gone forth." 6, "My salvation shall be for ever, and my righteousness shall not be abolished." Isa 56:1, "My salvation is near to come, and my righteousness to be revealed." Dan 9:24, "To make reconciliation for iniquity, and to bring in everlasting righteousness."

In regard to this plan, it may be observed,

(1.) that it is not to declare that men 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. 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. Men 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, (Heb 11:1,) 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--εκπιστεως. 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 men by faith, is revealed in the gospel. Here the great truth of the gospel is brought out, that men 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 men 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 connexion 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 men 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 Rom 3:22,30, 9:30,32, 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 men are to be justified by faith.

To faith. Unto those who believer (comp. Rom 3:22;) or to every one that believeth, Rom 1:16. The abstract is here put for the concrete. It is designed to express the idea, that 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.

As it is written. See Hab 2:4.

The just shall live by faith. The LXX. 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, μου", 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, Hab 1:6-10. But this was not to be perpetual. It should have an end, Hab 2:3, and they who had confidence in God should live, Hab 2:4 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, Eph 2:1. The gospel restores to life and salvation, Jn 3:36, 5:29,40, 6:33,51,53, 20:31, Acts 2:28, Rom 5:18, 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 men, 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.

(w) "therein" Rom 3:21,25

Albert Barnes, 1834 · public domain

Verse 17 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 Rom 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. Rom 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 (Rom 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? Rom 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 Rom 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, Act 17:31 : He will judge the world in Righteousness, i.e. according to the principles of eternal justice and rectitude. See also Rev 19:2 : In Righteousness doth he judge and make war. 2. It signifies a holy life, as proceeding from piety towards God. Luk 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. Mat 6:1 : Take heed that ye do not your Alms, δικαιοσυνην, your Righteousness, before men. Rom 3:5 : But if our unrighteousness commend the Righteousness, the benignity of God. 2Cor 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. 2Cor 9:9 : He hath scattered abroad; he hath given to the poor; his Righteousness - the reward of his bounty, remaineth for ever. See Psa 112:9. 6. It signifies the whole collection of graces, which constitute the complete Christian character. Mat 5:6 : Blessed are they that hunger and thirst after Righteousness - they who ardently long for the full salvation of God. Mat 5:10, Mat 5:20 : If your Righteousness exceed not the righteousness, etc. Mat 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. Heb 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. Phi 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, Mat 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. Rom 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 2Cor 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. 1Tim 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. Mat 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, Luk 7:29; praised him for calling them to such a state of salvation. Luk 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. 1Cor 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. Mat 12:37 : By thy words shalt thou be Justified - thou shalt be declared to be righteous. Rom 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. Act 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. Rom 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. Rom 8:30 : Whom he called, them he also Justified - he received them into favor and pardoned their sins. Luk 18:14 : This man went down to his house Justified - he humbled himself, repented of his iniquity, and God forgave his sin. Rom 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. Rom 4:2 : If Abraham were Justified (had his sin pardoned) by works. 1Cor 6:11 : Such were some of you, but ye are Justified - ye are received into the Divine favor, and have your sins forgiven. See Jam 2:21-25; Rom 3:24, Rom 3:28; Rom 5:1, Rom 5:9; Gal 2:16, Gal 2:17; Gal 3:11, Gal 3:24; Gal 5:4; Tit 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 Hab 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.

Adam Clarke, 1831 · public domain