Romanos 1:17

17. For From treating of the Romans, himself, and the Gospel, the apostle gracefully glides into the great thesis or topic of his epistle, namely, justification by faith in Christ revealed in the Gospel. Thus the closing point of the exordium is the starting point of the whole treatise.

Righteousness of God A phrase used in this epistle not to signify, as it usually does, the attribute of righteousness with which God is invested, but that righteousness with which God would invest man in order that man may come into likeness and unity with himself.

From faith to faith There are three meanings, to mention no more, given by commentators to this phrase:

1 . Like the phrase from glory to glory, in 2 Corinthians 3:18, it may describe the successive stages of growing faith. Yet, though approved by Tholuck, this meaning has no relevancy to the present train of thought, and does not connect well with the adjoining clauses. 2. Better is that suggested by Augustine: from the faith of those preaching to the faith of those hearing; or, in fuller terms, from the faith of a faithful Church and ministry to the faith of a listening world. This connects well with revealed, and lies in the train of thought with a forcible meaning. 3. Best of all is that of Bengel, which refers it to the righteousness of God, being revealed as both derived from faith and offered to faith. It is, as Bengel says, “by faith from bow to stern.” This blends well also with the second meaning. As faith is the source whence we obtain our righteousness, so we offer that righteousness to the faith of the world. Justification originating from faith is offered to faith.

Written (Habakkuk 2:4.) The words in the Old Testament promise a temporal deliverance and life from the invasion of Jerusalem by the Chaldeans to the man who trusted in Jehovah. This must not, however, be viewed as a scrap, quoted merely like a piece of poetry verbally pat to the occasion. The higher meaning developed by inspiration lies concealed in the lower by that same Spirit. Faith in God is man’s tie of unity to God under both dispensations. The man so united to God, according to the prophet’s promise, would live through the approaching judgment of God. The man so united by faith to God shall live even through the judgment trial by the Son of man. That is, true faith in God, planted in the soul, is the vital seed and principle of eternal life. Paul’s view of the passage was accepted by Jewish writers. Wetstein cites the following: “The Israelites shall in the future age (or world) sing a new song, according to Psalms 98:0. By whose merit will Israel sing the song? By the merit of Abraham, because he believed God. (Genesis 15:0.) This is the faith by which Israel will possess, of which the Scripture speaks, Habakkuk 2:0.” (On the Jewish belief of the salvation of all Jews, see page 350.)

If the Hebrew would permit, it would appear more suitable to Paul’s purpose to accept the rendering, The just by faith shall live. The text would then show that faith is the antecedent condition of being just. Yet, as it stands, it shows that faith is the condition of life, and so of that justification that is unto life. And so the apostle has borrowed from the prophet the motto, the proposition, the thesis of his epistle, THE JUST SHALL LIVE BY FAITH. Thenceforward to the close of the eleventh chapter extends his argument, wherein he shows the Ruin, the Remedy, the process by which the Remedy applies and operates, and the Defence of the whole.