How the Gospel Works: God’s Righteousness Revealed – Romans 1:17

PRAY

Paul writes in…

Romans 1:16–17 NET

¹⁶ For I am not ashamed of the gospel, for it is God’s power for salvation to everyone who believes, to the Jew first and also to the Greek.¹⁷ For the righteousness of God is revealed in the gospel from faith to faith, just as it is written, “The righteous by faith will live.”

Last time together we explained and applied verse 16, that…

(verse 16) We are unashamed of the gospel (of the crucified and risen Christ) because…

By the gospel God enacts His saving power to everyone who believes.

This kind of shame is the shame of shrinking back from believing that God is trustworthy, that he is a God who saves those who put their trust in him. We may allow ourselves to be intimidated and fearful at times from sharing Christ boldly with others, of speaking up for God’s truth, but that is not the same as shrinking back in shame. In fact, if we view this from Paul’s perspective, what he is suggesting is that he has an eagerness and boldness to share Christ (in spite of the way the world might seek to shame him, both Jews and Greeks) because he is confident in the truthfulness and necessity of this gospel alone as God’s saving power, for himself and for everyone.

Now, having introduced his ambition and motivation for the gospel, precisely because it is this gospel with enacts God’s power to save, the next subordinate clause relates to the previous one by way of explaining…

(verse 17) How does this gospel enact God’s saving power? (How does the gospel work?)

And my aim this morning is to briefly explain how verse 17 answers this question as a thematic statement for Paul’s overarching theological argument in Romans, and why it matters to us.

“For the righteousness of God is revealed in the gospel from faith to faith, just as it is written, ‘The righteous by faith will live.’”

There are some minor interpretive questions in this verse, which we’ll get to, but there is a primary interpretive question concerning the meaning of God’s righteousness in the verse:

Does this righteousness of God revealed in the gospel mean God’s righteousness as an attribute of his character (that he is just), or as God’s righteous activity (what God does is right… he always acts justly and judges justly), or as the righteousness of God through the perfect obedience of Christ, or as a forensic (legal) gift of righteousness that God gives (by the accomplishment of Jesus) to the one who has faith in Him? Or does Paul intend a combination of two or more of these connotations concerning God’s righteousness revealed in the gospel?

I will argue that Paul assumes and defends all of these aspects of God’s righteousness in Romans, even if he most directly intends the final one of these in this verse (God’s righteousness as a gift, based on the righteousness of Christ), or at least is sure to include that as well. The revelation of God’s righteousness in connection with faith is what makes this verse lean into the heart of Paul’s understanding of the gospel, which is justification by faith (to be declared righteous based on the righteousness of Christ, and not our own works). But again, every aspect of God’s righteousness is upheld and revealed in the gospel.

I have therefore chosen to unpack Paul’s thesis accordingly, so that we perceive the important of God’s righteousness in all ways, at every stage, and to the fullest degree:

In the gospel God reveals his righteous character and righteous acts through the righteousness of Jesus Christ (by his perfect obedience, substitutionary atonement, and resurrection life), applying that righteousness as a gift to the one who has faith (instead of depending on his own self-righteousness).

As he unfolds his argument in Romans, Paul does not seem to have in mind only one of these aspects alone as the gospel revealing God’s righteousness, because they all hang together, even if the legal righteousness as a gift is the tip of that spear.

How does the gospel work? How does the gospel enact God’s saving power to everyone who believes, to the Jew first and also to the Greek? The gospel reveals that God is indeed righteous in his nature and therefore must and does act righteously (and judge justly). But by his grace God provides for his own righteous requirement through the Son, Jesus Christ (by his penal substitutionary atonement for sin and victorious resurrection, thereby also satisfying God’s wrath against sin). God applies this gift of Jesus’ righteousness to the one who has faith in Him, not by dependence on their own works. - The heart of Paul’s explanation of the gospel is this justification by faith… that our receiving of eternal life and future salvation are wholly contingent upon God’s own righteousness and grace, and not on our own works. Therefore, it is by faith alone.

First, what does Paul mean that the gospel is revelation of God’s righteousness, that in it God’s righteousness is revealed?

Rather than using another common term for manifesting or appearing (which Paul and John and others frequently employ), the verb Paul chooses here for “revealed” is Gk apokalyptō, which communicates making something known publicly that was previously hidden (kept secret). The noun form of this, apokalypsis, we translate as Revelation, which is the appropriate name of the final book of God’s word recorded in your Bible, for there John is given a unique vision of God the Son, Jesus Christ, revealed in all his glory.

- Douglas Moo explains: The noun and verb forms of this word (revelation, reveal) are “typically used by Paul to refer to the eschatological disclosure of various aspects and elements of God’s redemptive plan.” That would mean that the revealing of God’s righteousness is pertinent at this particular juncture in redemptive history, in God’s plan for salvation. - So even in this “revealing” of God’s righteousness we see a connection to at least this eschatological point in God’s plan of the Son coming and the Son’s accomplishment.

Now add the component of Paul’s emphasis on faith (meaning an ongoing submissive & dependent trust in God). In this thematic verse (in this thesis statement, if you will) Paul connects what he is saying about God’s righteousness revealed in the gospel to faith. How we translate the word pistis depends on the context. Although it is more frequently translated as faith, and rightly so, it can on occasion refer to faithfulness (as in the sense of proven trustworthiness by consistency and dependability). It is used this way especially of God, and Christ, and less frequently of Christians (ex. the fruit of the Spirit in Gal 5:22-23, “faithfulness”). Note Rom 3:3 as an example… 

Romans 3:3 NET

³ What then? If some did not believe, does their unbelief nullify the faithfulness of God?

There Paul is plainly using pistis to speak of God’s faithfulness (the quality of being faithful… consistent and trustworthy) in contrast to the apistia (unbelief, lack of faith) of some Jews. Does the faithlessness of some, even of many, abolish or set aside or wipe out the faithfulness of God? In Rom 3:4 Paul answers, “By no means! Let God be true though every one were a liar…”

Returning then (Rom 1:17) to our present context, we argue simply that context is king, and here the most plain reading renders these as references to the faith (the noun form) of those who are believing (verb form). After all, that is the specific thrust of the preceding verse, Rom 1:16. Paul has said that he is not ashamed of the gospel because by it God’s saving power is enacted or applied to “all who believe.” Believe is the verb for faith, which describes the act of trusting something or someone on the basis of truthfulness and reliability. Again, the immediate context is already the act of believing God’s gospel.

So what might Paul mean when he says “from faith to faith”? It’s not as straightforward as it may seem, since the prepositions can be translated with different words in English, and a few different explanations of the meaning could still be consistent with pauline biblical theology. Some would argue that might be saying something like “from the faithfulness of Christ for the faith of those who believe.” Although possible, I don’t think it likely, because I agree with Moises Silva, as do others, that the most likely meaning is the one to which we have to add the least additional filling in of information to understand the meaning.

Similarly, there are others who would argue this could mean “from the faith of Jews to the faith of Greeks,” meaning that it is by faith to both people groups. This has going for it that “Jews and Greeks” are mentioned in the previous verse, and further discussion about Jew/Gentile relationships are important in the letter (chs 9-11 in particular). It also has a very similar meaning to the idea that some of us see as most likely. By adding the least additional material, “from faith to faith” probably carries the idea of “beginning and ending in faith,” that it is by faith from first to last, from start to finish. This too is consistent with Paul’s argument that righteousness (on the human side) was always by faith (the example of Abraham), and is especially now revealed in the doctrine of justification by faith alone (being declared legally righteous before God on the basis of Christ’s righteousness).

Perhaps we can see why any of these might be plausible renderings of what this means: the faithfulness (the righteousness) of Christ imputed to those who have faith, or that Jews and Gentiles alike are saved by faith, or that God’s righteousness to us is received by faith from first to last. Needless to say, the most important part of this aspect of the discussion is the prominent role of faith in the promise of God through the work of Christ, and not by any confidence in our own autonomy or works (not by dependence on our own merit). 

The idea that salvation (the righteous God acting savingly on our behalf) is by faith from first to last, also makes sense of how Paul substantiates this point from quoting the last phrase of Hab 2:4, “just as it is written,” Paul says, “The righteous by faith will live.” Paul’s meaning here could be to substantiate that “The life of faith is all-encompassing: it is by faith that one initially receives the gift of salvation (eternal life), but it is also by faith that one lives each day.” (ESV Study Bible) This is certainly possible, as it is consistent with Paul’s theology overall.

It is also possible, that within the context of God’s plan being more fully revealed through Jesus Christ and faith in him, that Paul deepens the theological significance of the quote and renders it here with the idea that, “the one who is righteous by faith will live.” Righteous by faith… the one who is righteous by faith will live. This might be what is most consistent with Paul’s argument in Romans specifically. “Paul develops the idea of being “righteous by faith” in 3:21–4:25 and the idea of “life” [the life that comes from union with Christ] in chs. 5–8.” (NIV BTSB)

First Paul is going to turn a corner at v. 18 to show that all people demonstrate their unrighteousness by either ignoring God and disobeying his law, both of which prove us as unrighteous idolaters, and result in proving God’s justice in his wrath against sin. In this section Paul both assumes and defends that God is righteous and acts righteously. But also in this section, Paul will make absolutely sure nobody escapes unscathed, thinking they are ok with God in their present state. (We’ll summarize a bit more of 1:18-3:20 next week.)

At the close of that train of thought, though, we see that even God’s righteous law given to the Jews will not finally make us righteous, because we don’t keep it perfectly, and it therefore reveals and proves our unrighteousness: “For by works of the law no human being will be justified in his sight, since through the law comes knowledge of sin” (3:20). No one has an excuse, and no one is righteous. No one keeps the law perfectly. …Until… Jesus of Nazareth, the Messiah… God the Son in human form. [Read Rom 3:21-26 slowly.]

Romans 3:21–26 ESV

²¹ But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it— ²² the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: ²³ for all have sinned and fall short of the glory of God, ²⁴ and are justified by his grace as a gift, through the redemption that is in Christ Jesus, ²⁵ whom God put forward as a propitiation by his blood, to be received by faith. This was to show God’s righteousness, because in his divine forbearance he had passed over former sins. ²⁶ It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus.

I wish that I had time this morning to go deeper in these verses or keep going and highlight many more places that Paul explains and applies God’s righteousness and this justification by faith, how we receive the gift of Christ’s righteousness, and all that that means. (The good news is, we’re studying Romans systematically, so we’ll get there… we’ll get there.) But the heart of Paul’s explanation of the gospel is the revelation of God’s righteousness in our justification by faith… that our receiving of eternal life and future salvation are wholly contingent upon God’s own righteousness and grace, and not on our own works. Therefore, it is based on God’s righteousness alone, and by faith alone.

“For the righteousness of God is revealed in the gospel from faith to faith, just as it is written, ‘The righteous by faith will live.’”

Romans 1:16-17, and particularly this verse 17, is a foundational summary of the point Paul seeks to prove in the doctrinal argument portion of this letter. How does the gospel work? How does a righteous God enact his saving power to sinners who deserve judgment?

Conclusion: How does a righteous God enact his saving power to sinners who deserve judgment? 

God cannot be anything but righteous. God cannot but act righteously, judging justly. God cannot but burn with wrath against sin and punish sin. God cannot accept our paltry and futile attempts to live righteously on our own, because we continuously prove our sinful, self-righteous hearts. So rather than leave us there, God acts righteously through Jesus, who lives a perfectly righteous life, and who gives his life as the perfectly righteous lamb, and who rises again to complete and prove his perfection, and to offer forgiveness of sin and his resurrection life to the one who has faith in him. God’s righteous requirement is satisfied in the Son, Jesus the Messiah, and God provides positive righteousness for us through this same Son. Therefore, God can be both just and the justifier of the one who by faith receives the imputed righteousness of Jesus in the place of our sin.

In the gospel God reveals his righteous character and righteous acts through the righteousness of Jesus Christ (by his perfect obedience, substitutionary atonement, and resurrection life), applying that righteousness as a gift to the one who has faith (instead of depending on his own self-righteousness).

With kindness and compassion, I also want to make a concluding application. What we are talking about, what the Apostle Paul explains in Romans concerning the gospel of God’s righteousness revealed in Jesus Christ and applied to us by faith, that our justification is by faith alone… is not a fringe matter of Christian doctrine. It is of central importance.

Justification by Faith Alone: A Doctrine of Central Importance

I want to be gracious and caring toward any of you who prefer not to emphasize the differences between Protestant doctrine and Roman Catholic doctrine, and I desire for you to be gracious and caring toward others who may be leaning towards Catholicism, perhaps because of it’s depth of historical tradition or other factors. But out of sincere love for people, and not simply to win an argument, we define and defend the only gospel which truly saves. That is Paul’s heart in Romans: to define and defend the only gospel which truly saves.

Justification by the righteousness of Christ (and not our own) through faith alone, not by works, is not merely semantics, nor a small difference of doctrine. It is the very heart of Paul’s theology of how the gospel works.

There is a trend in Catholic apologetics, especially online, to diminish these doctrinal differences in order to draw protestant young people to catholicism. (https://www.thegospelcoalition.org/article/roman-catholic-apologetics-protestants/) We do not even have to address the various problems with what appears to be a deceptive approach by some of these apologists, to instead lovingly direct our attention to the truth about foundational differences in doctrine, and this central one most particularly: Justification by the righteousness of Christ Jesus through faith alone, not by our own works, is the very heart of Paul’s theology of how the gospel works… the only way the gospel works.

And this way that God alone can be righteous and make a way for us to be right with him reveals his supreme plan and wisdom (that his ways are higher than our ways and his thoughts higher than ours, Is 55:8-9), for this is not a method or rationale that we humans would have come up with. That truth continues to crystalize in my mind: This is not an invention of human ingenuity. This is God’s revelation of his righteousness, his means of maintaining his righteousness while granting us the righteousness of Christ, by faith alone.

Romans 11:33–36 ESV

³³ Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways! ³⁴ “For who has known the mind of the Lord, or who has been his counselor?” ³⁵ “Or who has given a gift to him that he might be repaid?” ³⁶ For from him and through him and to him are all things. To him be glory forever. Amen.

PRAY

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