Verse:
Romans 1:17
For therein is the righteousness ( justify / dikaiosune ) of God revealed from faith ( faith / pistis ) to faith ( faith / pistis ): as it is written, The just ( justify / dikaios ) shall live by faith ( faith / pistis ).
Commentary by Adam Clarke
For therein Is the righteousness of God
In the Gospel of Christ. Revealed from faith to faith
God's method of saving sinners. The just shall live by 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 (dikaiosune), 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 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 tsedakah in Hebrew, and (dikaiosune) in Greek, both of which we generally translate righteousness. Our English word was originally rightwiseness, from the Anglo-Saxon, [Macro error: Can't evaluate the expression because the name "Anglo" hasn't been defined.] , justice, right, and [Macro error: Can't evaluate the expression because the name "Anglo" hasn't been defined.] , 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 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 (dikaiosune) has been derived from ??????, to divide; and hence ????, 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 (dikaiosune) and the verb ??????? 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.A few of the leading acceptations of the verb dikaioo, which we translate to justify, may be here properly subjoined, as this verb is so repeatedly used in this epistle.
1. The act of distributing to each man his due is the sense of the word, 2. It signifies a holy life, as proceeding from piety towards God.
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.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.
Luke 1:75: Might serve him in holiness and RIGHTEOUSNESS all the days of our life. 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.
Matthew 6:1: Take heed that ye do not your ALMS, (dikaiosune), 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.
5. It signifies the reward or issue of liberality.6. It signifies the whole collection of graces, which constitute the complete Christian character.
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 Psalms 112:9.
Psalms 112:9
He has scattered abroad his gifts to the poor,
his righteousness endures forever;
his horn will be lifted high in honor.7. It signifies the result of faith in God and submission to his will, exemplified in a holy and useful life.
Matthew 5:6: Blessed are they that hunger and thirst after RIGHTEOUSNESS-they who ardently long for the full salvation of God.
Matthew 5:10,20: If your RIGHTEOUSNESS exceed not the righteousness,
Matthew 6:33: Seek the kingdom of God and his RIGHTEOUSNESS.8. It signifies an exact observance of religious ordinances and precepts.
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. 9. It signifies the favour or pardoning mercy of God.
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 fulfil all RIGHTEOUSNESS-to observe every precept of the law.10. In 2 Corinthians 5:21, (dikaiosune), righteousness, is put for ???????, 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.
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.
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[sgl dagger]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,4. The verb dikaioo is used to clear from all sin.
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. vii. 5: JUSTlFY not thyself before the Lord-Do not applaud thyself in the presence of thy-Maker. Ib. x. 29: Who will JUSTIFY (praise or applaud) him that sinneth against his own soul. Ib. xviii. 2: The Lord only is righteous, (dikaiosune), shall be JUSTIFIED, i.e. praised, because there is none other but he.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 ???????. Hence (dikaiosune) is taken in a forensic sense, and signifies to be found or declared righteous, innocent,
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. 6. It signifies to set free, to escape from.
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.7. It signifies also to receive one into favour, to pardon sin.
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, ???????????, is JUSTIFIED, properly rendered by our translators, is FREED from sin.
Romans 8:30: Whom he called, them he also JUSTIFIED-he received them into favour 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 favour, and have your sins forgiven.
See James 2:21-25; ; Romans 3:24,28;; Romans 5:1,9; Galatians 2:16,17;; Galatians 3:11,24;; 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.Source
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: (dikaiosune) ???????. 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.
Commentary by Barnes
For. Therein.
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. Is the righteousness of God
In it--~en autw~--i.e. in the gospel.
[Macro error: Can't evaluate the expression because the name "w" hasn't been defined.] "therein" Romans 3:21,25
Romans 3:21,25
But now a righteousness from God, apart from law, has been made known, to which the Law and the Prophets testify.
God presented him as a sacrifice of atonement, through faith in his blood. He did this to demonstrate his justice, because in his forbearance he had left the sins committed beforehand unpunished--Revealed.
--~dikaiosunh yeou~--. 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, (Romans 3:26.) But this does not seem to be the meaning in the passage before us. For(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) 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 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.(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.
(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.
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--~dikaiow~--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 Matthew 3:5; 5:6,10,20; 21:32; Luke 1:75; Acts 10:35; Acts 13:10; Romans 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 Romans 3:24,26,28,30; 4:5; 5:1; 8:30; Galatians 2:16; 3:8,24; Romans 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. Isaiah 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." 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."
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.From faith
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 11:1,) 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. To faith.
--~ek pistewv~. 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 Romans 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.As it is written.
Unto those who believer (comp. Romans 3:22;) or to every one 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 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. The just shall live by faith.
See Habakkuk 2:4. Shall live.
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, \~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, Habakkuk 1:6-10. But this was not to be perpetual. It should have an end, Habakkuk 2:3, and they who had confidence in God should live, Habakkuk 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. Source
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; 5:29,40; 6:33,51,53; 20:31; Acts 2:28; Romans 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.
Commentary by Coffman
For therein is revealed a righteousness of God from faith to faith: as it is written, But the righteous shall live by faith. From faith to faith ...
First, the expression "a righteousness of God" should be read "the righteousness of God," as in KJV and RSV. One may only conjecture as to why the English Revised Version (1885) translators gave such a rendition, especially in view of the fact that they rendered the parallel expression a moment later, in verse 18, as "the wrath of God." Barmby noted that "`A wrath of God' has no intelligent meaning," F27 and the same is true of "a righteousness of God." As Barmby noted, the two expressions simply mean "God's righteousness" and "God's wrath."
Regarding the broader question of "the righteousness of God," if this refers to the righteousness imputed by God to human beings (forensic righteousness), or the eternal righteousness of God's character (intrinsic righteousnesS), the evidence indicates that the latter is meant, not only here, but throughout Romans. We shall not go into the exhaustive dissertations of scholars on this place. The writer finds himself in strong agreement with Barmby; and, therefore, Barmby's critical exegesis is summarized in that commentator's own words. Convincing as Barmby's analysis is, however, the overriding consideration in accepting the "righteousness" of this verse as a reference to God's intrinsic righteousness, rather than to man's forensic, or imputed righteousness, is found in Romans itself (Romans 3:25,26), where God's righteousness in "passing over the sins done aforetime" is the real key to the meaning of "righteousness" throughout the epistle, plainly referring to an attribute of God, and not to any imputed righteousness of people; and even in the places where the latter is spoken of, the great consideration in the background is always God's intrinsic righteousness. A paraphrase of Barmby's summary on this question is:
It is usual to interpret this as meaning man's imputed or forensic righteousness; but if Paul meant that, why did he not use the words he used in Philippians 3:9, where he WAS speaking of that? The phrase suggests the sense in which the words are continually used in the Old Testament. The quotation from Habakkuk does not refute this meaning. The Old Testament usage of the term "righteousness" in Psa. 18:2 undoubtedly means "God's righteousness"; and the constant use of the phrase in a known sense in the Orr would naturally lead us to think that when Paul used it, he would have used it in the same sense. It is maintained in this commentary (with all due deference to the distinguished ancients and moderns who have held otherwise) that not only in this opening passage, but throughout the epistle, this phrase means God's own eternal righteousness, and that even in passages where a righteousness that is of faith is spoken of as communicated to man, the essential idea beyond is still that of God's own righteousness including believers in itself."As it is written, But the righteous shall live by faith ..."
Hodge declared this to mean "by faith alone"; F29 or "entirely by faith"; F30 Dodd, as quoted by Murray, rendered it, "by faith from beginning to end"; F31 and the New English Bible has "a way that starts with faith and ends with faith." F32 The student who strives for accuracy in understanding God's word will at once be impressed with the truth that such paraphrases as those just cited can in no sense be honored as TRANSLATIONS of what the Holy Spirit wrote through Paul. Upon a disputed passage like this, the greatest degree of accuracy, according to Bruce, is the version used in this commentary, that is, the English Revised Version (1885). He said: Paul, therefore, wrote none of the phrases mentioned above, but "from faith to faith," and any paraphrase of the meaning would have to be something that does not violate that text. The Phillips New Testament has such a paraphrase, thus: "a process begun and continued by their faith. Certainly, the notion that Paul meant "faith alone" by this expression should be rejected out of hand, especially in view of the fact that the expression "faith alone" occurs never in Paul's writings, and only once in the New Testament, where James declared that people are "not justified by faith alone" (James 2:24).
The Bible text used throughout, except where otherwise indicated, is the English Revised Version of 1881. This remains, in spite of many more recent translations (including the New English Bible of 1961) the most helpful English version of the New Testament for purposes of accurate study. F33 Source
is a quotation from Hab. 2:4 and is understood as Old Testament support of the principle of salvation by faith, it being the great end of the Christian religion to produce faith in all people, inasmuch as it may be possible. Without faith, it is impossible to please God (Hebrews 11:6); and the statement here that the just shall live by faith is emphasis upon the fact of man's utter inability to live without it.
The two verses just considered are the theme of the book of Romans, namely, God's Eternal Righteousness as Revealed in the Gospel. Immediately upon announcement of this theme, Paul launched into the section vindicating God's righteousness in accounting all people sinners and fully deserving God's wrath.
Commentary by Geneva Bible Study
For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith. Source
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.
From faith, which increases daily.
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.
Commentary by David Guzik
For in it the righteousness of God is revealed: From faith to faith:
Simply, the gospel reveals the righteousness of God. This revelation of God's righteousness comes to those with faith, fulfilling Habakkuk 2:4: The just - that is, the justified ones - shall live by faith.
i. It is essential to understand exactly what the righteousness of God revealed by the gospel is. It is not speaking of the holy righteousness of God that condemns the guilty sinner, but of the God-kind of righteousness that is given to the sinner who puts their trust in Jesus Christ.
ii. Righteousness: William Barclay explains the meaning of this ancient Greek word dikaioo, which means I justify, and is the root of dikaioun (righteousness): "All verbs in Greek which end in oo . . . always mean to treat, or account or reckon a person as something. If God justifies a sinner, it does not mean that he finds reasons to prove that he was right - far from it. It does not even mean, at this point, that he makes the sinner a good man. It means that God treats the sinner as if he had not been a sinner at all."
iii. "It was the happiest day in Luther's life when he discovered that 'God's Righteousness' as used in Romans means God's verdict of righteousness upon the believer." (Lenski)
iv. This declaration is even greater when we understand that this is the righteousness of God given to the believer. It is not the righteousness of even them most holy mere man, nor is it the righteousness of innocent Adam in Eden. It is God's righteousness. "The righteousness which is unto justification is one characterized by the perfection belonging to all that God is and does. It is a 'God-righteousness'." (Murray)
iv. This faith (trust) in Jesus Christ becomes the basis of life for those who are justified (declared righteous); truly, the just shall live by faith. They are not only saved by faith, but they live by faith.Source
The idea behind this difficult phrase is probably "by faith from beginning to end." The NIV translates the phrase from faith to faith as by faith from first to last.
i. "He saith not, from faith to works, or from works to faith; but from faith to faith, i.e. only by faith." (Poole)
ii. "Perhaps what it conveys is the necessity of issuing a reminder to the believer that justifying faith is only the beginning of the Christians life. The same attitude must govern him in his continuing experience as a child of God." (Harrison) This is an "echo" of Paul's message in Galatians 3:1-3.
Commentary by Jamieson, Faussett, Brown
For therein is the righteousness of God revealed from faith to faith
that is (as the whole argument of the Epistle shows), GOD'S JUSTIFYING RIGHTEOUSNESS. as it is written
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.). The just shall live by faith
(Hab 2:4). Source
This golden maxim of the Old Testament is thrice quoted in the New Testament--here; Ga 3:11; Heb 10:38 --showing that the gospel way of "LIFE BY FAITH," so far from disturbing, only continued and developed the ancient method.
On the foregoing verses, Note
(1) What manner of persons ought the ministers of Christ to be, according to the pattern here set up: absolutely subject and officially dedicated to the Lord Jesus; separated unto the gospel of God, which contemplates the subjugation of all nations to the faith of Christ: debtors to all classes, the refined and the rude, to bring the gospel to them all alike, all shame in the presence of the one, as well as pride before the other, sinking before the glory which they feel to be in their message; yearning over all faithful churches, not lording it over them, but rejoicing in their prosperity, and finding refreshment and strength in their fellowship!
(2) The peculiar features of the gospel here brought prominently forward should be the devout study of all who preach it, and guide the views and the taste of all who are privileged statedly to hear it: that it is "the gospel of God," as a message from heaven, yet not absolutely new, but on the contrary, only the fulfilment of Old Testament promise, that not only is Christ the great theme of it, but Christ in the very nature of God as His own Son, and in the nature of men as partaker of their flesh--the Son of God now in resurrection--power and invested with authority to dispense all grace to men, and all gifts for the establishment and edification of the Church, Christ the righteousness provided of God for the justification of all that believe in His name; and that in this glorious Gospel, when preached as such, there resides the very power of God to save Jew and Gentile alike who embrace it.
(3) While Christ is to be regarded as the ordained Channel of all grace from God to men (Ro 1:8), let none imagine that His proper divinity is in any respect compromised by this arrangement, since He is here expressly associated with "God the Father," in prayer for "grace and peace" (including all spiritual blessings) to rest upon this Church (Ro 1:7).
(4) While this Epistle teaches, in conformity with the teaching of our Lord Himself, that all salvation is suspended upon faith, this is but half a truth, and will certainly minister to self-righteousness, if dissociated from another feature of the same truth, here explicitly taught, that this faith in God's own gift--for which accordingly in the case of the Roman believers, he "thanks his God through Jesus Christ" (Ro 1:8).
(5) Christian fellowship, as indeed all real fellowship, is a mutual benefit; and as it is not possible for the most eminent saints and servants of Christ to impart any refreshment and profit to the meanest of their brethren without experiencing a rich return into their bosoms, so just in proportion to their humility and love will they feel their need of it and rejoice in it.
Commentary by John Gill
For therein is the righteousness of God revealed from faith to faith;
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: as it is written,
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, the just shall live by faith:
(Habakkuk 2:4) ; Source
"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" (wtnwmab) , "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.
Commentary by John Wesley
The righteousness of God Is revealed
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. From faith to faith
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. As it is written
By a gradual series of still clearer and clearer promises. The just shall live by faith
St. Paul had just laid down three propositions: Now all these are confirmed by that single sentence,
1. Righteousness is by faith, Romans 1:17:
2. Salvation is by righteousness, Romans 1:16:
3. Both to the Jews and to the gentiles, Romans 1:16.Source
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
Commentary by Matthew Henry
2. The justification of believers as the way (Romans 1:17): For therein, that is, in this gospel, which Paul so much triumphs in, is the righteousness of God revealed. Our misery and ruin being the product and consequent of our iniquity, that which will show us the way of salvation must needs show us the way of justification, and this the gospel does. The gospel makes known a righteousness. While God is a just and holy God, and we are guilty sinners, it is necessary we should have a righteousness wherein to appear before him; and, blessed be God, there is such a righteousness brought in by Messiah the prince (Daniel 9:24) and revealed in the gospel; a righteousness, that is, a gracious method of reconciliation and acceptance, notwithstanding the guilt of our sins. This evangelical righteousness, Source
Daniel 9:24 (1.) Is called the righteousness of God; it is of God's appointing, of God's approving and accepting. It is so called to cut off all pretensions to a righteousness resulting from the merit of our own works. It is the righteousness of Christ, who is God, resulting from a satisfaction of infinite value.
"Seventy 'sevens' are decreed for your people and your holy city to finish transgression, to put an end to sin, to atone for wickedness, to bring in everlasting righteousness, to seal up vision and prophecy and to anoint the most holy.
(2.) It is said to be from faith to faith, from the faithfulness of God revealing to the faith of man receiving (so some); from the faith of dependence upon God, and dealing with him immediately, as Adam before the fall, to the faith of dependence upon a Mediator, and so dealing with God (so others); from the first faith, by which we are put into a justified state, to after faith, by which we live, and are continued in that state: and the faith that justifies us is no less than our taking Christ for our Saviour, and becoming true Christians, according to the tenour of the baptismal covenant; from faith engrafting us into Christ, to faith deriving virtue from him as our root: both implied in the next words, The just shall live by faith. Just by faith, there is faith justifying us; live by faith, there is faith maintaining us; and so there is a righteousness from faith to faith. Faith is all in all, both in the beginning and progress of a Christian life. It is not from faith to works, as if faith put us into a justified state, and then works preserved and maintained us in it, but it is all along from faith to faith, as 2 Corinthians 3:18, from glory to glory; it is increasing, continuing, persevering faith, faith pressing forward, and getting ground of unbelief. To show that this is no novel upstart doctrine, he quotes for it that famous scripture in the Old Testament, so often mentioned in the New (Habakkuk 2:4): The just shall live by faith. Being justified by faith he shall live by it both the life of grace and of glory. The prophet there had placed himself upon the watch-tower, expecting some extraordinary discoveries (Romans 1:1), and the discovery was of the certainty of the appearance of the promised Messiah in the fulness of time, not withstanding seeming delays. This is there called the vision, by way of eminence, as elsewhere the promise; and while that time is coming, as well as when it has come, the just shall live by faith. Thus is the evangelical righteousness from faith to faith--from Old-Testament faith in a Christ to come to New-Testament faith in a Christ already come.
Romans 1:1 2 Corinthians 3:18
Paul, a servant of Christ Jesus, called to be an apostle and set apart for the gospel of God--
And we, who with unveiled faces all reflect the Lord's glory, are being transformed into his likeness with ever-increasing glory, which comes from the Lord, who is the Spirit.
Commentary by Robersons
For therein (gar en autwi). A righteousness of God (dikaiosunh teou).
In the gospel (verse 16) of which Paul is not ashamed. Is revealed (apokaluptetai).
Subjective genitive, "a God kind of righteousness," one that each must have and can obtain in no other way save "from faith unto faith" (ek pistewv eiv pistin), faith the starting point and faith the goal (Lightfoot). Source
It is a revelation from God, this God kind of righteousness, that man unaided could never have conceived or still less attained. In these words we have Paul's statement in his own way of the theme of the Epistle, the content of the gospel as Paul understands it. Every word is important: swthrian (salvation), euaggelion (gospel), apokaluptetai (is revealed), dikaiosunh teou (righteousness of God), pistiv (faith) and pisteuonti (believing). He grounds his position on Habakkuk 2:4 (quoted also in Galatians 3:11).
By "righteousness" we shall see that Paul means both "justification" and "sanctification." It is important to get a clear idea of Paul's use of dikaiosunh here for it controls the thought throughout the Epistle. Jesus set up a higher standard of righteousness (dikaiosunh) in the Sermon on the Mount than the Scribes and Pharisees taught and practised (Matthew 5:20) and proves it in various items. Here Paul claims that in the gospel, taught by Jesus and by himself there is revealed a God kind of righteousness with two ideas in it (the righteousness that God has and that he bestows). It is an old word for quality from dikaiov, a righteous man, and that from dikh, right or justice (called a goddess in Acts 28:4), and that allied with deiknumi, to show, to point out. Other allied words are dikaiow, to declare or make dikaiov (Romans 3:24,26), dikaiwma, that which is deemed dikaiov (sentence or ordinance as in 1:32; 2:26; 8:4), dikaiwsiv, the act of declaring dikaiov (only twice in N.T., 4:25; 5:18). Dikaiosunh and dikaiow are easy to render into English, though we use justice in distinction from righteousness and sanctification for the result that comes after justification (the setting one right with God). Paul is consistent and usually clear in his use of these great words.
Commentary by The Peoples New Testament
For therein. It reveals the righteousness of God.
In the gospel. From faith to faith.
This might mean
(1) God's personal righteousness;
(2) a righteousness acceptable to God; or,
(3) a righteousness bestowed by God. The last is its sense in the Epistle to the Romans. The obedient believer in Christ is forgiven and clothed with Christ's righteousness. See chap. Romans 3:21-25.
Romans 3:21-25
But now a righteousness from God, apart from law, has been made known, to which the Law and the Prophets testify.
This righteousness from God comes through faith in Jesus Christ to all who believe. There is no difference,
for all have sinned and fall short of the glory of God,
and are justified freely by his grace through the redemption that came by Christ Jesus.
God presented him as a sacrifice of atonement, through faith in his blood. He did this to demonstrate his justice, because in his forbearance he had left the sins committed beforehand unpunished--Source
This clause has caused much discussion. The generally received view is thus stated by Dr. Schaff: "The righteousness is revealed from faith, or through means of faith, in order to produce faith in others." It is revealed to us by believing (faith), and the duty of the believer is to extend the gospel, or to extend the faith. "Believing," says Dr. Schaff, "includes knowledge and belief, assent and surrender, appropriation and application." As it is written. Hab. 2:4. The Old Testament had predicted this system of righteousness by faith, for the prophet had said, The just shall live by faith. The just. Those who have been forgiven and justified by the gospel.
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Prepared by William C. Barman for George Young Memorial United Methodist Church -- Palm Harbor, FL on 9/25/03; 5:16:12 PM