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16. I am not indeed ashamed, etc. This is an anticipation of an objection; for he declares beforehand, that he cared not for the taunts of the ungodly; and he thus provides a way for himself, by which he proceeds to pronounce an eulogy on the value of the gospel, that it might not appear contemptible to the Romans. He indeed intimates that it was contemptible in the eyes of the world; and he does this by saying, that he was not ashamed of it. And thus he prepares them for bearing the reproach of the cross of Christ, lest they should esteem the gospel of less value by finding it exposed to the scoffs and reproaches of the ungodly; and, on the other hand, he shows how valuable it was to the faithful. If, in the first place, the power of God ought to be extolled by us, that power shines forth in the gospel; if, again, the goodness of God deserves to be sought and loved by us, the gospel is a display of his goodness. It ought then to be reverenced and honored, since veneration is due to God’s power; and as it avails to our salvation, it ought to be loved by us.

But observe how much Paul ascribes to the ministry of the word, when he testifies that God thereby puts forth his power to save; for he speaks not here of any secret revelation, but of vocal preaching. It hence follows, that those as it were willfully despise the power of God, and drive away from them his delivering hand, who withdraw themselves from the hearing of the word.

At the same time, as he works not effectually in all, but only where the Spirit, the inward Teacher, illuminates the heart, he subjoins, To every one who believeth. The gospel is indeed offered to all for their salvation, but the power of it appears not everywhere: and that it is the savor of death to the ungodly, does not proceed from what it is, but from their own wickedness. By setting forth but one Salvation he cuts off every other trust. When men withdraw themselves from this one salvation, they find in the gospel a sure proof of their own ruin. Since then the gospel invites all to partake of salvation without any difference, it is rightly called the doctrine of salvation: for Christ is there offered, whose peculiar office is to save that which was lost; and those who refuse to be saved by him, shall find him a Judge. But everywhere in Scripture the word salvation is simply set in opposition to the word destruction: and hence we must observe, when it is mentioned, what the subject of the discourse is. Since then the gospel delivers from ruin and the curse of endless death, its salvation is eternal life. ³⁸³⁸     On the power of God, Pareus observes, that the abstract, after the Hebrew manner, is put for the concrete. Power means the instrument of God’s power; that is, the gospel is an instrument rendered efficacious by divine power to convey salvation to believers: or, as Stuart says, “It is powerful through the energy which he imparts, and so it is called his power.” Chalmers gives this paraphrase, “It is that, which however judged and despised as a weak instrument by the men of this world — it is that, to which he, by his own power, gives effect for the recovery of that life which all men had forfeited and lost by sin.”
   “The gospel is a divine act, which continues to operate through all ages of the world, and that not in the first place outwardly, but inwardly, in the depths of the soul, and for eternal purposes.” — Dr. Olshausen

First to the Jew and then to the Greek. Under the word Greek, he includes all the Gentiles, as it is evident from the comparison that is made; for the two clauses comprehend all mankind. And it is probable that he chose especially this nation to designate other nations, because, in the first place, it was admitted, next to the Jews, into a participation of the gospel covenant; and, secondly, because the Greeks, on account of their vicinity, and the celebrity of their language, were more known to the Jews. It is then a mode of speaking, a part being taken for the whole, by which he connects the Gentiles universally with the Jews, as participators of the gospel: nor does he thrust the Jews from their own eminence and dignity, since they were the first partakers of God’s promise and calling. He then reserves for them their prerogative; but he immediately joins the Gentiles, though in the second place, as being partakers with them.

17. For ³⁹³⁹     “The causative, γὰρ, indicates a connection with the preceding, that the gospel is the power of God: the reason is, because by the gospel is revealed the righteousness of God, that is, made known by it is a way of righteousness and of obtaining life before God, which neither the law, nor philosophy, nor any other doctrine, was able to show.” — Pareus the righteousness of God, etc. This is an explanation and a confirmation of the preceding clause — that the gospel is the power of God unto salvation. For if we seek salvation, that is, life with God, righteousness must be first sought, by which being reconciled to him, we may, through him being propitious to us, obtain that life which consists only in his favor; for, in order to be loved by God, we must first become righteous, since he regards unrighteousness with hatred. He therefore intimates, that we cannot obtain salvation otherwise than from the gospel, since nowhere else does God reveal to us his righteousness, which alone delivers us from perdition. Now this righteousness, which is the groundwork of our salvation, is revealed in the gospel: hence the gospel is said to be the power of God unto salvation. Thus he reasons from the cause to the effect.

Notice further, how extraordinary and valuable a treasure does God bestow on us through the gospel, even the communication of his own righteousness. I take the righteousness of God to mean, that which is approved before his tribunal; ⁴⁰⁴⁰     “The righteousness of God,” δικαιοσύνη θεοῦ, has been the occasion of much toil to critics, but without reason: the very context is sufficient to show its meaning, it being what the gospel reveals, and what the gospel reveals is abundantly known from other passages. Whether we saw, it is the righteousness which is approved of God, as Calvin says, or provided by God, or contrived by God, or imputed by God, the meaning does not materially differ, and indeed all these things, as it is evident from Scripture, are true respecting it.
   There is more difficulty connected with the following words, ἐκ πίστεως εἰς πίστιν. The view which Calvin gives was adopted by some of the Fathers, such as Theophylact and Clemens Alexandrinus; and it is that of Melancthon, Beza, Scaliger, Locke, and many others. From Poole we find that Chrysostom gave this exposition, “From the obscure and inchoate faith of the Old Testament to the clear and full faith of the New;” and that Ambrose’s exposition was the following, “From the faith or fidelity of God who promises to the faith of him who believes.” But in all these views there is not that which comports with the context, nor the construction very intelligible-”revealed from faith,” What can it mean? To render the passage intelligibly, ἐκ πίστεως must be connected with δικαιοσύνη θεοῦ, as suggested by Hammond, and followed by Doddridge and Macknight. Then it would be, “The righteousness of God by faith or, which is by faith:” this is revealed in the gospel “to faith,” that is, in order that it may be believed; which is often the force of εἰς before a noun; as, εἰς τὴν ἀνομίαν — in order to do wickedness; or, εἰς ἁγιασμόν in order to practice holiness, Romans 6:19 Chalmers, Stuart, Barnes, and Haldane take this view. The verse may be thus rendered, —
   For the righteousness of God by faith is in it revealed in order to be believed, as it is written, “The just shall by faith live.” The same truth is conveyed in Romans 3:22; and similar phraseology is found in Philippians 3:9.
   Barnes seems fully to express the import of the passage in these words, “God’s plan of justifying men is revealed in the gospel, which plan is by faith, and the benefits of which plan shall be extended to all that have faith or that believe.” — Ed. as that, on the contrary, is usually called the righteousness of men, which is by men counted and supposed to be righteousness, though it be only vapor. Paul, however, I doubt not, alludes to the many prophecies in which the Spirit makes known everywhere the righteousness of God in the future kingdom of Christ.

Some explain it as the righteousness which is freely given us by God: and I indeed confess that the words will bear this sense; for God justifies us by the gospel, and thus saves us: yet the former view seems to me more suitable, though it is not what I make much of. Of greater moment is what some think, that this righteousness does not only consist in the free remission of sins, but also, in part, includes the grace of regeneration. But I consider, that we are restored to life because God freely reconciles us to himself, as we shall hereafter show in its proper place.

But instead of the expression he used before, “to every one who believeth,” he says now, from faith; for righteousness is offered by the gospel, and is received by faith. And he adds, to faith: for as our faith makes progress, and as it advances in knowledge, so the righteousness of God increases in us at the same time, and the possession of it is in a manner confirmed. When at first we taste the gospel, we indeed see God’s smiling countenance turned towards us, but at a distance: the more the knowledge of true religion grows in us, by coming as it were nearer, we behold God’s favor more clearly and more familiarly. What some think, that there is here an implied comparison between the Old and New Testament, is more refined than well-founded; for Paul does not here compare the Fathers who lived under the law with us, but points out the daily progress that is made by every one of the faithful.

As it is written, etc. By the authority of the Prophet Habakkuk he proves the righteousness of faith; for he, predicting the overthrow of the proud, adds this — that the life of the righteous consists in faith. Now we live not before God, except through righteousness: it then follows, that our righteousness is obtained by faith; and the verb being future, designates the real perpetuity of that life of which he speaks; as though he had said, — that it would not be momentary, but continue forever. For even the ungodly swell with the false notion of having life; but when they say, “Peace and safety,” a sudden destruction comes upon them, (1 Thessalonians 5:3.) It is therefore a shadow, which endures only for a moment. Faith alone is that which secures the perpetuity of life; and whence is this, except that it leads us to God, and makes our life to depend on him? For Paul would not have aptly quoted this testimony had not the meaning of the Prophet been, that we then only stand, when by faith we recumb on God: and he has not certainly ascribed life to the faith of the godly, but in as far as they, having renounced the arrogance of the world, resign themselves to the protection of God alone. ⁴¹⁴¹     Here is an instance in which Paul quotes the Old Testament, [Habbakuk 2:4] neither exactly from the Hebrew nor the Septuagint. The Hebrew is “the just, — by his faith shall he live,” וצדיק באמונתו היה: and the Septuagint, turns “his” into “my,” ὁ δὲ δίκαιος ἐκ πίστεως μοῦ ζήσεται — “The just shall by my faith live,” — “by my faith,” that is, according to the tenor of the passage, “by faith in me.” The passage is quoted by him twice besides, in Galatians 3:11, and in Hebrews 10:38, but exactly in the same words, without the pronoun “his” or “my.” His object in this, as in some similar instances, was to state the general truth contained in the passage, and not to give a strictly verbal quotation. — Ed.

He does not indeed professedly handle this subject; and hence he makes no mention of gratuitous justification: but it is sufficiently evident from the nature of faith, that this testimony is rightly applied to the present subject. Besides, we necessarily gather from his reasoning, that there is a mutual connection between faith and the gospel: for as the just is said to live by faith, he concludes that this life is received by the gospel.

We have now the principal point or the main hinge of the first part of this Epistle, — that we are justified by faith through the mercy of God alone. We have not this, indeed as yet distinctly expressed by Paul; but from his own words it will hereafter be made very clear — that the righteousness, which is grounded on faith, depends entirely on the mercy of God.

18. For ⁴²⁴²     The connection here is not deemed very clear. Stuart thinks that this verse is connected, as the former one, with Romans 1:16. and that it includes a reason why the Apostle was not ashamed of the gospel: and Macknight seems to have been of the same opinion, for he renders γαρ, besides. In this case the revelation of wrath from heaven is that which is made by the gospel. This certainly gives a meaning to the words, “from heaven” which is hardly done by any other views. That the gospel reveals “wrath,” as well as righteousness to be obtained by faith, is what is undeniable. Salvation to the believer, and condemnation to the unbeliever, is its sum and substance. The objection made by Haldane is of no force, — that the Apostle subsequently shows the sins of mankind as committed against the light of nature, and not against the gospel; for he seems to have brought forward the evidence from the light of nature, in order to confirm the evidence from the light of revelation. The expression is, “Revealed is the wrath of God,” and not has been. See Acts 17:30, 31
   This is the view taken by Turrettin; and Pareus says, “There is nothing to prevent us from referring the revelation of wrath, as well as the revelation of righteousness, to the gospel” — Ed. revealed, etc. He reasons now by stating things of a contrary nature, and proves that there is no righteousness except what is conferred, or comes through the gospel; for he shows that without this all men are condemned: by it alone there is salvation to be found. And he brings, as the first proof of condemnation, the fact, — that though the structure of the world, and the most beautiful arrangement of the elements, ought to have induced man to glorify God, yet no one discharged his proper duty: it hence appears that all were guilty of sacrilege, and of wicked and abominable ingratitude.

To some it seems that this is a main subject, and that Paul forms his discourse for the purpose of enforcing repentance; but I think that the discussion of the subject begins here, and that the principal point is stated in a former proposition; for Paul’s object was to teach us where salvation is to be found. He has already declared that we cannot obtain it except through the gospel: but as the flesh will not willingly humble itself so far as to assign the praise of salvation to the grace of God alone, Paul shows that the whole world is deserving of eternal death. It hence follows, that life is to be recovered in some other way, since we are all lost in ourselves. But the words, being well considered, will help us much to understand the meaning of the passage.

Some make a difference between impiety and unrighteousness, and think, that by the former word is meant the profanation of God’s worship, and by the latter, injustice towards men; but as the Apostle immediately refers this unrighteousness to the neglect of true religion, we shall explain both as referring to the same thing. ⁴³⁴³     It is true that the immediate subject is the neglect of religion; but then injustice towards men is afterwards introduced, and most critics take it in this sense. — Ed. And then, all the impiety of men is to be taken, by a figure in language, as meaning “the impiety of all men,” or, the impiety of which all men are guilty. But by these two words one thing is designated, and that is, ingratitude towards God; for we thereby offend in two ways: it is said to be ἀσέβεια, impiety, as it is a dishonoring of God; it is ἀδικία, unrighteousness, because man, by transferring to himself what belongs to God, unjustly deprives God of his glory. The word wrath, according to the usage of Scripture, speaking after the manner of men, means the vengeance of God; for God, in punishing, has, according to our notion, the appearance of one in wrath. It imports, therefore, no such emotion in God, but only has a reference to the perception and feeling of the sinner who is punished. Then he says that it is revealed from heaven; though the expression, from heaven, is taken by some in the sense of an adjective, as though he had said “the wrath of the celestial God;” yet I think it more emphatical, when taken as having this import, “Wheresoever a man may look around him, he will find no salvation; for the wrath of God is poured out on the whole world, to the full extent of heaven.”

The truth of God means, the true knowledge of God; and to hold in that, is to suppress or to obscure it: hence they are charged as guilty of robbery. — What we render unjustly, is given literally by Paul, in unrighteousness, which means the same thing in Hebrew: but we have regard to perspicuity. ⁴⁴⁴⁴     This clause, τῶν τὴν ἀλήθειαν ἐν ἀδικία κατεχόντων is differently rendered, “Veritatem injuste detinentes — unjustly detaining the truth,” Turrettin; “Who stifle the truth in unrighteousness,” Chalmers; “Who hinder the truth by unrighteousness,” Stuart; “Who wickedly oppose the truth,” Hodge; “Who confine the truth by unrighteousness,” Macknight
   “They rushed headlong,” says Pareus, “into impiety against God and into injustice against one another, not through ignorance, but knowingly, not through weakness, but willfully and maliciously: and this the Apostle expresses by a striking metaphor, taken from tyrants, who, against right and justice, by open violence, oppress the innocent, bind them in chains, and detain them in prison.”
   The sense given by Schleusner and some others, “Qui cum veri Dei cognitione pravitatem vitæ conjungunt — who connect with a knowledge of the true God a wicked life,” seems not to comport with the context.
   “The truth” means that respecting the being and power of God afterwards specified. — Ed.

19. Inasmuch as what may be known of God, etc. He thus designates what it behoves us to know of God; and he means all that appertains to the setting forth of the glory of the Lord, or, which is the same thing, whatever ought to move and excite us to glorify God. And by this expression he intimates, that God in his greatness can by no means be fully comprehended by us, and that there are certain limits within which men ought to confine themselves, inasmuch as God accommodates to our small capacities what he testifies of himself. Insane then are all they who seek to know of themselves what God is: for the Spirit, the teacher of perfect wisdom, does not in vain invite our attention to what may be known, τὸ γνωστὸν; and by what means this is known, he immediately explains. And he said, in them rather than to them, for the sake of greater emphasis: for though the Apostle adopts everywhere Hebrew phrases, and ב, beth, is often redundant in that language, yet he seems here to have intended to indicate a manifestation, by which they might be so closely pressed, that they could not evade; for every one of us undoubtedly finds it to be engraven on his own heart, ⁴⁵⁴⁵     Some take ἐν αὐτοῖς, to mean among them, i.e., as Stuart says, “in the midst of them, or before their eyes,” that is, in the visible world; though many refer it with Calvin, to the moral sense, and that the expression is the same with “written in their hearts,” in Romans 2:15. — Ed. By saying, that God has made it manifest, he means, that man was created to be a spectator of this formed world, and that eyes were given him, that he might, by looking on so beautiful a picture, be led up to the Author himself.

20. Since his invisible things, ⁴⁶⁴⁶     There is a passage quoted by Wolfius from Aristotle in his book De Mundo, which remarkably coincides with a part of this verse — “πάσὟ θνητὣ φύσει γενομενος ἀθεώρητος ἀπ αὐτῶν τῶν ἔργων θεορεῖται ὁ θεός — God, unseen by any mortal nature, is to be seen by the works themselves.” — Ed. etc. God is in himself invisible; but as his majesty shines forth in his works and in his creatures everywhere, men ought in these to acknowledge him, for they clearly set forth their Maker: and for this reason the Apostle in his Epistle to the Hebrews says, that this world is a mirror, or the representation of invisible things. He does not mention all the particulars which may be thought to belong to God; but he states, that we can arrive at the knowledge of his eternal power and divinity; ⁴⁷⁴⁷     Divinitas, θείοτης, here only, and not θεότης as in Colossians 1:9 Elsner and others make a difference between these two words and say, that the former means the divinity or majesty of God, and the latter his nature or being. There seems to be the idea of goodness conveyed in the word, θείοτης: for in the following verse there are two things laid to the charge of the Gentiles which bear a reference to the two things said here — they did not glorify him as God, and they were not thankful. He made himself known by power as God, and by the beneficent exercise of that power, he had laid a claim to the gratitude of his creatures. See Acts 14:15; and Acts 17:25, 27
   Venema, in his note on this passage, shows, that goodness was regarded by many of the heathens as the primary attribute of Deity. Among the Greeks, goodness — τὸ ἀγαθὸν, was the expression by which the Supreme Being was distinguished. And it appears evident from the context that the Apostle included this idea especially in the word θείοτης. — Ed for he who is the framer of all things, must necessarily be without beginning and from himself. When we arrive at this point, the divinity becomes known to us, which cannot exist except accompanied with all the attributes of a God, since they are all included under that idea.

So that they are inexcusable. It hence clearly appears what the consequence is of having this evidence — that men cannot allege any thing before God’s tribunal for the purpose of showing that they are not justly condemned. Yet let this difference be remembered, that the manifestation of God, by which he makes his glory known in his creation, is, with regard to the light itself, sufficiently clear; but that on account of our blindness, it is not found to be sufficient. We are not however so blind, that we can plead our ignorance as an excuse for our perverseness. We conceive that there is a Deity; and then we conclude, that whoever he may be, he ought to be worshipped: but our reason here fails, because it cannot ascertain who or what sort of being God is. Hence the Apostle in Hebrews 11:3, ascribes to faith the light by which man can gain real knowledge from the work of creation, and not without reason; for we are prevented by our blindness, so that we reach not to the end in view; we yet see so far, that we cannot pretend any excuse. Both these things are strikingly set forth by Paul in Acts 14:16-17, when he says, that the Lord in past times left the nations in their ignorance, and yet that he left them not without witness (amarturon,) since he gave them rain and fertility from heaven. But this knowledge of God, which avails only to take away excuse, differs greatly from that which brings salvation, which Christ mentions in John 17:3, and in which we are to glory, as Jeremiah teaches us, Jeremiah 9:24

21. For when they knew God, etc. He plainly testifies here, that God has presented to the minds of all the means of knowing him, having so manifested himself by his works, that they must necessarily see what of themselves they seek not to know — that there is some God; for the world does not by chance exist, nor could it have proceeded from itself. But we must ever bear in mind the degree of knowledge in which they continued; and this appears from what follows.

They glorified him not as God. No idea can be formed of God without including his eternity, power, wisdom, goodness, truth, righteousness, and mercy. His eternity appears evident, because he is the maker of all things — his power, because he holds all things in his hand and continues their existence — his wisdom, because he has arranged things in such an exquisite order — his goodness, for there is no other cause than himself, why he created all things, and no other reason, why he should be induced to preserve them — his justice, because in his government he punishes the guilty and defends the innocent — his mercy, because he bears with so much forbearance the perversity of men — and his truth, because he is unchangeable. He then who has a right notion of God ought to give him the praise due to his eternity, wisdom, goodness, and justice. Since men have not recognized these attributes in God, but have dreamt of him as though he were an empty phantom, they are justly said to have impiously robbed him of his own glory. Nor is it without reason that he adds, that they were not thankful, ⁴⁸⁴⁸     The conjunctive, ἤ, is for ουτε, says Piscator: but it is a Hebraism, for ו is sometimes used in Hebrew without the negative, which belongs to a former clause. — Ed. for there is no one who is not indebted to him for numberless benefits: yea, even on this account alone, because he has been pleased to reveal himself to us, he has abundantly made us indebted to him. But they became vain, ⁴⁹⁴⁹     The original words are, ἐματαιώθησαν ἐν τοῖς διαλογισμοῖς αὐτῶν, “Vani facti sunt in ratiocinationibus suis — they became vain in their reasonings” Pareus, Beza, Turrettin, and Doddridge; “They became foolish by their own reasonings,” Macknight
   “Whatever the right reason within,” says Pareus, “or the frame of the world without, might have suggested respecting God, they indulged in pleasing speculations, specious reasonings, and in subtle and frivolous conclusions; some denied the existence of a God, as Epicurus and Democritus — others doubted, as Protagoras and Diagoras — others affirmed the existence of many gods, and these, as the Platonics, maintained that they are not corporeal, while the Greeks and Romans held them to be so, who worshipped dead men, impious, cruel, impure, and wicked. There were also the Egyptians, who worshipped as gods, brute animals, oxen, geese, birds, crocodiles, yea, what grew in their gardens, garlic’s and onions. A very few, such as Plato and Aristotle, acknowledged one Supreme Being; but even these deprived him of his providence. These, and the like, were the monstrous opinions which the Gentiles deduced from their reasonings. They became vain, foolish, senseless.”
   “And darkened became their foolish heart,” — ἡ ἀσύνετος αὐτῶν καρδία; “Corinthians eorum intelligentia carens — their heart void of understanding;” “their unintelligent heart,” Doddridge. Perhaps “undiscerning heart” would be the most suitable. See Matthew 15:16. Heart, after the manner of the Hebrews, is to be taken here for the whole soul, especially the mind. — Ed. etc.; that is, having forsaken the truth of God, they turned to the vanity of their own reason, all the acuteness of which is fading and passes away like vapor. And thus their foolish mind, being involved in darkness, could understand nothing aright but was carried away headlong, in various ways, into errors and delusions. Their unrighteousness was this — they quickly choked by their own depravity the seed of right knowledge, before it grew up to ripeness.