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Selected Verse: Romans 1:17 - Strong Concordance
Verse |
Translation |
Text |
Ro 1:17 |
Strong Concordance |
For [1063] therein [1722] [846] is [601] the righteousness [1343] of God [2316] revealed [601] from [1537] faith [4102] to [1519] faith [4102]: as [2531] it is written [1125], [1161] The just [1342] shall live [2198] by [1537] faith [4102]. |
|
King James |
For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith. |
Summary Of Commentaries Associated With The Selected Verse
A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
For therein is the righteousness of God revealed--that is (as the whole argument of the Epistle shows), GOD'S JUSTIFYING RIGHTEOUSNESS.
from faith to faith--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.).
as it is written-- (Hab 2:4).
The just shall live by faith--This golden maxim of the Old Testament is thrice quoted in the New Testament--here; Gal 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 (Rom 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 (Rom 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" (Rom 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. |
Notes on the Bible, by Albert Barnes, [1834] |
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 Rom 3:26. But this does not seem to be the meaning in the passage before us. 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 Joh 3:16; Eph 2:4; Th2 2:16; Jo1 4:8.
(b) 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.
(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.
(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) 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.
(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 word to "justify," δικαιόω dikaioō, 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 favor, 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 people 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 Mat 3:15; Mat 5:6, Mat 5:10, Mat 5:20; Mat 21:32; Luk 1:75; Act 10:35; Act 13:10; Rom 2:26; Rom 8:4, etc.
In the sense of pardoning sin, or of treating people as if they were innocent, on the condition of faith, it is used often, and especially in this Epistle; see Rom 3:24, Rom 3:26, Rom 3:28, Rom 3:30; Rom 4:5; Rom 5:1; Rom 8:30; Gal 2:16; Gal 3:8, Gal 3:24; Rom 3:21-22, Rom 3:25; Rom 4:3, Rom 4:6,Rom 4:13; Rom 9:30, etc.
It is called "God's" righteousness, because it is God's plan, in distinction from all the plans set up by people. 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 people as righteous. The same plan was foretold in various places where the word "righteousness" is nearly synonymous with "salvation;" Isa 56:5 "My righteousness is near, my salvation is gone forth;" Isa 56:6, "My salvation shall be forever, and my righteousness shall not be abolished;" Isa 56:1, "My salvation is near to come, and my righteousness to be revealed;" Dan 9:24, "To make reconciliation for iniquity, and to bring in everlasting righteousness."
(There is yet another sense lying on the very surface of the passage, and adopted by nearly all the evangelical expositors, according to which "the righteousness of God" is that righteousness, which Christ worked out in his active and passive obedience. This is a righteousness which God hath devised, procured, and accepted. It is therefore eminently His. It is imputed to believers, and on account of it they are held righteous in the sight of God. It is of the highest importance that the true meaning of this leading expression be preserved; for if it be explained away, the doctrine of imputed righteousness is materially affected, as will appear in a subsequent note.
That the phrase is to be understood of the righteousness which Christ has procured by his obedience and death, appears from the general sense of the original term δικαιοσύνη dikaiosunē. Mr. Haldane in a long and elaborate comment on Rom 3:21, has satisfactorily shown that it signifies "righteousness in the abstract, and also conformity to law," and that "Wherever it refers to the subject of man's salvation, and is not merely a personal attribute of Deity, it signifies that righteousness which, in conformity with his justice, God has appointed and provided."
Besides, if the expression be understood of "God's plan of justifying men," we shall have great difficulty in explaining the parallel passages. They will not bend to any such principle of interpretation, In Rom 5:17, this righteousness is spoken of as a "gift" which we "receive," and in the Rom 5:18 and Rom 5:19 verses, the "righteousness of one" and "the obedience of one," are used as convertible terms. Now it is easy to understand how the righteousness which Christ has procured by his obedience, becomes "a gift," but "a plan of justification" is appropriately said to be declared, or promulgated. It cannot be spoken of in the light of a gift received. The same observation applies with still greater force to the passage in Co2 5:21, "For he hath made him to be sin for us who knew no sin, that we might be made the righteousness of God in him." How would this passage appear, if "plan of justification" were substituted for righteousness of God?
In Phi 3:9, Paul desires to be found in Christ, "not having his own righteousness, which is of the land, but what is through the faith of Christ, the righteousness which is of God by faith." Is not his own righteousness what he could attain to by his works or obedience, and is not the righteousness of Christ what Jesus had procured by his obedience?
Lastly, in Rom 10:3, the righteousness of God is thus opposed to the righteousness of man, "they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves to the righteousness of God." Now what is that righteousness which natural people seek to establish, and which is especially called "their own?" Doubtless it is a righteousness founded on their own works, and therefore what is here properly opposed to it is a righteousness founded on the "work of God. See Haldane, Hodge, Scott, Guyse, etc." This meaning of the term furnishes a key to unlock "all" the passages in which it is used in connection with the sinner's justification, whereas any other sense, however it may suit a few places, will be found generally inapplicable.)
In regard to this plan it may be observed;
(1) That it is not to declare that people 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.
(It is true indeed that the righteousness of Christ cannot be called ours in the sense of our having actually accomplished it in our own persons. This is a view of imputation easily held up to ridicule, yet there is a sense in which the righteousness of Christ may be ours. Though we have not achieved it, yet it may be so placed to our account that we shall be held righteous, and treated as such. I have said, first, we shall be held righteous, and then treated as such; for God treats none as righteous who in some sense or other are not really so. See the note at Rom 4:3.)
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. People seek to save themselves by their own works. God's plan is to save them by the merits of Jesus Christ.
Revealed - 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 Heb. 11, 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.
From faith - ἐκ πίστεως ek pisteōs. 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 people by faith, is revealed in the gospel. Here the great truth of the gospel is brought out, that people 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 people 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 connection 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 people 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 Rom 3:22, Rom 3:30; Rom 9:30; Rom 9:32; Rom 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 people are to be justified by faith.
To faith - Unto those who believe (compare Rom 3:22); or to everyone that believeth, Rom 1:16. The abstract is here put for the concrete. It is designed to express the idea, "that God's plan of justifying people 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."
As it is written - See Hab 2:4.
The just shall live by faith - The Septuagint 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," μοῦ 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, Rom 1:6-10. But this was not to be perpetual. It should have an end Rom 2:3, and they who had confidence in God should live Rom 1:4; 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.
Shall live - 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, Eph 2:1. The gospel restores to life and salvation, Joh 3:36; Joh 5:29, Joh 5:40; Joh 6:33, Joh 6:51, Joh 6:53; Joh 20:31; Act 2:28; Rom 5:18; Rom 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 people, 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. |
Vincent's Word Studies, by Marvin R. Vincent [1886] |
For therein is the righteousness of God revealed (δικαιοσύνη γὰρ Θεοῦ ἐν ἀυτῷ ἀποκαλύπτεται).
Rev., more correctly, therein is revealed a righteousness of God. The absence of the article denotes that a peculiar kind of righteousness is meant. This statement contains the subject of the epistle: Righteousness is by faith. The subject is not stated formally nor independently, but as a proof that the Gospel is a power, etc.
This word δικαιοσύνη righteousness, and its kindred words δίκαιος righteous, and δικαιόω to make righteous, play so important a part in this epistle that it is desirable to fix their meaning as accurately as possible.
Classical Usage. In the Greek classics there appears an eternal, divine, unwritten principle of right, dwelling in the human consciousness, shaping both the physical and the moral ordering of the world, and personified as Themis (Θέμις). This word is used as a common noun in the phrase θέμις ἐστὶ it is right (fundamentally and eternally), like the Latin fas est. Thus Homer, of Penelope mourning for Ulysses, θέμις ἐστὶ γυναικός it is the sacred obligation of the wife (founded in her natural relation to her husband, ordained of heaven) to mourn ("Odyssey," 14, 130). So Antigone appeals to the unwritten law against the barbarity of refusing burial to her brother.
"Nor did I deem thy edicts strong enough,
That thou, a mortal man, shouldst overpass
The unwritten laws of God that know not change."
Sophocles, "Antigone," 453-455.
See, also, "Odyssey," 14, 91; Aristophanes, "Clouds," 140; "Antigone," 880.
This divine ordering requires that men should be shown or pointed to that which is according to it - a definite circle of duties and obligations which constitute right (δίκη). Thus what is δίκαιος righteous, is properly the expression of the eternal Themis. While δίκη and θέμις are not to be distinguished as human and divine, δίκη has a more distinctively human, personal character, and comes into sharper definition. It introduces the distinction between absolute right and power. It imposes the recognition of a moral principle over against an absolutely constraining natural force. The conception of δίκη is strongly moral. Δίκαιος is right; δικαιοσύνη is rightness as characterizing the entire being of man.
There is a religious background to the pagan conception. In the Homeric poems morality stands in a relation, loose and undeveloped indeed, but none the less real, to religion. This appears in the use of the oath in compacts; in the fear of the wrath of heaven for omission of sacrifices; in regarding refusal of hospitality as an offense against Zeus, the patron of strangers and suppliants. Certain tribes which are fierce and uncivilized are nevertheless described as δίκαιοι righteous. "The characteristic stand-point of the Homeric ethics is that the spheres of law, of morals, and of religion are by no means separate, but lie side by side in undeveloped unity." (Nagelsbach).
In later Greek literature this conception advances, in some instances, far toward the christian ideal; as in the fourth book of Plato's "Laws," where he asserts that God holds in His hand the beginning, middle, and end of all things; that justice always follows Him, and punishes those who fall short of His laws. Those who would be dear to God must be like Him. Without holiness no man is accepted of God.
Nevertheless, however clearly the religious background and sanction of morality may be recognized, it is apparent that the basis of right is found, very largely, in established social usage. The word ethics points first to what is established by custom. While with Mr. Grote we must admit the peculiar emphasis on the individual in the Homeric poems, we cannot help observing a certain influence of social sentiment on morals. While there are cases like the suitors, Paris and Helen, where public opinion imposes no moral check, there are others where the force of public opinion is clearly visible, such as Penelope and Nausicaa. The Homeric view of homicide reveals no relation between moral sentiment and divine enactment. Murder is a breach of social law, a private and civil wrong, entailing no loss of character. Its penalty is a satisfaction to the feelings of friends, or a compensation for lost services.
Later, we find this social aspect of morality even more strongly emphasized. "The city becomes the central and paramount source of obligation. The great, impersonal authority called 'the Laws' stands out separately, both as guide and sanction, distinct from religious duty or private sympathy" (Grote). Socrates is charged with impiety because he does not believe in the gods of the state, and Socrates himself agrees that that man does right who obeys what the citizens have agreed should be done, and who refrains from what they forbid.
The social basis of righteousness also appears in the frequent contrast between δίκη and βία, right and force. A violation of right is that which forces its way over the social sanction. The social conception of δίκαιος is not lost, even when the idea is so apprehended as to border on the christian love of one's neighbor. There is a wrong toward the gods, but every wrong is not in itself such. The inner, personal relation to deity, the absolute and constraining appeal of divine character and law to conscience, the view of duty as one's right, and of personal right as something to be surrendered to the paramount claim of love - all these elements which distinguish the christian conception of righteousness - are thus in sharp contrast with a righteousness dictated by social claims which limit the individual desire or preference, but which leave untouched the tenacity of personal right, and place obligation behind legitimacy.
It is desirable that the classical usage of these terms should be understood, in order to throw into sharper relief the Biblical usage, according to which God is the absolute and final standard of right, and every wrong is a sin against God (Psa 51:4). Each man stands in direct and primary relation to the holy God as He is by the law of His own nature. Righteousness is union with God in character. To the Greek mind of the legendary age such a conception is both strange and essentially impossible, since the Greek divinity is only the Greek man exaggerated in his virtues and vices alike. According to the christian ideal, righteousness is character, and the norm of character is likeness to God. This idea includes all the social aspects of right. Love and duty toward God involve love and duty to the neighbor.
Here must be noted a peculiar usage of δίκαιος righteous, and δικαιοσύνη righteousness, in the Septuagint. They are at times interchanged with ἐλεημοσύνη mercy, and ἔλεος kindness. The Hebrew chesed kindness, though usually rendered by ἔλεος, is nine times translated by δικαιοσύνη righteousness, and once by δίκαιος righteous. The Hebrew tsedakah, usually rendered by δικαιοσύνη, is nine times translated by ἐλεημοσύνη mercy, and three times by ἔλεος kindness. Compare the Heb. and Sept. at Deu 6:25; Deu 24:13 (15); Gen 19:19; Gen 24:27. This usage throws light on the reading δικαιοσύνην, Rev., righteousness (kindness?), instead of ἐλεημοσύνην mercy, A.V., alms, Mat 6:1. Mr. Hatch ("Essays in Biblical Greek") says that the meaning kindness is so clear in this passage that scribes, who were unaware of its existence, altered the text. He also thinks that this meaning gives a better sense than any other to Mat 1:19 "Joseph, being a kindly (δίκαιος, A.V., just) man."
1. In the New Testament δίκαιος is used both of God and of Christ. Of God, Jo1 1:9; Joh 17:25; Rev 16:5; Rom 3:26. Of Christ, Jo1 2:1; Jo1 3:7; Act 3:14; Act 7:52; Act 22:14. In these passages the word characterizes God and Christ either in their essential quality or in their action; either as righteous according to the eternal norm of divine holiness (Joh 17:25; Jo1 3:7; Rom 3:26), or as holiness passes into righteous dealing with men (Jo1 1:9).
2. Δίκαιος is used of men, denoting their normal relation to the will and judgment of God. Hence it means virtuous, upright, pure in life, correct in thinking and feeling. It stands opposed to ἀνομία lawlessness; ἁμαρτία sin; ἀκαθαρσία impurity, a contrast wanting in classical usage, where the conception of sin is vague. See Rom 6:13, Rom 6:16, Rom 6:18, Rom 6:20; Rom 8:10; Co2 6:7, Co2 6:14; Eph 5:9; Eph 6:14; Phi 1:11; Jam 3:18.
Where δικαιοσύνη righteousness, is joined with ὁσιότης holiness (Luk 1:75; Eph 4:24), it denotes right conduct toward men, as holiness denotes piety toward God. It appears in the wider sense of answering to the demands of God in general, Mat 13:17; Mat 10:41; Mat 23:29; Act 10:22, Act 10:35; and in the narrower sense of perfectly answering the divine demands, guiltless. So of Christ, Act 3:14; Pe1 3:18; Jo1 2:1.
3. It is found in the classical sense of it is right, Phi 1:7, or that which is right, Col 4:1. This, however, is included within the Christian conception.
Δικαιοσύνη righteousness, is therefore that which fulfills the claims of δίκη right. "It is the state commanded by God and standing the test of His judgment; the character and acts of a man approved of Him, in virtue of which the man corresponds with Him and His will as His ideal and standard" (Cremer).
The medium of this righteousness is faith. Faith is said to be counted or reckoned for righteousness; i.e., righteousness is ascribed to it or recognized in it. Rom 4:3, Rom 4:6, Rom 4:9, Rom 4:22; Gal 3:6; Jam 2:23.
In this verse the righteousness revealed in the Gospel is described as a righteousness of God. This does not mean righteousness as an attribute of God, as in Rom 3:5; but righteousness as bestowed on man by God. The state of the justified man is due to God. The righteousness which becomes his is that which God declares to be righteousness and ascribes to him. Righteousness thus expresses the relation of being right into which God puts the man who believes. See further, on justified, Rom 2:13.
Is revealed (ἀποκαλύπτεται)
Emphasizing the peculiar sense in which "righteousness" is used here. Righteousness as an attribute of God was revealed before the Gospel. Righteousness in this sense is a matter of special revelation through the Gospel. The present tense describes the Gospel in its continuous proclamation: is being revealed.
From faith to faith (ἐκ πίστεως εἰς πίστιν)
Rev., by faith unto faith. According to the A.V. the idea is that of progress in faith itself; either from Old to New Testament faith, or, in the individual, from a lower to a higher degree of faith; and this idea, I think, must be held here, although it is true that it is introduced secondarily, since Paul is dealing principally with the truth that righteousness is by faith. We may rightly say that the revealed righteousness of God is unto faith, in the sense of with a view to produce faith; but we may also say that faith is a progressive principle; that the aim of God's justifying righteousness is life, and that the just lives by his faith (Gal 2:20), and enters into "more abundant" life with the development of his faith. Compare Co2 2:16; Co2 3:18; Co2 4:17; Rom 6:19; and the phrase, justification of life, Rom 5:18. |
Explanatory Notes on the Whole Bible, by John Wesley [1754-65] |
The righteousness of God - 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. Is revealed - Mention is made here, and Rom 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. From faith to faith - By a gradual series of still clearer and clearer promises. As it is written - St. Paul had just laid down three propositions:
Righteousness is by faith, Rom 1:17.
Salvation is by righteousness, Rom 1:16.
Both to the Jews and to the gentiles, Rom 1:16. Now all these are confirmed by that single sentence, The just shall live by faith - 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. Hab 2:4 |
Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
For therein - In the Gospel of Christ.
Is the righteousness of God - God's method of saving sinners.
Revealed from faith to 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 δικαιοσυνη, 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 Rom 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. Rom 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 (Rom 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? Rom 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 Rom 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 צדקה tsedakah in Hebrew, and δικαιοσυνη in Greek, both of which we generally translate righteousness. Our English word was originally rightwiseness, from the Anglo-Saxon justice, right, and 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 צדק 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 δικαιοσυνη has been derived from διχαζω, to divide; and hence δικη, 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 δικαιοσυνη and the verb δικαιοω 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.
1. The act of distributing to each man his due is the sense of the word, Act 17:31 : He will judge the world in Righteousness, i.e. according to the principles of eternal justice and rectitude. See also Rev 19:2 : In Righteousness doth he judge and make war.
2. It signifies a holy life, as proceeding from piety towards God. Luk 1:75 : Might serve him in holiness and Righteousness all the days of our life.
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. Mat 6:1 : Take heed that ye do not your Alms, δικαιοσυνην, your Righteousness, before men. Rom 3:5 : But if our unrighteousness commend the Righteousness, the benignity of God. Co2 9:10 : Increase the fruits of your Righteousness, i.e. of your liberality.
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.
5. It signifies the reward or issue of liberality. Co2 9:9 : He hath scattered abroad; he hath given to the poor; his Righteousness - the reward of his bounty, remaineth for ever. See Psa 112:9.
6. It signifies the whole collection of graces, which constitute the complete Christian character. Mat 5:6 : Blessed are they that hunger and thirst after Righteousness - they who ardently long for the full salvation of God. Mat 5:10, Mat 5:20 : If your Righteousness exceed not the righteousness, etc. Mat 6:33 : Seek the kingdom of God and his Righteousness.
7. It signifies the result of faith in God and submission to his will, exemplified in a holy and useful life. Heb 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.
8. It signifies an exact observance of religious ordinances and precepts. Phi 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, Mat 3:15 : Thus it becomes us to fulfill all Righteousness - to observe every precept of the law.
9. It signifies the favor or pardoning mercy of God. Rom 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.
10. In Co2 5:21, δικαιοσυνη, righteousness, is put for δικαιος, 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.
A few of the leading acceptations of the verb δικαιοω, which we translate to justify, may be here properly subjoined, as this verb is so repeatedly used in this epistle.
1. It signifies so declare or pronounce one just or righteous; or, in other words, to declare him to be what he really is. Ti1 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. Mat 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, Luk 7:29; praised him for calling them to such a state of salvation. Luk 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. 7:5: Justify not thyself before the Lord - Do not applaud thyself in the presence of thy - Maker. Ecclus.10:29: Who will Justify (praise or applaud) him that sinneth against his own soul. Ecclus 18:2: The Lord only is righteous, δικαιωθησεται, shall be Justified, i.e. praised, because there is none other but he.
4. The verb δικαιοομαι is used to clear from all sin. Co1 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.
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 δικαιοω. Hence δικαιουσθαι is taken in a forensic sense, and signifies to be found or declared righteous, innocent, etc. Mat 12:37 : By thy words shalt thou be Justified - thou shalt be declared to be righteous. Rom 3:4 : That thou mightest be Justified in thy saying - that thou mightest be proved to be true in what thou hast said.
6. It signifies to set free, to escape from. Act 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. Rom 6:7 : For he that is dead, δεδικαιωται, is Justified, properly rendered by our translators, is Freed from sin.
7. It signifies also to receive one into favor, to pardon sin. Rom 8:30 : Whom he called, them he also Justified - he received them into favor and pardoned their sins. Luk 18:14 : This man went down to his house Justified - he humbled himself, repented of his iniquity, and God forgave his sin. Rom 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. Rom 4:2 : If Abraham were Justified (had his sin pardoned) by works. Co1 6:11 : Such were some of you, but ye are Justified - ye are received into the Divine favor, and have your sins forgiven. See Jam 2:21-25; Rom 3:24, Rom 3:28; Rom 5:1, Rom 5:9; Gal 2:16, Gal 2:17; Gal 3:11, Gal 3:24; Gal 5:4; Tit 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.
The just shall live by faith - 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: 'ο δε δικαιος εκ πιστεως, ζησεται. 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 Hab 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. |
8 First [4412] [3303], I thank [2168] my [3450] God [2316] through [1223] Jesus [2424] Christ [5547] for [5228] you [5216] all [3956], that [3754] your [5216] faith [4102] is spoken [2605] of throughout [1722] the whole [3650] world [2889].
7 To all [3956] that be [5607] in [1722] Rome [4516], beloved [27] of God [2316], called [2822] to be saints [40]: Grace [5485] to you [5213] and [2532] peace [1515] from [575] God [2316] our [2257] Father [3962], and [2532] the Lord [2962] Jesus [2424] Christ [5547].
8 First [4412] [3303], I thank [2168] my [3450] God [2316] through [1223] Jesus [2424] Christ [5547] for [5228] you [5216] all [3956], that [3754] your [5216] faith [4102] is spoken [2605] of throughout [1722] the whole [3650] world [2889].
38 Now [1161] the just [1342] shall live [2198] by [1537] faith [4102]: but [2532] if [1437] any man draw back [5288], my [3450] soul [5590] shall have [2106] no [3756] pleasure [2106] in [1722] him [846].
11 But [1161] that [3754] no man [3762] is justified [1344] by [1722] the law [3551] in the sight [3844] of God [2316], it is evident [1212]: for [3754], The just [1342] shall live [2198] by [1537] faith [4102].
4 Behold, his soul [05315] which is lifted up [06075] is not upright [03474] in him: but the just [06662] shall live [02421] by his faith [0530].
6 For [1063] to be [5427] carnally [4561] minded [5427] is death [2288]; but [1161] to be [5427] spiritually [4151] minded [5427] is life [2222] and [2532] peace [1515].
18 Therefore [686] [3767] as [5613] by [1223] the offence [3900] of one [1520] judgment came upon [1519] all [3956] men [444] to [1519] condemnation [2631]; even [2532] so [3779] by [1223] the righteousness [1345] of one [1520] the free gift came upon [1519] all [3956] men [444] unto [1519] justification [1347] of life [2222].
28 Thou hast made known [1107] to me [3427] the ways [3598] of life [2222]; thou shalt make [4137] me [3165] full [4137] of joy [2167] with [3326] thy [4675] countenance [4383].
31 But [1161] these [5023] are written [1125], that [2443] ye might believe [4100] that [3754] Jesus [2424] is [2076] the Christ [5547], the Son [5207] of God [2316]; and [2532] that [2443] believing [4100] ye might have [2192] life [2222] through [1722] his [846] name [3686].
53 Then [3767] Jesus [2424] said [2036] unto them [846], Verily [281], verily [281], I say [3004] unto you [5213], Except [3362] ye eat [5315] the flesh [4561] of the Son [5207] of man [444], and [2532] drink [4095] his [846] blood [129], ye have [2192] no [3756] life [2222] in [1722] you [1438].
51 I [1473] am [1510] the living [2198] bread [740] which [3588] came down [2597] from [1537] heaven [3772]: if [1437] any man [5100] eat [5315] of [1537] this [5127] bread [740], he shall live [2198] for [1519] ever [165]: and [1161] [2532] the bread [740] that [3739] I [1473] will give [1325] is [2076] my [3450] flesh [4561], which [3739] I [1473] will give [1325] for [5228] the life [2222] of the world [2889].
33 For [1063] the bread [740] of God [2316] is he [2076] which [3588] cometh down [2597] from [1537] heaven [3772], and [2532] giveth [1325] life [2222] unto the world [2889].
40 And [2532] ye will [2309] not [3756] come [2064] to [4314] me [3165], that [2443] ye might have [2192] life [2222].
29 And [2532] shall come forth [1607]; they that have done [4160] good [18], unto [1519] the resurrection [386] of life [2222]; and [1161] they that have done [4238] evil [5337], unto [1519] the resurrection [386] of damnation [2920].
36 He that believeth [4100] on [1519] the Son [5207] hath [2192] everlasting [166] life [2222]: and [1161] he that believeth not [544] the Son [5207] shall [3700] not [3756] see [3700] life [2222]; but [235] the wrath [3709] of God [2316] abideth [3306] on [1909] him [846].
1 And [2532] you [5209] hath he quickened, who were [5607] dead [3498] in trespasses [3900] and [2532] sins [266];
4 And declared [3724] to be the Son [5207] of God [2316] with [1722] power [1411], according [2596] to the spirit [4151] of holiness [42], by [1537] the resurrection [386] from the dead [3498]:
3 And [1161] thinkest thou [3049] this [5124], O [5599] man [444], that judgest [2919] them which do [4238] such things [5108], and [2532] doest [4160] the same [846], that [3754] thou [4771] shalt escape [1628] the judgment [2917] of God [2316]?
6 Among [1722] whom [3739] are [2075] ye [5210] also [2532] the called [2822] of Jesus [2424] Christ [5547]:
7 To all [3956] that be [5607] in [1722] Rome [4516], beloved [27] of God [2316], called [2822] to be saints [40]: Grace [5485] to you [5213] and [2532] peace [1515] from [575] God [2316] our [2257] Father [3962], and [2532] the Lord [2962] Jesus [2424] Christ [5547].
8 First [4412] [3303], I thank [2168] my [3450] God [2316] through [1223] Jesus [2424] Christ [5547] for [5228] you [5216] all [3956], that [3754] your [5216] faith [4102] is spoken [2605] of throughout [1722] the whole [3650] world [2889].
9 For [1063] God [2316] is [2076] my [3450] witness [3144], whom [3739] I serve [3000] with [1722] my [3450] spirit [4151] in [1722] the gospel [2098] of his [846] Son [5207], that [5613] without ceasing [89] I make [4160] mention [3417] of you [5216] always [3842] in [1909] my [3450] prayers [4335];
10 Making request [1189], if by any means [1513] now [2235] at length [4218] I might have a prosperous journey [2137] by [1722] the will [2307] of God [2316] to come [2064] unto [4314] you [5209].
4 Behold, his soul [05315] which is lifted up [06075] is not upright [03474] in him: but the just [06662] shall live [02421] by his faith [0530].
16 For [1063] I am [1870] not [3756] ashamed [1870] of the gospel [2098] of Christ [5547]: for [1063] it is [2076] the power [1411] of God [2316] unto [1519] salvation [4991] to every one [3956] that believeth [4100]; to the Jew [2453] first [4412], and [5037] also [2532] to the Greek [1672].
22 Even [1161] the righteousness [1343] of God [2316] which is by [1223] faith [4102] of Jesus [2424] Christ [5547] unto [1519] all [3956] and [2532] upon [1909] all [3956] them that believe [4100]: for [1063] there is [2076] no [3756] difference [1293]:
6 But [1161] the righteousness [1343] which is of [1537] faith [4102] speaketh [3004] on this wise [3779], Say [2036] not [3361] in [1722] thine [4675] heart [2588], Who [5101] shall ascend [305] into [1519] heaven [3772]? (that is [5123], to bring [2609] Christ [5547] down [2609] from above:)
32 Wherefore [1302]? Because [3754] they sought it not [3756] by [1537] faith [4102], but [235] as [5613] it were by [1537] the works [2041] of the law [3551]. For [1063] they stumbled [4350] at that stumblingstone [3037] [4348];
30 What [5101] shall we say [2046] then [3767]? That [3754] the Gentiles [1484], which [3588] followed [1377] not [3361] after righteousness [1343], have attained [2638] to righteousness [1343], even [1161] the righteousness [1343] which [3588] is of [1537] faith [4102].
30 Seeing [1897] it is one [1520] God [2316], which [3739] shall justify [1344] the circumcision [4061] by [1537] faith [4102], and [2532] uncircumcision [203] through [1223] faith [4102].
22 Even [1161] the righteousness [1343] of God [2316] which is by [1223] faith [4102] of Jesus [2424] Christ [5547] unto [1519] all [3956] and [2532] upon [1909] all [3956] them that believe [4100]: for [1063] there is [2076] no [3756] difference [1293]:
3 For [1063] what [5101] saith [3004] the scripture [1124]? [1161] Abraham [11] believed [4100] God [2316], and [2532] it was counted [3049] unto him [846] for [1519] righteousness [1343].
3 For [1063] they being ignorant [50] of God's [2316] righteousness [1343], and [2532] going about [2212] to establish [2476] their own [2398] righteousness [1343], have [5293] not [3756] submitted themselves [5293] unto the righteousness [1343] of God [2316].
9 And [2532] be found [2147] in [1722] him [846], not [3361] having [2192] mine own [1699] righteousness [1343], which [3588] is of [1537] the law [3551], but [235] that which [3588] is through [1223] the faith [4102] of Christ [5547], the righteousness [1343] which [3588] is of [1537] God [2316] by [1909] faith [4102]:
21 For [1063] he hath made [4160] him to be sin [266] for [5228] us [2257], who [3588] knew [1097] no [3361] sin [266]; that [2443] we [2249] might be made [1096] the righteousness [1343] of God [2316] in [1722] him [846].
19 For [1063] as [5618] by [1223] one [1520] man's [444] disobedience [3876] many [4183] were made [2525] sinners [268], so [3779] [2532] by [1223] the obedience [5218] of one [1520] shall [2525] many [4183] be made [2525] righteous [1342].
18 Therefore [686] [3767] as [5613] by [1223] the offence [3900] of one [1520] judgment came upon [1519] all [3956] men [444] to [1519] condemnation [2631]; even [2532] so [3779] by [1223] the righteousness [1345] of one [1520] the free gift came upon [1519] all [3956] men [444] unto [1519] justification [1347] of life [2222].
17 For [1063] if [1487] by one man's [1520] offence [3900] death [2288] reigned [936] by [1223] one [1520]; much [4183] more [3123] they which receive [2983] abundance [4050] of grace [5485] and [2532] of the gift [1431] of righteousness [1343] shall reign [936] in [1722] life [2222] by [1223] one [1520], Jesus [2424] Christ [5547].)
21 But [1161] now [3570] the righteousness [1343] of God [2316] without [5565] the law [3551] is manifested [5319], being witnessed [3140] by [5259] the law [3551] and [2532] the prophets [4396];
24 Seventy [07657] weeks [07620] are determined [02852] upon thy people [05971] and upon thy holy [06944] city [05892], to finish [03607] the transgression [06588], and to make an end [08552] [02856] of sins [02403], and to make reconciliation [03722] for iniquity [05771], and to bring in [0935] everlasting [05769] righteousness [06664], and to seal up [02856] the vision [02377] and prophecy [05030], and to anoint [04886] the most [06944] Holy [06944].
1 Thus saith [0559] the LORD [03068], Keep [08104] ye judgment [04941], and do [06213] justice [06666]: for my salvation [03444] is near [07138] to come [0935], and my righteousness [06666] to be revealed [01540].
6 Also the sons [01121] of the stranger [05236], that join [03867] themselves to the LORD [03068], to serve [08334] him, and to love [0157] the name [08034] of the LORD [03068], to be his servants [05650], every one that keepeth [08104] the sabbath [07676] from polluting [02490] it, and taketh hold [02388] of my covenant [01285];
5 Even unto them will I give [05414] in mine house [01004] and within my walls [02346] a place [03027] and a name [08034] better [02896] than of sons [01121] and of daughters [01323]: I will give [05414] them an everlasting [05769] name [08034], that shall not be cut off [03772].
30 What [5101] shall we say [2046] then [3767]? That [3754] the Gentiles [1484], which [3588] followed [1377] not [3361] after righteousness [1343], have attained [2638] to righteousness [1343], even [1161] the righteousness [1343] which [3588] is of [1537] faith [4102].
13 For [1063] the promise [1860], that he should be [1511] the [846] heir [2818] of the world [2889], was not [3756] to Abraham [11], or [2228] to his [846] seed [4690], through [1223] the law [3551], but [235] through [1223] the righteousness [1343] of faith [4102].
6 Even as [2509] David [1138] also [2532] describeth [3004] the blessedness [3108] of the man [444], unto whom [3739] God [2316] imputeth [3049] righteousness [1343] without [5565] works [2041],
3 For [1063] what [5101] saith [3004] the scripture [1124]? [1161] Abraham [11] believed [4100] God [2316], and [2532] it was counted [3049] unto him [846] for [1519] righteousness [1343].
25 Whom [3739] God [2316] hath set forth [4388] to be a propitiation [2435] through [1223] faith [4102] in [1722] his [846] blood [129], to [1519] declare [1732] his [846] righteousness [1343] for [1223] the remission [3929] of sins [265] that are past [4266], through [1722] the forbearance [463] of God [2316];
21 But [1161] now [3570] the righteousness [1343] of God [2316] without [5565] the law [3551] is manifested [5319], being witnessed [3140] by [5259] the law [3551] and [2532] the prophets [4396];
22 Even [1161] the righteousness [1343] of God [2316] which is by [1223] faith [4102] of Jesus [2424] Christ [5547] unto [1519] all [3956] and [2532] upon [1909] all [3956] them that believe [4100]: for [1063] there is [2076] no [3756] difference [1293]:
24 Wherefore [5620] the law [3551] was [1096] our [2257] schoolmaster [3807] to bring us unto [1519] Christ [5547], that [2443] we might be justified [1344] by [1537] faith [4102].
8 And [1161] the scripture [1124], foreseeing [4275] that [3754] God [2316] would justify [1344] the heathen [1484] through [1537] faith [4102], preached before the gospel [4283] unto Abraham [11], saying, [3754] In [1722] thee [4671] shall [1757] all [3956] nations [1484] be blessed [1757].
16 Knowing [1492] that [3754] a man [444] is [1344] not [3756] justified [1344] by [1537] the works [2041] of the law [3551], but [3362] by [1223] the faith [4102] of Jesus [2424] Christ [5547], even [2532] we [2249] have believed [4100] in [1519] Jesus [2424] Christ [5547], that [2443] we might be justified [1344] by [1537] the faith [4102] of Christ [5547], and [2532] not [3756] by [1537] the works [2041] of the law [3551]: for [1360] by [1537] the works [2041] of the law [3551] shall [1344] no [3756] [3956] flesh [4561] be justified [1344].
30 Moreover [1161] whom [3739] he did predestinate [4309], them [5128] he [2564] also [2532] called [2564]: and [2532] whom [3739] he called [2564], them [5128] he [1344] also [2532] justified [1344]: and [1161] whom [3739] he justified [1344], them [5128] he [1392] also [2532] glorified [1392].
1 Therefore [3767] being justified [1344] by [1537] faith [4102], we have [2192] peace [1515] with [4314] God [2316] through [1223] our [2257] Lord [2962] Jesus [2424] Christ [5547]:
5 But [1161] to him that worketh [2038] not [3361], but [1161] believeth [4100] on [1909] him that justifieth [1344] the ungodly [765], his [846] faith [4102] is counted [3049] for [1519] righteousness [1343].
30 Seeing [1897] it is one [1520] God [2316], which [3739] shall justify [1344] the circumcision [4061] by [1537] faith [4102], and [2532] uncircumcision [203] through [1223] faith [4102].
28 Therefore [3767] we conclude [3049] that a man [444] is justified [1344] by faith [4102] without [5565] the deeds [2041] of the law [3551].
26 To [4314] declare [1732], I say, at [1722] this [3568] time [2540] his [846] righteousness [1343]: that [1519] he might be [1511] just [1342], and [2532] the justifier [1344] of him [846] which believeth [4102] in [1537] Jesus [2424].
24 Being justified [1344] freely [1432] by his [846] grace [5485] through [1223] the redemption [629] that is in [1722] Christ [5547] Jesus [2424]:
4 That [2443] the righteousness [1345] of the law [3551] might be fulfilled [4137] in [1722] us [2254], who walk [4043] not [3361] after [2596] the flesh [4561], but [235] after [2596] the Spirit [4151].
26 Therefore [3767] if [1437] the uncircumcision [203] keep [5442] the righteousness [1345] of the law [3551], shall [3049] not [3780] his [846] uncircumcision [203] be counted [3049] for [1519] circumcision [4061]?
10 And said [2036], O [5599] full [4134] of all [3956] subtilty [1388] and [2532] all [3956] mischief [4468], thou child [5207] of the devil [1228], thou enemy [2190] of all [3956] righteousness [1343], wilt thou [3973] not [3756] cease [3973] to pervert [1294] the right [2117] ways [3598] of the Lord [2962]?
35 But [235] in [1722] every [3956] nation [1484] he that feareth [5399] him [846], and [2532] worketh [2038] righteousness [1343], is [2076] accepted [1184] with him [846].
75 In [1722] holiness [3742] and [2532] righteousness [1343] before [1799] him [846], all [3956] the days [2250] of our [2257] life [2222].
32 For [1063] John [2491] came [2064] unto [4314] you [5209] in [1722] the way [3598] of righteousness [1343], and [2532] ye believed [4100] him [846] not [3756]: but [1161] the publicans [5057] and [2532] the harlots [4204] believed [4100] him [846]: and [1161] ye [5210], when ye had seen [1492] it, repented [3338] not [3756] afterward [5305], that ye might believe [4100] him [846].
20 For [1063] I say [3004] unto you [5213], That [3754] except [3362] your [5216] righteousness [1343] shall exceed [4052] [4119] the righteousness of the scribes [1122] and [2532] Pharisees [5330], ye shall in no case [3364] enter [1525] into [1519] the kingdom [932] of heaven [3772].
10 Blessed [3107] are they which are persecuted [1377] for [1752] righteousness' sake [1343]: for [3754] theirs [846] is [2076] the kingdom [932] of heaven [3772].
6 Blessed [3107] are they which [3588] do hunger [3983] and [2532] thirst [1372] after righteousness [1343]: for [3754] they [846] shall be filled [5526].
15 And [1161] Jesus [2424] answering [611] said [2036] unto [4314] him [846], Suffer [863] it to be so now [737]: for [1063] thus [3779] it becometh [4241] [2076] us [2254] to fulfil [4137] all [3956] righteousness [1343]. Then [5119] he suffered [863] him [846].
8 He that loveth [25] not [3361] knoweth [1097] not [3756] God [2316]; for [3754] God [2316] is [2076] love [26].
16 Now [1161] our [2257] Lord [2962] Jesus [2424] Christ [5547] himself [846], and [2532] God [2316], even [2532] our [2257] Father [3962], which [3588] hath loved [25] us [2248], and [2532] hath given [1325] us everlasting [166] consolation [3874] and [2532] good [18] hope [1680] through [1722] grace [5485],
4 But [1161] God [2316], who is [5607] rich [4145] in [1722] mercy [1656], for [1223] his [846] great [4183] love [26] wherewith [3739] he loved [25] us [2248],
16 For [1063] God [2316] so [3779] loved [25] the world [2889], that [5620] he gave [1325] his [846] only begotten [3439] Son [5207], that [2443] whosoever [3956] believeth [4100] in [1519] him [846] should [622] not [3361] perish [622], but [235] have [2192] everlasting [166] life [2222].
26 To [4314] declare [1732], I say, at [1722] this [3568] time [2540] his [846] righteousness [1343]: that [1519] he might be [1511] just [1342], and [2532] the justifier [1344] of him [846] which believeth [4102] in [1537] Jesus [2424].
18 Therefore [686] [3767] as [5613] by [1223] the offence [3900] of one [1520] judgment came upon [1519] all [3956] men [444] to [1519] condemnation [2631]; even [2532] so [3779] by [1223] the righteousness [1345] of one [1520] the free gift came upon [1519] all [3956] men [444] unto [1519] justification [1347] of life [2222].
19 I speak [3004] after the manner of men [442] because [1223] of the infirmity [769] of your [5216] flesh [4561]: for [1063] as [5618] ye have yielded [3936] your [5216] members [3196] servants [1401] to uncleanness [167] and [2532] to iniquity [458] unto [1519] iniquity [458]; even so [3779] now [3568] yield [3936] your [5216] members [3196] servants [1401] to righteousness [1343] unto [1519] holiness [38].
17 For [1063] our [2257] light [1645] affliction [2347], which [3588] is but for a moment [3910], worketh [2716] for us [2254] a far [2596] [5236] more exceeding [1519] [5236] and eternal [166] weight [922] of glory [1391];
18 But [1161] we [2249] all [3956], with open [343] face [4383] beholding as in a glass [2734] the glory [1391] of the Lord [2962], are changed [3339] into the same [846] image [1504] from [575] glory [1391] to [1519] glory [1391], even as [2509] by [575] the Spirit [4151] of the Lord [2962].
16 To [3739] the one [3303] we are the savour [3744] of death [2288] unto [1519] death [2288]; and [1161] to the other [3739] the savour [3744] of life [2222] unto [1519] life [2222]. And [2532] who [5101] is sufficient [2425] for [4314] these things [5023]?
20 I am crucified [4957] with Christ [5547]: nevertheless [1161] I live [2198]; yet not [3765] I [1473], but [1161] Christ [5547] liveth [2198] in [1722] me [1698]: and [1161] the life which [3739] I [2198] now [3568] live [2198] in [1722] the flesh [4561] I live [2198] by [1722] the faith [4102] of the Son [5207] of God [2316], who [3588] loved [25] me [3165], and [2532] gave [3860] himself [1438] for [5228] me [1700].
13 (For [1063] not [3756] the hearers [202] of the law [3551] are just [1342] before [3844] God [2316], but [235] the doers [4163] of the law [3551] shall be justified [1344].
5 But [1161] if [1487] our [2257] unrighteousness [93] commend [4921] the righteousness [1343] of God [2316], what [5101] shall we say [2046]? [3361] Is God [2316] unrighteous [94] who taketh [2018] vengeance [3709]? (I speak [3004] as [2596] a man [444])
23 And [2532] the scripture [1124] was fulfilled [4137] which saith [3004], [1161] Abraham [11] believed [4100] God [2316], and [2532] it was imputed [3049] unto him [846] for [1519] righteousness [1343]: and [2532] he was called [2564] the Friend [5384] of God [2316].
6 Even as [2531] Abraham [11] believed [4100] God [2316], and [2532] it was accounted [3049] to him [846] for [1519] righteousness [1343].
22 And [2532] therefore [1352] it was imputed [3049] to him [846] for [1519] righteousness [1343].
9 Cometh this [3778] blessedness [3108] then [3767] upon [1909] the circumcision [4061] only, or [2228] upon [1909] the uncircumcision [203] also [2532]? for [1063] we say [3004] that [3754] faith [4102] was reckoned [3049] to Abraham [11] for [1519] righteousness [1343].
6 Even as [2509] David [1138] also [2532] describeth [3004] the blessedness [3108] of the man [444], unto whom [3739] God [2316] imputeth [3049] righteousness [1343] without [5565] works [2041],
3 For [1063] what [5101] saith [3004] the scripture [1124]? [1161] Abraham [11] believed [4100] God [2316], and [2532] it was counted [3049] unto him [846] for [1519] righteousness [1343].
1 Masters [2962], give [3930] unto your servants [1401] that which is just [1342] and [2532] equal [2471]; knowing [1492] that [3754] ye [5210] also [2532] have [2192] a Master [2962] in [1722] heaven [3772].
7 Even as [2531] it is [2076] meet [1342] for me [1698] to think [5426] this [5124] of [5228] you [5216] all [3956], because [1223] I have [2192] you [5209] in [1722] my [3165] heart [2588]; inasmuch as both [5037] in [1722] my [3450] bonds [1199], and [2532] in the defence [627] and [2532] confirmation [951] of the gospel [2098], ye [5209] all [3956] are [5607] partakers [4791] of my [3450] grace [5485].
1 My [3450] little children [5040], these things [5023] write I [1125] unto you [5213], that [3363] ye sin [264] not [3363]. And [2532] if [1437] any man [5100] sin [264], we have [2192] an advocate [3875] with [4314] the Father [3962], Jesus [2424] Christ [5547] the righteous [1342]:
18 For [3754] Christ [5547] also [2532] hath once [530] suffered [3958] for [4012] sins [266], the just [1342] for [5228] the unjust [94], that [2443] he might bring [4317] us [2248] to God [2316], being put to death [2289] [3303] in the flesh [4561], but [1161] quickened [2227] by the Spirit [4151]:
14 But [1161] ye [5210] denied [720] the Holy One [40] and [2532] the Just [1342], and [2532] desired [154] a murderer [5406] [435] to be granted [5483] unto you [5213];
35 But [235] in [1722] every [3956] nation [1484] he that feareth [5399] him [846], and [2532] worketh [2038] righteousness [1343], is [2076] accepted [1184] with him [846].
22 And [1161] they said [2036], Cornelius [2883] the centurion [1543], a just [1342] man [435], and [2532] one that feareth [5399] God [2316], and [5037] of good report [3140] among [5259] all [3650] the nation [1484] of the Jews [2453], was warned from God [5537] by [5259] an holy [40] angel [32] to send [3343] for thee [4571] into [1519] his [846] house [3624], and [2532] to hear [191] words [4487] of [3844] thee [4675].
29 Woe [3759] unto you [5213], scribes [1122] and [2532] Pharisees [5330], hypocrites [5273]! because [3754] ye build [3618] the tombs [5028] of the prophets [4396], and [2532] garnish [2885] the sepulchres [3419] of the righteous [1342],
41 He that receiveth [1209] a prophet [4396] in [1519] the name [3686] of a prophet [4396] shall receive [2983] a prophet's [4396] reward [3408]; and [2532] he that receiveth [2983] a righteous man [1342] in [1519] the name [3686] of a righteous man [1342] shall receive [1209] a righteous man's [1342] reward [3408].
17 For [1063] verily [281] I say [3004] unto you [5213], That [3754] many [4183] prophets [4396] and [2532] righteous [1342] men have desired [1937] to see [1492] those things which [3739] ye see [991], and [2532] have [1492] not [3756] seen [1492] them; and [2532] to hear [191] those things which [3739] ye hear [191], and [2532] have [191] not [3756] heard [191] them.
24 And [2532] that ye put on [1746] the new [2537] man [444], which [3588] after [2596] God [2316] is created [2936] in [1722] righteousness [1343] and [2532] true [225] holiness [3742].
75 In [1722] holiness [3742] and [2532] righteousness [1343] before [1799] him [846], all [3956] the days [2250] of our [2257] life [2222].
18 And [1161] the fruit [2590] of righteousness [1343] is sown [4687] in [1722] peace [1515] of them that make [4160] peace [1515].
11 Being filled [4137] with the fruits [2590] of righteousness [1343], which [3588] are by [1223] Jesus [2424] Christ [5547], unto [1519] the glory [1391] and [2532] praise [1868] of God [2316].
14 Stand [2476] therefore [3767], having [4024] your [5216] loins [3751] girt about [4024] with [1722] truth [225], and [2532] having on [1746] the breastplate [2382] of righteousness [1343];
9 (For [1063] the fruit [2590] of the Spirit [4151] is in [1722] all [3956] goodness [19] and [2532] righteousness [1343] and [2532] truth [225];)
14 Be ye [1096] not [3361] unequally yoked together [2086] with unbelievers [571]: for [1063] what [5101] fellowship [3352] hath righteousness [1343] with [2532] unrighteousness [458]? and [1161] what [5101] communion [2842] hath light [5457] with [4314] darkness [4655]?
7 By [1722] the word [3056] of truth [225], by [1722] the power [1411] of God [2316], by [1223] the armour [3696] of righteousness [1343] on the right hand [1188] and [2532] on the left [710],
10 And [1161] if [1487] Christ [5547] be in [1722] you [5213], the body [4983] [3303] is dead [3498] because [1223] of sin [266]; but [1161] the Spirit [4151] is life [2222] because [1223] of righteousness [1343].
20 For [1063] when [3753] ye were [2258] the servants [1401] of sin [266], ye were [2258] free [1658] from righteousness [1343].
18 Being [1659] then [1161] made free [1659] from [575] sin [266], ye became the servants [1402] of righteousness [1343].
16 Know ye [1492] not [3756], that [3754] to whom [3739] ye yield [3936] yourselves [1438] servants [1401] to [1519] obey [5218], his servants [1401] ye are [2075] to whom [3739] ye obey [5219]; whether [2273] of sin [266] unto [1519] death [2288], or [2228] of obedience [5218] unto [1519] righteousness [1343]?
13 Neither [3366] yield ye [3936] your [5216] members [3196] as instruments [3696] of unrighteousness [93] unto sin [266]: but [235] yield [3936] yourselves [1438] unto God [2316], as [5613] those that are alive [2198] from [1537] the dead [3498], and [2532] your [5216] members [3196] as instruments [3696] of righteousness [1343] unto God [2316].
9 If [1437] we confess [3670] our [2257] sins [266], he is [2076] faithful [4103] and [2532] just [1342] to [2443] forgive [863] us [2254] our sins [266], and [2532] to cleanse [2511] us [2248] from [575] all [3956] unrighteousness [93].
26 To [4314] declare [1732], I say, at [1722] this [3568] time [2540] his [846] righteousness [1343]: that [1519] he might be [1511] just [1342], and [2532] the justifier [1344] of him [846] which believeth [4102] in [1537] Jesus [2424].
7 Little children [5040], let [4105] no man [3367] deceive [4105] you [5209]: he that doeth [4160] righteousness [1343] is [2076] righteous [1342], even as [2531] he [1565] is [2076] righteous [1342].
25 [2532] O righteous [1342] Father [3962], the world [2889] hath [1097] not [3756] known [1097] thee [4571]: but [1161] I [1473] have known [1097] thee [4571], and [2532] these [3778] have known [1097] that [3754] thou [4771] hast sent [649] me [3165].
14 And [1161] he said [2036], The God [2316] of our [2257] fathers [3962] hath chosen [4400] thee [4571], that thou shouldest know [1097] his [846] will [2307], and [2532] see [1492] that Just One [1342], and [2532] shouldest hear [191] the voice [5456] of [1537] his [846] mouth [4750].
52 Which [5101] of the prophets [4396] have [1377] not [3756] your [5216] fathers [3962] persecuted [1377]? and [2532] they have slain [615] them which [3588] shewed before [4293] of [4012] the coming [1660] of the Just One [1342]; of whom [3739] ye [5210] have been [1096] now [3568] the betrayers [4273] and [2532] murderers [5406]:
14 But [1161] ye [5210] denied [720] the Holy One [40] and [2532] the Just [1342], and [2532] desired [154] a murderer [5406] [435] to be granted [5483] unto you [5213];
7 Little children [5040], let [4105] no man [3367] deceive [4105] you [5209]: he that doeth [4160] righteousness [1343] is [2076] righteous [1342], even as [2531] he [1565] is [2076] righteous [1342].
1 My [3450] little children [5040], these things [5023] write I [1125] unto you [5213], that [3363] ye sin [264] not [3363]. And [2532] if [1437] any man [5100] sin [264], we have [2192] an advocate [3875] with [4314] the Father [3962], Jesus [2424] Christ [5547] the righteous [1342]:
26 To [4314] declare [1732], I say, at [1722] this [3568] time [2540] his [846] righteousness [1343]: that [1519] he might be [1511] just [1342], and [2532] the justifier [1344] of him [846] which believeth [4102] in [1537] Jesus [2424].
5 And [2532] I heard [191] the angel [32] of the waters [5204] say [3004], Thou art [1488] righteous [1342], O Lord [2962], which [3588] art [5607] [3801], and [2532] wast [2258] [3801], and [2532] shalt be [3741] [3801], because [3754] thou hast judged [2919] thus [5023].
25 [2532] O righteous [1342] Father [3962], the world [2889] hath [1097] not [3756] known [1097] thee [4571]: but [1161] I [1473] have known [1097] thee [4571], and [2532] these [3778] have known [1097] that [3754] thou [4771] hast sent [649] me [3165].
9 If [1437] we confess [3670] our [2257] sins [266], he is [2076] faithful [4103] and [2532] just [1342] to [2443] forgive [863] us [2254] our sins [266], and [2532] to cleanse [2511] us [2248] from [575] all [3956] unrighteousness [93].
19 Then [1161] Joseph [2501] her [846] husband [435], being [5607] a just [1342] man, and [2532] not [3361] willing [2309] to make [3856] her [846] a publick example [3856], was minded [1014] to put [630] her [846] away [630] privily [2977].
1 Take heed [4337] that ye do [4160] not [3361] your [5216] alms [1654] before [1715] men [444], to be seen [4314] [2300] of them [846]: otherwise [1490] ye have [2192] no [3756] reward [3408] of [3844] your [5216] Father [3962] which [3588] is in [1722] heaven [3772].
27 And he said [0559], Blessed [01288] be the LORD [03068] God [0430] of my master [0113] Abraham [085], who hath not left destitute [05800] [05973] my master [0113] of his mercy [02617] and his truth [0571]: I being in the way [01870], the LORD [03068] led me [05148] to the house [01004] of my master's [0113] brethren [0251].
19 Behold now, thy servant [05650] hath found [04672] grace [02580] in thy sight [05869], and thou hast magnified [01431] thy mercy [02617], which thou hast shewed [06213] unto me [05978] in saving [02421] my life [05315]; and I cannot [03201] escape [04422] to the mountain [02022], lest some evil [07451] take [01692] me, and I die [04191]:
13 In any case [07725] thou shalt deliver [07725] him the pledge [05667] again [07725] when the sun [08121] goeth down [0935], that he may sleep [07901] in his own raiment [08008], and bless [01288] thee: and it shall be righteousness [06666] unto thee before [06440] the LORD [03068] thy God [0430].
25 And it shall be our righteousness [06666], if we observe [08104] to do [06213] all these [02063] commandments [04687] before [06440] the LORD [03068] our God [0430], as he hath commanded [06680] us.
4 Against thee, thee only, have I sinned [02398], and done [06213] this evil [07451] in thy sight [05869]: that thou mightest be justified [06663] when thou speakest [01696], and be clear [02135] when thou judgest [08199].
4 Behold, his soul [05315] which is lifted up [06075] is not upright [03474] in him: but the just [06662] shall live [02421] by his faith [0530].
16 For [1063] I am [1870] not [3756] ashamed [1870] of the gospel [2098] of Christ [5547]: for [1063] it is [2076] the power [1411] of God [2316] unto [1519] salvation [4991] to every one [3956] that believeth [4100]; to the Jew [2453] first [4412], and [5037] also [2532] to the Greek [1672].
16 For [1063] I am [1870] not [3756] ashamed [1870] of the gospel [2098] of Christ [5547]: for [1063] it is [2076] the power [1411] of God [2316] unto [1519] salvation [4991] to every one [3956] that believeth [4100]; to the Jew [2453] first [4412], and [5037] also [2532] to the Greek [1672].
17 For [1063] therein [1722] [846] is [601] the righteousness [1343] of God [2316] revealed [601] from [1537] faith [4102] to [1519] faith [4102]: as [2531] it is written [1125], [1161] The just [1342] shall live [2198] by [1537] faith [4102].
18 For [1063] the wrath [3709] of God [2316] is revealed [601] from [575] heaven [3772] against [1909] all [3956] ungodliness [763] and [2532] unrighteousness [93] of men [444], who hold [2722] the truth [225] in [1722] unrighteousness [93];
4 Behold, his soul [05315] which is lifted up [06075] is not upright [03474] in him: but the just [06662] shall live [02421] by his faith [0530].
7 That [2443] being justified by [1344] his [1565] grace [5485], we should be made [1096] heirs [2818] according to [2596] the hope [1680] of eternal [166] life [2222].
4 Christ [5547] is become of no effect unto you [575] [2673], whosoever of you [3748] are justified [1344] by [1722] the law [3551]; ye are fallen from [1601] grace [5485].
24 Wherefore [5620] the law [3551] was [1096] our [2257] schoolmaster [3807] to bring us unto [1519] Christ [5547], that [2443] we might be justified [1344] by [1537] faith [4102].
11 But [1161] that [3754] no man [3762] is justified [1344] by [1722] the law [3551] in the sight [3844] of God [2316], it is evident [1212]: for [3754], The just [1342] shall live [2198] by [1537] faith [4102].
17 But [1161] if [1487], while we seek [2212] to be justified [1344] by [1722] Christ [5547], we [2147] ourselves [846] also [2532] are found [2147] sinners [268], is therefore [687] Christ [5547] the minister [1249] of sin [266]? God forbid [3361] [1096].
16 Knowing [1492] that [3754] a man [444] is [1344] not [3756] justified [1344] by [1537] the works [2041] of the law [3551], but [3362] by [1223] the faith [4102] of Jesus [2424] Christ [5547], even [2532] we [2249] have believed [4100] in [1519] Jesus [2424] Christ [5547], that [2443] we might be justified [1344] by [1537] the faith [4102] of Christ [5547], and [2532] not [3756] by [1537] the works [2041] of the law [3551]: for [1360] by [1537] the works [2041] of the law [3551] shall [1344] no [3756] [3956] flesh [4561] be justified [1344].
9 Much [4183] more [3123] then [3767], being [1344] now [3568] justified [1344] by [1722] his [846] blood [129], we shall be saved [4982] from [575] wrath [3709] through [1223] him [846].
1 Therefore [3767] being justified [1344] by [1537] faith [4102], we have [2192] peace [1515] with [4314] God [2316] through [1223] our [2257] Lord [2962] Jesus [2424] Christ [5547]:
28 Therefore [3767] we conclude [3049] that a man [444] is justified [1344] by faith [4102] without [5565] the deeds [2041] of the law [3551].
24 Being justified [1344] freely [1432] by his [846] grace [5485] through [1223] the redemption [629] that is in [1722] Christ [5547] Jesus [2424]:
21 Was [1344] not [3756] Abraham [11] our [2257] father [3962] justified [1344] by [1537] works [2041], when he had offered [399] Isaac [2464] his [846] son [5207] upon [1909] the altar [2379]?
22 Seest thou [991] how [3754] faith [4102] wrought [4903] with his [846] works [2041], and [2532] by [1537] works [2041] was [5048] faith [4102] made perfect [5048]?
23 And [2532] the scripture [1124] was fulfilled [4137] which saith [3004], [1161] Abraham [11] believed [4100] God [2316], and [2532] it was imputed [3049] unto him [846] for [1519] righteousness [1343]: and [2532] he was called [2564] the Friend [5384] of God [2316].
24 Ye see [3708] then [5106] how that [3754] by [1537] works [2041] a man [444] is justified [1344], and [2532] not [3756] by [1537] faith [4102] only [3440].
25 Likewise [3668] [1161] also [2532] was [1344] not [3756] Rahab [4460] the harlot [4204] justified [1344] by [1537] works [2041], when she had received [5264] the messengers [32], and [2532] had sent them out [1544] another [2087] way [3598]?
11 And [2532] such [5023] were [2258] some of you [5100]: but [235] ye are washed [628], but [235] ye are sanctified [37], but [235] ye are justified [1344] in [1722] the name [3686] of the Lord [2962] Jesus [2424], and [2532] by [1722] the Spirit [4151] of our [2257] God [2316].
2 For [1063] if [1487] Abraham [11] were justified [1344] by [1537] works [2041], he hath [2192] whereof to glory [2745]; but [235] not [3756] before [4314] God [2316].
20 Therefore [1360] by [1537] the deeds [2041] of the law [3551] there shall [1344] no [3956] [3756] flesh [4561] be justified [1344] in his [846] sight [1799]: for [1063] by [1223] the law [3551] is the knowledge [1922] of sin [266].
14 I tell [3004] you [5213], this man [3778] went down [2597] to [1519] his [846] house [3624] justified [1344] rather than [2228] the other [1565]: for [3754] every one [3956] that exalteth [5312] himself [1438] shall be abased [5013]; and [1161] he that humbleth [5013] himself [1438] shall be exalted [5312].
30 Moreover [1161] whom [3739] he did predestinate [4309], them [5128] he [2564] also [2532] called [2564]: and [2532] whom [3739] he called [2564], them [5128] he [1344] also [2532] justified [1344]: and [1161] whom [3739] he justified [1344], them [5128] he [1392] also [2532] glorified [1392].
7 For [1063] he that is dead [599] is freed [1344] from [575] sin [266].
39 And [2532] by [1722] him [5129] all [3956] that believe [4100] are justified [1344] from [575] all things [3956], from which [3739] ye could [1410] not [3756] be justified [1344] by [1722] the law [3551] of Moses [3475].
4 God forbid [3361] [1096]: yea [1161], let [1096] God [2316] be [1096] true [227], but [1161] every [3956] man [444] a liar [5583]; as [2531] it is written [1125], That [3704] thou mightest [302] be justified [1344] in [1722] thy [4675] sayings [3056], and [2532] mightest overcome [3528] when [1722] thou [4571] art judged [2919].
37 For [1063] by [1537] thy [4675] words [3056] thou shalt be justified [1344], and [2532] by [1537] thy [4675] words [3056] thou shalt be condemned [2613].
4 For [1063] I know [4894] nothing [3762] by myself [1683]; yet [235] am I [1344] not [3756] hereby [1722] [5129] justified [1344]: but [1161] he that judgeth [350] me [3165] is [2076] the Lord [2962].
15 And [2532] he said [2036] unto them [846], Ye [5210] are [2075] they which justify [1344] yourselves [1438] before [1799] men [444]; but [1161] God [2316] knoweth [1097] your [5216] hearts [2588]: for [3754] that which is highly esteemed [5308] among [1722] men [444] is [2076] abomination [946] in the sight [1799] of God [2316].
29 And [2532] all [3956] the people [2992] that heard [191] him, and [2532] the publicans [5057], justified [1344] God [2316], being baptized [907] with the baptism [908] of John [2491].
19 The Son [5207] of man [444] came [2064] eating [2068] and [2532] drinking [4095], and [2532] they say [3004], Behold [2400] a man [444] gluttonous [5314], and [2532] a winebibber [3630], a friend [5384] of publicans [5057] and [2532] sinners [268]. But [2532] wisdom [4678] is justified [1344] of [575] her [846] children [5043].
16 And [2532] without controversy [3672] great [3173] is [2076] the mystery [3466] of godliness [2150]: God [2316] was manifest [5319] in [1722] the flesh [4561], justified [1344] in [1722] the Spirit [4151], seen [3700] of angels [32], preached [2784] unto [1722] the Gentiles [1484], believed on [4100] in [1722] the world [2889], received up [353] into [1722] glory [1391].
21 For [1063] he hath made [4160] him to be sin [266] for [5228] us [2257], who [3588] knew [1097] no [3361] sin [266]; that [2443] we [2249] might be made [1096] the righteousness [1343] of God [2316] in [1722] him [846].
6 Even as [2509] David [1138] also [2532] describeth [3004] the blessedness [3108] of the man [444], unto whom [3739] God [2316] imputeth [3049] righteousness [1343] without [5565] works [2041],
15 And [1161] Jesus [2424] answering [611] said [2036] unto [4314] him [846], Suffer [863] it to be so now [737]: for [1063] thus [3779] it becometh [4241] [2076] us [2254] to fulfil [4137] all [3956] righteousness [1343]. Then [5119] he suffered [863] him [846].
6 Concerning [2596] zeal [2205], persecuting [1377] the church [1577]; touching [2596] the righteousness [1343] which [3588] is in [1722] the law [3551], [1096] blameless [273].
7 By faith [4102] Noah [3575], being warned of God [5537] of [4012] things not [3369] seen [991] as yet [3369], moved with fear [2125], prepared [2680] an ark [2787] to [1519] the saving [4991] of his [846] house [3624]; by [1223] the which [3739] he condemned [2632] the world [2889], and [2532] became [1096] heir [2818] of the righteousness [1343] which is by [2596] faith [4102].
33 But [1161] seek ye [2212] first [4412] the kingdom [932] of God [2316], and [2532] his [846] righteousness [1343]; and [2532] all [3956] these things [5023] shall be added [4369] unto you [5213].
20 For [1063] I say [3004] unto you [5213], That [3754] except [3362] your [5216] righteousness [1343] shall exceed [4052] [4119] the righteousness of the scribes [1122] and [2532] Pharisees [5330], ye shall in no case [3364] enter [1525] into [1519] the kingdom [932] of heaven [3772].
10 Blessed [3107] are they which are persecuted [1377] for [1752] righteousness' sake [1343]: for [3754] theirs [846] is [2076] the kingdom [932] of heaven [3772].
6 Blessed [3107] are they which [3588] do hunger [3983] and [2532] thirst [1372] after righteousness [1343]: for [3754] they [846] shall be filled [5526].
9 He hath dispersed [06340], he hath given [05414] to the poor [034]; his righteousness [06666] endureth [05975] for ever [05703]; his horn [07161] shall be exalted [07311] with honour [03519].
9 (As [2531] it is written [1125], He hath dispersed abroad [4650]; he hath given [1325] to the poor [3993]: his [846] righteousness [1343] remaineth [3306] for [1519] ever [165].
10 Now [1161] he that ministereth [2023] seed [4690] to the sower [4687] both [2532] minister [5524] bread [740] for [1519] your food [1035], and [2532] multiply [4129] your [5216] seed sown [4703], and [2532] increase [837] the fruits [1081] of your [5216] righteousness [1343];)
5 But [1161] if [1487] our [2257] unrighteousness [93] commend [4921] the righteousness [1343] of God [2316], what [5101] shall we say [2046]? [3361] Is God [2316] unrighteous [94] who taketh [2018] vengeance [3709]? (I speak [3004] as [2596] a man [444])
1 Take heed [4337] that ye do [4160] not [3361] your [5216] alms [1654] before [1715] men [444], to be seen [4314] [2300] of them [846]: otherwise [1490] ye have [2192] no [3756] reward [3408] of [3844] your [5216] Father [3962] which [3588] is in [1722] heaven [3772].
75 In [1722] holiness [3742] and [2532] righteousness [1343] before [1799] him [846], all [3956] the days [2250] of our [2257] life [2222].
2 For [3754] true [228] and [2532] righteous [1342] are his [846] judgments [2920]: for [3754] he hath judged [2919] the great [3173] whore [4204], which [3748] did corrupt [5351] the earth [1093] with [1722] her [846] fornication [4202], and [2532] hath avenged [1556] the blood [129] of his [846] servants [1401] at [1537] her [846] hand [5495].
31 Because [1360] he hath appointed [2476] a day [2250], in [1722] the which [3739] he will [3195] judge [2919] the world [3625] in [1722] righteousness [1343] by [1722] that man [435] whom [3739] he hath ordained [3724]; whereof he hath given [3930] assurance [4102] unto all [3956] men, in that he hath raised [450] him [846] from [1537] the dead [3498].
3 For [1063] they being ignorant [50] of God's [2316] righteousness [1343], and [2532] going about [2212] to establish [2476] their own [2398] righteousness [1343], have [5293] not [3756] submitted themselves [5293] unto the righteousness [1343] of God [2316].
32 Wherefore [1302]? Because [3754] they sought it not [3756] by [1537] faith [4102], but [235] as [5613] it were by [1537] the works [2041] of the law [3551]. For [1063] they stumbled [4350] at that stumblingstone [3037] [4348];
4 For [1063] Christ [5547] is the end [5056] of the law [3551] for [1519] righteousness [1343] to every one [3956] that believeth [4100].
31 But [1161] Israel [2474], which followed [1377] after the law [3551] of righteousness [1343], hath [5348] not [3756] attained [5348] to [1519] the law [3551] of righteousness [1343].
30 What [5101] shall we say [2046] then [3767]? That [3754] the Gentiles [1484], which [3588] followed [1377] not [3361] after righteousness [1343], have attained [2638] to righteousness [1343], even [1161] the righteousness [1343] which [3588] is of [1537] faith [4102].