Attributed commentary excerpt
Barnes' Notes on Romans 1:17
A historical reference excerpt for this verse. Read it alongside the biblical text and other available sources.
Notes on the Whole Bible
Albert Barnes (1798–1870) · 19th-century historical commentary
Source: BibleWord.ai's local reference edition of this named work.
For - This word implies that he is now about to give a “reason” for what he had just said, a reason why he was not ashamed of the gospel of Christ. That reason is stated in this verse. It embodies the substance of all that is contained in the Epistle. It is the doctrine which he seeks to establish; and there is not perhaps a more important passage in the Bible than this verse; or one more difficult to be understood. Therein - In it, ἐν οὕτῳ en houtō, that is, in the gospel. Is the righteousness of God - δικαιοσύνη Θεοῦ dikaiosunē Theou. 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 people. 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, 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; 2Th 2:16; 1 John 4:8. The attribute of justice is not what 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. The passage, therefore, is not designed to teach simply that the righteousness of God, as an attribute, is brought forth in the gospel, or that the main idea is to reveal his justice. (2) A second interpretation which has been affixed to it is, to make it the same as goodness, the benevolence of God is revealed, etc. But to this there are still stronger objections. For. It does not comport with the design of the apostle’s argument. It is a departure from the established meaning of the word “justice,” and the phrase “the righteousness of God.” If this had been the design, it is remarkable that the usual words expressive of goodness or mercy had not been used. Another meaning, therefore, is to be sought as expressing the sense of the phrase. (3) The phrase “righteousness of God” is equivalent to God’s “plan of justifying people; his scheme of declaring them just in the sight of the Law; or of acquitting them from punishment, and admitting them to favor.” In this sense it stands opposed to man’s plan of justification, that is, 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 people as if they were righteous. Man attempted to accomplish this by obedience to the Law. The plan of God was to arrive at it by faith. Here the two schemes differ; and the great design of this Epistle is to show that man cannot be justified on his own plan, to wit, by works; and that the plan of God is the only way, and a wise and glorious way of making man just in the eye of the Law. No small part of the perplexity usually attending this subject will be avoided if it is remembered that the discussion in this Epistle pertains to the question, “how can mortal man be just with God?” The apostle shows that it cannot be by works; and that it “can be” by faith. This latter is what he calls the “righteousness of God” which is revealed in the gospel. To see that this is the meaning, it is needful only to look at the connection; and at the usual meaning of the words. The…
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