For. Moses describeth the righteousness which is of the
&c.] In this, and some following verses, an account is given of the two righteousnesses before mentioned, called their own and the righteousness of God; and that chiefly in the words of Moses, which is wisely done by the apostle, he and his writings being in great esteem among the Jews. The description he gives of the righteousness of the law, that is, righteousness which the law requires, and is done in obedience to its commands, is,
that the man which doth those things, shall live by
or "in them"; and which is to be seen in ( Leviticus 18:5 ) : "ye shall therefore keep my statutes and my judgments, which if a man do, he shall live in them"; from whence it appears, that by "those things" a man is to do, are meant the statutes and judgments of God, not the ordinances of the ceremonial, but the precepts of the moral law; and that the righteousness of the law lies in "doing" and keeping those statutes, not merely externally, but internally, with all the heart, and soul, and strength; the law requires love to God, fear of him, and faith in him, and an inward disposition of the mind towards him, and a conformity of heart and nature to his law, as well as outward obedience; and all this is to be done perfectly and completely in every punctilio the law requires, otherwise no life is to be expected, nor any righteousness to be had by it. The Jewish writers understand the life promised by the law, to be eternal life. The two Targums of Onkelos and Jonathan ben Uzziel paraphrase the words thus, "he shall live in them", (amle yyxb) , "in eternal life"; in like manner Jarchi explains them, "he shall live", (abh Mlwel) , "in the world to come"; to which agrees the note of R. Aben Ezra, who interprets it of lie in both worlds; he says the statutes of the law are life to them that do them in both worlds, for if a man understands the secret of them, he shall live for ever, and shall never die. The life which the law promised to Adam in his state of perfection, who was the only mere man that ever was capable of perfectly fulfilling it, was the continuance of the happy life he enjoyed; the life it promised to the Israelites, at the renewing of it on Mount Sinai, was a long and prosperous life in the land of Canaan; as for the promise of eternal life, that was made before the world began, in the covenant of grace, and is a peculiar promise and blessing of that covenant, is an entire gift of God's grace, and never was designed to be enjoyed through men's obedience to the law of works, but through the righteousness and death of Christ, who is the fulfilling end of the law: hence it appears, that as the righteousness of the law is a righteousness of works done by men, it cannot be the righteousness God imputes, for that is without works, and by which a man can be justified before God; and since the law requires internal and perfect obedience to it, it is certain that it cannot be yielded by fallen creatures; hence it follows, that there can be no life, and so no righteousness by it, the consequence of which, when observed by sinful men, horror, terror, and gloomy despair; the very reverse of which is the language of the righteousness of faith.