Romans 1:17

An Exegetical Study of Romans 1:17: “From Faith to Faith” and the Righteousness of God

This exegetical study of Romans 1:17: An Examination of “From Faith to Faith” and the Righteousness of God is based on a b-greek discussion from Mon Aug 5 18:25:57 2002.

The verse Romans 1:17 has been the subject of extensive discussion, with references made to prior scholarly exchanges in February 1996 and subsequent periods. One participant recirculated an earlier contribution to the ongoing dialogue, offering further insights for the benefit of those who might not have previously encountered it. This initial post acknowledged the contributions of other scholars, specifically mentioning a proposal regarding the grammatical construction of the phrase `ἐκ πίστεως` and its potential application to both preceding and following clauses, a concept noted as a personal discovery by the author decades prior.

The central exegetical issues in Romans 1:17 revolve around the interpretation of the phrase `δικαιοσύνη γὰρ θεοῦ` (the righteousness of God) and, more particularly, the idiom `ἐκ πίστεως εἰς πίστιν` (from faith to faith). Further complexity arises from Paul’s quotation of Habakkuk 2:4, `Ὁ δὲ δίκαιος ἐκ πίστεως ζήσεται` (the righteous one shall live by faith). These elements prompt critical questions regarding the source, nature, and progression of divine righteousness, the precise meaning and scope of `πίστις` (faith/faithfulness), and the broader theological framework, such as covenant theology, within which Paul’s statements ought to be contextualized.

δικαιοσύνη γὰρ θεοῦ ἐν αὐτῷ ἀποκαλύπτεται ἐκ πίστεως εἰς πίστιν, καθὼς γέγραπται· Ὁ δὲ δίκαιος ἐκ πίστεως ζήσεται.

Greek text (Nestle 1904)

Key differences with SBLGNT (2010):

• The primary clause of Romans 1:17 exhibits no significant textual variants between Nestle 1904 and SBLGNT 2010.
• In Romans 1:16, certain manuscripts (e.g., L, P, Ψ) include `τοῦ Χριστοῦ` after `εὐαγγέλιον`. While critical editions like Nestle 1904, NA28, and SBLGNT generally omit or bracket this phrase based on superior manuscript evidence, its inclusion or exclusion could subtly influence the perceived antecedent of `ἐν αὐτῷ` in v.17 (i.e., whether it refers to `τὸ εὐαγγέλιον` or Christ).

Textual and Lexical Notes

From a textual critical perspective (NA28), Romans 1:17 remains stable across major manuscript traditions, ensuring that the core phrases under discussion are well-attested. The minor variant in v.16, `τοῦ Χριστοῦ` after `εὐαγγέλιον`, primarily affects the interpretative options for `ἐν αὐτῷ` in v.17. If `τοῦ Χριστοῦ` is original, it strengthens the possibility of Christ as the antecedent for `αὐτῷ`; however, the weight of evidence supports its omission, favoring `τὸ εὐαγγέλιον` (the gospel) as the antecedent.

Lexically, several terms warrant detailed examination:

• δικαιοσύνη θεοῦ (`dikaiosynē theou`): The “righteousness of God” is a multifaceted theological concept. KITTEL (TDNT) highlights its complexity, encompassing both God’s inherent attribute of justice and his redemptive activity of making humanity righteous. BDAG defines it as “the state of being righteous, righteousness,” specifically referring to God’s saving righteousness in passages like Romans 1:17, but also noting its connection to God’s faithfulness.
• πίστις (`pistis`): This term is central to the exegetical debate. KITTEL (TDNT) traces its semantic range from human faith, belief, and trust to divine faithfulness and reliability, especially within a covenantal framework. BDAG explicitly lists “faithfulness, reliability, fidelity, commitment” (sense 1a) alongside “trust, confidence, faith” (sense 1b), acknowledging the ambiguity that informs its translation in Romans 1:17.
• ἀποκαλύπτεται (`apokalyptetai`): A present passive indicative verb. BDAG defines it as “to reveal, disclose, make known.” KITTEL (TDNT) emphasizes its sense of unveiling that which was previously hidden. The present tense, while typically denoting ongoing action, invites discussion on whether it implies a continuous, unfolding revelation of righteousness or a revelation that, though initiated, is still manifesting its effects.
• ἐν αὐτῷ (`en autō`): The prepositional phrase “in it” or “in him.” The antecedent is crucial for the meaning of the verse. While a few manuscripts might suggest Christ (if `τοῦ Χριστοῦ` were in v.16), the stronger contextual and textual evidence, as argued in the discussion, points to `τὸ εὐαγγέλιον` (the gospel) as the antecedent, meaning the righteousness of God is revealed *in the gospel*.

Translation Variants

The interpretation of Romans 1:17 presents several significant grammatical and rhetorical challenges, leading to diverse translation variants. The core of the discussion revolves around the idiom `ἐκ πίστεως εἰς πίστιν` and the meaning of `πίστις` itself.

One notable grammatical suggestion is that `ἐκ πίστεως` might exemplify `syntaxis apo koinou` (sharing a common element), where it would modify both the preceding `ἀποκαλύπτεται` (the righteousness is revealed from faith) and the following Habakkuk quotation, `Ὁ δὲ δίκαιος ἐκ πίστεως ζήσεται` (the righteous one from faith shall live). This reading would underscore faith as both the source of divine revelation and the essential condition for righteous human existence.

The idiom `ἐκ πίστεως εἰς πίστιν` has been extensively analyzed. A contribution citing Wilbur Benware’s work on Cognitive Grammar (The Bible Translator, 2000) suggests that this `ἐκ` noun `εἰς` noun construction, particularly with identical anarthrous nouns, generally signifies “immutability, unchangeableness” across Greek literature. Examples such as `ἐκ τόπου εἰς τόπον` (“from place to place”), `ἐξ ἀλόγου εἰς ἄλογον` (“from absurdity to absurdity”), and biblical parallels like `ἐκ δυνάμεως εἰς δύναμιν` (Psalm 83:8 LXX) and `ἐκ θανάτου εἰς θάνατον, ἐκ ζωῆς εἰς ζωήν` (2 Corinthians 2:16), support the notion of a consistent state or a process maintaining the “exact conceptual identity” of the nouns. This perspective suggests the phrase means a path that “begins in faith and ends in faith,” or “faithfulness from beginning to end.” In contrast, a more traditional interpretation views the idiom as denoting a progression, such as “from one degree of faith to another” or “from initial faith to mature faith.” Another proposed interpretation suggests that `ἐκ πίστεως` refers to the faith of the preacher, while `εἰς πίστιν` refers to the faith of the listener, within the context of the “preaching of the gospel” (`εὐαγγέλιον`).

A significant debate centers on the translation of `πίστις` as “faith” versus “faithfulness.” While “faith” (human trust or belief) is a common rendering, the argument for “faithfulness” gains considerable support, especially when considering `δικαιοσύνη θεοῦ` as God’s covenant faithfulness and the Hebraic background of Habakkuk 2:4, where the Hebrew `אֱמוּנָה` (`emunah`) can mean faithfulness. This view posits that Paul emphasizes both God’s unwavering faithfulness as the source of righteousness and the reciprocal faithfulness required of believers within the covenant relationship. This covenantal understanding is deemed crucial for a holistic interpretation of Paul’s theology, potentially challenging interpretations rooted solely in the Reformation’s emphasis on human faith alone.

Finally, the aspect of `ἀποκαλύπτεται` (the present passive indicative “is being revealed”) also elicits discussion. While indicative presents often denote ongoing action, some scholars argue for a broader sense of a continuing and unfolding revelation, rather than a single, completed event. This interpretation aligns with the dynamic nature of the gospel’s impact.

Conclusions and Translation Suggestions

The exegetical analysis of Romans 1:17 reveals a rich complexity, particularly in the interpretation of `δικαιοσύνη θεοῦ` and `ἐκ πίστεως εἰς πίστιν`. While no single “firm conclusion” has achieved universal consensus, the various perspectives illuminate critical aspects of Paul’s theological message. The ongoing scholarly dialogue underscores the profound implications of these linguistic and theological choices for understanding the core of Pauline thought on righteousness, faith, and salvation within a covenantal framework.

Based on the arguments presented, three distinct, yet textually plausible, translation suggestions emerge:

1. For in it the righteousness of God is revealed, from one degree of faith to another, just as it is written: “The righteous one shall live by faith.” This translation reflects a common, traditional understanding of the idiom as a progression or growth in human faith, emphasizing the dynamic nature of the believer’s response to divine revelation.
2. For in the gospel God’s saving righteousness is revealed, a path characterized by unwavering faithfulness, just as it is written: “The righteous one will live by faithfulness.” This rendering prioritizes “faithfulness” for `πίστις`, highlighting God’s steadfast covenant faithfulness as the foundational reality, to which human faithfulness is the appropriate and consistent response throughout the entire process of salvation.
3. For God’s righteous character is revealed in the gospel, entirely by faith, as it is written: “The one who is righteous by faith will live.” Drawing on the cognitive grammar analysis, this translation interprets the idiom `ἐκ πίστεως εἰς πίστιν` as denoting a consistent and immutable quality or mode, underscoring that faith is the singular and encompassing principle from beginning to end, rather than a progression.