Paul’s letter to the Romans is the most comprehensive statement of the gospel of the Kingdom of God and the Name of Jesus Christ. The two verses that follow are both introduction and summary of that letter:
“I am not ashamed of the gospel,
because it is the power of God
for the salvation of everyone who believes:
first for the Jew, then for the Gentile.
For in the gospel a righteousness from God is revealed,
A righteousness that is by faith from first to last,
just as it is written:
‘The righteous will live by faith’ ”
(Romans 1:16,17).
Why was Paul “so eager to preach the gospel” to those at Rome (Rom 1:15)? Because he knew, on the basis of his previous experience in Asia Minor and Greece, that God’s power working through him to proclaim the gospel was able to transform lives.
The “good news” of power
The “gospel” was — and still is today — the “good news” of the salvation which God had first promised, in the Law and the Prophets, and then brought to complete realization in the work of His Son Jesus.
It was also the “power” of God, by which those who heard it, and acted upon it, would be strengthened or empowered unto the hoped-for salvation.
The Greek word for “power” (“dynamis”) has sometimes drawn the reaction — what might be called a pseudo-exposition — that ‘the gospel is dynamite!’ This is quite misleading in a way, for the emphasis is not on something explosive and destructive — blowing false doctrines out of the way, or blasting a trail of success for the true faith. Instead, the “dynamis” of the gospel would be more accurately compared to a steady but ongoing power source — like, perhaps, hydroelectric power. Such a power source provides continuing impetus in the right ways, as directed by enlightened faith and reason.
In any case, the emphasis should not be on the way that power operates (for God’s Spirit works in a multitude of ways), but on the controlled energy of its operation, and the awesome effect it produces — not necessarily all at once but rather over time. The gospel of God offers something not to be found anywhere else, power not so much to destroy something as to build up something else — power to develop a true and lasting righteousness in individuals.
There is a strong link between power and salvation. Devout Jews were inclined to think of the Law of Moses as power, but this is not affirmed in Scripture. The Law was “holy, just, and good” (Rom 7:12), but it was not powerful to save.
As for salvation, the Old Testament is clear in its teaching. Whether “salvation” is conceived of physically as some immediate deliverance from trouble (Exod 14:13) or spiritually as the ultimate deliverance from sin and death (Psa 51:12), that salvation comes from the LORD. This is maintained in the New Testament as well, and is affirmed in Paul’s statement that the gospel (not the Law) is “the power of God” for salvation.
Paul elsewhere writes of those who profess the name of Christ, but deny the “power” of the gospel (2Tim 3:5) — that is, they reject the Bible’s transforming power to change lives, which it can achieve merely by its message (Col 3:10; 1Cor 1:4; Eph 3:6,7,20).
Everyone can believe
This salvation is for “everyone who believes”. Salvation is a broad concept. It includes the forgiveness of sins, but involves much more, because its basic meaning is soundness or wholeness — fullness of health. It promises the restoration of all that sin has marred or destroyed. It is the general term that unites in itself the particular aspects of truth suggested by other words such as: justification, reconciliation, sanctification and redemption. But its efficacy, or power, depends on man’s willingness to receive the message. Without man’s acceptance, it is nothing but words on paper or breath dissipated in the air.
The gospel was indeed God’s power for the salvation of everyone who believed, but it was first offered to the Jews before it would be offered, at least generally, to the Gentiles (Rom 1:16). The gospel came to the Jew first, that is, in point of national precedence and privilege (Rom 3:1,2). God dealt in a special way with the Jews in Old Testament days, and followed this by sending His Son to the lost sheep of Israel (Matt 10:6; 15:24). To them was given the first opportunity to receive the Lord Jesus, both during his three-year ministry (John 1:11) and in the Christian era (Acts 1:8; 3:26). Paul himself followed this pattern, ‘to the Jew first, and then to the Gentile’, in his preaching (Acts 13:45,46; 28:25, 28).
The opportunity for salvation came first to the Jew (John 4:22), but tribulation was also to Israel first, because of their rejection of the LORD’s ways (Rom 2:9,10). The people of Israel have turned their back on Him, yet because of the promises He has made to the patriarchs concerning His people, He will never forsake them altogether (1Sam 12:22; Jer 31:37; Hos 14:4). Paul expounds this principle at length in Romans 11.
A righteousness from God
The gospel “is the power of God for salvation” (v 16) because it discloses “a righteousness from God” (v 17). Paul is dependent here on the Old Testament (Isa 46:12,13; 61:10). God’s “righteousness” does not mean simply His sinless character; that is of course true, but it is beside the point here. The fact that God has a perfectly sinless character would be of no consequence to any of us at all, if He merely remained aloof from man and all his experiences, because such a perfect “righteousness” would have no effect upon us.
In the Hebrew tradition, “righteousness” is not just an attitude of refraining from what is wrong; it is an active seeking to do what is right, or righteous. “Righteousness” describes the absolute faithfulness with which the LORD God remembers and maintains His covenants of promise to man. Such an idea was quite foreign to Greek and Roman philosophy, in which the multitude of gods were thought to be remote and austere, and seemingly not especially interested in anything mere mortals did.
Clearly, God’s “righteousness” involves His holy character (Rom 3:26). But just as clearly, the expression “a righteousness from God” must go beyond that character to include God’s activities. The gospel would not be the good news if it simply disclosed the righteous character of God. Such a message would scarcely demand faith. In view of man’s sinful state, it could well create fear.
This verse, Romans 1:17, is a prelude to Romans 3:21-25, where Paul, dealing with the sacrifice of Christ, shows that God’s righteousness is further revealed, or demonstrated, in setting forth or presenting His Son as a covering, or mercy seat, for sins. Thus God may be seen to be at the same time both righteous and merciful:
- righteous in His character and promises, and
- merciful in providing a way for sinful man to find his way back to Him.
In Philippians 3:9, Paul contrasts his pre-conversion condition with his present condition, in Christ. Before his conversion, Paul had had a righteousness (or an appearance of righteousness) based on observance of the Law of Moses. By contrast, in Christ, Paul could rest on a righteousness which was absolutely real, because it came from God, and was based on faith, not works.
In summary, God’s righteousness in this context, while it has an implied reference to His own character, stresses more particularly His divine love and provision for man. His “righteousness” is not so much about who He is, as it about what He does — for you and me!
“Out of” faith, “through” faith, and “into” faith
This “righteousness from God… is by faith from first to last” (v 17, NIV). Or, better, as the KJV and the NIV margin put it, it is “from faith to faith”. This righteousness comes “ek pistis” (‘out of faith’), and goes “eis pistis” (‘into, or unto faith’). Faith is powerful in itself, when exercised; it has a reinforcing cyclical effect upon the one who receives it and then works at developing it.
To add one more dimension to this, Paul also says that this righteousness is made available “through faith” (Greek “dia pistis”) in Jesus Christ (i.e., Rom 3:22).
This suggests a three-part progression:
(a) “Ek pistis”: Righteousness arises “out of” (“ek”) faith in the first place (the faith of the individual in what he has heard).
(b) “Dia pistis”: For him, the righteousness is continued and replenished through, or by means of (“dia”), an ongoing faith, a stubborn faith which clings to the Truth of the gospel.
(c) “Eis pistis”: And righteousness has a long-term goal. Its sight is set on the reward of faith, at the return of Christ, and it cannot lose its grasp upon that faith in the meantime, until it ultimately reaches its goal.
Thus is begun, and continued, a life of faith. The initial act of faith, in belief and baptism, is never enough in itself. The faith of the novice must develop by exercising itself, “through” the testing of faith every day, which as time goes by leads “into” an ever-deepening and more enduring faith. As James puts it,
“You see that his [Abraham’s] faith and his actions were working together, and his faith was made complete by what he did” (James 2:22).
Living by faith
The key affirmation of Paul’s statement here, Romans 1:17, is taken from the prophet Habakkuk. In the last part of Habakkuk 2:4, the prophet states that:
“The righteous will live by his faith.”
There are three key words in this affirmation: “righteous”, “live”, and “faith”. It is interesting that, in the three places where this verse is quoted in the New Testament, each citation puts emphasis on a different word:
- In Romans 1:17, the emphasis is on “righteous”. Paul’s concern in Romans is with the righteousness of God and how people can obtain it.
- In Galatians 3:11, the emphasis is on “faith”. Throughout the letter to the Galatians, Paul highlights the difference between salvation by works alone, and salvation by faith, activated and kept alive through works.
- Finally, in Hebrews 10:38, the emphasis is on “live”. The writer to the Hebrews stressed the importance of faith as a way of life, rather than turning back to Judaism and living by the Law.
This single phrase may be paraphrased, and amplified, as follows: “The righteous (i.e., those who are justified and declared righteous by God, having their sins forgiven) shall live (i.e., now, in their daily lives, and in the future, in the day of resurrection and glory) by their faith (i.e., by acknowledging their utter dependence upon the LORD).”
The most practical prayer
Once there was a man whose son was very ill; he suffered, apparently, from some form of epilepsy. When the father came into the presence of Christ, he pleaded: “If you can do anything, take pity on us and help us.” Jesus replied: “ ‘If you can’? Everything is possible for him who believes [‘pisteuo’: i.e., who has ‘faith’!].”
Immediately the father exclaimed: “I do believe [‘pisteuo’ again: ‘I do have faith’]; help me overcome my unbelief [‘apistia’: lack of faith]” (Mark 9:22-24).
The father’s prayer to Jesus is the most practical prayer we can ever utter, to the Father through the Son. It is the prayer that will always find a positive answer if asked in faith. It is a prayer that runs no risk of being selfish, as prayers for ‘things’ can sometimes be. It does not pray, ‘Father, give me something of material value in this life.’ Instead, it is a simple prayer that acknowledges the need that we all have, more than anything else in life:
“Father, I have faith in You, and in Your Son. You know I do, or else I would not be here before You. But, O Lord, sometimes my faith falters, and so I ask You, please increase my faith — my faith that all things will work for good to those who love You — my faith that, no matter what trials there are in this life, I will continue to feel Your presence even in the midst of the worst of them — my faith to hold fast to Your precious promises each day and each week and each year, until Your Son returns or I die. Lord, I have faith, but please, before You give me anything else, give me more faith, enough for this day, and enough to sustain me each and every day, until I reach Your kingdom.”
The Origin of the Organic World – Part One