Roman 1:17

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An Exegetical Study of Romans 1:17: The Ambiguity of ‘Faith’ and the ‘from-to’ Construction

This exegetical study of An Exegetical Study of Romans 1:17: The Ambiguity of ‘Faith’ and the ‘from-to’ Construction is based on a b-greek discussion from Wed Jul 24 17:32:18 2002. The initial inquiry presented the Greek phrase ἐκ πίστεως εἰς πίστιν from Romans 1:17, noting potential translations such as “From faith to faith” or “By Faith to faith.” This was juxtaposed with other Pauline uses of ἐκ πίστεως, specifically δίκαιος ἐκ πίστεως ζήσεται (The righteous will live by faith) in the latter part of Romans 1:17, and δικαιωθέντες οὖν ἐκ πίστεως (being justified by faith) in Romans 5:1. The inquiry sought clarification on the nuanced meaning and function of ἐκ πίστεως across these different contexts.

The central exegetical issue revolves around the precise meaning and scope of the phrase ἐκ πίστεως εἰς πίστιν in Romans 1:17, particularly in relation to the broader theme of God’s righteousness and the nature of πίστις (faith/faithfulness). The discussion highlights the inherent ambiguity of the genitive πίστεως in the phrase, allowing for interpretations of human faith, God’s faithfulness, or a deliberate combination of both. Furthermore, the construction ἐκ…εἰς with repeated identical nouns presents a grammatical and rhetorical challenge, prompting inquiry into whether it signifies progression, intensity, origin, goal, or an unchanging, pervasive quality. Understanding this phrase is critical for grasping Paul’s foundational declaration regarding the gospel in the introduction to his most systematic letter.

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

Nestle 1904

Key differences with SBLGNT (2010):

• The Nestle 1904 text uses a colon (·) before the quotation from Habakkuk 2:4 (Ὁ δὲ δίκαιος ἐκ πίστεως ζήσεται), whereas the SBLGNT (2010) employs a comma (,) at this point. This is a minor orthographical difference that does not alter the semantic content of the verse.

Textual Criticism (NA28) and Lexical Notes (KITTEL, BDAG)

The critical apparatus of the NA28 edition shows no significant textual variants for Romans 1:17 that impact the phrase ἐκ πίστεως εἰς πίστιν or the immediate context. The reading presented above is universally attested by major manuscript traditions, indicating a high degree of textual certainty for the Greek text of this verse.

Lexical analysis of key terms provides crucial insights:

• πίστις (pistis): While often translated as “faith” (belief, trust), major lexica like KITTEL and BDAG highlight its broader semantic range, including “faithfulness” or “fidelity.” This ambiguity is central to the exegetical challenge of Romans 1:17, as Paul frequently uses the term in ways that could refer to human belief, God’s reliability, or even the faithfulness of Christ. The discussion explicitly notes BDAG giving importance to the “faithfulness” notion, suggesting a deliberate polysemy in Paul’s usage.
• δικαιοσύνη θεοῦ (dikaiosynē theou): “Righteousness of God” is a complex theological concept in Paul. It can refer to God’s attribute of being righteous, his saving action that makes humans righteous, or the status of righteousness that God imparts. In Romans 1:17, it is something “revealed,” linking it to God’s salvific plan.
• ἀποκαλύπτεται (apokalyptetai): The verb is in the present passive indicative, indicating an ongoing process: “is being revealed” or “is coming to light.” This contrasts with the perfect tense πεφανέρωται (pephanerōtai) in Romans 3:21, which some suggest might imply a different type or stage of revelation (e.g., a physical manifestation versus a conceptual understanding). However, the primary focus for 1:17 remains on the dynamic, ongoing nature of the revelation.
• ἐκ…εἰς (ek…eis) idiom: This construction, with two identical nouns governed by opposing prepositions, is a significant point of discussion. Examples cited include ἐκ τόπου εἰς τόπον (‘from place to place’), ἐκ κακῶν εἰς κακά (‘from evil to evil’ in Jeremiah 9:3 LXX), ἐκ δυνάμεως εἰς δύναμιν (‘from strength to strength’ in Psalm 83:8 LXX), and ἐκ θανάτου εἰς θάνατον, ἐκ ζωῆς εἰς ζωήν (‘from death to death, from life to life’ in 2 Corinthians 2:16).
  • Some interpretations, drawing on Cognitive Grammar and BDAG, suggest the idiom can underscore immutability or unchangeableness, meaning a pervasive or consistent quality (e.g., “death from start to finish”).
  • However, other interpretations of the cited parallels suggest progression or intensification (“from one degree of strength to another,” “one evil thing after another”). This points towards a nuance of continuous movement or a thorough, complete quality (“completely faith”).
  • The term “non-telic” was introduced to describe verbs whose action is unbounded or ongoing (e.g., “is being revealed”), suggesting that the ἐκ…εἰς construction might reinforce this continuous aspect rather than a fixed end-point.
• ἐν αὐτῷ (en autō): Grammatically, αὐτῷ is dative singular, allowing for either a masculine or neuter antecedent. While some might consider τῷ πιστεύοντι (‘the one who believes’) or Ἰουδαίῳ (‘to the Jew’) as masculine possibilities, the consensus within the discussion leans towards a neuter antecedent, specifically τὸ εὐαγγέλιον (‘the gospel’) from the preceding verse (1:16). Thus, the phrase would mean “in it” (i.e., in the gospel).

Translation Variants with Grammatical & Rhetorical Analysis

The phrase ἐκ πίστεως εἰς πίστιν has generated a variety of interpretative and translational approaches, largely due to the semantic range of πίστις and the idiomatic nature of the ἐκ…εἰς construction. The rhetorical force of the statement is amplified by the subsequent quotation from Habakkuk 2:4, Ὁ δὲ δίκαιος ἐκ πίστεως ζήσεται, which anchors the entire declaration in an Old Testament prophetic tradition.

• “From faith to faith” (Literal/Traditional): This rendering, found in many older translations (e.g., King James Version), is grammatically straightforward. ἐκ denotes origin or source, and εἰς denotes direction or goal. Rhetorically, it can suggest a continuous process of faith, a progression from one level of faith to another, or faith as the pervasive medium through which God’s righteousness is revealed. This emphasizes human faith as both the starting point and the ongoing characteristic.
• “By Faith to faith” (Emphasizing instrumentality): This variant, also mentioned in the initial query, subtly emphasizes the instrumental aspect of the first ἐκ πίστεως (“by means of faith”), while still conveying the progressive or continuous nature. It maintains the dual aspect of faith as both means and end, or as a continuous spiritual journey.
• “It is a path which begins in faithfulness and ends in faithfulness” (Focusing on Faithfulness): This interpretation, drawing on the broader meaning of πίστις as “faithfulness” and the pervasive sense of the ἐκ…εἰς idiom, understands the righteousness of God being revealed through a continuous, unwavering faithfulness. This “faithfulness” is often seen as encompassing both God’s own fidelity to his covenant and the responsive faithfulness required of humanity. Rhetorically, this shifts the emphasis from mere human belief to a more profound covenantal fidelity, aligning well with the Old Testament context of Habakkuk 2:4, where God’s faithfulness is paramount. This interpretation is supported by the idea that the idiom can denote an unchanging or pervasive quality, as argued from Cognitive Grammar.
• “Completely by faith” (Intensifying interpretation): This understanding treats the ἐκ…εἰς idiom as a way to express intensity or comprehensiveness, meaning “entirely by faith” or “faith through and through.” This interpretation emphasizes the exclusive role of faith in the revelation of God’s righteousness. It aligns with the idea that the idiom can convey a thorough or pervasive quality, as if faith is the sole and complete medium.
• “Purposeful Ambiguity” (Rhetorical strategy): Some argue that Paul deliberately employs ambiguity in ἐκ πίστεως εἰς πίστιν. By using πίστις, he invokes both human faith and divine faithfulness, mirroring the complex interplay of God’s steadfastness and human response, particularly as seen in Habakkuk. This view suggests that translations should attempt to retain this ambiguity, recognizing it as a rich theological statement about the intertwined nature of divine initiative and human response in salvation. This rhetorical choice then becomes a thematic statement for the entire letter, connecting the righteousness of God to both his and humanity’s faithfulness.
• `ἐν αὐτῷ` (in it): The grammatical analysis strongly suggests that αὐτῷ refers to τὸ εὐαγγέλιον (“the gospel”) from the preceding verse. Therefore, “in it” means “in the gospel” or “by means of the gospel.” This reinforces the gospel as the medium through which God’s righteousness is revealed.

Conclusions and Translation Suggestions

The phrase ἐκ πίστεως εἰς πίστιν in Romans 1:17 encapsulates a profound theological truth regarding the revelation of God’s righteousness. The exegesis reveals a tension between interpreting πίστις as solely human faith or as a broader concept encompassing divine faithfulness, and understanding the ἐκ…εἰς idiom as denoting progression, intensity, or pervasive quality. The connection to Habakkuk 2:4 (Ὁ δὲ δίκαιος ἐκ πίστεως ζήσεται) further complicates the matter by echoing an Old Testament emphasis on steadfastness and trust, applicable to both God and humanity. Ultimately, many scholars suggest that Paul’s phrasing might intentionally carry multiple layers of meaning, reflecting the holistic nature of salvation.

Based on this analysis, the following translation suggestions are offered, aiming to capture different nuances of the original Greek:

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

   This translation prioritizes the traditional understanding of πίστις as human faith and renders the idiom as a continuous process, implying a progressive or ever-deepening reliance on faith.

2. “For in the gospel God’s righteousness is revealed,
   from faithfulness to faithfulness, just as it is written, ‘The righteous one will live by faithfulness.'”

   This option emphasizes πίστις as “faithfulness,” suggesting a pervasive quality of reliability and fidelity that characterizes both God’s nature and the life required of believers, potentially encompassing God’s initiative and human response.

3. “For in the gospel God’s righteousness is being revealed,
   entirely by faith/faithfulness, just as it is written, ‘The righteous one will live by faith/faithfulness.'”

   This translation attempts to capture the intensive or pervasive sense of the ἐκ…εἰς idiom, suggesting that God’s righteousness is revealed wholly through faith or faithfulness. The slash allows for the potential ambiguity of πίστις to be preserved.

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