The
affirmation of Habakkuk 2:4 that “the just shall live by faith,” the thesis
statement of the Old Testament prophet,[i]
is found in the thesis statement of the book of Romans: “For I am not ashamed of the gospel of
Christ: for it is the power of God unto salvation to every one that believeth;
to the Jew first, and also to the Greek. For
therein is the righteousness of God revealed from faith to faith: as it is
written, The just shall live by faith” (Romans 1:16-17).[ii] Genesis 15:6 is also quoted in Romans 4:3 to
prove that Abraham was justified by faith alone apart from works of the
law. The significance of these two
quotations in the context of the book of Romans, and their value in
illuminating the character of Christian faith, will be examined in book order.
affirmation of Habakkuk 2:4 that “the just shall live by faith,” the thesis
statement of the Old Testament prophet,[i]
is found in the thesis statement of the book of Romans: “For I am not ashamed of the gospel of
Christ: for it is the power of God unto salvation to every one that believeth;
to the Jew first, and also to the Greek. For
therein is the righteousness of God revealed from faith to faith: as it is
written, The just shall live by faith” (Romans 1:16-17).[ii] Genesis 15:6 is also quoted in Romans 4:3 to
prove that Abraham was justified by faith alone apart from works of the
law. The significance of these two
quotations in the context of the book of Romans, and their value in
illuminating the character of Christian faith, will be examined in book order.
Romans
1:16-17 reads: “I am not ashamed[iii] of the gospel of Christ:
for it is the power of God unto salvation to every one that believeth; to the
Jew first, and also to the Greek. For therein is the righteousness of God
revealed from faith to faith: as it is written, The just shall live by faith.”[iv] Romans 1:16-17a illuminate what is involved
in the affirmation of Habbakuk that “the just shall live by faith.”[v] First, Paul proves in 1:18-3:20 that all need
the gracious justification of God through the gospel of Christ, because all,
Jew and Gentile, are sinners devoid of righteousness. They stand in need of, by faith, becoming
those who are just and shall live. Men
are by nature and choice the enemies of God,[vi]
under His wrath, and separated from the spiritual and eternal life[vii]
that comes through faith.[viii] Whether Jews (2:1-29) or Gentiles (1:18-32),
all[ix]
stand condemned (3:1-20).[x] In 1:18-3:20, the righteous wrath of God is
revealed (1:18), rather than His righteous manner of showing mercy in and by
Christ (8:18),[xi]
for men are unrighteous,[xii]
while God is righteous.[xiii]
1:16-17 reads: “I am not ashamed[iii] of the gospel of Christ:
for it is the power of God unto salvation to every one that believeth; to the
Jew first, and also to the Greek. For therein is the righteousness of God
revealed from faith to faith: as it is written, The just shall live by faith.”[iv] Romans 1:16-17a illuminate what is involved
in the affirmation of Habbakuk that “the just shall live by faith.”[v] First, Paul proves in 1:18-3:20 that all need
the gracious justification of God through the gospel of Christ, because all,
Jew and Gentile, are sinners devoid of righteousness. They stand in need of, by faith, becoming
those who are just and shall live. Men
are by nature and choice the enemies of God,[vi]
under His wrath, and separated from the spiritual and eternal life[vii]
that comes through faith.[viii] Whether Jews (2:1-29) or Gentiles (1:18-32),
all[ix]
stand condemned (3:1-20).[x] In 1:18-3:20, the righteous wrath of God is
revealed (1:18), rather than His righteous manner of showing mercy in and by
Christ (8:18),[xi]
for men are unrighteous,[xii]
while God is righteous.[xiii]
Second,
Paul proves in 3:21-5:21 that men are delivered from sin and justified apart
from the law and through faith alone. Since,
as Habakkuk affirms, those who have faith are those who have spiritual and
eternal life, and are the just before God, clearly salvation is the possession
of every believer, whether Jew or Gentile, rather than the prize only of those
who perform meritorious works.
Paul proves in 3:21-5:21 that men are delivered from sin and justified apart
from the law and through faith alone. Since,
as Habakkuk affirms, those who have faith are those who have spiritual and
eternal life, and are the just before God, clearly salvation is the possession
of every believer, whether Jew or Gentile, rather than the prize only of those
who perform meritorious works.
But now the righteousness of God without the law is
manifested, being witnessed by the law and the prophets; Even the righteousness
of God which is by faith of Jesus
Christ unto all and upon all them that believe: for there is no difference: For
all have sinned, and come short of the glory of God; Being justified freely by
his grace through the redemption that is in Christ Jesus: Whom God hath set
forth to be a propitiation through
faith in his blood, to declare his righteousness for the remission of sins that
are past, through the forbearance of God; To declare, I say, at this time his righteousness: that he might be just, and
the justifier of him which believeth in Jesus. Where is boasting then? It is excluded. By what law? of works? Nay: but
by the law of faith. Therefore we conclude that a man is justified by faith without the
deeds of the law. (Romans 3:21-28)[xiv]
manifested, being witnessed by the law and the prophets; Even the righteousness
of God which is by faith of Jesus
Christ unto all and upon all them that believe: for there is no difference: For
all have sinned, and come short of the glory of God; Being justified freely by
his grace through the redemption that is in Christ Jesus: Whom God hath set
forth to be a propitiation through
faith in his blood, to declare his righteousness for the remission of sins that
are past, through the forbearance of God; To declare, I say, at this time his righteousness: that he might be just, and
the justifier of him which believeth in Jesus. Where is boasting then? It is excluded. By what law? of works? Nay: but
by the law of faith. Therefore we conclude that a man is justified by faith without the
deeds of the law. (Romans 3:21-28)[xiv]
The just
or righteous are all[xv]
those Jews and Gentiles[xvi]
who have been declared righteous by the gracious God[xvii]
on the basis of the imputed righteousness of the God-Man, Jesus Christ.[xviii] Works cannot earn righteous standing before
God—on the contrary, imputed righteousness is received solely through the
instrumentality of faith.[xix] The imputation of righteousness brings salvation and spiritual and eternal life.[xx]
or righteous are all[xv]
those Jews and Gentiles[xvi]
who have been declared righteous by the gracious God[xvii]
on the basis of the imputed righteousness of the God-Man, Jesus Christ.[xviii] Works cannot earn righteous standing before
God—on the contrary, imputed righteousness is received solely through the
instrumentality of faith.[xix] The imputation of righteousness brings salvation and spiritual and eternal life.[xx]
[i] R. M. Moody demonstrates that “Romans . . . has in a very
important way the same theme as Habakkuk. . . . In Habakkuk the centre of the
solution of Habakkuk’s problem is Hab 2:4, and the theme verse of Romans is
1:17 . . . both books are on the same subject. . . . We therefore arrive at the
conclusion that we have in Romans an extensive study of Habakkuk in the light
of the coming of Christ in which Paul fully examines every aspect of Habakkuk’s
solution to the problem of God’s dealing with Jew and Gentile” (pg. 208, “The
Habakkuk Quotation in Romans 1:17,” R. M. Moody. Expository Times 90 (1980-81) 205-208).
important way the same theme as Habakkuk. . . . In Habakkuk the centre of the
solution of Habakkuk’s problem is Hab 2:4, and the theme verse of Romans is
1:17 . . . both books are on the same subject. . . . We therefore arrive at the
conclusion that we have in Romans an extensive study of Habakkuk in the light
of the coming of Christ in which Paul fully examines every aspect of Habakkuk’s
solution to the problem of God’s dealing with Jew and Gentile” (pg. 208, “The
Habakkuk Quotation in Romans 1:17,” R. M. Moody. Expository Times 90 (1980-81) 205-208).
[ii] ouj ga»r e˙paiscu/nomai to eujagge÷lion touv
Cristouv: du/namiß ga»r Qeouv e˙stin ei˙ß swthri÷an panti« twˆ◊ pisteu/onti,
∆Ioudai÷wˆ te prw◊ton kai« ›Ellhni. dikaiosu/nh ga»r Qeouv e˙n aujtwˆ◊
aÓpokalu/ptetai e˙k pi÷stewß ei˙ß pi÷stin, kaqw»ß ge÷graptai, ÔO de« di÷kaioß
e˙k pi÷stewß zh/setai.
Cristouv: du/namiß ga»r Qeouv e˙stin ei˙ß swthri÷an panti« twˆ◊ pisteu/onti,
∆Ioudai÷wˆ te prw◊ton kai« ›Ellhni. dikaiosu/nh ga»r Qeouv e˙n aujtwˆ◊
aÓpokalu/ptetai e˙k pi÷stewß ei˙ß pi÷stin, kaqw»ß ge÷graptai, ÔO de« di÷kaioß
e˙k pi÷stewß zh/setai.
[iii] Contrast the use of e˙paiscu/nomai in 1:16 with the only other
use in Romans, found in 6:21; Paul, as
one would expect for the saints of God, is not ashamed of the gospel of the
crucified God-Man, but believers are ashamed of the sins they committed before
their conversion. Compare the other NT e˙paiscu/nomai texts: Mark 8:38; Luke
9:26; 2 Timothy 1:8, 12, 16; Hebrews 2:11; 11:16.
use in Romans, found in 6:21; Paul, as
one would expect for the saints of God, is not ashamed of the gospel of the
crucified God-Man, but believers are ashamed of the sins they committed before
their conversion. Compare the other NT e˙paiscu/nomai texts: Mark 8:38; Luke
9:26; 2 Timothy 1:8, 12, 16; Hebrews 2:11; 11:16.
[iv] ouj ga»r e˙paiscu/nomai to
eujagge÷lion touv Cristouv: du/namiß ga»r Qeouv e˙stin ei˙ß swthri÷an panti«
twˆ◊ pisteu/onti, ∆Ioudai÷wˆ te prw◊ton kai« ›Ellhni. dikaiosu/nh ga»r Qeouv
e˙n aujtwˆ◊ aÓpokalu/ptetai e˙k pi÷stewß ei˙ß pi÷stin, kaqw»ß ge÷graptai, ÔO
de« di÷kaioß e˙k pi÷stewß zh/setai. The verses
are full of key terms that appear throughout Romans.
eujagge÷lion touv Cristouv: du/namiß ga»r Qeouv e˙stin ei˙ß swthri÷an panti«
twˆ◊ pisteu/onti, ∆Ioudai÷wˆ te prw◊ton kai« ›Ellhni. dikaiosu/nh ga»r Qeouv
e˙n aujtwˆ◊ aÓpokalu/ptetai e˙k pi÷stewß ei˙ß pi÷stin, kaqw»ß ge÷graptai, ÔO
de« di÷kaioß e˙k pi÷stewß zh/setai. The verses
are full of key terms that appear throughout Romans.
It should be noted that both instances of pi÷stiß in Romans 1:17’s “from
faith to faith” refer to the act of human believing, so that the phrase speaks
of the increase and strengthening of the believer’s faith; neither instance in Romans 1:17 refers to
God’s faithfulness, and consequently the sense of the phrase is not “from the
faithfulness of God to man’s faith.”
Indeed, both the e˙k pi÷stewß construction in the New Testament (Romans 1:17;
3:26, 30; 4:16; 5:1; 9:30, 32; 10:6; 14:23; Galatians 2:16; 3:7–9, 11–12, 22,
24; 5:5; Heb 10:38; James 2:24) and the dia» pi÷stewß construction (Romans 1:12;
3:22, 25, 27, 30–31; 4:13, 16; 2 Corinthians 5:7; Galatians 2:16; 3:14, 26;
Ephesians 2:8; 3:12, 17; Philippians 3:9; Colossians 2:12; 1 Thessalonians 3:7;
2 Timothy 3:15; Hebrews 6:12; 11:33, 39; 1 Peter 1:5) always refer to human
“faith” rather than to God or Christ’s faithfulness (cf. pgs. 363-373, The Epistle to the Romans, vol. 1, John
Murray, for further examination of this question and validation of the
conclusions here stated).
faith to faith” refer to the act of human believing, so that the phrase speaks
of the increase and strengthening of the believer’s faith; neither instance in Romans 1:17 refers to
God’s faithfulness, and consequently the sense of the phrase is not “from the
faithfulness of God to man’s faith.”
Indeed, both the e˙k pi÷stewß construction in the New Testament (Romans 1:17;
3:26, 30; 4:16; 5:1; 9:30, 32; 10:6; 14:23; Galatians 2:16; 3:7–9, 11–12, 22,
24; 5:5; Heb 10:38; James 2:24) and the dia» pi÷stewß construction (Romans 1:12;
3:22, 25, 27, 30–31; 4:13, 16; 2 Corinthians 5:7; Galatians 2:16; 3:14, 26;
Ephesians 2:8; 3:12, 17; Philippians 3:9; Colossians 2:12; 1 Thessalonians 3:7;
2 Timothy 3:15; Hebrews 6:12; 11:33, 39; 1 Peter 1:5) always refer to human
“faith” rather than to God or Christ’s faithfulness (cf. pgs. 363-373, The Epistle to the Romans, vol. 1, John
Murray, for further examination of this question and validation of the
conclusions here stated).
[v] As the Hebrew accentuation in Habakkuk 2:4 makes it clear
that Habakkuk’s assertion is “the just, by his faith he shall live,” rather
than “the just by his faith, he shall live,” so in Romans 1:17 Paul’s ÔO de« di÷kaioß e˙k pi÷stewß zh/setai does not mean “he who
through faith is righteous shall live,” but “the righteous shall live by his
faith,” a fact not only borne out by the Hebrew of Habakkuk but also a number
of evidences from the Greek. That is,
the e˙k pi÷stewß modifies zh/setai, rather than di÷kaioß. Paul could easily have written
oJ e˙k pi÷stewß di÷kaioß zh/setai or oJ di÷kaioß oJ e˙k pi÷stewß zh/setai had he wished to indicate that e˙k pi÷stewß modified di÷kaioß.
that Habakkuk’s assertion is “the just, by his faith he shall live,” rather
than “the just by his faith, he shall live,” so in Romans 1:17 Paul’s ÔO de« di÷kaioß e˙k pi÷stewß zh/setai does not mean “he who
through faith is righteous shall live,” but “the righteous shall live by his
faith,” a fact not only borne out by the Hebrew of Habakkuk but also a number
of evidences from the Greek. That is,
the e˙k pi÷stewß modifies zh/setai, rather than di÷kaioß. Paul could easily have written
oJ e˙k pi÷stewß di÷kaioß zh/setai or oJ di÷kaioß oJ e˙k pi÷stewß zh/setai had he wished to indicate that e˙k pi÷stewß modified di÷kaioß.
As
noted by Moody Smith (pgs. 17-19, “O DE DIKAIOS EK PISTEWS ZHSETAI,” Moody D.
Smith, in Studies in the History and Text
of the New Testament, FS K. W. Clark, ed B. L. Daniels and M. J. Suggs.
Salt Lake City: University of Utah, 1967;
Smith’s argument is very closely followed below), Romans 1:16f. falls
into four parts, the first three introduced by ga¿r and the fourth by kaqw¿ß. The first, introductory,
section is v. 16a. The subsequent parts
consist of three propositions with significant parallelism. Three elements appear in each part, with the
following pattern: a.) The action of God
b.) is a revelation which brings salvation c.) for all who receive it in
faith. That is:
noted by Moody Smith (pgs. 17-19, “O DE DIKAIOS EK PISTEWS ZHSETAI,” Moody D.
Smith, in Studies in the History and Text
of the New Testament, FS K. W. Clark, ed B. L. Daniels and M. J. Suggs.
Salt Lake City: University of Utah, 1967;
Smith’s argument is very closely followed below), Romans 1:16f. falls
into four parts, the first three introduced by ga¿r and the fourth by kaqw¿ß. The first, introductory,
section is v. 16a. The subsequent parts
consist of three propositions with significant parallelism. Three elements appear in each part, with the
following pattern: a.) The action of God
b.) is a revelation which brings salvation c.) for all who receive it in
faith. That is:
A v. 16b du/namiß ga»r Qeouv
b. 17a dikaiosu/nh ga»r Qeouv
v. 17b oJ de« di÷kaioß
B v. 16b e˙stin ei˙ß swthri÷an
v. 17a e˙n aujtwˆ◊ (=eujaggeli÷wˆ) aÓpokalu/ptetai
v. 17b zh/setai
C v. 16b panti« twˆ◊ pisteu/onti
v. 17a e˙k pi÷stewß ei˙ß pi÷stin
v. 17b e˙k pi÷stewß
In v. 16b and 17a the
pattern ABC if followed. Since Paul
follws the order of the text of Habakkuk (:h`RyVjˆy wñøtÎn…wmTaR;b qyäî;dAx◊w), v. 17b has the order ACB, but the pattern
of the two preceding syntactical units indicates how Paul understands the
Habakkuk quotation. The pattern in v.
16b and 17a of: a.) God’s action, b.)
salvific revelation, c.) reception by faith, provides a key for unlokcing
Paul’s understanding of the Habakkuk quotation.
Furthermore, the Habakkuk formula helps explain the disposotion of the
two preceding affirmations in three parallel elements. Thus, the parallel structure supports the
fact that Paul construes the e˙k pi÷stewß with the verb zh/setai.
pattern ABC if followed. Since Paul
follws the order of the text of Habakkuk (:h`RyVjˆy wñøtÎn…wmTaR;b qyäî;dAx◊w), v. 17b has the order ACB, but the pattern
of the two preceding syntactical units indicates how Paul understands the
Habakkuk quotation. The pattern in v.
16b and 17a of: a.) God’s action, b.)
salvific revelation, c.) reception by faith, provides a key for unlokcing
Paul’s understanding of the Habakkuk quotation.
Furthermore, the Habakkuk formula helps explain the disposotion of the
two preceding affirmations in three parallel elements. Thus, the parallel structure supports the
fact that Paul construes the e˙k pi÷stewß with the verb zh/setai.
Furthermore, it appears that v. 17a is a restatement of
v. 16b in terms supplied by Habakkuk 2:4.
Paul’s mention of the righteousness of God is an abstraction promted by
the upcoming oJ di÷kaioß. The present
tense aÓpokalu/ptetai corresponds to the future zh/setai of the Habakkuk
quotation. The present tense of aÓpokalu/ptetai, with the phrase e˙k
pi÷stewß ei˙ß pi÷stin, indicates a continuing process of Divine self-disclosure on the basis
of faith. What Paul affirms abstractly
and with respect to its Divine origin in 17a is then given scriptural grounds
and set forth in concrete terms with respect to the human situation in
17b: “The righteous [man] shall live by
faith.”
v. 16b in terms supplied by Habakkuk 2:4.
Paul’s mention of the righteousness of God is an abstraction promted by
the upcoming oJ di÷kaioß. The present
tense aÓpokalu/ptetai corresponds to the future zh/setai of the Habakkuk
quotation. The present tense of aÓpokalu/ptetai, with the phrase e˙k
pi÷stewß ei˙ß pi÷stin, indicates a continuing process of Divine self-disclosure on the basis
of faith. What Paul affirms abstractly
and with respect to its Divine origin in 17a is then given scriptural grounds
and set forth in concrete terms with respect to the human situation in
17b: “The righteous [man] shall live by
faith.”
The view that the New Testament quotation of Habakkuk 2:4
means “the righteous shall live by faith” rather than “the righteous by faith
shall live” is found throughout the church age;
see, e. g., for the early church period, The Epistle of Ignatius to the Tarsians, Chapter 1; Clement of
Alexandria, Stromata 2:6; 4:16; Chrysostom, Homilies on the Epistle of St. Paul to the Romans, Homily 7.
means “the righteous shall live by faith” rather than “the righteous by faith
shall live” is found throughout the church age;
see, e. g., for the early church period, The Epistle of Ignatius to the Tarsians, Chapter 1; Clement of
Alexandria, Stromata 2:6; 4:16; Chrysostom, Homilies on the Epistle of St. Paul to the Romans, Homily 7.
[vi] While Qeo/ß, and His righteous wrath and judment, are
ubiquitous in Romans 1:18-3:20 (see 1:18–19, 21, 23–26, 28, 32; 2:2–5, 11, 13,
16–17, 23–24, 29; 3:2–7, 11, 18–19), Cristo/ß (and ∆Ihsouvß) appears only in 2:16 (the
only reference to eujagge÷lion in this portion of the epistle also), where His
Messianic judgment and condemnation of the unbelieving wicked is in view; there is no swthri÷a in 1:18-3:20 (the complete
list of texts with the word in Romans is:
1:16; 5:9–10; 8:24; 9:27; 10:1, 9–10, 13; 11:11, 14, 26; 13:11). In contrast, God as Author of the gospel and
the loving and propitiated Father of those in Christ appears very frequently in
the other portions of Romans (cf. 1:1, 7-9, 16-17, 3:21-23, 25-26, 29-30,
4:2-3, 6, 17, 20; 5:1-2, 5, 8, 10, 11, 15; 6:10, 11, 13, 17, 22-23, 7:4, 22,
25; 8:3, 9, 14, 16, 17, 19, 21, 27, 28, 31, 33, 34, 39, 9:8, 11, 16, 26, 10:1,
3, 9, 17; 11:2, 22-23, 29-30, 32-33; 12:1-3, 14:3, 6, 17-18, 20, 22, 15:5-9,
13, 15-17, 19, 30, 32-33; 16:20, 26-27) among a significant variety of other
uses of Qeo/ß (cf. 1:4, 10; 8:7-8; 9:5-6, 14, 20, 22; 10:2, 11:8, 21; 13:1-2, 4, 6,
14:11-12—note that His judgment and wrath are also present in a variety of
these texts). Cristo/ß appears elsewhere frequently in Romans (1:1, 4, 6–8, 16; 3:22, 24;
5:1, 6, 8, 11, 15, 17, 21; 6:3–4, 8–9, 11, 23; 7:4, 25–8:2; 8:9–11, 17, 34–35,
39–9:1; 9:3, 5; 10:4, 6–7; 12:5; 13:14; 14:9–10, 15, 18; 15:3, 5–8, 16–20,
29–30; 16:3, 5, 7, 9–10, 16, 18, 20, 24–25, 27) as does ∆Ihsouvß (1:1, 4, 6–8; 3:22, 24, 26;
4:24; 5:1, 11, 15, 17, 21; 6:3, 11, 23; 7:25–8:2; 8:11, 39; 10:9; 13:14; 14:14;
15:5–6, 8, 16–17, 30; 16:3, 18, 20, 24–25, 27).
ubiquitous in Romans 1:18-3:20 (see 1:18–19, 21, 23–26, 28, 32; 2:2–5, 11, 13,
16–17, 23–24, 29; 3:2–7, 11, 18–19), Cristo/ß (and ∆Ihsouvß) appears only in 2:16 (the
only reference to eujagge÷lion in this portion of the epistle also), where His
Messianic judgment and condemnation of the unbelieving wicked is in view; there is no swthri÷a in 1:18-3:20 (the complete
list of texts with the word in Romans is:
1:16; 5:9–10; 8:24; 9:27; 10:1, 9–10, 13; 11:11, 14, 26; 13:11). In contrast, God as Author of the gospel and
the loving and propitiated Father of those in Christ appears very frequently in
the other portions of Romans (cf. 1:1, 7-9, 16-17, 3:21-23, 25-26, 29-30,
4:2-3, 6, 17, 20; 5:1-2, 5, 8, 10, 11, 15; 6:10, 11, 13, 17, 22-23, 7:4, 22,
25; 8:3, 9, 14, 16, 17, 19, 21, 27, 28, 31, 33, 34, 39, 9:8, 11, 16, 26, 10:1,
3, 9, 17; 11:2, 22-23, 29-30, 32-33; 12:1-3, 14:3, 6, 17-18, 20, 22, 15:5-9,
13, 15-17, 19, 30, 32-33; 16:20, 26-27) among a significant variety of other
uses of Qeo/ß (cf. 1:4, 10; 8:7-8; 9:5-6, 14, 20, 22; 10:2, 11:8, 21; 13:1-2, 4, 6,
14:11-12—note that His judgment and wrath are also present in a variety of
these texts). Cristo/ß appears elsewhere frequently in Romans (1:1, 4, 6–8, 16; 3:22, 24;
5:1, 6, 8, 11, 15, 17, 21; 6:3–4, 8–9, 11, 23; 7:4, 25–8:2; 8:9–11, 17, 34–35,
39–9:1; 9:3, 5; 10:4, 6–7; 12:5; 13:14; 14:9–10, 15, 18; 15:3, 5–8, 16–20,
29–30; 16:3, 5, 7, 9–10, 16, 18, 20, 24–25, 27) as does ∆Ihsouvß (1:1, 4, 6–8; 3:22, 24, 26;
4:24; 5:1, 11, 15, 17, 21; 6:3, 11, 23; 7:25–8:2; 8:11, 39; 10:9; 13:14; 14:14;
15:5–6, 8, 16–17, 30; 16:3, 18, 20, 24–25, 27).
[vii] Romans 2:7-8. Of
course, spiritual life and eternal life are highly overlapping or even
synonymous terms—those who will have eternal and spiritual life
eschatologically are those who have spiritual and eternal life now by means of
faith and regeneration.
course, spiritual life and eternal life are highly overlapping or even
synonymous terms—those who will have eternal and spiritual life
eschatologically are those who have spiritual and eternal life now by means of
faith and regeneration.
[ix] All (pa◊ß, 1:16) need the salvation set forth in the gospel because God’s wrath
is revealed against all unrighteousness and ungodliness (1:18) of all men, Jew
or Gentile (2:1, 9-10; 3:9) who are filled with all unrighteousness (1:29;
3:12) and therefore are all unable to be justified by the law (3:19-20). Thankfully, the gospel is set forth in Romans
as offered to all, whether Jew or Gentile, who believe (3:22-23; 4:11, 16;
5:12, 18; 9:33; 10:4, 11-13, 18, 26, 32; 15:11; 16:26). The point of Romans 2:13 is the availability
of salvation to both Jew and Gentile, as the following context demonstrates,
while the verse also indicates that all who are justified by faith alone will
characteristically keep God’s commandments.
is revealed against all unrighteousness and ungodliness (1:18) of all men, Jew
or Gentile (2:1, 9-10; 3:9) who are filled with all unrighteousness (1:29;
3:12) and therefore are all unable to be justified by the law (3:19-20). Thankfully, the gospel is set forth in Romans
as offered to all, whether Jew or Gentile, who believe (3:22-23; 4:11, 16;
5:12, 18; 9:33; 10:4, 11-13, 18, 26, 32; 15:11; 16:26). The point of Romans 2:13 is the availability
of salvation to both Jew and Gentile, as the following context demonstrates,
while the verse also indicates that all who are justified by faith alone will
characteristically keep God’s commandments.
[x] 2:9; 3:9. 2:10 is a
proleptic reference to truth explained after 3:20—the manner in which, by grace
through faith alone, one can become a true Jew (2:17, 28-29).
proleptic reference to truth explained after 3:20—the manner in which, by grace
through faith alone, one can become a true Jew (2:17, 28-29).
[xii] aÓdiki÷a, 1:18, 29; 2:8; 3:5; cf. 6:13. Oujk
e¶sti di÷kaioß oujde« ei–ß, 3:10. The di÷kaioß recipient of dikaio/w in 2:13 does not receive
elaboration in the portion from 1:18-3:20;
the following portions of the epistle provide elaboration.
e¶sti di÷kaioß oujde« ei–ß, 3:10. The di÷kaioß recipient of dikaio/w in 2:13 does not receive
elaboration in the portion from 1:18-3:20;
the following portions of the epistle provide elaboration.
[xiv] 21 nuni« de« cwri«ß no/mou dikaiosu/nh Qeouv pefane÷rwtai,
marturoume÷nh uJpo touv no/mou kai« tw◊n profhtw◊n: 22 dikaiosu/nh de«
Qeouv dia» pi÷stewß ∆Ihsouv Cristouv ei˙ß pa¿ntaß kai« e˙pi« pa¿ntaß touß
pisteu/ontaß: ouj ga»r e˙sti diastolh/: 23 pa¿nteß ga»r h¢marton kai« uJsterouvntai thvß do/xhß touv
Qeouv, 24 dikaiou/menoi
dwrea»n thØv aujtouv ca¿riti dia» thvß aÓpolutrw¿sewß thvß e˙n Cristwˆ◊ˆ◊
∆Ihsouv: 25 o§n proe÷qeto
oJ Qeoß i˚lasth/rion, dia» thvß pi÷stewß, e˙n twˆ◊ aujtouv aiºmati, ei˙ß
e¶ndeixin thvß dikaiosu/nhß aujtouv, dia» thn pa¿resin tw◊n progegono/twn aJmarthma¿twn, 26 e˙n thØv aÓnochØv
touv Qeouv: proß e¶ndeixin thvß dikaiosu/nhß aujtouv e˙n twˆ◊ nuvn kairwˆ◊,
ei˙ß to ei•nai aujton di÷kaion kai« dikaiouvnta ton e˙k pi÷stewß
∆Ihsouv. 27 pouv ou™n hJ
kau/chsiß; e˙xeklei÷sqh. dia» poi÷ou no/mou; tw◊n e¶rgwn; oujci÷ aÓlla» dia»
no/mou pi÷stewß. 28 logizo/meqa ou™n pi÷stei dikaiouvsqai a‡nqrwpon, cwri«ß e¶rgwn
no/mou.
marturoume÷nh uJpo touv no/mou kai« tw◊n profhtw◊n: 22 dikaiosu/nh de«
Qeouv dia» pi÷stewß ∆Ihsouv Cristouv ei˙ß pa¿ntaß kai« e˙pi« pa¿ntaß touß
pisteu/ontaß: ouj ga»r e˙sti diastolh/: 23 pa¿nteß ga»r h¢marton kai« uJsterouvntai thvß do/xhß touv
Qeouv, 24 dikaiou/menoi
dwrea»n thØv aujtouv ca¿riti dia» thvß aÓpolutrw¿sewß thvß e˙n Cristwˆ◊ˆ◊
∆Ihsouv: 25 o§n proe÷qeto
oJ Qeoß i˚lasth/rion, dia» thvß pi÷stewß, e˙n twˆ◊ aujtouv aiºmati, ei˙ß
e¶ndeixin thvß dikaiosu/nhß aujtouv, dia» thn pa¿resin tw◊n progegono/twn aJmarthma¿twn, 26 e˙n thØv aÓnochØv
touv Qeouv: proß e¶ndeixin thvß dikaiosu/nhß aujtouv e˙n twˆ◊ nuvn kairwˆ◊,
ei˙ß to ei•nai aujton di÷kaion kai« dikaiouvnta ton e˙k pi÷stewß
∆Ihsouv. 27 pouv ou™n hJ
kau/chsiß; e˙xeklei÷sqh. dia» poi÷ou no/mou; tw◊n e¶rgwn; oujci÷ aÓlla» dia»
no/mou pi÷stewß. 28 logizo/meqa ou™n pi÷stei dikaiouvsqai a‡nqrwpon, cwri«ß e¶rgwn
no/mou.
[xv] 3:22–23; 4:11, 16; 5:12, 18.
[xvi] 3:29; 4:17–18.
[xvii]
The emphasis of the texts with Qeo/ß in 3:21-5:21 (3:21–23,
25–26, 29–30; 4:2–3, 6, 17, 20; 5:1–2, 5, 8, 10–11, 15) differs radically from
those references to Qeo/ß in 1:18-3:20—in the latter section, God is now,
because of Jesus Christ, who is abundantly referenced in the section (3:22, 24;
5:1, 6, 8, 11, 15, 17, 21), the God who manifests grace and love through
propitiated justice, rather than the God of wrath who justly punishes those who
have not been reconciled through the Redeemer.
The emphasis of the texts with Qeo/ß in 3:21-5:21 (3:21–23,
25–26, 29–30; 4:2–3, 6, 17, 20; 5:1–2, 5, 8, 10–11, 15) differs radically from
those references to Qeo/ß in 1:18-3:20—in the latter section, God is now,
because of Jesus Christ, who is abundantly referenced in the section (3:22, 24;
5:1, 6, 8, 11, 15, 17, 21), the God who manifests grace and love through
propitiated justice, rather than the God of wrath who justly punishes those who
have not been reconciled through the Redeemer.
[xviii]
Notice the abundance of references to both
God’s and to imputed dikaiosu/nh (3:21-22, 25-26, 4:3, 5, 6, 9, 11, 13, 22; 5:17,
21) and to dikaio/w (3:20, 24, 26, 28, 30; 4:2, 5; 5:1, 9); note also di÷kaioß (3:26; 5:7, 19). The progression manifested in the uses of dikai÷wma is noteworthy. The ungodly
know God’s righteous judgments but do not keep them (1:32), while regenerate
Gentiles who keep God’s righteous judgments will be reckoned among the people
of God (2:26). Despite many offences,
the people of God receive dikai÷wma for Christ’s sake, di∆ e˚noß dikaiw¿matoß receiving dikai÷wsiß (5:16, 18). Consequently, because of regeneration, the
righteous judgments of the law are fulfilled in them (8:4).
Notice the abundance of references to both
God’s and to imputed dikaiosu/nh (3:21-22, 25-26, 4:3, 5, 6, 9, 11, 13, 22; 5:17,
21) and to dikaio/w (3:20, 24, 26, 28, 30; 4:2, 5; 5:1, 9); note also di÷kaioß (3:26; 5:7, 19). The progression manifested in the uses of dikai÷wma is noteworthy. The ungodly
know God’s righteous judgments but do not keep them (1:32), while regenerate
Gentiles who keep God’s righteous judgments will be reckoned among the people
of God (2:26). Despite many offences,
the people of God receive dikai÷wma for Christ’s sake, di∆ e˚noß dikaiw¿matoß receiving dikai÷wsiß (5:16, 18). Consequently, because of regeneration, the
righteous judgments of the law are fulfilled in them (8:4).
In
the book of Romans, the complete list of references to dikaiosu/nh is: 1:17; 3:5, 21–22, 25–26;
4:3, 5–6, 9, 11, 13, 22; 5:17, 21; 6:13, 16, 18–20; 8:10; 9:28, 30–31; 10:3–6,
10; 14:17; dikaio/w appears in 2:13; 3:4, 20, 24, 26, 28, 30; 4:2, 5; 5:1, 9; 6:7; 8:30,
33, and di÷kaioß in 1:17; 2:13; 3:10, 26; 5:7, 19; 7:12.
the book of Romans, the complete list of references to dikaiosu/nh is: 1:17; 3:5, 21–22, 25–26;
4:3, 5–6, 9, 11, 13, 22; 5:17, 21; 6:13, 16, 18–20; 8:10; 9:28, 30–31; 10:3–6,
10; 14:17; dikaio/w appears in 2:13; 3:4, 20, 24, 26, 28, 30; 4:2, 5; 5:1, 9; 6:7; 8:30,
33, and di÷kaioß in 1:17; 2:13; 3:10, 26; 5:7, 19; 7:12.
[xx] swthri÷a, 5:9-10 (eschatological, rather than present, swthri÷a); zwh/, 5:17, 18, 21 (see also
5:10)—note the references to zwh/ appear only at the end of the section 3:21-5:21, where a transition is
being made to 6:1-8:39, and the references to swthri÷a are also both in chapter 5,
where the dikaio/w word group is, although certainly still present, less overwhelmingly
central than it is in chapters 3-4.
5:10)—note the references to zwh/ appear only at the end of the section 3:21-5:21, where a transition is
being made to 6:1-8:39, and the references to swthri÷a are also both in chapter 5,
where the dikaio/w word group is, although certainly still present, less overwhelmingly
central than it is in chapters 3-4.
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