faith as it is written, The just | shall live by faith. "The right Dan. ix. 24."- Barnes. gated."- Hammond. "The righteousness of God is that which he bestows gratuitously on the believer, and which the apostle tacitly contrasts with justification by works."- Beausobre and Lenfant. "The righteousness of God by faith, that is, the method which God had contrived and proposed for our becoming righteous, Isa. lvi. 1, by believing his testimony, and casting our-dition into which men are brought, by selves on his mercy." Doddridge. "The righteousness of God, called so because it is a righteousness of his own contrivance, and his bestowing. It is God that justifieth, ch. iii. 21-24, 26, 30; viii. 33."- Locke. "God's method of saving sinners by faith in Jesus Christ."- Clarke. "It may signify the method which God has contrived or proposed for our becoming righteous; for the righteousness which arises from a scheme which God has by his infinite wisdom planned, and through his goodness revealed to man, may properly be called the righteousness of God; and it may further be called so, as being that righteousness which he requires, or which is most acceptable to him, as being most agreeable to his nature." Goadby, quoted by Livermore. "The righteousness of God is the justification which God bestows, or the justification of which God is the author. This is made altogether clear, by comparing ch. iii. 21-24; and indeed the whole tenor of the discussion in the epistle to the Romans seems imperiously to demand this sense." Stuart. "The phrase righteousness of God is equivalent to God's plan of justifying men. 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. This same plan was foretold in various places, where the word righteousness is nearly synonymous with salvation. My righteousness is near; my salvation is gone forth. My salvation shall be forever, and my righteousness shall not be abolished.' Isa. li. 5, 6. My salvation is near to come, and my righteousness to be revealed.' Isa. Ivi. 1. 'To make reconciliation for iniquity, and to bring in everlasting righteousness.' a method of God's appointment, rather than an attribute or quality of God himself. In the details there are differences of opinion. By the majority the righteousness here mentioned is supposed, to consist in a justification from past offences, and the treating of men as if they had not sinned. Some, however, seem to have more clearly apprehended the true import of the term, and to have understood that the scheme of God provided not only for treating men as if they were righteous, but for making them actually righteous; in other words, for saving them from sin. God regards men precisely as they are. While they are sinners, he regards them as sinners; and when they become righteous, and not before, he regards them as righteous. "By the righteousness of God, the apostle does not mean here God's method of treating the sinner as just, but his method of making the sinner just, of doing the work; for the difficulty which the gospel meets is not how God should treat men, and how remit their offences, but how men should become what they ought to be, just, righteous, in heart and life. The word justification, some may be surprised to learn, occurs but three times in the whole Bible and those are in this Epistle, ch. iv. 25; v. 16, 18; and in every instance the better rendering is righteousness. The great need of a sinful world is not justification, but righteousness; the righteousness of God; his method of helping men to become righteous, true, pure, good. Doubtless, there is a secondary idea involved; and that is, the pardon of those who have failed of doing their whole duty the remission of sins. But this secondary idea has by most theologians of the old schools been raised into the place of the primary one, and the primary one has fallen -- into a lower rank. That the question | agreed that the degree of righteousness opened by the apostle is not one of justi- attainable in the present life, as well as fication so much as one of righteousness, the more perfect righteousness which is demonstrated by what follows, in may be realized in the future life, is so which he describes the abominable un- dependent on divine grace as, in a righteousness of the Gentiles, and also proper and very important sense, to be the wickedness of the Jews, under the regarded as a gift from God, it should law, and therefore the need of the gos- surprise no one to hear it denominated pel method of making both Jews and by the apostle the righteousness of God. Gentiles soundly righteous, and so, of It is a righteousness of his appointcourse, acceptable to God; namely, ment; a righteousness in a certain sense by faith, by the great spiritual princi- and to a certain extent, at least, of his ple of Christianity, in contradistinc- bestowment. It is just so far different tion to the mere light of reason and from the righteousness which unassisted nature among the Gentiles, and the humanity might attain. It is, in truth, legal system of the Jews. Paul's doc- God's righteousness, and not man's. It trine is, then, (1) a doctrine of right- is this righteousness which is revealed eousness (2) By consequence, a doc- in the gospel. T From faith to faith. trine of justification: not the reverse, Various interpretations have been given as too often interpreted. Ch. iii. 22; x. of this passage, which, as it stands in 3-10."- Livermore. Whatever may the common translation, is confessedly be thought of some of the details, I obscure. Some have supposed the meanapprehend the general idea running ing to be that the gospel presents its through the foregoing note is correct; great truths, and especially that which namely, that the great need of man- is the immediate subject here mentioned kind is deliverance from sinfulness, or by the apostle, to be received by men salvation from sin; in other words, to from one degree of faith to another. become righteous. The method by That is, that believers should strive, by which this need is to be supplied, and increasing their knowledge of the divine this deliverance wrought, by which men character and purposes, to increase the are to become righteous, is revealed in power of their faith in the gospel. But the gospel. As it is prompted by the I prefer the different and more general love of God, devised by his wisdom, interpretation, which is well expressed and executed by his power, it is prop- in the translation by Macknight. "For erly called God's righteousness. It the righteousness of God by faith is rediffers from all other methods chiefly vealed in it, in order to faith." He in this all others, in some form, recog- adds this note: "This translation, nize works, or the efforts of men, as which results from construing the words the procuring cause of righteousness properly, affords a clear sense of a pasand salvation; this recognizes divine sage which, in the common translation, grace alone as the cause- righteous- is absolutely unintelligible. Besides, ness as the effect, and good works it is shown to be the right translation as the natural fruit of righteousness. by other passages of scripture in which That the salvation of men from sin, the expression righteousness by faith is and their attainment of righteousness, found. Rom. iii. 22; ix. 30; x. 6; is represented in the gospel as the effect Phil. iii. 9. Righteousness by faith is of God's grace, is admitted by all Chris- called the righteousness of God, (1) tians. Even those who most firmly be- Because God hath enjoined faith as the lieve that such salvation is absolutely righteousness which he will count to sinsuspended on certain conditions, to be ners, and hath declared that he will acperformed by man alone, admit this fact cept and reward it as righteousness. in general terms. None are hardy (2.) Because it stands in opposition to enough to pretend that the gospel re- the righteousness of men, which consists veals a salvation to be demanded and in a sinless obedience to the law of God. obtained as a matter of reward. None For if men gave that obedience, it pretend, on authority of the gospel, would be their own righteousness, and they that man, unassisted by divine grace, might claim reward as a debt." In what can attain perfect righteousness. As, precise manner faith is accounted as therefore, by common consent, it is righteousness, or involves righteousness, 18 For the wrath of God is re- | vealed from heaven against all un we may not fully understand; nor is this the proper place for a discussion of that point. But the fact is abundantly asserted in the Scriptures. A knowledge of God, faith in his Son, faith in the gospel, is repeatedly represented as inseparably connected with justification from sin, with righteousness, with eternal life. Thus our Lord says, "He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.". "And this is life eternal, that they might know thee, the only true God, and Jesus Christ whom thou hast sent." John v. 24; xvii. 3. And the apostle asserts that 'being justified by faith, we have peace with God, through our Lord Jesus Christ," ch. v. 1; see also ch. iv. 3-5, where it is repeatedly declared that faith is counted for righteousness. Such is the plan of God, revealed in the gospel of his Son, and presented to men as an object of faith. TAs it is written. Namely, in the Old Testament. Such is the reference, whenever this phrase occurs in the New Testament. There are those who think lightly of the older scriptures, and disregard their authority. Not so our Lord and his apostles. They often referred to them as a divine record of truth, and quoted them as good authority, so far as their testimony extended. The particular reference here is to Hab. ii. 4. ¶ The just shall live by faith. Rather, the just by faith shall live. "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."- - Barnes. To live, as the word is here used, signifies to be happy. Thus eternal life often signifies the degree of happiness men enjoy in this world through faith in the 18. An argument commences here, which extends to the end of chap. iii. Having announced his theme, namely, the necessity and nature of salvation, or that righteousness of God's appointment which is revealed in the gospel, the apostle proceeds to show that this is the only righteousness which men can hope to attain; and that, therefore, they should lay hold on this, by faith, if they would have peace with God, and enter into rest. His argument was thus: He shows, first, in the remainder of this chapter, that the Gentile world, guided by the light of nature, and aided by the instructions of their wisest philosophers, had utterly failed to become righteous; on the contrary, they were guilty of the most debasing and scandalous sins, and gloried in their own shame. In the next two chapters, he shows that the Jews, with the additional guidance of the Old Testament, had equally failed to become righteous, He appeals to facts, which none could contradict, in proof of his allegations, and fortifies them by the authority of the Jewish scriptures. The result is manifest. If men had endeavored, for the space of four thousand years, to attain perfect righteousness by their own works, or as the effect of perfect obedience to the divine law, and had not succeeded in a single instance, either some different plan must be made known, or no reasonable hope of success could be entertained. This different plan God had graciously revealed in the gospel. To this plan the apostle directed attention, as the only effectual means of salvation. It was utterly useless to strive for perfect righteousness by works. Men had been thus striving from the beginning, and yet all had sinned, and thus come short of the glory of God. Ch. iii. 23. Their only rational hope was in God, who had given assurance that his grace would secure the blessing which they had failed to attain. And if they would lay hold on the promise, by a firm and living faith, they should at once be delivered from the power of sin, and should thenceforth be filled with joy and peace in believing, ch. xv. 13, until they should enter upon the full enjoyment of perfect holiness and happiness in the future life. Such is the general train of argument in these three chapters. or desire, by which we seek anything, or an intense effort to obtain it. And it is particularly applied to the desiro which a man has to take vengeance who is injured, and who is enraged. It is thus synonymous with revenge. Eph. iv. 31. 'Let all bitterness and wrath,' &c. Col. iii. 8. 'Anger, wrath, malice,' &c. 1 Tim. ii. 8; James i. 19. But it is also often applied to T The wrath of God. See note on God; and it is clear that when we John iii. 36. This expression is highly think of the word as applicable to figurative, like those in which God is him, it must be divested of everything said to repent, and to be grieved, and like human passion, and especially of the like. Under the divine govern- the passion of revenge. As he cannot ment, iniquity is always attended by be injured by the sins of men (Job misery, or punishment. The infliction xxxv. 6-8), he has no motive for of such punishment may seem, to short- vengeance, properly so called; and it sighted mortals, to indicate anger or is one of the most obvious rules of wrath in the supreme Governor. Yet interpretation, that we are not to apply we have assurance that all the dispen- to God passions and feelings which, sations of divine providence, whether among us, have their origin in evil. their immediate effect be joyous or In making a revelation, it was indisgrievous, are designed for good, and 'pensable to use words which men used; are evidences of love, not of wrath. but it does not follow that when applied Heb. xii. 9-11. By making the way to God they mean precisely what they of transgression painful, and hedging do when applied to man. When the it up with difficulties, God is constantly Saviour is said, Mark iii. 5, to have admonishing men to turn from it, and looked on his disciples with anger to pursue the path of wisdom, which is (Greek, wrath, the same word is here), peace. Prov. iii. 17. By the sharp- it is not to be supposed that he had the ness of stripes, men are made subject feelings of an implacable man, seeking to the Father of their spirits, and vengeance. The nature of the feeling receive permanent benefit. Neverthe- is to be judged of by the character of less, while the punishment continues, the person. So, in this place, the word its aspect is so different from the pleas- denotes the divine displeasure ures resulting from obedience, that a indignation against sin; the divine different epithet is properly used to purpose to inflict punishment."describe it. The epithet chosen by the Barnes. This opposition of the divine apostle is wrath. But we should grossly character against sinfulness, or, in err, if we understood him to attribute other words, the opposition of holiness to God a passion which is denounced as against sin, furnishes one of the many utterly sinful in man. We can only reasons why the utter end of sinfulness understand him to refer to that princi- may be anticipated. If perpetual sinple of the divine government by which fulness were as pleasing and acceptable misery is inseparably connected with to God as perpetual holiness, no good transgression. This interpretation is reason can be perceived why he should substantially given by commentators desire or attempt to turn men away whose opinions widely differ from each from their iniquities. Acts iii. 26. The other as to the ultimate consequences fact that he does desire to save men of sin. The righteous displeasure of from their sins is manifest both from God at the sins of his rational creatures the goodness and the severity of his is not, of course, like the anger or administration of justice, ch. xi. 22, as wrath which we speak of in reference well as from his revealed word. As he to human passions. The expression is, is greater than all, and none can pluck as all agree, anthropathic, or speaking us out of his hand, John x. 29, he will of God after the manner of men." surely accomplish his purpose in his Livermore. "The word rendered wrath own time. As a means to greater good, properly denotes that earnest appetite, he permits the existence of sin for a or godliness, and unrighteousness of men, who hold the truth in un season. But its perpetual existence is inconsistent with his holiness, and incompatible with the accomplishment of his purposes. He has, therefore, determined "to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness." Dan. ix. 24. While sin continues, however, it will produce its appropriate fruits. The sinner must endure misery. And, in this sense, the wrath of God, or his determination to inflict punishment, as the meet reward of every transgression and disobedience, is revealed in the gospel. Revealed from heaven. Or, from above. It is revealed distinctly in the Jewish Scriptures. And, in that older revelation, written on the face of nature and in the hearts of men, the fact is sufficiently plain. A consequence invariably resulting from a given cause must be regarded as the operation of a fixed law. Misery always accompanies transgression; and, without a special revelation, men had good reason to believe that the sovereign Ruler had ordained such punishment. The same fact is unmistakably announced in the gospel. T Ungodliness and unrighteousness. That is, impiety towards God, and injustice towards Under these two general heads are comprehended all the sins of which men are guilty. The apostle mentions some of the particular sins, in the subsequent verses, which he here groups together in two classes. He illustrates the ungodliness or impiety of men, by their neglect to glorify God, and by their worship of idols; and their unrighteousness, by various scandalous sins of which they were guilty towards each other. Hold the truth in un-object of the people's worship, but righteousness. Some commentators understand the apostle to refer to those who have attained some knowledge of the truth, and who yet fail to obey its precepts men "who are not wholly without the truth, but yet do not follow what they have of it, but live contrary to that truth they do know, or neglect to know what they might. This is evident from the next words, and for the same reason of God's wrath, given ch. ii. 8, in these words, who do not obey the truth, but obey unrighteous ness."'"- Locke. Others, perhaps more properly, understand the phrase to be equivalent to "hinder the truth by unrighteousness." The word hold, as well as the Greek word which occurs here, is used in either sense, to retain, or to impede or hinder. The following remarks on this passage are replete with sound sense and valuable suggestions: "This is a strong figurative word, which it is not easy to translate into our language. But its meaning is, that the knowledge of the one true God, the Maker and Governor of the universe, which the persons here spoken of had attained, by contemplating the works of creation, they did not discover to the rest of mankind; but confined it in their own breast, as in a prison, by the most flagrant unrighteousness. For they presented, as objects of worship, beings which are not by their nature God; nay, beings of the most immoral characters; and, by so doing, as well as by the most infamous rites with which they appointed these false gods to be worshipped, they led mankind into the grossest errors concerning the nature and attributes of the objects of their worship. This corrupt form of religion, though extremely acceptable to the common people, was not contrived and established by them. In all countries they were grossly ignorant of God, and of the worship which he required. They therefore could not be charged with the crime of concealing the truth concerning God. The persons guilty of that crime were the legislators who first formed mankind into cities and states, and who, as the apostle observes, ver. 21, though they knew God, did not glorify him as God, by making him the men. unrighteously established polytheism and idolatry as the public religion. Of the same crime the magistrates and philosophers were likewise guilty, who, in after times, upheld the established religion. Of this number were Pythagoras, Socrates, and Plato, whom, therefore, we may suppose, the apostle had here in his eye. For, although these men had attained the knowledge of the true God, none of them worshipped him publicly, neither did they declare him to the people, that they might worship |