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Commentary on Romans 1 verses 16–18
Paul here enters upon a large discourse of justification, in the latter part of this chapter laying down his thesis, and, in order to the proof of it, describing the deplorable condition of the Gentile world. His transition is very handsome, and like an orator: he was ready to preach the gospel at Rome, though a place where the gospel was run down by those that called themselves the wits; for, saith he, I am not ashamed of it, Rom 1:16. There is a great deal in the gospel which such a man as Paul might be tempted to be ashamed of, especially that he whose gospel it is was a man hanged upon a tree, that the doctrine of it was plain, had little in it to set it off among scholars, the professors of it were mean and despised, and every where spoken against; yet Paul was not ashamed to own it. I reckon him a Christian indeed that is neither ashamed of the gospel nor a shame to it. The reason of this bold profession, taken from the nature and excellency of the gospel, introduces his dissertation.
I. The proposition, Rom 1:16, Rom 1:17. The excellency of the gospel lies in this, that it reveals to us,
1.The salvation of believers as the end: It is the power of God unto salvation. Paul is not ashamed of the gospel, how mean and contemptible soever it may appear to a carnal eye; for the power of God works by it the salvation of all that believe; it shows us the way of salvation (Act 16:17), and is the great charter by which salvation is conveyed and made over to us. But, (1.) It is through the power of God; without that power the gospel is but a dead letter; the revelation of the gospel is the revelation of the arm of the Lord (Isa 53:1), as power went along with the word of Christ to heal diseases. (2.) It is to those, and those only, that believe. Believing interests us in the gospel salvation; to others it is hidden. The medicine prepared will not cure the patient if it be not taken. - To the Jew first. The lost sheep of the house of Israel had the first offer made them, both by Christ and his apostles. You first (Act 3:26), but upon their refusal the apostles turned to the Gentiles, Act 13:46. Jews and Gentiles now stand upon the same level, both equally miserable without a Saviour, and both equally welcome to the Saviour, Col 3:11. Such doctrine as this was surprising to the Jews, who had hitherto been the peculiar people, and had looked with scorn upon the Gentile world; but the long-expected Messiah proves a light to enlighten the Gentiles, as well as the glory of his people Israel.
2.The justification of believers as the way (Rom 1:17): For therein, that is, in this gospel, which Paul so much triumphs in, is the righteousness of God revealed. Our misery and ruin being the product and consequent of our iniquity, that which will show us the way of salvation must needs show us the way of justification, and this the gospel does. The gospel makes known a righteousness. While God is a just and holy God, and we are guilty sinners, it is necessary we should have a righteousness wherein to appear before him; and, blessed be God, there is such a righteousness brought in by Messiah the prince (Dan 9:24) and revealed in the gospel; a righteousness, that is, a gracious method of reconciliation and acceptance, notwithstanding the guilt of our sins. This evangelical righteousness, (1.) Is called the righteousness of God; it is of God's appointing, of God's approving and accepting. It is so called to cut off all pretensions to a righteousness resulting from the merit of our own works. It is the righteousness of Christ, who is God, resulting from a satisfaction of infinite value. (2.) It is said to be from faith to faith, from the faithfulness of God revealing to the faith of man receiving (so some); from the faith of dependence upon God, and dealing with him immediately, as Adam before the fall, to the faith of dependence upon a Mediator, and so dealing with God (so others); from the first faith, by which we are put into a justified state, to after faith, by which we live, and are continued in that state: and the faith that justifies us is no less than our taking Christ for our Saviour, and becoming true Christians, according to the tenour of the baptismal covenant; from faith engrafting us into Christ, to faith deriving virtue from him as our root: both implied in the next words, The just shall live by faith. Just by faith, there is faith justifying us; live by faith, there is faith maintaining us; and so there is a righteousness from faith to faith. Faith is all in all, both in the beginning and progress of a Christian life. It is not from faith to works, as if faith put us into a justified state, and then works preserved and maintained us in it, but it is all along from faith to faith, as Co2 3:18, from glory to glory; it is increasing, continuing, persevering faith, faith pressing forward, and getting ground of unbelief. To show that this is no novel upstart doctrine, he quotes for it that famous scripture in the Old Testament, so often mentioned in the New (Hab 2:4): The just shall live by faith. Being justified by faith he shall live by it both the life of grace and of glory. The prophet there had placed himself upon the watch-tower, expecting some extraordinary discoveries (Rom 1:1), and the discovery was of the certainty of the appearance of the promised Messiah in the fulness of time, not withstanding seeming delays. This is there called the vision, by way of eminence, as elsewhere the promise; and while that time is coming, as well as when it has come, the just shall live by faith. Thus is the evangelical righteousness from faith to faith - from Old Testament faith in a Christ to come to New Testament faith in a Christ already come.
II. The proof of this proposition, that both Jews and Gentiles stand in need of a righteousness wherein to appear before God, and that neither the one nor the other have nay of their own to plead. Justification must be either by faith or works. It cannot be by works, which he proves at large by describing the works both of Jews and Gentiles; and therefore he concludes it must be by faith, Rom 3:20, Rom 3:28. The apostle, like a skilful surgeon, before he applies the plaster, searches the wound - endeavours first to convince of guilt and wrath, and then to show the way of salvation. This makes the gospel the more welcome. We must first see the righteousness of God condemning, and then the righteousness of God justifying will appear worthy of all acceptation. In general (Rom 1:18), the wrath of God is revealed. The light of nature and the light of the law reveal the wrath of God from sin to sin. It is well for us that the gospel reveals the justifying righteousness of God from faith to faith. The antithesis is observable. Here is,
1.The sinfulness of man described; he reduceth it to two heads, ungodliness and unrighteousness; ungodliness against the laws of the first table, unrighteousness against those of the second.
2.The cause of that sinfulness, and that is, holding the truth in unrighteousness. Some communes notitae, some ideas they had of the being of God, and of the difference of good and evil; but they held them in unrighteousness, that is, they knew and professed them in a consistency with their wicked courses. They held the truth as a captive or prisoner, that it should not influence them, as otherwise it would. An unrighteous wicked heart is the dungeon in which many a good truth is detained and buried. Holding fast the form of sound words in faith and love is the root of all religion (Ti2 1:13), but holding it fast in unrighteousness is the root of all sin.
3.The displeasure of God against it: The wrath of God is revealed from heaven; not only in the written word, which is given by inspiration of God (the Gentiles had not that), but in the providences of God, his judgments executed upon sinners, which do not spring out of the dust, or fall out by chance, nor are they to be ascribed to second causes, but they are a revelation from heaven. Or wrath from heaven is revealed; it is not the wrath of a man like ourselves, but wrath from heaven, therefore the more terrible and the more unavoidable.
For by His advent He Himself fulfilled all things, and does still fulfil in the Church the new covenant foretold by the law, onwards to the consummation of all things. To this effect also Paul, His apostle, says in the Epistle to the Romans, "But now, without the law, has the righteousness of God been manifested, being witnessed by the law and the prophets; for the just shall live by faith." But this fact, that the just shall live by faith, had been previously announced by the prophets.
Speaking to those called from among the nations that were once barren, being formerly destitute of this husband, who is the Word,-desolate formerly,-of the bridegroom. "Now the just shall live by faith".
And further on again he adds, "The righteousness of God is revealed from faith to faith."
Where three people are gathered together, there is a church, even if all three are laypersons. For each individual lives by his own faith.
But where three are, a church is, albeit they be laics. For each individual lives by his own faith, nor is there exception of persons with God; since it is not hearers of the law who are justified by the Lord, but doers, according to what the apostle withal says.
These things, then, being to come to pass, beloved, and the one week being divided into two parts, and the abomination of desolation being manifested then, and the two prophets and forerunners of the Lord having finished their course, and the whole world finally approaching the consummation, what remains but the coming of our Lord and Saviour Jesus Christ from heaven, for whom we have looked in hope? who shall bring the conflagration and just judgment upon all who have refused to believe on Him. For the Lord says, "And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh." "And there shall not a hair of your head perish." "For as the lightning cometh out of the east, and shineth even unto the west, so shall also the coming of the Son of man be. For wheresoever the carcase is, there will the eagles be gathered together." Now the fall took place in paradise; for Adam fell there. And He says again, "Then shall the Son of man send His angels, and they shall gather together His elect from the four winds of heaven." And David also, in announcing prophetically the judgment and coming of the Lord, says, "His going forth is from the end of the heaven, and His circuit unto the end of the heaven: and there is no one hid from the heat thereof." By the heat he means the conflagration. And Esaias speaks thus: "Come, my people, enter thou into thy chamber, (and) shut thy door: hide thyself as it were for a little moment, until the indignation of the Lord be overpast." And Paul in like manner: "For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth of God in unrighteousness."
The righteousness of God is revealed in the gospel in that no one is excluded from salvation, whether he be a Jew, a Greek or a barbarian. For the Savior says to everyone equally: “Come to me, all who labor and are heavy laden.” Concerning “through faith for faith,” we have already said that the first people were in the faith, because they believed God and Moses his servant, from which faith they have now gone over to the faith of the gospel. The quotation from Habakkuk means either that the one who lives in the law will also believe the gospel or that the one who believes the gospel will also believe the law and the prophets. For one of these does not have the fullness of life without the other.
If you are a just man and live by faith, if you truly believe in God, why do you, who are destined to be with Christ and secure in the promise of the Lord, not rejoice that you are called to Christ and be glad that you are free from the devil?
The righteousness of God is revealed in … the believer. Paul says that the revelation of righteousness is the approbation of those who do right. Thus he is able to say likewise that wrath is revealed toward those who do the opposite. The Jew has been brought from the faith of the appointed law to the faith which is through Christ and the Gentile from the faith of nature to the same faith in Jesus Christ.
In place of righteousness by works, which is neither sincere nor life-giving, Paul praised life through faith. The prophet said: “through faith for faith.” “If you had believed in Moses,” said Jesus, “you would have believed in me also.”
Paul says this because the righteousness of God is revealed in the one who believes, whether Jew or Greek. He calls it “the righteousness of God” because God freely justifies the ungodly by faith, without the works of the law, just as he says elsewhere: “That I may be found in him, not having a righteousness of my own, based on law, but that which is through faith in Christ, the righteousness from God that depends on faith.” He says that this same righteousness is revealed in the gospel when God grants faith to man, through which he may be justified.The truth and righteousness of God are revealed in this, when a man believes and confesses. The righteousness is of God because what he promised, he gave. Therefore, whoever believes that he has received what God promised through his prophets proves that God is just and is a witness of his righteousness.
“Through faith for faith.” What does this mean, except that the faith of God is in him because he promised, and the faith of man is in him because he believes the one who promises, so that through the faith of the God who promises the righteousness of God might be revealed in the faith of the man who believes? For to the believer God appears to be just, but to the unbeliever he appears to be unjust. Anyone who does not believe that God has given what he promised denies that God is truthful. This is said against the Jews, who deny that Christ is the one whom God promised.
“As it is written: ‘He who through faith is righteous shall live.’ ” Paul now moves over to the example of the prophet Habakkuk in order to declare that in the past it was revealed that a just man lives by faith and not by the law, i.e., that a man is not justified before God by the law but by faith.
It is right for you, my son, to have begun with the law and to have been confirmed in the gospel, from faith to faith, as it is written: “The just shall live by faith.”
But he who hath become just shall live, not for the present life only, but for that which is to come. And he hints not only this, but also another thing along with this, namely, the brightness and gloriousness of such a life. For since it is possible to be saved, yet not without shame (as many are saved of those, who by the royal humanity are released from punishment), that no one may suspect this upon hearing of safety, he adds also righteousness; and righteousness, not thine own, but that of God; hinting also the abundance of it and the facility. For you do not achieve it by toilings and labors, but you receive it by a gift from above, contributing one thing only from your own store, "believing." Then since his statement did not seem credible, if the adulterer and effeminate person, and robber of graves, and magician, is not only to be suddenly freed from punishment but to become just, and just too with the highest righteousness; he confirms his assertion from the Old Testament. And first with a short sentence, he lays open a vast sea of histories to one who has a capacity for seeing them. For after having said, "from faith to faith." he sends the hearer back to the dispensations of God, which took place thus in the Old Testament, which, when writing to the Hebrews, he explains with his usual great wisdom, showing that both the just and the sinners were justified in that way even then, wherefore also he made mention both of the harlot and of Abraham. But then here, after having just hinted at it (for he was running on to another and a pressing subject), he again confirms what he had said from the Prophets, bringing in Habakkuk before them, crying, and saying, that it is not in the nature of things for him who is to live, to live otherwise save by faith; for "the just," he says, "shall live by faith" (Hab. ii. 4), speaking about the life to come. For since what God giveth transcends reasoning entirely, it is but reason that we need faith. But the man that thinks meanly of it, and is contemptuous and vainglorious, will not effect anything at all. Let heretics hearken to the voice of the Spirit, for such is the nature of reasonings. They are like some labyrinth or puzzles which have no end to them anywhere, and do not let the reason stand upon the rock, and have their very origin in vanity. For being ashamed to allow of faith, and to seem ignorant of heavenly things, they involve themselves in the dust-cloud of countless reasonings. Then oh miserable and painful man, fit object for endless tears, should any one ask thee, how the heaven was made, and how the earth,-and why do I say the heaven and the earth? how thou wert thyself born, how nourished, and how thou grewest, art thou then not ashamed of thine ignorance? But if anything be said about the Only-begotten, dost thou thrust thyself through shame into a pit of destruction, thinking that it is unworthy of thee not to know everything? And yet disputatiousness is an unworthy thing, and so is ill-timed curiosity. And why do I speak of doctrines? for even from the corruption in our present life we have escaped by no other means than through the faith. Thus shone also all those aforetime, thus Abraham, thus Isaac, thus Jacob, thus too the harlot was saved, the one in the Old Testament, and likewise the one in the New. For, "by faith," he says, "the harlot Rahab perished not with them that believed not when she had received the spies." (Heb. xi. 31.) For if she had said to herself, "and how can they that are captives and exiles, and refugees, and live the life of vagabond tribes, get the better of us who have a city, and walls, and towers?" she would have destroyed both herself and them. Which also the forefathers of those who were then saved did suffer. For when, upon the sight of men great and tall, they questioned the manner of victory, they perished, without battle or array, all of them. Seest thou what a pit is that of unbelief! what a wall that of faith! For the one carried down endless thousands, the other not only saved a harlot, but made her the patroness of so numerous a people!
He who claims to be just without faith is a liar. Sermons for the Feast of the Nativity, Homily
What is now the church, prior to the appearance of what will be, lives in toils and afflictions, and in her the just live by faith.
This righteousness is the grace of the New Testament, by which the faithful are just as long as they live by faith, until by the perfection of righteousness they are brought to the face-to-face vision, as they are also brought to the immortality of the body itself, by the perfection of salvation.
The righteousness of God is not revealed to everyone but only to those with the eyes of faith. For the holy apostle teaches us that God foresaw this for us from the beginning and predicted it through the prophets, and even before the prophets, had it hidden in his secret will.Paul quoted Habakkuk for the benefit of the Jews, because he wanted to teach them not to cling to the provisions of the law but to follow the prophets. For many centuries before they had predicted that one day there would be salvation by faith alone.
Then departing from his admonition to the Jews, he accuses everyone else of having brazenly departed from the natural law which the Creator had placed in them. For when God made them, he did not allow them to live like beasts but honored them with reason and gave them the ability to know the difference between good and evil. Those who lived righteous lives before the time of Moses confirm this by their witness.
What is the overall meaning of the above? It is that our gospel is very great and truly marvelous if you pay careful attention to its power. For through faith in Christ all are saved, those whom the natural law has enlightened and those who follow the written law which was added to it. For when someone is informed about the resurrection from the dead, he learns that he too may share in this by obeying the gospel according to the design of the Savior. And this, says Paul, God had in ancient times announced through Habakkuk the prophet when he said: “The righteous shall live through faith.”
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SUMMARY
Romans 1:17 serves as the theological linchpin of Paul's letter, succinctly articulating the core message of the gospel: that God's saving righteousness is unveiled through faith, from its inception to its culmination, a truth powerfully affirmed by the Old Testament declaration that the righteous shall live by faith. This verse sets the stage for Paul's comprehensive exposition on justification by faith, contrasting divine grace with human effort and establishing the universal need for God's provision.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul masterfully employs several literary devices in Romans 1:17 to convey his profound theological message. The most prominent is Quotation, as Paul directly cites Habakkuk 2:4. This serves to anchor his New Covenant theology in the Old Testament, demonstrating continuity and divine consistency, thereby lending prophetic authority to his argument for justification by faith. The phrase "from faith to faith" employs Repetition and Emphasis, highlighting the singular and pervasive role of faith in the process of salvation and sanctification. This rhythmic repetition underscores the idea that faith is not merely a starting point but the entire journey. Furthermore, the concept of God's righteousness being "revealed" (Greek: apokalýptō) utilizes Revelation as a central motif, portraying salvation as a divine unveiling rather than a human achievement. This emphasizes God's initiative and sovereign action in making known the means of reconciliation. Finally, the entire verse functions as a concise Thesis Statement, encapsulating the central argument that Paul will systematically unfold throughout the Epistle to the Romans, acting as a theological cornerstone for the doctrine of justification by faith.
THEOLOGICAL AND THEMATIC CONNECTIONS
Romans 1:17 stands as a theological cornerstone, asserting that God's method for making humanity righteous is revealed exclusively through the gospel, not through human works or adherence to law. This "righteousness of God" is not merely an attribute of divine justice, but a saving righteousness that God graciously imputes to those who believe. The phrase "from faith to faith" underscores the singular and continuous nature of faith as the sole conduit for receiving and living in this divine provision, emphasizing that salvation is entirely God's initiative and gift, received through trust. Paul's quotation of Habakkuk firmly roots this New Covenant truth in Old Testament prophecy, demonstrating that God's plan for salvation by faith is consistent across all dispensations.
REFLECTION AND APPLICATION
Romans 1:17 calls us to a profound reorientation of our understanding of salvation and our standing before God. It shatters any illusion that our acceptance by God is based on our performance, our good deeds, or our adherence to religious rituals. Instead, it declares that God's righteousness, His way of making us right with Him, is a divine gift, freely revealed through the gospel and received solely by faith. This truth should cultivate deep humility, recognizing our utter dependence on God's grace, and profound gratitude for a salvation that is entirely His doing. It challenges us to live not by our own strength or merit, but in continuous, moment-by-moment reliance on Christ's finished work, trusting Him for both our initial justification and our ongoing sanctification. The life of faith, as illuminated by this verse, is not a one-time event but a dynamic journey of ever-increasing trust in the God who reveals His righteousness.
Questions for Reflection
FAQ
What does "the righteousness of God" mean in this verse?
Answer: In Romans 1:17, "the righteousness of God" (Greek: dikaiosýnē Theou) refers primarily to God's saving righteousness, which He graciously provides and imputes to humanity. It is not merely an attribute of God's character (though it flows from it), but rather the divine act and status by which God declares sinners "right" or "just" in His sight. This righteousness is a gift, freely given through the gospel, enabling sinful humanity to stand before a holy God. Paul elaborates on this concept throughout Romans, particularly in Romans 3:21-26, where he explains that this righteousness comes "through faith in Jesus Christ to all who believe."
What is the significance of the phrase "from faith to faith"?
Answer: The phrase "from faith to faith" (Greek: ek pisteōs eis pistin) emphasizes the comprehensive and exclusive role of faith in receiving and living in God's righteousness. While scholars debate its precise nuance, common interpretations include:
The most widely accepted view combines aspects of the third interpretation, signifying that faith is both the origin and the continuous, all-encompassing means by which God's righteousness is revealed and apprehended. It underscores that the Christian life is entirely a life of faith, from justification to sanctification, as further expounded in Romans 12:3 and 2 Corinthians 5:7.
Why does Paul quote Habakkuk 2:4 here?
Answer: Paul quotes Habakkuk 2:4 ("The just shall live by faith") for several crucial reasons. Firstly, it demonstrates that the principle of justification by faith is not a new or radical idea unique to the New Testament, but a foundational truth already present in the Old Testament. This grounds his gospel message in the continuity of God's redemptive plan, showing that God has always intended to save people by faith. Secondly, it provides an authoritative prophetic witness to validate his teaching, appealing to Jewish readers who revered the Scriptures. Thirdly, it highlights the consistent nature of God's character and His unchanging method of relating to humanity—through a covenant of grace received by trust, not by human performance. This quote is so pivotal that Paul also uses it in Galatians 3:11 and the author of Hebrews in Hebrews 10:38.
CHRIST-CENTERED FULFILLMENT
Romans 1:17 finds its ultimate and glorious fulfillment in Jesus Christ. The "righteousness of God" that is "revealed" through the gospel is not an abstract concept but is fully embodied and perfectly accomplished in the person and work of Christ. He is the one who perfectly fulfilled all righteousness on humanity's behalf, living a sinless life and offering himself as the spotless sacrifice for sin. Through His atoning death and resurrection, Christ became the very means by which God's righteousness is made available to humanity. As 2 Corinthians 5:21 declares, "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." Therefore, to live "by faith" means to place one's complete trust and reliance upon Christ alone for salvation, recognizing that His perfect righteousness is imputed to us. He is the object of our faith, the source of our justification, and the very life by which the "just shall live." The gospel reveals that God's saving righteousness is not merely a legal declaration, but a transformative reality made possible through union with Christ, who is our righteousness, sanctification, and redemption (1 Corinthians 1:30).