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8. I first ²⁸²⁸     “It does not mean here the first in point of importance, but first in the order of time.” — Stuart. The same author thinks that men here has its corresponding δε in Romans 1:13, Οὐ θέλω δέ ὑμᾶς, etc., — Ed indeed, etc. Here the beginning commences, altogether adapted to the occasion, as he seasonably prepares them for receiving instruction by reasons connected with himself as well as with them. What he states respecting them is, the celebrity of their faith; for he intimates that they being honored with the public approbation of the churches, could not reject an Apostle of the Lord, without disappointing the good opinion entertained of them by all; and such a thing would have been extremely uncourteous and in a manner bordering on perfidy. As then this testimony justly induced the Apostle, by affording him an assurance of their obedience, to undertake, according to his office, to teach and instruct the Romans; so it held them bound not to despise his authority. With regard to himself, he disposes them to a teachable spirit by testifying his love towards them: and there is nothing more effectual in gaining credit to an adviser, than the impression that he is cordially anxious to consult our wellbeing.

The first thing worthy of remark is, that he so commends their faith, ²⁹²⁹     “Faith is put here for the whole religion, and means the same as your piety. Faith is one of the principal things of religion, one of its first requirements, and hence it signifies religion itself.” — Barnes. It is indeed the principal thing, the very basis of religion. Hebrews 11:6. — Ed. that he implies that it had been received from God. We are here taught that faith is God’s gift; for thanksgiving is an acknowledgment of a benefit. He who gives thanks to God for faith, confesses that it comes from him. And since we find that the Apostle ever begins his congratulations with thanksgiving, let us know that we are hereby reminded, that all our blessings are God’s free gifts. It is also needful to become accustomed to such forms of speaking, that we may be led more fully to rouse ourselves in the duty of acknowledging God as the giver of all our blessings, and to stir up others to join us in the same acknowledgment. If it be right to do this in little things, how much more with regard to faith; Which is neither a small nor an indiscriminate (promiscua) gift of God. We have here besides an example, that thanks ought to be given through Christ, according to the Apostle’s command in Hebrews 13:15; inasmuch as in his name we seek and obtain mercy from the Father. — I observe in the last place, that he calls him his God. This is the faithful’s special privilege, and on them alone God bestows this honor. There is indeed implied in this a mutual relationship, which is expressed in this promise,

“I will be to them a God;
they shall be to me a people.” (Jeremiah 30:22.)

I prefer at the same time to confine this to the character which Paul sustained, as an attestation of his obedience to the end in the work of preaching the gospel. So Hezekiah called God the God of Isaiah, when he desired him to give him the testimony of a true and faithful Prophet. (Isaiah 37:4.) So also he is called in an especial manner the God of Daniel. (Daniel 6:20.)

Through the whole world. The eulogy of faithful men was to Paul equal to that of the whole world, with regard to the faith of the Romans; for the unbelieving, who deemed it detestable, could not have given an impartial or a correct testimony respecting it. We then understood that it was by the mouths of the faithful that the faith of the Romans was proclaimed through the whole world; and that they were alone able to judge rightly of it, and to pronounce a correct opinion. That this small and despised handful of men were unknown as to their character to the ungodly, even at Rome, was a circumstance he regarded as nothing; for Paul made no account of their judgment.

9. For God is my witness, etc. He proves his love by its effects; for had he not greatly loved them, he would not have so anxiously commended them to the Lord, and especially he would not have so ardently desired to promote their welfare by his own labors. His anxiety then and his ardent desire were certain evidences of his love; for had they not sprung from it, they would never have existed. And as he knew it to be necessary for establishing confidence in his preaching, that the Romans should be fully persuaded of his sincerity, he added an oath — a needful remedy, whenever a declaration, which ought to be received as true and indubitable vacillates through uncertainty. For since an oath is nothing else but an appeal to God as to the truth of what we declare, most foolish is it to deny that the Apostle used here an oath. He did not notwithstanding transgress the prohibition of Christ.

It hence appears that it was not Christ’s design (as the superstitious Anabaptists dream) to abolish oaths altogether, but on the contrary to call attention to the due observance of the law; and the law, allowing an oath, only condemns perjury and needless swearing. If then we would use an oath aright, let us imitate the seriousness and the reverent manner exhibited by the Apostles; and that you may understand what it is, know that God is so called as a witness, that he is also appealed to as an avenger, in case we deceive; which Paul expresses elsewhere in these words,

“God is a witness to my soul.” (2 Corinthians 1:23.) ³⁰³⁰     The passage in Matthew 5:33-37, has been often wholly misunderstood. That oaths in common conversation are alone prohibited, is quite evident from what the passage itself contains. In solemn oaths there was no swearing by “heaven,” or by “God’s throne,” or by “the earth,” or by “Jerusalem,” or by “the head.” such forms were only used in conversation, as similar ones are still used: and these kinds of swearing are alone condemned by our Savior. — Ed.

Whom I serve with my spirit, etc. It is usual with profane men, who trifle with God, to pretend his name, no less boldly than presumptuously; but the Apostle here speaks of his own piety, in order to gain credit; and those, in whom the fear of God and reverence for his name prevail, will dread to swear falsely. At the same time, he sets his own spirit in opposition to the outward mask of religion; for as many falsely pretend to be the worshippers of God, and outwardly appear to be so, he testifies that he, from the heart served, God. ³¹³¹     “Sincerè et verè — sincerely and truly,” Wolfius, “not merely externally, but cordially,” Hodge. It may be also that he alluded to the ancient ceremonies, in which alone the Jews thought the worship of God consisted. He then intimates, that though he retained not observance of these, he was yet a sincere worshipper of God, according to what he says in Philippians 3:3,

“We are the true circumcision, who in spirit serve God,
and glory not in the flesh.”

He then glories that he served God with sincere devotion of heart, which is true religion and approved worship.

But it was expedient, as I have said, in order that his oath might attain more credit, that Paul should declare his piety towards God; for perjury is a sport to the ungodly, while the pious dread it more than a thousand deaths; inasmuch as it cannot be, but that where there is a real fear of God, there must be also a reverence for his name. It is then the same thing, as though Paul had said, that he knew how much sacredness and sincerity belonged to an oath, and that he did not rashly appeal to God as a witness, as the profane are wont to do. And thus, by his own example, he teaches us, that whenever we swear, we ought to give such evidence of piety, that the name of God, which we use in our declarations, may retain its sacredness. And further, he gives a proof, even by his own ministry, that he worshipped not God feignedly; for it was the fullest evidence, that he was a man devoted to God’s glory, when he denied himself, and hesitated not to undergo all the hardships of reproach, poverty, and hatred, and even the peril of death, in advancing the kingdom of God. ³²³²     ἐν τῶ εὐαγγελίω τοῦ υἱοῦ αὐτοῦ “by the preaching of the gospel, etc.” Stuart. “In predicando evangelio — in preaching the gospel,” Beza. “I serve God, not in teaching legal rites, but a much more celestial doctrine,” Grotius

Some take this clause, as though Paul intended to recommend that worship which he said he rendered to God, on this account, — because it corresponded with what the gospel prescribes. It is indeed certain that spiritual worship is enjoined on us in the gospel; but the former interpretation is far the most suitable, — that he devoted his service to God in preaching the gospel. He, however, makes at the same time a difference between himself and hypocrites, who have something else in view rather than to serve God; for ambition, or some such thing, influences most men; and it is far from being the case, that all engage cordially and faithfully in this office. The meaning is, that Paul performed sincerely the office of teaching; for what he says of his own devotion he applies to this subject.

But we hence gather a profitable doctrine; for it ought to add no little encouragement to the ministers of the gospel, when they hear that, in preaching the gospel, they render an acceptable and a valuable service to God. What, indeed, is there to prevent them from regarding it an excellent service, when they know that their labor is pleasing to God, and is approved by him? Moreover, he calls it the gospel of the Son of God; for Christ is in it made known, who has been appointed by the Father for this end, — that he, being glorified, should also glorify the Father.

That continually, etc. He still further sets forth the ardor of his love by his very constancy in praying for them. It was, indeed, a strong evidence, when he poured forth no prayers to the Lord without making mention of them. That the meaning may be clearer, I render παντοτε, “always;” as though it was said, “In all my prayers,” or, “whenever I address God in prayer, I join a mention of you.” ³³³³     The order of the words, as arranged by Calvin, is better than that of our version; he connects “always in my prayers,” or, “in all my prayers,” with “requesting.” The simpler rendering would be as follows: —
   9. My witness indeed is God, whom I serve with my spirit in the gospel of his Son, that I unceasingly make mention of you, always requesting in my prayers,
   10. That by some means now at length I may, through the will of God, have a free course to come to you.
   “In the gospel,” may either mean “according to the gospel,” or, “in preaching the gospel.” Hodge prefers the first. The particle ει clearly means “that” in this connection. That it is used in this sense in the New Testament there can be no doubt; see Acts 26:8, 23; Hebrews 7:15 Now he speaks not of every kind of calling on God, but of those prayers to which the saints, being at liberty, and laying aside all cares, apply their whole attention to the work; for he might have often expressed suddenly this or that wish, when the Romans did not come into his mind; but whenever he had previously intended, and, as it were, prepared himself to offer up prayers to God, among others he remembered them. He then speaks peculiarly of those prayers, for which the saints deliberately prepare themselves; as we find to have been the case with our Lord himself, who, for this purpose, sought retirement. He at the same time intimates how frequently, or rather, how unceasingly he was engaged in such prayers, since he says that he prayed continually.

10. Requesting, if by any means, etc. As it is not probable that we from the heart study his benefit, whom we are not ready to assist by our labors, he now adds, after having said that he was anxious for their welfare, that he showed by another proof his love to them, as before God, even by requesting that he might be able to advance their interest. That you may, therefore, perceive the full meaning, read the words as though the word also were inserted, requesting also, if by any means, etc. By saying, A prosperous journey by the will of God he shows, not only that he looked to the Lord’s favor for success in his journey, but that he deemed his journey prosperous, if it was approved by the Lord. According to this model ought all our wishes to be formed.

11. For I greatly desire to see you He might, indeed, while absent, have confirmed their faith by his doctrine; but as advice is better taken from one present, he had a desire to be with them. But he explains what his object was, and shows that he wished to undertake the toil of a journey, not for his own, but for their advantage. — Spiritual gifts ³⁴³⁴     The words, τι χάρισμα πνευματικὸν, some spiritual gift, or benefit, seem to be of general import. Some, such as Chalmers and Haldane, have supposed that a miraculous power is intended, which the Apostles alone conveyed, such as the power of speaking with tongues: but most Commentators agree in the view here given. The phrase is not found in any other place: χάρισμα, in the plural number, is used to designate miraculous powers. 1 Corinthians 12:9; and τὰ πνευματικά mean the same, 1 Corinthians 14:1. But here, no doubt, the expression includes any gift or benefit, whether miraculous or ordinary, which the Apostle might have been made the means of conveying. — Ed. he calls those which he possessed, being either those of doctrine, or of exhortation, or of prophesy which he knew had come to him through God’s favor. He has here strikingly pointed out the use of gifts by the word, imparting: for different gifts are distributed to each individual, that all may in kindness mutually assist one another, and transfer to others what each one possesses. See Romans 12:3; and 1 Corinthians 12:11

To confirm you, etc. He modifies what he had said of imparting, lest he should seem to regard them such as were yet to be instructed in the first elements of religion, as though they were not hitherto rightly taught in Christ. He then says, that he wished so to lend his aid to them, that they who had for the most part made a proficiency, might be further assisted: for a confirmation is what we all want, until Christ be fully formed in us. (Ephesians 4:13.)

12. Being not satisfied with this modest statement, he qualifies it, and shows, that he did not so occupy the place of a teacher, but that he wished to learn also from them; as though he said, “I desire so to confirm you according to the measure of grace conferred on me, that your example may also add courage (alacritatem — alacrity) to my faith, and that we may thus mutually benefit one another.”

See to what degree of modesty his pious heart submitted itself, so that he disdained not to seek confirmation from unexperienced beginners: nor did he speak dissemblingly, for there is no one so void of gifts in the Church of Christ, who is not able to contribute something to our benefit: but we are hindered by our envy and by our pride from gathering such fruit from one another. Such is our high-mindedness, such is the inebriety produced by vain reputation, that despising and disregarding others, every one thinks that he possesses what is abundantly sufficient for himself. I prefer to read with Bucer, exhortation (exhortationem — encouragement) rather than consolatim; for it agrees better with the former part. ³⁵³⁵     The verb is συμπαρακληθὢναι, which Grotius connects with επιποθῶ in the preceding verse; and adds, “He softens what he had said, by showing, that he would not only bring some joy to them, but they also to him.” “Ut percipiam consolationem — that I may receive consolation,” Piscator; — “Ut unà recreemur — that we may be together refreshed,” Castelio. “Ad communem exhortationem percipiendam — in order to receive common exhortation,” Beza; “Ut gaudium et voluptatem ex vobis precipiam — that I may receive joy and pleasure from you;” vel, “Ut mutuo solatio invicem nos erigamus atque firmemus — that by mutual comfort we may console and strengthen one another,” Schleusner
   The verb with the prefix, συμ, is only found here; but the verb παρακαλέω frequently occurs, and its common meaning is, to beseech, to exhort to encourage, and by these means to comfort.
   With regard to this passage, Professor Stuart says, “I have rendered the word, comfort, only because I cannot find any English word which will convey the full sense of the original.”
   “The word rendered to comfort,” says Professor Hodge, “means to invite, to exhort, to instruct, to console, etc. Which of these senses is to be preferred here, it is not easy to decide. Most probably the Apostle intended to use the word in a wide sense, as expressing the idea, that he might be excited, encouraged, and comforted by his intercourse with his Christian brethren.” — The two verses may be thus rendered: —
   11. For I desire much to see you, that I may impart to you spiritual
   12. benefit, so that you may be strengthened: this also is what I desire, to be encouraged together with you, through the faith which is in both, even in you and in me.
   Grotius observes, “ἐν ἀλλήλοις impropriè dixit pro in utrisque, in me et vobis. Dixit sic et Demosthenes, τα πρὸς ἀλλήλοις — Ed

13. I would not that you should be ignorant. What he has hitherto testified — that he continually requested of the Lord that he might visit them, might have appeared a vain thing, and could not have obtained credit, had he neglected to seize the occasion when offered: he therefore says, that the effort had not been wanting, but the opportunity; for he had been prevented from executing a purpose often formed.

We hence learn that the Lord frequently upsets the purposes of his saints, in order to humble them, and by such humiliation to teach them to regard his Providence, that they may rely on it; though the saints, who design nothing without the Lord’s will, cannot be said, strictly speaking, to be driven away from their purposes. It is indeed the presumption of impiety to pass by God, and without him to determine on things to come, as though they were in our own power; and this is what James sharply reprehends in James 4:13.

But he says that he was hindered: you must take this in no other sense, but that the Lord employed him in more urgent concerns, which he could not have neglected without loss to the Church. Thus the hinderances of the godly and of the unbelieving differ: the latter perceive only that they are hindered, when they are restrained by the strong hand of the Lord, so as not to be able to move; but the former are satisfied with an hinderance that arises from some approved reason; nor do they allow themselves to attempt any thing beyond their duty, or contrary to edification.

That I might obtain some fruit, etc. He no doubt speaks of that fruit, for the gathering of which the Lord sent his Apostles,

“I have chosen you, that ye may go and bring forth fruit,
and that your fruit may remain.” (John 15:16.)

Though he gathered it not for himself, but for the Lord, he yet calls it his own; for the godly have nothing more as their own than the work of promoting the glory of the Lord, with which is connected all their happiness. And he records what had happened to him with respect to other nations, that the Romans might entertain hope, that his coming to them would not be unprofitable, which so many nations had found to have been attended with so much benefit.

14. I am a debtor both to the Greeks and to the Barbarians, etc. Those whom he means by the Greeks and the Barbarians, he afterwards explains by adding, both to the wise and to the foolish; which words Erasmus has not rendered amiss by “learned and unlearned,” (eruditos et rudes,) but I prefer to retain the very words of Paul. He then takes an argument from his own office, and intimates that it ought not to be ascribed to his arrogance, that he thought himself in a manner capable of teaching the Romans, however much they excelled in learning and wisdom and in the knowledge of things, inasmuch as it had pleased the Lord to make him a debtor even to the wise. ³⁶³⁶     Chalmers paraphrases the text thus — “I am bound, or I am under obligation, laid upon me by the duties of my office, to preach both to Greeks and Barbarians, both to the wise and the unwise.”
   In modern phraseology, the words may be rendered, “Both to the civilized and to the uncivilized, both to the learned and to the unlearned, am I a debtor.” The two last terms are not exactly parallel to the two first, as many unlearned were among the Greeks, or the civilized, as well as among the Barbarians. — Ed.

Two things are to be here considered — that the gospel is by a heavenly mandate destined and offered to the wise, in order that the Lord may subject to himself all the wisdom of this world, and make all variety of talents, and every kind of science, and the loftiness of all arts, to give way to the simplicity of his doctrine; and what is more, they are to be reduced to the same rank with the unlearned, and to be made so meek, as to be able to bear those to be their fellow-disciples under their master, Christ, whom they would not have deigned before to take as their scholars; and then that the unlearned are by no means to be driven away from this school, nor are they to flee away from it through groundless fear; for if Paul was indebted to them, being a faithful debtor, he had doubtless discharged what he owed; and thus they will find here what they will be capable of enjoying. All teachers have also a rule here which they are to follow, and that is, modestly and kindly to accommodate themselves to the capacities of the ignorant and unlearned. Hence it will be, that they will be able, with more evenness of mind, to bear with many absurdities and almost innumerable things that may disgust them, by which they might otherwise be overcome. They are, however, to remember, that they are not so indebted to the foolish, as that they are to cherish their folly by immoderate indulgence.

15. I am therefore ready, ³⁷³⁷     τὸ κατ ἐμὲ πρόθυμον, literally, “As to me there is readiness;” or, according to Stuart “There is a readiness so far as it respects me.” But, “I am ready,” or “I am prepared,” conveys the meaning sufficiently, without the other words, “As much as in me is.” By saying that he was prepared, he intimates that the event depended on another, even on God. — Ed. etc. He concludes what he had before said of his desire — that as he knew it to be his duty to spread the gospel among them, in order to gather fruit for the Lord, he was anxious to fulfill God’s calling, as far as he was allowed to do so by the Lord.

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.

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