The trust of Abraham and the trust of Jesus Christ: Romans 1:17

Currents in Theology and Mission, Dec, 2003 by Herman C. Waetjen

Both the end of the Preamble of Paul's Letter to the Romans (1:16) and the following transition (1:17) into his analysis of the human condition are introduced by the adverbial conjunction "for" ([TEXT NOT REPRODUCIBLE IN ASCII.]). Paul wants to explain why he is apostolically under obligation to "Greeks and barbarians, to wise and foolish." As an apostle he is free, as he had claimed in 1 Cor 9:1; and yet necessity is laid upon him not only to evangelize without charge (9:16-18) but also to fulfill his apostolic commitment to the Gentiles. On the one hand, he is not ashamed of the gospel because it is the power of God that is teleologically oriented "unto" or "towards salvation" ([TEXT NOT REPRODUCIBLE IN ASCII.]). On the other hand, he is not ashamed of the gospel because it discloses the reality of "the justice of God." As a Jew and as a former "Pharisee of the Pharisees," he has been engaged in pursuing God's righteousness. That pursuit has finally been fulfilled in his submission to the gospel of Jesus Christ, for, as he acknowledges, "in it the justice of God is revealed." Even as the gospel is God's power "to everyone who believes," the gospel is also the disclosure of God's justice [TEXT NOT REPRODUCIBLE IN ASCII.]. (1)

How is this double prepositional phrase to be translated? A literal rendition, "out of faith into faith" is no more intelligible than the translations that are offered by the versions that are in print today.

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

RSV: "For in it the righteousness of God is revealed through faith for faith; as it is written, 'He who through faith is righteous shall live.'" (2)

NRSV: "For in it the righteousness of God is revealed through faith for faith; as it is written, 'The one who is righteous will live by faith.'"

NIV: "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.'"

NEB: "Because here is revealed God's way of righting wrong, a way that starts from faith and ends in faith, as Scripture says, 'he shall gain life who is justified through faith.'"

Good News: "For the gospel reveals how God puts people right with himself: it is through faith from beginning to end. As the Scripture says, 'The person who is put right with God through faith shall live.'"

Goodspeed: "In it God's way of uprightness is disclosed through faith for faith, just as Scripture says, 'The upright will have life because of his faith.'"

Luther: "Denn Gottes Gerechtigheit wird darin offenhart aus Glauben zu Glauben, wie denn geschrieben steht, 'Der Gerechte wird aus Glauben leben.'"

Protestant, and Catholic Union Translation: "Denn in Evangelium wird die Gerechtigkeit Gottes offenhart aus Glauben zum Glauben, wie es in der Schrift heisst, 'Der aus Glauben Gerechte wird leben.'"

Why does the Apostle employ a double prepositional phrase, when the first of the two, [TEXT NOT REPRODUCIBLE IN ASCII.], corresponds to the prepositional phrase of the quotation of Hab 2:4, [TEXT NOT REPRODUCIBLE IN ASCII.], from which it may have been derived? It would seem that that congruity would be adequate. Indeed, Paul employs the phrase at least eight times in Romans and six times in Galatians, but the second prepositional phrase, [TEXT NOT REPRODUCIBLE IN ASCII.], occurs nowhere else in his writings. (3)

A few of these instances of [TEXT NOT REPRODUCIBLE IN ASCII.] suffice to disclose something of the sense and significance they have for the apostle. According to Rom 3:30, it is "out of faith ([TEXT NOT REPRODUCIBLE IN ASCII.]) that circumcision will be justified." The promise to Abraham and his seed was made on the basis of [TEXT NOT REPRODUCIBLE IN ASCII.] (4:16) so that [the promise might be] according to grace not only to those descendants to whom the law was given but also to those who, like Abraham, live out of faith ([TEXT NOT REPRODUCIBLE IN ASCII.]). Indeed, Abraham, empowered by faith, believed ([TEXT NOT REPRODUCIBLE IN ASCII.]) in hope against hope ([TEXT NOT REPRODUCIBLE IN ASCII.]) and "it was reckoned to him unto justice" ([TEXT NOT REPRODUCIBLE IN ASCII.]). "Now this was written not only on account of him, that is, 'it was reckoned to him,' but also on account of us to whom it is going to be reckoned, to those who believe on the one who resurrected Jesus our Lord from the dead, who was delivered up because of our offenses and was resurrected because of our acquittal." (4) In the very next verse (5:1) Paul proceeds to draw the consequences, "Therefore, being justified [TEXT NOT REPRODUCIBLE IN ASCII.], we have peace towards God through our Lord Jesus Christ." (5) Accordingly, the phrase [TEXT NOT REPRODUCIBLE IN ASCII.] is especially linked to Abraham, the grand patriarch of Israel, and it indicates the basis of his relationship to God and attendantly his justification by God.

Paul employs the same phrase, [TEXT NOT REPRODUCIBLE IN ASCII.], in his Letter to the Galatians in order to establish the priority of faith over the giving of the Law: "Even as Abraham believed God, and it was reckoned to him unto justice. Consequently you know that the offspring of Abraham are those [who live] out of faith ([TEXT NOT REPRODUCIBLE IN ASCII.])." As in Romans 4, Paul proceeds to draw the Gentiles into this heritage of faith: "Now the Scriptures foreseeing that God would justify the Gentiles out of faith ([TEXT NOT REPRODUCIBLE IN ASCII.]) proclaimed good news to Abraham in advance that 'all the nations will be blessed in you; so that those [TEXT NOT REPRODUCIBLE IN ASCII.] are blessed with the faith of Abraham." A few verses later, in 3:11, he declares "that it is clear that in or by the Law no one is justified before God, because the righteous one will live [TEXT NOT REPRODUCIBLE IN ASCII.]." Hab 2:4 is quoted here as also in Rom 1:17. (6)