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Unashamed of the Gospel
16I am not ashamed of the gospel, because it is the power of God for salvation to everyone who believes, first to the Jew, then to the Greek.17Forthe gospelrevealsthe righteousnessof Godthat comes byfaith from starttofinish,just asit is written:“Therighteouswill livebyfaith.”18The wrath of God is being revealed from heaven against all the godlessness and wickedness of men who suppress the truth by their wickedness.…

Treasury of Scripture

For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith.

For therein.

Romans 3:21
But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets;

from faith.

Romans 3:3
For what if some did not believe? shall their unbelief make the faith of God without effect?

The just.

Habakkuk 2:4
Behold, his soulwhich is lifted up is not upright in him: but the just shall live by his faith.

John 3:36
He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him.

Galatians 3:11
But that no man is justified by the law in the sight of God,it is evident: for, The just shall live by faith.

DependingFaithFirstGod'sGoodGospelHolyLiveNewsPrincipleProduceRevealedRevelationRighteousRighteousnessScriptureTendingThereinWritingsWrittenDependingFaithFirstGod'sGoodGospelHolyLiveNewsPrincipleProduceRevealedRevelationRighteousRighteousnessScriptureTendingThereinWritingsWritten1.Paul commends his calling to the Romans;
9.and his desire to come to them.
16.What his gospel is.
18.God is angry with sin.
21.What were the sins of mankind.

For the gospel reveals the righteousness of God
The gospel, or "good news," is central to Christian doctrine, emphasizing salvation through Jesus Christ. The righteousness of God refers to His perfect moral nature and His plan to make humans righteous through faith. This concept is rooted in the Old Testament, where God's righteousness is often associated with His faithfulness to His covenant (e.g.,Psalm 98:2). The gospel reveals this righteousness, showing how God remains just while justifying those who believe in Jesus (Romans 3:26).

that comes by faith
Faith is the means by which believers receive God's righteousness. This principle is foundational in Christian theology, contrasting with the idea of earning righteousness through works. The emphasis on faith aligns with Abraham's example, who was counted as righteous because of his faith (Genesis 15:6). This faith is not merely intellectual assent but a trust in God's promises and character.

from start to finish
This phrase underscores the comprehensive nature of faith in the believer's life. It begins with initial belief and continues throughout one's spiritual journey. The idea is that faith is not a one-time event but a continual reliance on God. This aligns withHebrews 12:2, which describes Jesus as the "author and perfecter of our faith," indicating that faith is both initiated and completed through Him.

just as it is written: “The righteous will live by faith.”
This quotation is fromHabakkuk 2:4, a prophetic book addressing the problem of evil and God's justice. In its original context, it reassures the faithful that God will ultimately vindicate them. Paul uses this verse to support the doctrine of justification by faith, a central theme in his letters. This principle is echoed in other New Testament writings, such asGalatians 3:11 andHebrews 10:38, reinforcing the idea that true life, both now and eternally, is found through faith in God.

1.Paul the Apostle
The author of the Book of Romans, Paul is writing to the believers in Rome to explain the gospel and its implications for both Jews and Gentiles.

2.Rome
The city to which Paul is writing. It was a significant center of power and culture in the ancient world, and the church there was composed of both Jewish and Gentile believers.

3.Habakkuk
An Old Testament prophet whose words are quoted in this verse. The phrase "The righteous will live by faith" is originally found inHabakkuk 2:4.The Gospel Reveals God's Righteousness
The gospel is the means by which God's righteousness is revealed to humanity. It is not through human effort or adherence to the law but through faith in Jesus Christ.

Faith from Start to Finish
The Christian life begins and ends with faith. It is not a one-time act but a continuous journey of trusting in God's promises and His righteousness.

Living by Faith
The phrase "The righteous will live by faith" underscores the principle that true life, both spiritual and eternal, is found in trusting God. This faith is active and transformative, impacting every aspect of a believer's life.

The Continuity of God's Plan
By quoting Habakkuk, Paul shows that the message of faith is not new but has been God's plan from the beginning. This continuity assures believers of the reliability and consistency of God's promises.1.What is the meaning of Romans 1:17?

2.How does Romans 1:17 define "the righteousness of God" for believers today?

3.What does "the righteous will live by faith" mean in daily Christian life?

4.How can we apply "from faith to faith" in our spiritual growth?

5.How does Romans 1:17 connect with Habakkuk 2:4 on living by faith?

6.In what ways can we demonstrate living by faith in our communities?

7.What does "the righteous will live by faith" mean in Romans 1:17?

8.How does Romans 1:17 define righteousness in a Christian context?

9.Why is faith emphasized over works in Romans 1:17?

10.What are the top 10 Lessons from Romans 1?

11.What does "From Faith to Faith" signify?

12.What sparked the Protestant Reformation in the 16th century?

13.Who was Martin Luther and what did he achieve?

14.What does 'From Faith to Faith' signify?For the gospel reveals

- The word “gospel” means “good news,” and Paul declares it actively uncovers what God wants known.

- It is not a private insight; God insists that His saving plan be broadcast (2 Corinthians 4:3-6;Matthew 24:14).

- Because Scripture is fully true, we trust that every time the gospel is shared, God Himself is speaking (1 Corinthians 1:18;Isaiah 55:11).

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the righteousness of God

- Righteousness is both God’s own perfect character and the gift He gives to sinners who believe (2 Corinthians 5:21;Philippians 3:9).

- It is not earned, bargained for, or borrowed; it is imputed—credited directly to the believer (Romans 3:21-22).

- This righteousness satisfies God’s justice, meaning our standing before Him is settled forever (Psalm 71:15-16;Romans 5:1).

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that comes by faith

- Faith is the single channel through which God’s righteousness is received (Ephesians 2:8-9;Galatians 2:16).

- It is wholehearted reliance on Christ’s finished work, not a religious feeling or generic optimism (John 3:36;Acts 16:31).

- Genuine faith produces visible trust and obedience, proving it is alive (James 2:17;Hebrews 11:6).

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from start to finish

- Salvation begins with faith, continues in faith, and culminates in faith—there is no stage where human effort replaces reliance on Christ (Galatians 3:3;Colossians 2:6).

- Jesus is “the author and perfecter of our faith” (Hebrews 12:2), guaranteeing that what He starts He also completes (Philippians 1:6).

- Daily Christian living remains faith-driven: prayer, service, and endurance flow from ongoing dependence on God’s promises (2 Corinthians 5:7).

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just as it is written

- Paul anchors his statement in Scripture, quotingHabakkuk 2:4 to show this has always been God’s method (2 Timothy 3:16;Isaiah 40:8).

- The Old Testament and New Testament speak with one voice about faith and righteousness, underscoring the Bible’s unity and reliability (Romans 4:3;Genesis 15:6).

- By saying “it is written,” Paul reminds readers that God’s Word is final authority, above culture, tradition, or personal opinion (Psalm 119:89).

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The righteous will live by faith

- “Live” points both to present vitality and eternal life; believers are sustained now and forever through faith (John 3:16;1 John 5:11-12).

- Faith is not a doorway we leave behind; it is the atmosphere of the Christian’s entire existence (Hebrews 10:38;Galatians 3:11).

- When trials press in, faith keeps the righteous upright, confident that God’s promises outweigh visible circumstances (Habakkuk 3:17-19;2 Corinthians 4:17-18).

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summary

Romans 1:17 announces that the good news discloses God’s own righteousness, freely granted to everyone who trusts Christ. From first awakening to final breath, believers stand accepted, grow, and persevere solely by faith, exactly as Scripture has always declared: “The righteous will live by faith.”

(17) The gospel attains its end, the salvation of the believer, by revealing the righteousness of God,i.e., the plan or process designed by Him for men to become just or righteous in His sight. The essential part on man's side, the beginning and end of that plan, is Faith. For which there was authority in the Old Testament, where it is said, "The just shall live by faith."

The righteousness of God.--By this is not meant, as might, perhaps, be supposed, an attribute of the divine nature--as if the essential righteousness of God were first made known through the gospel. St. Paul goes on to show inRomans 1:19-20, that so much at least of the nature of God might be known without any supernatural revelation. "Of God" means in the present instance "which proceeds from God." And the "righteousness" which thus "proceeds from God" is that condition of righteousness in man into which he enters by his participation in the Messianic kingdom. The whole object of the coming of the Messiah was to make men "righteous" before God. This was done more especially by the death of Christ upon the cross, which, as we learn fromRomans 3:24-26, had the effect of making God "propitious" towards men. The benefit of this act is secured to all who make good their claim to be considered members of the Messianic kingdom by a loyal adhesion to the Messiah. Such persons are treated as if they were "righteous," though the righteousness that is thus attributed to them is not any actual merit of their own, but an ideal condition in which they are placed by God. This is the well-known doctrine of justification by faith. (SeeExcursus A: On the Meaning of the word Righteousness in the Epistle to the Romans, andExcursus E: On the Doctrine of Justification by Faith and Imputed Righteousness.)

Revealed.--God's purpose of thus justifying men is in process of being revealed or declared in the gospel. It is revealed theoretically in the express statements of the way in which man may be justified. It is revealed practically in the heartfelt acceptance of those statements and the change of life which they involved. To the Romans the moment of revelation was that in which they first heard the gospel. St. Paul wishes them to know the full significance--the philosophy, as it might be called--of that which they had heard.

From faith to faith.--It is by faith that man first lays hold on the gospel, and its latest product is a heightened and intensified faith. Apart from faith, the gospel remains null and void for the individual. It is not realised. But when it has been once realised and taken home to the man's self, its tendency is to confirm and strengthen that very faculty by which it was apprehended. It does that for which the disciples prayed when they said, "Lord, increase our faith" (Luke 17:5).

The just shall live by faith.--The words are part of the consolatory answer which the prophet Habakkuk receives in the stress of the Chaldean invasion. Though his irresistible hosts sweep over the land, the righteous man who puts his trust in God shall live. Perhaps St. Paul intended the words "by faith" to be taken rather with "the just" than as they stand in the English version. "The just by faith," or "The man whose righteousness is based on faith," shall live.

The Apostle uses the word "faith" in his own peculiar and pregnant sense. But this is naturally led up to by the way in which it was used by Habakkuk. The intense personal trust and reliance which the Jew felt in the God of his fathers is directed by the Christian to Christ, and is further developed into an active energy of devotion. . . .

Verse 17 -Romans 11:36. - II. THE DOCTRINAL PART OF THE EPISTLE.Verse 17 -Romans 8:39. - C.The doctrine of the righteousness of God propounded, established, and explained.Verse 17. - This verse, though connected in sequence of thought with the preceding verse, may properly be taken in conjunction with the doctrinal argument which follows, serving, in fact, as its thesis.For the righteousness of God is therein revealed from (or,by)faith unto faith: as it is written, But the righteous by (or,from)faith shall live. It is to be observed thatἐκ is the preposition beforeπίστεως in both clauses of the sentence, though our Authorized Version makes a difference. Further, we render, with the Authorized Version, "the righteousness of God," rather than "a righteousness," as in the Revised Version, notwithstanding the absence of the article. For what is meant is the definite conception, pervading the Epistle, ofGod's righteousness. If there were room for doubt, it would surely be removed byὀργὴΘεοῦ, also without the article, immediately following, and with the same verb,ἀποκαλύπτεται. The Revisers, translating here "tins wrath," have given in the margin as tenable "awrath," apparently for the sake of consistency with their rendering ofδίκαιοσύνη. But "a wrath of God" has no intelligible meaning. The expressions seem simply to meanGod's righteousness andGod's wrath. This expression, "the righteousness of God," has been discussed in the Introduction, to which the reader is referred. Its intrinsic meaning is there taken to be God's own eternal righteousness, revealed in Christ for reconciling the world to himself, rather than (as commonly interpreted) theforensic righteousness (so called) imputed to man. Thus there is no need to understand the genitiveΘεοῦ asgen. auctoris, or as equivalent toἐνώπιονΘεοῦ. The phrase is understood in the sense that would be familiar to St. Paul and his readers from the Old Testament; and it is conceived that this intrinsic sense pervades the whole Epistle even when a righteousness imputed toman is spoken of; the idea still being that of the Divine righteousness embracing man. It is not clear in what exact senseἐκ πίστεως εἰςπίστιν is to be understood. Most commentators, takingδικαιοσύνη to denote man's imputed righteousness, connectἐκ πίστεως with it, as ifἡ ἐκ had been written (ase.g. inRomans 10:6). But the absence ofἡ, as well as the collocation of words, seems rather to connect it withἀποκαλύπτεται. It may be meant to express the subjective condition for man's apprehension, and appropriation, of God's righteousness. The revelation of it to man's own soul is said to beἐκ πίστεως whileεἰς πίστιν expresses the result; viz. faith unto salvation. A like use of the prepositionεἰς is found inRomans 6:19;2 Corinthians 2:15, 16;2 Corinthians 3:18. In the last of these passagesἀπὸ δόξης εἰς δόξαν, has a close resemblance to the expression before us. The quotation fromHabakkuk 2:4 seems mainly meant to illustrate what has been said concerningfaith, though the wordδίκαιος, which occurs in it in connection with faith, may have also suggested it as apposite, as is evidently the case inGalatians 3:11, where St. Paul quotes it in proof of the position thatἐν νόμῳ οὐδεὶςδικαιοῦται παρὰ τῷ Θεῷ. The prophet had in immediate view the trials of faith peculiar to his own time, and had cried, "LORD, how long?" But he had stood upon his watch to look out for what the LORD would say unto him; and an answer had come to him to the effect that, in spite of appearances, his prophetic vision would ere long be realized, God's promises to the faithful would certainly be fulfilled, and thatfaith meanwhile must be their sustaining principle - "The just shall live by his faith." So in the Hebrew. The LXX. hasὉ δὲ δικαιός μου ἐκ πίστεως ζήσεται (A.), orὉ δὲ δίκαιος ἐκ πίτεως μου ζήσεται (B). The variations do not affect the general sense of the passage. Now some, supposing St. Paul to connectἐκ πίστεως withδίκαιος, as part of the subject of the sentence, would accuse him of giving the quotation a meaning not intended by the prophet, who evidently meantἐκ πίστεως to go withζήσεται, as part of the predicate. But there is no reason for attributing this intention to St. Paul, except on the supposition that he had previously connectedἐκ πίστεως withδικαιοσύνη, in the sense ofἡ ἐκ πίστεως. But we have seen reason for concluding that this was not so. The quotation, in the sense intended by the prophet, is sufficiently apposite. For it expresses thatfaith is the life-principle of God's righteous ones, while the whole passage at the end of which it occurs declares the salvation of prophetic vision to be entirely of God, to be waited for and apprehended by man through faith, not brought about by his own doings.

Parallel Commentaries ...


For
γὰρ(gar)
Conjunction
Strong's 1063:For. A primary particle; properly, assigning a reason.

[the gospel]
αὐτῷ(autō)
Personal / Possessive Pronoun - Dative Neuter 3rd Person Singular
Strong's 846:He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

reveals
ἀποκαλύπτεται(apokalyptetai)
Verb - Present Indicative Middle or Passive - 3rd Person Singular
Strong's 601:To uncover, bring to light, reveal. From apo and kalupto; to take off the cover, i.e. Disclose.

[the] righteousness
δικαιοσύνη(dikaiosynē)
Noun - Nominative Feminine Singular
Strong's 1343:From dikaios; equity; specially justification.

of God
Θεοῦ(Theou)
Noun - Genitive Masculine Singular
Strong's 2316:A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very.

[that comes] by
ἐκ(ek)
Preposition
Strong's 1537:From out, out from among, from, suggesting from the interior outwards. A primary preposition denoting origin, from, out.

faith [from start]
πίστεως(pisteōs)
Noun - Genitive Feminine Singular
Strong's 4102:Faith, belief, trust, confidence; fidelity, faithfulness.

to
εἰς(eis)
Preposition
Strong's 1519:A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases.

[finish],
πίστιν(pistin)
Noun - Accusative Feminine Singular
Strong's 4102:Faith, belief, trust, confidence; fidelity, faithfulness.

just as
καθὼς(kathōs)
Adverb
Strong's 2531:According to the manner in which, in the degree that, just as, as. From kata and hos; just as, that.

it is written:
γέγραπται(gegraptai)
Verb - Perfect Indicative Middle or Passive - 3rd Person Singular
Strong's 1125:A primary verb; to 'grave', especially to write; figuratively, to describe.

“The
Ὁ(Ho)
Article - Nominative Masculine Singular
Strong's 3588:The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

righteous
δίκαιος(dikaios)
Adjective - Nominative Masculine Singular
Strong's 1342:From dike; equitable; by implication, innocent, holy.

will live
ζήσεται(zēsetai)
Verb - Future Indicative Middle - 3rd Person Singular
Strong's 2198:To live, be alive. A primary verb; to live.

by
ἐκ(ek)
Preposition
Strong's 1537:From out, out from among, from, suggesting from the interior outwards. A primary preposition denoting origin, from, out.

faith.”
πίστεως(pisteōs)
Noun - Genitive Feminine Singular
Strong's 4102:Faith, belief, trust, confidence; fidelity, faithfulness.


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NT Letters: Romans 1:17 For in it is revealed God's righteousness (Rom. Ro)