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THE GOSPEL OF GOD
ROMANS 1:1-17
In this introductory section of his Letter to the Romans, Paul introduces the subject of the letter: the gospel (the good news) of God. This is the good news of the salvation that God has provided for mankind in Jesus Christ, His Son. God accomplished this salvation in the person and work of Jesus Christ. So the gospel is “about or concerning His Son,… Jesus Christ our Lord” (Rom. 1: 3 – 4). When speaking to the Ephesian elders, Paul designates it as “the gospel of grace of God” (Acts 20:24). The grace of God is the love of God in action for our salvation.
“4 But God, who is rich in mercy, out of the great love with which he loved us, 5 even when we were dead in our failures, made us alive together with Christ (by grace have been saved)” (Eph. 2:4-5 ERS).
Here in this introduction to his letter, Paul discloses the inner content and power of the gospel of the grace of God; it is the gospel of the righteousness of God — the activity of God to put or set man into a right relationship with Himself (Rom. 1: 16 – 17). The gospel of God is not only about this salvation but is the power of God unto salvation. For in the preaching of the gospel, God is acting to bring man into a right relationship with Himself through faith, since faith relates one rightly to God ( Rom. 4:3-5).
ROMANS 1:1-7
This opening paragraph contains the salutation to the letter. Compare the form of the salutation of this letter with other letters in the N.T. (Acts 15:23: James 1:1). Like all letters at this time, the salutation is divided into three parts: the sender’s name, the recipient’s name, and a greeting. See, for example. Acts 23:26: “Claudius Lysias to his Excellency the governor Felix, greeting.” Here in this letter, the sender’s name is given in verse 1; the recipient’s name is given in verse 7a; and the greeting in verse 7b. Paul expands this conventional form giving it a distinctively Christian emphasis and here in this paragraph he summarizes his credentials and anticipates the subject of this letter: the gospel of God. This letter is an explanation of the gospel of God. The subject of the letter is given in verses 2 to 4 and Paul’s credentials are given in verses 5 and 6;
ROMANS 1:1-7.
1. Paul, a slave of Jesus Christ, called to be an apostle, separated unto the gospel of God, 2. which he promised beforehand through his prophets in the holy scriptures, 3. concerning his Son, who came from the seed of David according to the flesh, 4. who was designated the Son of God in power according to the spirit of holiness by the resurrection of the dead; Jesus Christ our Lord, 5. through whom we received grace and apostleship, unto obedience of faith among all the nations on behalf of his name; 6. among whom are you also, called of Jesus Christ; 7. to all that are in Rome, beloved of God, called saints: Grace to you and peace from God our Father and the Lord Jesus Christ.1:1. “Paul, a slave of Jesus Christ, called to be an apostle, separated unto the gospel of God,”
1:1. “Paul, a slave of Jesus Christ, called to be an apostle, separated unto the gospel of God,”
Paul is the sender of the letter. As the sender of this letter, Paul says three things about himself: that he is
(1) a slave of Jesus Christ,
(2) called to be an apostle, and
(3) separated unto the gospel of God.
First, Paul calls himself “a slave of Jesus Christ.” The Greek word doulos translated “slave” means a person who is totally owned and is the exclusive property of his master or lord (kurios). He belongs wholly to his owner and is completely at the disposal of his master. The word is better translated by “slave” rather than “servant.” The two terms slave and lord are correlatives (II Cor. 4:5). Paul uses it to indicate that he is completely committed and obedient to Jesus Christ as his Lord and that what he does is not by his authority but that of his master. The significance of this title is derived from the O.T. The worshippers of a god are called servants of that god — the worshippers of Baal as well as the worshippers of Jehovah. (In II Kings 10:19-23 the phrase “worshippers of Baal” in Hebrew is “servants of Baal.”) But the singular form of the phrase means something more. Abraham (Gen. 26:24; Psa. 105:6, 42), Moses (Ex. 14:31; Num. 12:7, 8; Deut. 34:5; Joshua 1:1, 2, 7; Psa. 105:26), David (II Sam. 3:18; 7:5, 8; Isa. 37:35), Isaiah (Isa. 20:3), and other prophets (Amos 3:7; Zech. 1:6) were called the servant of the Lord. The title not only denotes those who worship the true God, but also was given to those who have shown special devotion or rendered distinguished service to the Lord.
Secondly, Paul says he is “called to be an apostle“. As the Lord’s slave, his task was to be an apostle, that is, “one sent,” an authorized and commissioned messenger (Gal. 1:15-16). God had called him, not man (Gal. 1:1).
Thirdly, Paul says he is “separated unto the gospel of God.” God had separated or set apart Paul (Acts 13:2; Gal. 1:15) to His gospel. This is the gospel of God because it is from God and is about God; it is God’s good news which He has given to us. Paul also calls it “my gospel” (Rom. 2:16; 16:25), because he has received and adopted it as his own. In the next three verses (vv. 2- 4) Paul anticipates the subject of his letter: the gospel. This letter is an explanation of the gospel.
1:2. “which he promised beforehand through his prophets in the holy scriptures,”
In this verse, Paul links the gospel of God to God’s prior revelation to His prophets recorded in the Holy Scriptures. The Holy Scriptures here is our Old Testament; the New Testament had not been written yet. God had announced the gospel beforehand by His prophets (Acts 3:18, 24; 13:32-33; Isa. 40:9-11; 61:1-2; Luke 4:18-21).
1:3. “concerning his Son, who came from the seed of David according to the flesh,”
In verses 3 and 4, Paul identifies the content of the gospel of God, “the gospel of God concerning His Son,…Jesus Christ our Lord.” The gospel of God is about His Son; He is the content of this good news. The gospel is about Jesus Christ, who He is and what He did (the person and work of Christ). In I Cor. 15:3-4 Paul tells us that the gospel is about what He did, His work (His death and resurrection).
“1 Now I would remind you, brethern, in what terms I preached to you the gospel, which you received, in which you stand, 2 by which you are saved, if you hold it fast — unless you believed in vain. 3 For I delivered to you as of first importance what I also received, that Christ died for our sins in accordance with the scriptures, 4 that he was buried, that he was raised on the third day in accordance with the scriptures, 5 and that he appeared to Cephas, then to the twelve. 6 Then he appeared to more than five hundred brethern at one time, most of whom are still alive, though some have fallen asleep.” (I Cor. 15:1-6)
Here in this letter to the Romans, Paul tells us that the gospel is about who Christ is, His person. It also tells us about the person of Christ. Now there are two sides to the person of Christ: the human side and the spiritual side. The human side is given in the last part of this verse and the spiritual side in the next verse. On human side (“according to the flesh”), Jesus “came from the seed of David;” that is, He was born in the family of David the king. “According to the flesh,” that is, as a man, Jesus is a descendant (seed) of David the king; He was in the royal family of David and thus is the heir to the throne of David. This means two things:
(1) Jesus was a real man, sharing our common humanity, as well as being God. This is an important part of the gospel.
“2 By this you know the Spirit of God; every spirit which confesses that Jesus Christ has come in the flesh is of God, 3 and every spirit which does not confess Jesus is not of God. This is the spirit of antichrist, of which you heard that it was coming, and now it is in the world already.” (I John 4:2-3).
(2) As a man, being descended from David (Matt. 1:1; Acts 13:22-23; II Tim. 2:8) and as the son of David, He was qualified to be the Messiah, the Christ (II Sam. 7:12, 16; Isa. 9:6-7; Jer. 23:5-6; Ezek. 34:22-24; 37:24-25; Mark 12:35-37; John 7:41-42).
ROMANS 1:4.
1:4. “who was designated the Son of God in power according to the spirit of holiness by the resurrection of the dead; Jesus Christ our Lord,”
This verse gives us the spiritual side of the person of Christ. Jesus Christ was declared to be or “designated the Son of God in power according to the spirit of holiness by the resurrection of the dead.” Jesus Christ as a holy spiritual being (“according to the spirit of holiness”) is intimately and uniquely related to God the Father (Matt. 11:27; John 5:17-23; 10:29-38). He is the Son of God (John 1:18; 3:16-18, 35-36; I John 4:9). But before His resurrection, He was the Son of God in weakness and lowliness.
“5 Have this mind among yourselves, which you have in Christ Jesus, 6 who, though he was in the form of God, did not count equality with God as a thing to be grasped, 7 but emptied himself, taking the form of a servant, being born in the likeness of men. 8 And being found in human form he humbled himself and became obedient unto death, even death on a cross.
9 Therefore God has highly exalted him and bestowed on him the name which is above every name, 10 that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, 11 and that every tongue confess that Jesus Christ is Lord, to the glory of God the Father.” (Phil. 2:5-8).
Now, since His resurrection, He is the Son of God in a new sense; He is the Son of God “in power” (II Cor. 13:4; Phil. 2:9-11; Eph. 1:19-21). The source (ek) of the designation as the Son of God in power is “the resurrection of the dead”. This refers not to Christ’s resurrection from among those who are dead, but to the resurrection of those who are dead. (Note that nekron of this verse is in the genitive case. Compare with I Cor. 15:12, 20-21.). True, the resurrection of Jesus shows who He is. But that is not what Paul is talking about here in verse 4; here he is talking about that which now shows Jesus to be the Son of God “in power” and that is the resurrection of those who are dead. The resurrection of Christ is the beginning and basis of the resurrection of the dead.
“21 For as by a man came death, by a man has come also the resurrection of the dead. 22 For as in Adam all die, so also in Christ shall all be made alive.” (I Cor. 15:21-22).
And this resurrection of the dead refers not just to a future physical resurrection but also to a present spiritual resurrection (John 5:24-29; 11:25-26; Rom. 6:5, 8; Eph. 2:4-6; Col. 3:1). When the word of God or the Gospel (I Pet. 1:23-25) is preached, God raises the spiritually dead; He makes them alive. This is the new birth — a birth from death to life. Jesus Christ is shown to be the Son of God in power by this resurrection of the dead.
1:5. “through whom we received grace and apostleship, unto obedience of faith among all the nations on behalf of his name;”
In this verse, Paul links his salvation and his ministry to Jesus Christ. Through Jesus Christ, Paul received grace (salvation) and apostleship (ministry). See I Cor. 15:9-10. God’s grace is God’s love in action to save and to empower the believer for service. God’s grace was the source of Paul’s apostleship. Paul indicates the purpose of, the reason for, and the scope of his apostleship.
a. For what purpose? To bring about the “obedience of faith” ( Rom. 16:26). God always requires obedience. We obey Him when we believe and trust Him (John 6:28-29; Heb. 11:6; Compare also Gen. 15:6 with Gen. 22:18; 26:5). The purpose of Paul’s ministry is to bring others to faith-obedience.
b. For what reason? “For the sake of His name” (the name of Jesus). The name of a person stands for the person. To believe in the name of Jesus is to believe in His person, to trust in Him personally. And it is for His sake that Paul has the ministry of an apostle. Jesus is the reason for Paul’s ministry; it was to bring others to faith-obedience to Him.
c. Among whom? “Among all the nations” (the Gentiles). The scope of Paul’s ministry was to all the Gentiles.
Paul includes the Christians (the “called of Jesus Christ”) who are at Rome in the scope of his ministry. This phrase “the called of Jesus Christ” is Paul’s technical designation for Christians,
1:7. “to all that are in Rome, beloved of God, called saints: Grace to you and peace from God our Father and the Lord Jesus Christ.”
1:7a “to all that are in Rome, beloved of God, called saints.” In the first part of this verse Paul names the recipients of the letter: the Christians at Rome. Paul addresses them in three different ways:
a. “The called of Jesus Christ.” God calls men (Acts 2:39; II Tim. 1:9) unto salvation through the gospel (II Thess. 2:13-14). This is Paul’s technical designation for Christians, “the called of Jesus Christ.”
b. “Beloved of God.” Jesus Christ is God’s beloved Son (Matt. 3:17; 17:5; Mark 1:11; 9:7; II Pet. 1:17-18) and those who belong to Christ are also beloved of God in Him (Eph. 1:5-6; Col. 1:13). We are beloved of God because God loves us.
c. “Called saints.” A saint is not a sinless or morally perfect person but one who is set apart from a false god and dedicated to the true God and for God. The term is basically, not a moral or ethical concept, but a relational one. All believers in Christ, without exception, are saints.
1:7b. “Grace to you and peace from God our Father and the Lord Jesus Christ.” In the second part of this verse Paul gives a Christian greeting to the recipients of his letter. This greeting is also a word of blessing. Compare it with the Aaronic benediction in Num. 6:25. God’s grace is the source of salvation (Eph. 2:8-9) and God’s peace is the result of salvation ( Rom. 5:1). The source of grace and peace is “God our Father and the Lord Jesus Christ.” Jesus Christ is on the same level with the Father and as such is also the source of grace and peace with the Father (I Cor. 16:23). This is clear evidence that Paul believed that Jesus Christ is God (Titus 2:13).
ROMANS 1:8-10
Paul always follows the salutation in his letters with a prayer except in his letter to the Galatians. Prayer is usually directed to God through Jesus Christ; although prayer is sometimes directed to Jesus (Acts 7:59). Prayer has at least two parts: thanksgiving and supplication (Phil. 4:6). The verse 8 contains the thanksgiving and next two verses the supplication.
ROMANS 1:8-10.
8. First, I thank my God through Jesus Christ concerning all of you, because your faith is proclaimed in all the world. 9. For God is my witness, whom I serve in my spirit in the gospel of his Son, how unceasingly I make mention of you always in my prayers,
10. making request, if somehow at last I may be successful in the will of God to come to you.
1:8. First, I thank my God through Jesus Christ concerning all of you, because your faith is proclaimed in all the world.
Thanksgiving is “first” in importance to Paul (Eph. 5:20; Col. 2:6-7; 3:15-17; 4:2; I Thess. 5:17-18; I Tim. 2:1). He is thankful for the faith of the Christians at Rome. It had been reported “throughout the whole world.” Paul had not been to Rome and thus did not know of their faith personally but only by report and rumor wherever he had gone. Wherever the gospel had been proclaimed (Col. 1:5-6) their faith was probably reported. That there were Christians in Rome, the capital of the Empire, was not insignificant. Almost nothing is known of how and when the church at Rome was founded. Jews from Rome were in Jerusalem on the first Pentecost (Acts 2:10) and probably were converted and returned to Rome to found the church there.
1:9. For God is my witness, whom I serve in my spirit in the gospel of his Son, how unceasingly I make mention of you always in my prayers,
The supplication part of Paul’s prayer is contained in this verse and the next. In this verse, Paul calls God to witness his unceasing prayer for them. Notice that Paul designates God as the one he serves in his spirit and in the gospel of God’s Son. The phrase “in my spirit” refers to the spiritual character of Paul’s service and ministry.
1:10. making request, if somehow at last I may be successful in the will of God to come to you.
In this verse, Paul states the content of his supplication. Paul asks in his prayers for them that he may now at last succeed in coming to them. He desires that the answer be in the will of God (Compare Matt. 26:42; Luke 22:42).
ROMANS 1:11-15
These verses contain a personal explanation by Paul why he has made the specific supplication that he may now at last succeed in coming to them.
ROMANS 1:11-15.
11. For I long to see you, that I may impart to you some spiritual gift, in order that you may be established; 12. that is, that we may be mutually encouraged, while I am among you, through one another’s faith, both yours and mine. 13. And I would not have you ignorant, brethren, that often I intended to come to you (and was prevented until now) in order that I might have some fruit among you as indeed among the rest of the nations. 14. I am a debtor both to the Greeks and to the barbarians, both to the wise and to the foolish. 15. So, as much as in me is, I am eager to preach the gospel to you also who are in Rome.
1:11. For I long to see you, that I may impart to you some spiritual gift, in order that you may be established;
Paul wants to come to them because he desired to see them. He states two purposes for seeing them personally in this and the next verse. Paul wants to see them for the purpose that he might impart some spiritual gift to the end that they may be established or confirmed. (Compare Acts 18:23.) The spiritual gifts are those of I Cor. 12. They are such operations of God’s Spirit through the preaching of the gospel that would enlarge and settle them in their faith.
1:12. that is, that we may be mutually encouraged, while I am among you,
In this verse, Paul states his second purpose for wanting to see them; that is, that they may be mutually encouraged by each other’s faith. Paul himself derived strength and encouragement from their faith as they will derive strength and encouragement from his.
1:13. And I would not have you ignorant, brethren, that often I intended to come to you (and was prevented until now) in order that I might have some fruit among you as indeed among the rest of the nations.
Paul tells them that the second reason for his supplication was that he often had intended to come to them, but thus far he had been prevented from coming to them. (See Rom. 15:18 – 24.) Paul says the reason he had intended to come to them was in order that he may have some fruit among them as among the rest of the Gentiles.
1:14. I am a debtor both to the Greeks and to the barbarians, both to the wise and to the foolish.
In this verse, Paul states his obligation both to the Greek and the barbarian (that is, regardless of language), both to the wise and to the foolish (that is, regardless of culture or education) to preach the gospel. (See I Cor. 9:16.)
1:15. So, as much as in me is, I am eager to preach the gospel to you also who are in Rome.
As a consequence of this obligation, Paul was eager to preach the gospel to them. This is the third reason for his supplication in verse 10. Because of his eagerness to preach the gospel, Paul prays that he may now at last succeed in coming to them and he writes this letter for the purpose of acquainting them with his preaching of the gospel by way of introduction and preparation for his coming to them.
ROMANS 1:16-17
In verse 17, Paul states the theme of the letter (righteousness of God). Here in verse 16 he makes the transition to the theme by stating why he is not ashamed of the gospel.
ROMANS 1:16-17.
16. For I am not ashamed of the gospel: for it is the power of God unto salvation to everyone who believes; to the Jew first, and also to the Greek. 17. For in it the righteousness of God is being revealed from faith unto faith: as it is written, ‘Now the righteous from faith shall live.'”
1:16. For I am not ashamed of the gospel: for it is the power of God unto salvation to everyone who believes;
to the Jew first, and also to the Greek.
The first reason Paul was eager to preach the gospel to them was his obligation ( v. 14). He now in this verse gives the second reason for his eagerness to preach the gospel to them: that is, that he is unashamed of the gospel. Paul is not ashamed of the gospel (Gal. 6:14; II Tim. 1:12) even though there are those who do not believe, to whom the gospel is foolishness (I Cor. 1:18, 23). But those who do believe shall not be ashamed ( Rom. 9:33; 10:11). See also Isa. 28:16; Psa. 31:1 and Mark 8:38.
In this verse, Paul states the reason he is not ashamed of the gospel. “The gospel is the power of God.” Those who believe shall not be ashamed because the gospel is the power of God (I Cor. 1:18). Thus the reason for Paul’s unashamedness of the gospel. The gospel is the power of God because it is about Jesus Christ who is the power of God (I Cor. 1:24) and the Son of God in power ( Rom. 1:4). The gospel receives its power from Christ and from God who acted in power through Him. The gospel is not only about the power of God, but it is the power of God. Whenever the gospel is preached God exerts His power. The preaching of the gospel is not just the presentation of an idea or ideas, but the operation of power. When the gospel is preached something happens (I Thess. 1:5: I Cor. 4:19-20).
Paul goes on to explain the purpose and the result of the power of God: “unto salvation.” Salvation means essentially deliverance. Deliverance from what? Deliverance from wrath, sin and death. But salvation is not only a negative — deliverance from something bad; it is positive — deliverance to something good. Salvation is deliverance to peace, to righteousness, and to life.
Salvation also has three tenses: past, present, and future. The past tense: “We were saved” ( Rom. 8:24). The present tense: “We are being saved” (I Cor. 15:2). The future tense: “We shall be saved” ( Rom. 5:9). In the next phrase of this verse, Paul states the realization of the power of God: “to everyone that believes.” The power of God unto salvation is only realized and experienced by those who believe. Faith is not the means or the condition of salvation but the actualization of salvation. Those who believe are, through the act of faith, experiencing God’s power unto salvation.
In the last phrase of this verse, Paul states the priority of the power of God: “to the Jew first and also to the Greek.” The Jew has a temporal priority but not a spiritual preference to the Gentile (Greek) ( Rom. 2:11; Acts 10:34-35). Historically, salvation is of the Jews (John 4:22). Jesus was sent to the Jews first (Matt. 1:21; 15:24; Acts 3:26) and then also to the Gentiles (Acts 13:46; see also Acts 28:28). In this verse 16, Paul has made the transition to the theme of the letter, righteousness of God, which he sets forth in the next verse.
“1:17. For in it the righteousness of God is being revealed from faith unto faith: as it is written, ‘Now the righteous from faith shall live.'”
In the first part of this verse, Paul explains why the gospel is the power of God unto salvation. In so doing, he is introduces the theme of the letter: righteousness of God. In the O.T., the righteousness of God is a synonym for salvation (Psa. 98:2; Isa. 46:13; 51:5; 56:1). The righteousness of God is not an attribute of God whereby He must render to each what he has merited (that is, it is not justice) nor is it a quantity of merit which God gives, but it is the act or activity of God whereby God puts or sets right that which is wrong. Very often in the Old Testament, it is the action of God for the vindication and deliverance of His people; it is the activity in which God saves His people by rescuing them from their oppressors.
“In thee, O Lord, do I seek refuge; let me never be put to shame; in thy righteousness deliver me!” (Psa. 31:1)
“In thy righteousness deliver me and rescue me; incline thy ear to me, and save me!” (Psa. 71:2)
“For thy name’s sake, O Lord, preserve my life! In thy righteousness bring me out of trouble! And in thy steadfast love cut off my enemies. and destroy all my adversaries, for I am thy servant.” (Psa. 143:11-12)
In the Old Testament, this is clearly shown by the literary device of parallelism which is a characteristic of Hebrew poetry [1]. Parallelism is that Hebrew literary device in which the thought and idea in one clause is repeated and amplified in a second and following clause. This parallelism clearly shows that the Hebrew poets and prophets made the righteousness of God synonymous with divine salvation.
“The Lord hath made known His salvation: His righteousness hath he openly showed in the sight of the heathen.” (Psa. 98:2 KJV)
“I bring near my righteousness, it shall not be far off, and my salvation shall not tarry; and I will place salvation in Zion for Israel my glory.” (Isa. 46:13 KJV)
“My righteousness is near, my salvation is gone forth, and mine arms shall judge the people; the isles shall wait upon me,
and on mine arm shall they trust.” (Isa. 51:5 KJV)
“Thus saith the Lord, keep ye judgment and do justice [righteousness]: for my salvation is near to come, and my righteousness to be revealed.” (Isa. 56:1 KJV) (See also Psa. 71:1-2, 15; 119:123; Isa. 45:8; 61:10; 62:1)
From these verses, it is clear that righteousness of God is a synonym for the salvation or the deliverance of God. Here in Paul’s letters, the righteousness of God is the activity by which God sets or puts man into right relationship with God Himself. The righteousness of God is not opposed to the love of God nor does it condition it. On the contrary, it is a part of and the proper expression of God’s love. It is the activity of God’s love to set right the wrong.
“But the steadfast love of the Lord is from everlasting to everlasting upon those who fear him, and his righteousness to children’s children.” (Psa. 103:17; see also Psa. 33:5; 36:5-6; 40:10; 89:14.)
God expresses His love as righteousness in the activity by which He saves His people from their sins. The grace of God, that is God’s love in action, may properly be called the righteousness of God because God’s righteousness is a true expression of His love ( Rom. 3:24). Paul states here in Rom. 1:17 that “in it [the Gospel] the righteousness of God is being revealed.” The gospel is about the righteousness of God, the activity of God for salvation or deliverance. This righteousness of God has been manifested, that is, publicly displayed, in the death and resurrection of Jesus Christ ( Rom. 3:21 – 22). Thus, the gospel is about this manifestation of the righteousness of God; it tells about God’s act of salvation in the person and work of Jesus Christ (I Cor. 15:3-4; Eph. 1:13). Now the gospel is not only about God’s activity of deliverance in Jesus Christ in the past, but it is also the sphere of God’s activity of deliverance in the present. In the preaching of the gospel, God is active for men’s salvation. Here then revelation is not just a disclosure of truth which is to be perceived by the mind, but it is the working of God that makes effective and actual His righteousness in the present. [2] This actualization of God’s deliverance is the revelation of the righteousness of God. For the righteousness of God is revealed when it is actualized and made real in those who believe (See Isa. 56:1). God’s deliverance (“the righteousness of God”) is being continually actualized (“revealed”) in the preaching of the gospel. In this sense, the gospel is the power of God unto salvation. This revelation is the act of God in which He sets one right with Himself; it is justification ( Rom. 3:24). Justification is not is not just a declaration that a man is righteous with God but it is the act of God in which He puts one into a right relationship with Himself. Justification is then essentially salvation: to justify is to save.
21 “Declare and set forth your case; Indeed, let them consult together. Who has announced this from of old? Who has long since declared it? Is it not I, the Lord? And there is no other God besides Me, A righteous God and a Savior; There is none except Me. 22 “Turn to Me, and be saved, all the ends of the earth; For I am God, and there is no other. 23 “I have sworn by Myself, The word has gone forth from My mouth in righteousness And will not turn back, That to Me every knee will bow, every tongue will swear allegiance. 24 “They will say of Me, ‘Only in the Lord are righteousness and strength.’ Men will come to Him, And all who were angry at Him shall be put to shame. 25 “In the Lord all the offspring of Israel Will be justified and will glory.” (Isa. 45:21-25 NAS)
“He shall see the travil of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities.” (Isa. 53:11 KJV; see Rom. 6:7 where dikaioo is translated “freed” in RSV).
In this verse (Rom. 1:17), the revelation of the righteousness of God is justification. The Greek words translated “justification” and “righteousness” have the same roots. The close relationship between these two concepts is not obvious in the English because the two English words “justification” and “righteousness” have different roots.
Paul ties this revelation of the righteousness of God to faith: “the righteousness of God is being revealed from faith unto faith“. Through faith the righteousness of God is being revealed (actualized). Paul expresses this in a twofold way: “from faith unto faith.” These two prepositional phrases modify the verb “being revealed”, not the words “the righteousness of God.” The revelation is “from faith unto faith.”
a. from faith. Faith is the source of the revelation of the righteousness of God. This revelation arises from or comes out of faith. That is, faith is the actualization of the deliverance of God. Without faith, there is no revelation and only when there is faith has the revelation taken place. In this sense, faith is the source of the revelation of the righteousness of God. Paul is not saying that faith is the source of the righteousness of God; God alone is the source of His righteousness. The phrase “from faith” modifies the verb “is being revealed,” not the phrase “the righteousness of God.” Only its revelation comes from faith.
b. unto faith. Faith is the goal of the revelation of the righteousness of God. The revelation of the righteousness of God moves toward and is accomplished in faith. That is, when a man has faith, the revelation of the righteousness of God has reached its goal.
Next, Paul confirms that faith is the source of the revelation of the righteousness of God by citing the O.T. witness to it: “as it is written,
‘Now the righteous from faith shall live.'” Paul wants to show that the revelation of the righteousness of God from faith is according to the O.T. Scriptures. He quotes the last part of Habakkuk 2:4: “But the righteous from faith shall live”. This passage is quoted in two other places in the N.T., but with different emphases: once again by Paul in Gal. 3:11 and once by the writer of Hebrews (Heb. 10:38). The setting of this passage in the book of Habakkuk is a warning of the approaching terrible invasion of the Chaldeans (Hab. 1:6). The prophet is troubled with the problem of how God can use the wicked to destroy those that are more righteous (Hab. 1:13). God’s answers the prophet (Hab. 2:2-20) that the proud and unrighteous, whether foreign conquerors or Israel herself, shall experience God’s wrath (Hab. 2:8, 16, 17). In contrast to these, the righteous shall be delivered by their confidence in God. The phrase “shall live” should be understood in the sense of “shall be delivered.” Paul sees the same principle involved in the deliverance actualized in the preaching of the gospel: the actualization of God’s deliverance arises out of faith and is accomplished in that faith.
END NOTES
[1] Edward J. Young, An Introduction to the Old Testament
(Grand Rapids: Wm. B. Eerdmans Publishing Co., 1950), pp. 281-282.
See also Gleason L. Archer, Jr., A Survey of Old Testament Introduction,
(Chicago: Moody Press, 1964), pp. 418-420.
[2] Burton on Galations in the ICC in contrasting phaneroo and apokalupto points out that
“for some reason apokalupto has evidently come to be used especially of a subjective revelation, which either takes place wholly within the mind of the individual receiving it,
or is subjective in the sense that it is accompanied by actual perception
and results in knowledge on his part:
Rom. 8:18; I Cor. 2:10; 14:30; Eph. 3:5.”
Ernest deWitt Burton,
A Critical and Exegetical Commentary on the Epistle to the Galations, in
The International Critical Commentary
(New York: Charles Scribner’s Sons, 1896), p. 433.
He goes on to say that
“phaneroo throws emphasis on the fact that that
which is manifested is objectively clear, open to perception.
It is thus suitably used of an open and public announcement,
disclosure or exhibition:
I Cor. 4:5; II Cor. 2:14; 4:10-11; Eph. 5:13.” Ibid.
The use of the word apokalupto by Paul in Rom. 1:17 thus seems to place an emphasis on something happening to the individual receiving the revelation. The word “subjective” is probably not the right word to use to describe this event because it suggests that the source of revelation is from within the individual, the subject. Clearly the revelation that Paul is speaking of is from without the individual, and from God. But it does make a difference, a change; a response does take place in the person receiving the revelation. It does bring about that which is revealed, salvation.