Romans 1:17

These things, then, being to come to pass, beloved, and the one week being divided into two parts, and the abomination of desolation being manifested then, and the two prophets and forerunners of the Lord having finished their course, and the whole world finally approaching the consummation, what remains but the coming of our Lord and Saviour Jesus Christ from heaven, for whom we have looked in hope? who shall bring the conflagration and just judgment upon all who have refused to believe on Him. For the Lord says, "And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh." "And there shall not a hair of your head perish." "For as the lightning cometh out of the east, and shineth even unto the west, so shall also the coming of the Son of man be. For wheresoever the carcase is, there will the eagles be gathered together." Now the fall took place in paradise; for Adam fell there. And He says again, "Then shall the Son of man send His angels, and they shall gather together His elect from the four winds of heaven." And David also, in announcing prophetically the judgment and coming of the Lord, says, "His going forth is from the end of the heaven, and His circuit unto the end of the heaven: and there is no one hid from the heat thereof." By the heat he means the conflagration. And Esaias speaks thus: "Come, my people, enter thou into thy chamber, (and) shut thy door: hide thyself as it were for a little moment, until the indignation of the Lord be overpast." And Paul in like manner: "For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth of God in unrighteousness."

For the justice of God is revealed from faith unto faith. The justice of God is revealed in the Gospel through the fact that no one is excluded from salvation, whether he come as Jew, or Greek, or barbarian. For the Savior says equally to all: Come to me, all you who labor and are burdened. But concerning from faith unto faith we have already said above that the former people also was in faith, because it had believed God and Moses his servant, and from that faith it has now passed over to the faith of the Gospel. But as to what he says from the testimony of the prophet Habakkuk, that the just man lives by my faith: either he is understood who is under the Law, that he should believe the Gospels also, or he who is in the Gospels, that he should believe the Law also and the Prophets. For the one without the other does not possess the integrity of life.

Where three people are gathered together, there is a church, even if all three are laypersons. For each individual lives by his own faith.

But where three are, a church is, albeit they be laics. For each individual lives by his own faith, nor is there exception of persons with God; since it is not hearers of the law who are justified by the Lord, but doers, according to what the apostle withal says.

The righteousness of God is not revealed to everyone but only to those with the eyes of faith. For the holy apostle teaches us that God foresaw this for us from the beginning and predicted it through the prophets, and even before the prophets, had …

What is the overall meaning of the above? It is that our gospel is very great and truly marvelous if you pay careful attention to its power. For through faith in Christ all are saved, those whom the natural law has enlightened and those who …

The righteousness of God is revealed in … the believer. Paul says that the revelation of righteousness is the approbation of those who do right. Thus he is able to say likewise that wrath is revealed toward those who do the opposite. The Jew has …

If you are a just man and live by faith, if you truly believe in God, why do you, who are destined to be with Christ and secure in the promise of the Lord, not rejoice that you are called to Christ and be glad that you are free from the devil?

But he who hath become just shall live, not for the present life only, but for that which is to come. And he hints not only this, but also another thing along with this, namely, the brightness and gloriousness of such a life. For since it is possible to be saved, yet not without shame (as many are saved of those, who by the royal humanity are released from punishment), that no one may suspect this upon hearing of safety, he adds also righteousness; and righteousness, not thine own, but that of God; hinting also the abundance of it and the facility. For you do not achieve it by toilings and labors, but you receive it by a gift from above, contributing one thing only from your own store, "believing." Then since his statement did not seem credible, if the adulterer and effeminate person, and robber of graves, and magician, is not only to be suddenly freed from punishment but to become just, and just too with the highest righteousness; he confirms his assertion from the Old Testament. And first with a short sentence, he lays open a vast sea of histories to one who has a capacity for seeing them. For after having said, "from faith to faith." he sends the hearer back to the dispensations of God, which took place thus in the Old Testament, which, when writing to the Hebrews, he explains with his usual great wisdom, showing that both the just and the sinners were justified in that way even then, wherefore also he made mention both of the harlot and of Abraham. But then here, after having just hinted at it (for he was running on to another and a pressing subject), he again confirms what he had said from the Prophets, bringing in Habakkuk before them, crying, and saying, that it is not in the nature of things for him who is to live, to live otherwise save by faith; for "the just," he says, "shall live by faith" (Hab. ii. 4), speaking about the life to come. […]

But the servants would then have been proved false, and not sent by the Lord, if Christ on His advent, by being found exactly such as He was previously announced, had not fulfilled their words. Wherefore He said, "Think not that I have come to destroy the law or the prophets; I came not to destroy, but to fulfil. For verily I say unto you, Until heaven and earth pass away, one jot or one tittle shall not pass from the law and the prophets till all come to pass."

And if to Abraham on his believing it was counted for righteousness; and if we are the seed of Abraham, then we must also believe through hearing. For we are Israelites, who are convinced not by signs, but by hearing. Wherefore it is said, "Rejoice, O barren, that barest not; break forth and cry, thou that didst not travail with child: for more are the children of the desolate than of her who hath an husband." ...And if the same mansions are promised by prophecy to us and to the patriarchs, the God of both the covenants is shown to be one. Accordingly it is added more clearly, "Thou hast inherited the covenant of Israel," speaking to those called from among the nations that were once barren, being formerly destitute of this husband, who is the Word,-desolate formerly,-of the bridegroom. "Now the just shall live by faith," which is according to the covenant and the commandments; since these, which are two in name and time, given in accordance with the [divine] economy-being in power one-the old and the new, are dispensed through the Son by one God. As the apostle also says in the Epistle to the Romans, "For therein is the righteousness of God revealed from faith to faith," teaching the one salvation which from prophecy to the Gospel is perfected by one and the same Lord.

Having said that the gospel is "unto salvation," he explains how it is "unto salvation." The righteousness of God, he says, saves us, not our own righteousness. For what righteousness can we have, who are cursed in our works and corrupt? But God justified us …

If, now, it is considered as fulfilling or perfecting, this again is threefold: it may be seen as vital food for the militant and triumphant Church, as the punishment of crimes, and as the final reward. It is fitting that God be first; hence He …

Then he explains how the Gospel works unto salvation when he says, for the justice of God is revealed therein from faith unto faith. This can be understood in two ways. In one way it can refer to the justice by which God is just: …

Sometimes it means that righteousness by which a man, through the gift of God, is made and is righteous; and that, both by receiving Christ through faith, and by a conformity to the essential righteousness of God.

The salvation of believers as the end: It is the power of God unto salvation. Paul is not ashamed of the gospel, how mean and contemptible soever it may appear to a carnal eye; for the power of God works by it the salvation of all that believe; it shows us the way of salvation ( Acts xvi. 17 ), and is the great charter by which salvation is conveyed and made over to us.

The Apostle's Commission. 1 Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, 2 (Which he had promised afore by his prophets in the holy scriptures,) 3 Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh;

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The gospel makes known a righteousness. While God is a just and holy God, and we are guilty sinners, it is necessary we should have a righteousness wherein to appear before him; and, blessed be God, there is such a righteousness brought in by Messiah the prince ( Dan. ix.

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For therein is the righteousness of God revealed,....

(3) While Christ is to be regarded as the ordained Channel of all grace from God to men (Ro 1:8), let none imagine that His proper divinity is in any respect compromised by this arrangement, since He is here expressly associated with "God the Father," in prayer for "grace and peace" (including all spiritual blessings) to rest upon this Church (Ro 1:7).

For therein - In the Gospel of Christ. Is the righteousness of God - God’s method of saving sinners. Revealed from faith to faith - Shown to be by faith, and not by the works of any law; for Abraham, the father and founder of the Jewish people, was justified by faith, before even the law was given; and by believing, in reference to the spiritual object held forth in the various ordinances of the law, and now revealed under the Gospel, he and all his believing descendants have been justified. And thus the faith of the old covenant led on to the faith of the new covenant, which shows that salvation has been by faith from the call of Abraham to the present time. And, from the beginning, all that were just or righteous in the earth became such by faith, and by this principle alone they were enabled to persevere; as it is written, The just shall live by faith. That δικαιοσυνη, which we translate righteousness in this verse, signifies God’s method of saving mankind by faith in Christ, is fully evident from the use of the term in Rom 9:30: The Gentiles which followed not after Righteousness - who had no knowledge by revelation, of God’s method of justifying and saving sinners, have attained to Righteousness - have had imparted to them God’s method of salvation by faith in Christ. Rom 9:31: But Israel, the Jews, which followed after the law of righteousness - that law, the end or object of which is Christ, and through him justification to all that believe (Rom 10:4), have not attained to the law of righteousness - have not found out the genuine plan of salvation, even in that law which so strongly and generally proclaims justification by faith. And why have they not found it? […]