Verse
Context
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. 17For the gospel reveals the righteousness of God that comes by faith from start to finish, just as it is written: “The righteous will live by faith.”
Sermons
Manley Beasley
David Wilkerson
Art Katz
Roy Hession
Will Graham
Zac PoonenSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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? Rom 9:32 : Because they sought it not by faith, but as it were by the works of the law - they did not discern that even its works or prescribed religious observances were intended to lead to faith in that glorious Mediator of whom they were the types and representatives; but the Jews trusted in the observances themselves, hoping to acquire justification and final salvation by that means. For they stumbled at the stumbling-stone - at the doctrine of Christ crucified as the only sure ground on which the expectation of future salvation can be founded. Therefore, being ignorant of God's righteousness - God's method of saving sinners, and going about to establish their own righteousness - their own method of salvation, by the observance of those rites and ceremonies which should have led them by faith to Christ, they did not submit themselves to the righteousness of God - they would not submit to be saved in God's way, and therefore rejected, persecuted, and crucified the Lord Jesus; see Rom 10:3. This collation of passages most evidently shows that the word righteousness here means simply God's method of saving sinners, or God's way of salvation, in opposition to the ways and means invented by the fancies or prejudices of men. There are few words in the sacred writings which are taken in a greater variety of acceptations than the word צדקה tsedakah in Hebrew, and δικαιοσυνη in Greek, both of which we generally translate righteousness. Our English word was originally rightwiseness, from the Anglo-Saxon justice, right, and to know; and thus the righteous man was a person who was allowed to understand the claims of justice and right, and who, knowing them, acted according to their dictates. Such a man is thoroughly wise; he aims at the attainment of the best end by the use of the best means. This is a true definition of wisdom, and the righteous man is he that knows most and acts best. The Hebrew צדק tsadak, in its ideal meaning, contains the notion of a beam or scales in equipoise, what we call even balance; and it is well known that in all the personifications of Justice, both ancient and modern, she is represented as a beautiful female with a bandage on her eyes, and a beam and scales in her hand, so perfectly poised that neither end preponderates. The Greek word δικαιοσυνη has been derived from διχαζω, to divide; and hence δικη, justice, because it is the property of this virtue to divide to each his due. With other etymologies it is useless to trouble the reader. Both the noun δικαιοσυνη and the verb δικαιοω have a great variety of meaning in the New Testament; but they are all reducible to this original idea, acting according to the requisitions of justice or right. It may not be improper to notice some of the chief of these acceptations in this place. 1. The act of distributing to each man his due is the sense of the word, Act 17:31 : He will judge the world in Righteousness, i.e. according to the principles of eternal justice and rectitude. See also Rev 19:2 : In Righteousness doth he judge and make war. 2. It signifies a holy life, as proceeding from piety towards God. Luk 1:75 : Might serve him in holiness and Righteousness all the days of our life. 3. It signifies benignity, liberality, and particularly almsgiving, as justice and righteousness require us, being only stewards of God's bounty, to share it with the necessitous. Mat 6:1 : Take heed that ye do not your Alms, δικαιοσυνην, your Righteousness, before men. Rom 3:5 : But if our unrighteousness commend the Righteousness, the benignity of God. Co2 9:10 : Increase the fruits of your Righteousness, i.e. of your liberality. 4. It signifies God's method of saving sinners; the way which is agreeable to his righteousness and liberality. See the former part of this note, and the scriptures there referred to. 5. It signifies the reward or issue of liberality. Co2 9:9 : He hath scattered abroad; he hath given to the poor; his Righteousness - the reward of his bounty, remaineth for ever. See Psa 112:9. 6. It signifies the whole collection of graces, which constitute the complete Christian character. Mat 5:6 : Blessed are they that hunger and thirst after Righteousness - they who ardently long for the full salvation of God. Mat 5:10, Mat 5:20 : If your Righteousness exceed not the righteousness, etc. Mat 6:33 : Seek the kingdom of God and his Righteousness. 7. It signifies the result of faith in God and submission to his will, exemplified in a holy and useful life. Heb 11:7 : By faith Noah prepared an ark, and became heir of the Righteousness which is by faith - he escaped the deluge and became the instrument of repeopling the world. 8. It signifies an exact observance of religious ordinances and precepts. Phi 3:6 : Touching the Righteousness which is of the law, blameless - having lived in an exact conformity to all the Mosaic precepts. In this sense it is to be understood, Mat 3:15 : Thus it becomes us to fulfill all Righteousness - to observe every precept of the law. 9. It signifies the favor or pardoning mercy of God. Rom 4:6 : The blessedness of the man unto whom God imputeth Righteousness - without works - the man is happy to whom God has granted the remission of sins, without respect to his observance of the law of Moses. 10. In Co2 5:21, δικαιοσυνη, righteousness, is put for δικαιος, righteous: That we might become the righteousness of God - that we might receive such a righteousness or holiness, such a salvation, as is worthy of God's grace to impart, and such as the necessities of mankind require. A few of the leading acceptations of the verb δικαιοω, which we translate to justify, may be here properly subjoined, as this verb is so repeatedly used in this epistle. 1. It signifies so declare or pronounce one just or righteous; or, in other words, to declare him to be what he really is. Ti1 3:16 : He was Justified in the Spirit. - By the almighty power of the Spirit he was proved to be the True Messiah. 2. To esteem a thing properly. Mat 11:19 : Wisdom is Justified of her children. - Wisdom, propriety of conduct, is properly estimated by wise men. 3. It signifies to approve, praise, and commend. The publicans Justified God, Luk 7:29; praised him for calling them to such a state of salvation. Luk 16:15 : Ye are they which Justify yourselves before men - Ye are self-commended, self-applauded, and self-praised. In this sense it is often used in the Greek apocryphal books. Ecclus. 7:5: Justify not thyself before the Lord - Do not applaud thyself in the presence of thy - Maker. Ecclus.10:29: Who will Justify (praise or applaud) him that sinneth against his own soul. Ecclus 18:2: The Lord only is righteous, δικαιωθησεται, shall be Justified, i.e. praised, because there is none other but he. 4. The verb δικαιοομαι is used to clear from all sin. Co1 4:4 : For I know nothing by myself; yet am I not hereby Justified - A man's own consciousness of integrity is not a proof that he is clear from all sin in the sight of God. 5. A judge is said to justify not only when he condemns and punishes, but also when he defends the cause of the innocent. See Eurip. Heraclid. ver. 190. Thucyd. iii. p. 200. Polyb. iii. 31, and Schleusner on δικαιοω. Hence δικαιουσθαι is taken in a forensic sense, and signifies to be found or declared righteous, innocent, etc. Mat 12:37 : By thy words shalt thou be Justified - thou shalt be declared to be righteous. Rom 3:4 : That thou mightest be Justified in thy saying - that thou mightest be proved to be true in what thou hast said. 6. It signifies to set free, to escape from. Act 13:39 : And by him all that believe are Justified from all things, from which ye could not be Justified by the law - by faith in Christ a man escapes those evils which, otherwise, the law of Moses would inflict upon him. Rom 6:7 : For he that is dead, δεδικαιωται, is Justified, properly rendered by our translators, is Freed from sin. 7. It signifies also to receive one into favor, to pardon sin. Rom 8:30 : Whom he called, them he also Justified - he received them into favor and pardoned their sins. Luk 18:14 : This man went down to his house Justified - he humbled himself, repented of his iniquity, and God forgave his sin. Rom 3:20 : By the deeds of the law there shall no flesh be Justified - no soul can have his sins forgiven through the observance of the Mosaic law. Rom 4:2 : If Abraham were Justified (had his sin pardoned) by works. Co1 6:11 : Such were some of you, but ye are Justified - ye are received into the Divine favor, and have your sins forgiven. See Jam 2:21-25; Rom 3:24, Rom 3:28; Rom 5:1, Rom 5:9; Gal 2:16, Gal 2:17; Gal 3:11, Gal 3:24; Gal 5:4; Tit 3:7. In all these texts the word justify is taken in the sense of remission of sins through faith in Christ Jesus; and does not mean making the person just or righteous, but treating him as if he were so, having already forgiven him his sins. The just shall live by faith - This has been understood two ways: 1. That the just or righteous man cannot live a holy and useful life without exercising continual faith in our Lord Jesus: which is strictly true; for He only who has brought him into that state of salvation can preserve him in it; and he stands by faith. 2. It is contended by some able critics that the words of the original text should be pointed thus: 'ο δε δικαιος εκ πιστεως, ζησεται. The just by faith, shall live; that is, he alone that is justified by faith shall be saved: which is also true; as it is impossible to get salvation in any other way. This last meaning is probably the true one, as the original text in Hab 2:4, speaks of those who believed the declarations of God when the Chaldeans besieged Jerusalem, and, having acted conformably to them, escaped with their lives.
Jamieson-Fausset-Brown Bible Commentary
For therein is the righteousness of God revealed--that is (as the whole argument of the Epistle shows), GOD'S JUSTIFYING RIGHTEOUSNESS. from faith to faith--a difficult clause. Most interpreters (judging from the sense of such phrases elsewhere) take it to mean, "from one degree of faith to another." But this agrees ill with the apostle's design, which has nothing to do with the progressive stages of faith, but solely with faith itself as the appointed way of receiving God's "righteousness." We prefer, therefore, to understand it thus: "The righteousness of God is in the gospel message, revealed (to be) from (or 'by') faith to (or 'for') faith," that is, "in order to be by faith received." (So substantially, MELVILLE, MEYER, STUART, BLOOMFIELD, &c.). as it is written-- (Hab 2:4). The just shall live by faith--This golden maxim of the Old Testament is thrice quoted in the New Testament--here; Gal 3:11; Heb 10:38 --showing that the gospel way of "LIFE BY FAITH," so far from disturbing, only continued and developed the ancient method. On the foregoing verses, Note (1) What manner of persons ought the ministers of Christ to be, according to the pattern here set up: absolutely subject and officially dedicated to the Lord Jesus; separated unto the gospel of God, which contemplates the subjugation of all nations to the faith of Christ: debtors to all classes, the refined and the rude, to bring the gospel to them all alike, all shame in the presence of the one, as well as pride before the other, sinking before the glory which they feel to be in their message; yearning over all faithful churches, not lording it over them, but rejoicing in their prosperity, and finding refreshment and strength in their fellowship! (2) The peculiar features of the gospel here brought prominently forward should be the devout study of all who preach it, and guide the views and the taste of all who are privileged statedly to hear it: that it is "the gospel of God," as a message from heaven, yet not absolutely new, but on the contrary, only the fulfilment of Old Testament promise, that not only is Christ the great theme of it, but Christ in the very nature of God as His own Son, and in the nature of men as partaker of their flesh--the Son of God now in resurrection--power and invested with authority to dispense all grace to men, and all gifts for the establishment and edification of the Church, Christ the righteousness provided of God for the justification of all that believe in His name; and that in this glorious Gospel, when preached as such, there resides the very power of God to save Jew and Gentile alike who embrace it. (3) While Christ is to be regarded as the ordained Channel of all grace from God to men (Rom 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 (Rom 1:7). (4) While this Epistle teaches, in conformity with the teaching of our Lord Himself, that all salvation is suspended upon faith, this is but half a truth, and will certainly minister to self-righteousness, if dissociated from another feature of the same truth, here explicitly taught, that this faith in God's own gift--for which accordingly in the case of the Roman believers, he "thanks his God through Jesus Christ" (Rom 1:8). (5) Christian fellowship, as indeed all real fellowship, is a mutual benefit; and as it is not possible for the most eminent saints and servants of Christ to impart any refreshment and profit to the meanest of their brethren without experiencing a rich return into their bosoms, so just in proportion to their humility and love will they feel their need of it and rejoice in it.
John Gill Bible Commentary
For therein is the righteousness of God revealed,.... By "the righteousness of God", is not meant the essential righteousness of God, the rectitude of his nature, his righteousness in fulfilling his promises, and his punitive justice, which though revealed in the Gospel, yet not peculiar to it; nor the righteousness by which Christ himself is righteous, either as God, or as Mediator; but that righteousness which he wrought out by obeying the precepts, and bearing the penalty of the law in the room of his people, and by which they are justified in the sight of God: and this is called "the righteousness of God", in opposition to the righteousness of men: and because it justifies men in the sight of God; and because of the concern which Jehovah, Father, Son, and Spirit, have in it. Jehovah the Father sent his Son to work it out, and being wrought out, he approves and accepts of it, and imputes it to his elect: Jehovah the Son is the author of it by his obedience and death; and Jehovah the Spirit discovers it to sinners, works faith in them to lay hold upon it, and pronounces the sentence of justification by it in their consciences. Now this is said to be "revealed" in the Gospel, that is, it is taught in the Gospel; that is the word of righteousness, the ministration of it; it is manifested in and by the Gospel. This righteousness is not known by the light of nature, nor by the law of Moses; it was hid under the shadows of the ceremonial law, and is brought to light only by the Gospel; it is hid from every natural man, even from the most wise and prudent, and from God's elect themselves before conversion, and is only made known to believers, to whom it is revealed: from faith to faith; that is, as say some, from the faith of God to the faith of men; from the faith of preachers to the faith of hearers; from the faith of the Old to the faith of the New Testament saints; or rather from one degree of faith to another; for faith, as it grows and increases, has clearer sights of this righteousness, as held forth in the Gospel. For the proof of this, a passage of Scripture is cited, as it is written, Hab 2:4; the just shall live by faith: "a just", or righteous man is, not everyone who thinks himself, or is thought by others to be so; nor are any so by their obedience to the law of works; but he is one that is made righteous by the righteousness of Christ imputed to him, which is before said to be revealed in the Gospel. The life which this man lives, and "shall live", does not design a natural or corporeal life, and a continuance of that, for such die a natural death, as other men; nor an eternal life, for though they shall so live, yet not by faith; but a spiritual life, a life of justification on Christ, of holiness from him, of communion with him, and of peace and joy; which spiritual life shall be continued, and never be lost. The manner in which the just lives, is "by faith". In the prophet Habakkuk, the words are, "the just shall live" "by his faith" Hab 2:4); which the Septuagint render, "by my faith": and the apostle only reads, "by faith", omitting the affix, as well known, and easy to be supplied: for faith, when given by God, and exercised by the believer, is his own, and by it he lives; not upon it, but by it upon Christ the object of it; from whom, in a way of believing, he derives his spiritual life, and all the comforts of it.
Tyndale Open Study Notes
1:17 how God makes us right in his sight (literally the righteousness of God): This key phrase appears eight times in Romans (see also 3:5, 21, 22, 25, 26; 10:3; the only other occurrence in Paul’s writings is 2 Cor 5:21). The expression has Old Testament roots, where God’s righteousness refers to his character (as holy or faithful) or to an act of declaring his people sinless and perfect in his eyes (see especially Isa 46:13; 51:5-8). Paul uses the second meaning in this verse. The Good News has the power to save because it is the fulfillment of God’s promise to vindicate his people. • The phrase makes us right comes from the law court. It does not mean “makes us good people”; it means “puts us in right standing before God.” • “It is through faith that a righteous person has life”: The prophet Habakkuk had struggled to understand how God could use pagan nations to judge his own people Israel. God reminded Habakkuk that his true people—the righteous—need to live by faith (Hab 2:4). In Rom 1–4, Paul repeatedly insists that only through faith can human beings be made right in God’s sight.
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. 17For the gospel reveals the righteousness of God that comes by faith from start to finish, just as it is written: “The righteous will live by faith.”
- Scripture
- Sermons
- Commentary
"In the Beginning God created..."
By Art Katz31K1:24:26BeginningGEN 1:1MAT 6:33JHN 1:1ROM 1:17COL 1:16HEB 1:2In this sermon, the speaker shares his experience of preaching the word of God to a colony of people who were not living for the purpose of God. He describes how the power of the word of God impacted the people, awakening something within them. Despite the inadequate technology and chaotic atmosphere, the speaker felt the weight of the responsibility to deliver the message effectively. He emphasizes the importance of recognizing God as the creator of the world and our dependence on Him, as seen in the story of Paul in Athens.
Faith
By Manley Beasley5.8K43:33Biblical FaithJHN 6:29ROM 1:17ROM 14:23HEB 10:35HEB 11:4In this sermon, the preacher discusses a conversation between Jesus and his disciples. The disciples asked Jesus what they needed to do to work the works of God. Jesus responded by saying that the work of God is to believe in him, whom the Father has sent. The preacher emphasizes the importance of faith and how it is the foundation for a relationship with God. He also mentions the significance of having a burden and vision for revival. The sermon references several Bible verses, including Romans 1:17, Hebrews 11:6, and James 2:17.
That Dreadful Day (Coming Economic Collapse) David Wilkerson
By David Wilkerson4.9K45:32HAB 3:17ROM 1:17COL 3:121TH 5:6HEB 11:6JAS 1:62PE 3:92PE 3:14
This sermon from 2 Peter 3 discusses the impending day of the Lord, emphasizing the need for believers to be prepared and live in holiness and godliness. The message warns of coming catastrophes and the urgency to be diligent, peaceful, and blameless in anticipation of the Lord's return. It highlights the importance of faith, forgiveness, and being conformed to the image of Christ amidst the trials and tribulations of the world.
The Tent of Shem
By Art Katz3.2K1:00:42Tent of ShemGEN 9:1DEU 32:8HAB 2:4MAT 6:33ROM 1:17GAL 3:11HEB 11:6In this sermon, the speaker reflects on a radical message he gave as a young believer at a Full Gospel Businessmen's Conference. Despite facing backlash and criticism, the message brought about a significant change and impact on the attendees. The speaker emphasizes that God's ultimate strategy for the nations, as mentioned in Genesis 9, will face opposition from the powers of death and hell. He also mentions a prophet in Habakkuk who corrected him for missing the mind of the Lord and causing damage to the body of Christ. The speaker acknowledges the importance of seeking the Lord through fasting and prayer in delivering messages and standing firm in the face of opposition.
(Names of Jehovah) 4. Jehovah Tsidkenu
By Roy Hession2.3K54:14GraceGod's NameRighteousnessISA 61:10JER 23:5ROM 1:17ROM 4:5ROM 10:41CO 1:302CO 5:21GAL 2:16EPH 2:8PHP 3:9Roy Hession emphasizes the significance of the name Jehovah Tsidkenu, meaning 'The Lord Our Righteousness,' as prophesied in Jeremiah 23:5. He explains that this name encapsulates the essence of the Gospel, which offers divine righteousness to those who believe, regardless of their past failures. Hession highlights the importance of recognizing our need for God's grace and the transformative power of accepting Christ as our righteousness. He encourages believers to abandon their struggles for self-righteousness and instead embrace the free gift of righteousness through faith in Jesus. Ultimately, he reassures that true peace and assurance come from understanding that our righteousness is found in Christ alone.
Paul the Apostle
By Will Graham2.1K51:41Paul The ApostleMAT 6:33ACT 26:18ROM 1:15ROM 1:172CO 3:17In this sermon, Reverend Coilard emphasizes the importance of being fully yielded to Jesus Christ and having a heart for preaching the gospel. He shares the story of a man named El Mude who was transformed by the message of a preacher and went on to passionately preach the word of God. Reverend Coilard highlights the four evidences of the anointing: victory over sin, par in service, the fruit of the Spirit, and a burden for souls. He encourages believers to live a life of love and to be willing to fully yield themselves to God, believing that there is still a generation of men and women who will rise up to preach the gospel in the midst of a dark world.
The Call of God - the Glory of Jesus
By Zac Poonen2.0K55:42JesusHAB 2:4MAT 6:33JHN 4:1ROM 1:17GAL 3:11HEB 10:381JN 5:4In this sermon, the preacher emphasizes the importance of living by faith and surrendering everything to God. He references the Bible verse in 1 John 5 that states faith is the victory that overcomes the world. The preacher also highlights the need to surrender our ambitions, plans, and desires to God's will for our lives. He encourages listeners to live a life of security in God, rather than relying on worldly notions of security. The sermon concludes with a prayer for faith, assurance, and acceptance of God's call.
By Faith Believe
By Bill McLeod1.9K43:02BeliefPSA 85:6MAT 7:7ACT 1:8ROM 1:172CO 1:20HEB 11:6JAS 2:17In this sermon, the speaker emphasizes the temporary nature of worldly possessions and the inevitability of death. He highlights the futility of accumulating material wealth, as it cannot be taken with us when we leave this world. The speaker also touches on the importance of music in religious gatherings, noting that it used to play a significant role in worship. However, he suggests that the focus should be on the message of salvation and the transformation of lives. The sermon concludes with a personal anecdote about a powerful meeting where God's presence was felt, leading to a realization of the need for a deeper examination of the heart.
(Romans) the Way to Victory Over Sin
By Brian Brodersen1.9K37:52MAT 6:33ROM 1:17ROM 5:20ROM 6:12ROM 12:1In this sermon, the speaker emphasizes the importance of knowing and embracing the truth of God's Word. He encourages believers to present themselves as instruments of righteousness to God, refusing to give in to unrighteousness. The speaker also highlights the need for radical action in overcoming temptations, such as cutting off sources of sin. He emphasizes that through the power of the gospel and the Lord Jesus, believers can experience victory over sin and live a life of sanctification.
Covenant of Grace
By Al Henson1.9K52:14Grace Of GodROM 1:17GAL 2:4EPH 3:16EPH 3:20HEB 10:38In this sermon, the speaker focuses on the revelation that the apostle Paul received from God regarding the gospel. Paul had a deep understanding of the death, burial, and resurrection of Jesus Christ, which he learned through direct revelation. The speaker also highlights the concept of dying to the law, as explained in Romans 7, where through death, one is freed from their covenants. Paul testifies to his relationship with Christ, stating that he is a prisoner of the Lord Jesus Christ. The sermon emphasizes the theme of Christ in believers and the importance of living a consistent and victorious Christian life.
The Justice of God
By Michael Durham1.7K54:46Justice Of GodJER 12:1MAT 6:33ROM 1:17ROM 3:21In this sermon, the preacher acknowledges his limited understanding of God and his desire to have a clearer vision of Him. He emphasizes the importance of prayer and seeking God's presence in order to have a deeper sense of Him. The preacher also highlights the vastness of God and the inability of human beings to fully comprehend Him. The main focus of the sermon is on God's justice and righteousness, which the preacher sees as the standard by which humanity will be judged.
Reigning in Life - Part 3
By Alan Martin1.5K00:00VictoryEXO 32:9ROM 1:17ROM 5:1In this sermon, the speaker emphasizes the true meaning of grace, which goes beyond just unmerited favor. Grace is described as the person of Jesus Christ, full of power, wisdom, glory, and everything needed for transformation. The speaker highlights that sin is not as powerful as grace, as stated in Romans 5:17. The sermon then shifts to the book of Joshua, where the second generation of Israelites is about to enter the Promised Land. The significance of circumcision is discussed, symbolizing the cutting away of flesh and the need for unbelieving generations to teach their children how to put away the flesh.
The Just Shall Live by Faith
By Charles E. Fuller1.5K50:52Live By FaithHAB 2:4MAT 6:33ROM 1:17GAL 3:11HEB 10:19HEB 10:38HEB 11:4In this sermon, the preacher emphasizes the importance of sharing the old story of Jesus and His love. He encourages listeners to remember and retell this story, as it brings healing to broken hearts and serves as a remedy for sin. The preacher also highlights the need for God's righteousness in all people, regardless of their background, and emphasizes the importance of confessing sins, repenting, and believing in Jesus Christ for salvation. The sermon references the book of Habakkuk in the Bible, where the prophet faced spiritual difficulties but ultimately found faith in God.
The Reformation Spirit - Dead or Alive?
By Quek Suan Yew1.3K58:531SA 17:47PSA 119:11ROM 1:172TI 3:16JUD 1:3In this sermon, the preacher emphasizes the importance of spreading the word of God and defending it. He encourages believers to be witnesses for Christ and share the gospel with unsaved loved ones and friends. The preacher also highlights the need for a sound and biblical church that not only preaches the gospel but also helps believers grow in grace and knowledge of Jesus Christ. He challenges the congregation to stand up and be counted in these last days, for the sake of God's name and the privilege of being called Christians. The sermon draws inspiration from the story of David and Goliath, highlighting the fear and inaction of Saul and the Israelite army in the face of the giant Philistine warrior.
Heart-Faith and Not Mind-Faith - Part 3
By Zac Poonen1.3K10:11ACT 1:8ROM 1:17ROM 9:30ROM 10:11HEB 13:8
This sermon emphasizes the unfailing nature of Jesus Christ, highlighting that whoever believes in Him will not be disappointed. It challenges believers to move beyond mere rituals and doctrines to truly demonstrate the living reality of Jesus Christ through their lives. The focus is on being witnesses of His resurrection, not just His crucifixion, and living by faith in His unchanging nature.
(February 1987) 05 - the Just Live by Faith
By Ray Lowe1.3K1:08:09Live By FaithHAB 2:2ROM 1:17GAL 3:11HEB 10:35JUD 1:1In this sermon, the preacher emphasizes the importance of not drawing back from God's calling. He highlights that God is not pleased with those who draw back and lose faith. The preacher uses the analogy of someone reaching out to help, only to have their fingers bitten off, to illustrate the consequences of drawing back from God. He also contrasts the church of Acts, which grew stronger in the face of persecution, with the church of Isaiah, which lacked faith. The sermon encourages believers to persevere and not be tempted by the world.
Follow the Leader
By Jim Cymbala1.3K19:03Spirit LedROM 1:17ROM 3:21ROM 6:15ROM 7:15ROM 8:2ROM 8:9In this sermon, the speaker emphasizes that victory in life does not come from making promises or vows, but from being led by the Holy Spirit. He shares a personal story of struggling with attending school and making promises to God, only to continue disobeying. The speaker explains that living according to our human nature leads to disobedience and being enemies of God, as our flesh desires self-gratification. However, God sent His Son to condemn sin and human nature, so that those who live according to the Spirit can fulfill the righteous demands of the law.
Book of Acts Series - Part 13 | the Conversion
By Jim Cymbala1.2K31:47Book Of ActsPSA 103:8JER 32:17MAT 5:44ACT 9:1ROM 1:17GAL 2:16EPH 2:4In this sermon, the preacher discusses the trend of shortening church meetings in America due to people's lack of interest. He emphasizes that being in God's presence should bring joy and questions why people would want to leave early. The preacher then focuses on the conversion of Saul of Tarsus, highlighting how God made him blind for three days to help him understand spiritual truth. He also mentions the importance of the true gospel of Jesus Christ, which brings about genuine change in a person's life. The sermon concludes with an invitation for those who are merely churchgoers to become true Christians by accepting Jesus and experiencing a transformation.
Keeping the Faith
By Jim Cymbala1.1K26:05EnduranceMAT 6:33ROM 1:171TH 3:1HEB 10:38HEB 11:6In this sermon, the preacher emphasizes the importance of faith in Christianity. He dismisses the significance of external elements like PowerPoint presentations and praise and worship songs, stating that they are not the essence of the faith. The preacher highlights that becoming a Christian involves confessing sins, turning away from them, and putting faith in Jesus as the Savior. He also shares a personal experience of being attacked in his faith by the enemy, but he overcomes it by declaring that Satan is a liar.
Romans Theology
By Colin Peckham1.0K1:00:03TheologyROM 1:17ROM 3:21In this sermon, the preacher emphasizes the importance of how we live our lives and interact with others. He highlights the significance of our actions, words, and thoughts, as they reflect our commitment to God. The preacher also discusses the concept of God's wrath, explaining that it is a retribution against ungodliness and unrighteousness. He references biblical passages that list sins and warns against turning away from God. The sermon concludes with a prayer for God's guidance and a call to worship.
The Grace of God
By Bob Hoekstra99659:16ACT 20:32ROM 1:17ROM 5:2COL 2:62TI 2:1TIT 2:11HEB 13:9JAS 4:6
This sermon focuses on the importance of growing in the grace of God, emphasizing the need to be established in grace for daily living. It explores the concepts of humility and faith as relational realities that develop as we grow in our relationship with the Lord Jesus Christ. The sermon highlights the access to grace through faith and the necessity of relying on the strength and power of Jesus Christ for living a life pleasing to Him.
Will Ye Hear the Lord?
By Darin Chappell72135:47ObedienceEZK 2:3MAT 6:33ROM 1:17ROM 10:142TI 4:12PE 1:31JN 1:7In this sermon, the speaker emphasizes the importance of following God's commands and teachings. They acknowledge that there may not be anything new in the message, as these instructions have been given for thousands of years. The sermon focuses on three principles: the purity of the church, the purity of individual Christians, and the need to spread the gospel to others. The speaker references 2 Timothy 4:1-3, where Paul charges Timothy to preach the word and teach the truth. The sermon also highlights the danger of taking God's relationship for granted and acting inappropriately. Additionally, the speaker mentions the importance of relationships in revealing the character of both individuals and nations.
Unfiegned Faith
By Richard A. Bennett6651:15:45GEN 6:5HAB 2:1MAT 5:3MAT 7:13ROM 1:17GAL 1:11In this sermon, the preacher addresses the current state of society, highlighting the rise of sexual immorality and violence. He also discusses the perversion of justice, where the guilty often go free while the innocent suffer. The preacher emphasizes the importance of faith as the antithesis of pride and the key to righteous living. He shares a story of a judge who perverts justice by dismissing a young boy's case despite stealing a car, simply because the owner left the keys in the car. The preacher concludes by mentioning the prophet Habakkuk, who lived in a time when people despised and mocked the messengers of God, leading to God's wrath.
Promise Believers #6 - Exceedingly Great and Precious Promises
By Bob Hoekstra61250:51MAT 4:19ROM 1:172CO 1:20HEB 3:19In this sermon, the speaker expresses their joy and gratitude for the goodness of God and His promises. They highlight the promise of freedom in John 8:36, emphasizing that Jesus can truly set us free from sin and guilt. The speaker also discusses the concept of abiding in Christ as the vine and bearing godly fruit. They use the analogy of a grape vine to illustrate how our life and fruitfulness come from being connected to Jesus. The sermon concludes with a reminder of the importance of believing in and relying on the promises of God, as unbelief can hinder us from experiencing the rest and provision He has for us.
(Christian History) 12. Martin Luther, Early Years
By David Guzik45300:00PSA 31:1MAT 6:33ROM 1:17In this sermon, the speaker discusses the pivotal moment in Martin Luther's life that led to the start of the Reformation. Luther, as an impeccable monk, struggled with a troubled conscience and had no confidence in his own merit to satisfy God. However, through his deep study of the Bible, Luther came to understand that the righteousness of God is received through faith and not through works. This revelation led Luther to feel reborn and experience a gateway into heaven. The speaker also highlights Luther's unwavering love for the Bible and his disappointment in the neglect of Scripture among spiritual leaders.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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? Rom 9:32 : Because they sought it not by faith, but as it were by the works of the law - they did not discern that even its works or prescribed religious observances were intended to lead to faith in that glorious Mediator of whom they were the types and representatives; but the Jews trusted in the observances themselves, hoping to acquire justification and final salvation by that means. For they stumbled at the stumbling-stone - at the doctrine of Christ crucified as the only sure ground on which the expectation of future salvation can be founded. Therefore, being ignorant of God's righteousness - God's method of saving sinners, and going about to establish their own righteousness - their own method of salvation, by the observance of those rites and ceremonies which should have led them by faith to Christ, they did not submit themselves to the righteousness of God - they would not submit to be saved in God's way, and therefore rejected, persecuted, and crucified the Lord Jesus; see Rom 10:3. This collation of passages most evidently shows that the word righteousness here means simply God's method of saving sinners, or God's way of salvation, in opposition to the ways and means invented by the fancies or prejudices of men. There are few words in the sacred writings which are taken in a greater variety of acceptations than the word צדקה tsedakah in Hebrew, and δικαιοσυνη in Greek, both of which we generally translate righteousness. Our English word was originally rightwiseness, from the Anglo-Saxon justice, right, and to know; and thus the righteous man was a person who was allowed to understand the claims of justice and right, and who, knowing them, acted according to their dictates. Such a man is thoroughly wise; he aims at the attainment of the best end by the use of the best means. This is a true definition of wisdom, and the righteous man is he that knows most and acts best. The Hebrew צדק tsadak, in its ideal meaning, contains the notion of a beam or scales in equipoise, what we call even balance; and it is well known that in all the personifications of Justice, both ancient and modern, she is represented as a beautiful female with a bandage on her eyes, and a beam and scales in her hand, so perfectly poised that neither end preponderates. The Greek word δικαιοσυνη has been derived from διχαζω, to divide; and hence δικη, justice, because it is the property of this virtue to divide to each his due. With other etymologies it is useless to trouble the reader. Both the noun δικαιοσυνη and the verb δικαιοω have a great variety of meaning in the New Testament; but they are all reducible to this original idea, acting according to the requisitions of justice or right. It may not be improper to notice some of the chief of these acceptations in this place. 1. The act of distributing to each man his due is the sense of the word, Act 17:31 : He will judge the world in Righteousness, i.e. according to the principles of eternal justice and rectitude. See also Rev 19:2 : In Righteousness doth he judge and make war. 2. It signifies a holy life, as proceeding from piety towards God. Luk 1:75 : Might serve him in holiness and Righteousness all the days of our life. 3. It signifies benignity, liberality, and particularly almsgiving, as justice and righteousness require us, being only stewards of God's bounty, to share it with the necessitous. Mat 6:1 : Take heed that ye do not your Alms, δικαιοσυνην, your Righteousness, before men. Rom 3:5 : But if our unrighteousness commend the Righteousness, the benignity of God. Co2 9:10 : Increase the fruits of your Righteousness, i.e. of your liberality. 4. It signifies God's method of saving sinners; the way which is agreeable to his righteousness and liberality. See the former part of this note, and the scriptures there referred to. 5. It signifies the reward or issue of liberality. Co2 9:9 : He hath scattered abroad; he hath given to the poor; his Righteousness - the reward of his bounty, remaineth for ever. See Psa 112:9. 6. It signifies the whole collection of graces, which constitute the complete Christian character. Mat 5:6 : Blessed are they that hunger and thirst after Righteousness - they who ardently long for the full salvation of God. Mat 5:10, Mat 5:20 : If your Righteousness exceed not the righteousness, etc. Mat 6:33 : Seek the kingdom of God and his Righteousness. 7. It signifies the result of faith in God and submission to his will, exemplified in a holy and useful life. Heb 11:7 : By faith Noah prepared an ark, and became heir of the Righteousness which is by faith - he escaped the deluge and became the instrument of repeopling the world. 8. It signifies an exact observance of religious ordinances and precepts. Phi 3:6 : Touching the Righteousness which is of the law, blameless - having lived in an exact conformity to all the Mosaic precepts. In this sense it is to be understood, Mat 3:15 : Thus it becomes us to fulfill all Righteousness - to observe every precept of the law. 9. It signifies the favor or pardoning mercy of God. Rom 4:6 : The blessedness of the man unto whom God imputeth Righteousness - without works - the man is happy to whom God has granted the remission of sins, without respect to his observance of the law of Moses. 10. In Co2 5:21, δικαιοσυνη, righteousness, is put for δικαιος, righteous: That we might become the righteousness of God - that we might receive such a righteousness or holiness, such a salvation, as is worthy of God's grace to impart, and such as the necessities of mankind require. A few of the leading acceptations of the verb δικαιοω, which we translate to justify, may be here properly subjoined, as this verb is so repeatedly used in this epistle. 1. It signifies so declare or pronounce one just or righteous; or, in other words, to declare him to be what he really is. Ti1 3:16 : He was Justified in the Spirit. - By the almighty power of the Spirit he was proved to be the True Messiah. 2. To esteem a thing properly. Mat 11:19 : Wisdom is Justified of her children. - Wisdom, propriety of conduct, is properly estimated by wise men. 3. It signifies to approve, praise, and commend. The publicans Justified God, Luk 7:29; praised him for calling them to such a state of salvation. Luk 16:15 : Ye are they which Justify yourselves before men - Ye are self-commended, self-applauded, and self-praised. In this sense it is often used in the Greek apocryphal books. Ecclus. 7:5: Justify not thyself before the Lord - Do not applaud thyself in the presence of thy - Maker. Ecclus.10:29: Who will Justify (praise or applaud) him that sinneth against his own soul. Ecclus 18:2: The Lord only is righteous, δικαιωθησεται, shall be Justified, i.e. praised, because there is none other but he. 4. The verb δικαιοομαι is used to clear from all sin. Co1 4:4 : For I know nothing by myself; yet am I not hereby Justified - A man's own consciousness of integrity is not a proof that he is clear from all sin in the sight of God. 5. A judge is said to justify not only when he condemns and punishes, but also when he defends the cause of the innocent. See Eurip. Heraclid. ver. 190. Thucyd. iii. p. 200. Polyb. iii. 31, and Schleusner on δικαιοω. Hence δικαιουσθαι is taken in a forensic sense, and signifies to be found or declared righteous, innocent, etc. Mat 12:37 : By thy words shalt thou be Justified - thou shalt be declared to be righteous. Rom 3:4 : That thou mightest be Justified in thy saying - that thou mightest be proved to be true in what thou hast said. 6. It signifies to set free, to escape from. Act 13:39 : And by him all that believe are Justified from all things, from which ye could not be Justified by the law - by faith in Christ a man escapes those evils which, otherwise, the law of Moses would inflict upon him. Rom 6:7 : For he that is dead, δεδικαιωται, is Justified, properly rendered by our translators, is Freed from sin. 7. It signifies also to receive one into favor, to pardon sin. Rom 8:30 : Whom he called, them he also Justified - he received them into favor and pardoned their sins. Luk 18:14 : This man went down to his house Justified - he humbled himself, repented of his iniquity, and God forgave his sin. Rom 3:20 : By the deeds of the law there shall no flesh be Justified - no soul can have his sins forgiven through the observance of the Mosaic law. Rom 4:2 : If Abraham were Justified (had his sin pardoned) by works. Co1 6:11 : Such were some of you, but ye are Justified - ye are received into the Divine favor, and have your sins forgiven. See Jam 2:21-25; Rom 3:24, Rom 3:28; Rom 5:1, Rom 5:9; Gal 2:16, Gal 2:17; Gal 3:11, Gal 3:24; Gal 5:4; Tit 3:7. In all these texts the word justify is taken in the sense of remission of sins through faith in Christ Jesus; and does not mean making the person just or righteous, but treating him as if he were so, having already forgiven him his sins. The just shall live by faith - This has been understood two ways: 1. That the just or righteous man cannot live a holy and useful life without exercising continual faith in our Lord Jesus: which is strictly true; for He only who has brought him into that state of salvation can preserve him in it; and he stands by faith. 2. It is contended by some able critics that the words of the original text should be pointed thus: 'ο δε δικαιος εκ πιστεως, ζησεται. The just by faith, shall live; that is, he alone that is justified by faith shall be saved: which is also true; as it is impossible to get salvation in any other way. This last meaning is probably the true one, as the original text in Hab 2:4, speaks of those who believed the declarations of God when the Chaldeans besieged Jerusalem, and, having acted conformably to them, escaped with their lives.
Jamieson-Fausset-Brown Bible Commentary
For therein is the righteousness of God revealed--that is (as the whole argument of the Epistle shows), GOD'S JUSTIFYING RIGHTEOUSNESS. from faith to faith--a difficult clause. Most interpreters (judging from the sense of such phrases elsewhere) take it to mean, "from one degree of faith to another." But this agrees ill with the apostle's design, which has nothing to do with the progressive stages of faith, but solely with faith itself as the appointed way of receiving God's "righteousness." We prefer, therefore, to understand it thus: "The righteousness of God is in the gospel message, revealed (to be) from (or 'by') faith to (or 'for') faith," that is, "in order to be by faith received." (So substantially, MELVILLE, MEYER, STUART, BLOOMFIELD, &c.). as it is written-- (Hab 2:4). The just shall live by faith--This golden maxim of the Old Testament is thrice quoted in the New Testament--here; Gal 3:11; Heb 10:38 --showing that the gospel way of "LIFE BY FAITH," so far from disturbing, only continued and developed the ancient method. On the foregoing verses, Note (1) What manner of persons ought the ministers of Christ to be, according to the pattern here set up: absolutely subject and officially dedicated to the Lord Jesus; separated unto the gospel of God, which contemplates the subjugation of all nations to the faith of Christ: debtors to all classes, the refined and the rude, to bring the gospel to them all alike, all shame in the presence of the one, as well as pride before the other, sinking before the glory which they feel to be in their message; yearning over all faithful churches, not lording it over them, but rejoicing in their prosperity, and finding refreshment and strength in their fellowship! (2) The peculiar features of the gospel here brought prominently forward should be the devout study of all who preach it, and guide the views and the taste of all who are privileged statedly to hear it: that it is "the gospel of God," as a message from heaven, yet not absolutely new, but on the contrary, only the fulfilment of Old Testament promise, that not only is Christ the great theme of it, but Christ in the very nature of God as His own Son, and in the nature of men as partaker of their flesh--the Son of God now in resurrection--power and invested with authority to dispense all grace to men, and all gifts for the establishment and edification of the Church, Christ the righteousness provided of God for the justification of all that believe in His name; and that in this glorious Gospel, when preached as such, there resides the very power of God to save Jew and Gentile alike who embrace it. (3) While Christ is to be regarded as the ordained Channel of all grace from God to men (Rom 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 (Rom 1:7). (4) While this Epistle teaches, in conformity with the teaching of our Lord Himself, that all salvation is suspended upon faith, this is but half a truth, and will certainly minister to self-righteousness, if dissociated from another feature of the same truth, here explicitly taught, that this faith in God's own gift--for which accordingly in the case of the Roman believers, he "thanks his God through Jesus Christ" (Rom 1:8). (5) Christian fellowship, as indeed all real fellowship, is a mutual benefit; and as it is not possible for the most eminent saints and servants of Christ to impart any refreshment and profit to the meanest of their brethren without experiencing a rich return into their bosoms, so just in proportion to their humility and love will they feel their need of it and rejoice in it.
John Gill Bible Commentary
For therein is the righteousness of God revealed,.... By "the righteousness of God", is not meant the essential righteousness of God, the rectitude of his nature, his righteousness in fulfilling his promises, and his punitive justice, which though revealed in the Gospel, yet not peculiar to it; nor the righteousness by which Christ himself is righteous, either as God, or as Mediator; but that righteousness which he wrought out by obeying the precepts, and bearing the penalty of the law in the room of his people, and by which they are justified in the sight of God: and this is called "the righteousness of God", in opposition to the righteousness of men: and because it justifies men in the sight of God; and because of the concern which Jehovah, Father, Son, and Spirit, have in it. Jehovah the Father sent his Son to work it out, and being wrought out, he approves and accepts of it, and imputes it to his elect: Jehovah the Son is the author of it by his obedience and death; and Jehovah the Spirit discovers it to sinners, works faith in them to lay hold upon it, and pronounces the sentence of justification by it in their consciences. Now this is said to be "revealed" in the Gospel, that is, it is taught in the Gospel; that is the word of righteousness, the ministration of it; it is manifested in and by the Gospel. This righteousness is not known by the light of nature, nor by the law of Moses; it was hid under the shadows of the ceremonial law, and is brought to light only by the Gospel; it is hid from every natural man, even from the most wise and prudent, and from God's elect themselves before conversion, and is only made known to believers, to whom it is revealed: from faith to faith; that is, as say some, from the faith of God to the faith of men; from the faith of preachers to the faith of hearers; from the faith of the Old to the faith of the New Testament saints; or rather from one degree of faith to another; for faith, as it grows and increases, has clearer sights of this righteousness, as held forth in the Gospel. For the proof of this, a passage of Scripture is cited, as it is written, Hab 2:4; the just shall live by faith: "a just", or righteous man is, not everyone who thinks himself, or is thought by others to be so; nor are any so by their obedience to the law of works; but he is one that is made righteous by the righteousness of Christ imputed to him, which is before said to be revealed in the Gospel. The life which this man lives, and "shall live", does not design a natural or corporeal life, and a continuance of that, for such die a natural death, as other men; nor an eternal life, for though they shall so live, yet not by faith; but a spiritual life, a life of justification on Christ, of holiness from him, of communion with him, and of peace and joy; which spiritual life shall be continued, and never be lost. The manner in which the just lives, is "by faith". In the prophet Habakkuk, the words are, "the just shall live" "by his faith" Hab 2:4); which the Septuagint render, "by my faith": and the apostle only reads, "by faith", omitting the affix, as well known, and easy to be supplied: for faith, when given by God, and exercised by the believer, is his own, and by it he lives; not upon it, but by it upon Christ the object of it; from whom, in a way of believing, he derives his spiritual life, and all the comforts of it.
Tyndale Open Study Notes
1:17 how God makes us right in his sight (literally the righteousness of God): This key phrase appears eight times in Romans (see also 3:5, 21, 22, 25, 26; 10:3; the only other occurrence in Paul’s writings is 2 Cor 5:21). The expression has Old Testament roots, where God’s righteousness refers to his character (as holy or faithful) or to an act of declaring his people sinless and perfect in his eyes (see especially Isa 46:13; 51:5-8). Paul uses the second meaning in this verse. The Good News has the power to save because it is the fulfillment of God’s promise to vindicate his people. • The phrase makes us right comes from the law court. It does not mean “makes us good people”; it means “puts us in right standing before God.” • “It is through faith that a righteous person has life”: The prophet Habakkuk had struggled to understand how God could use pagan nations to judge his own people Israel. God reminded Habakkuk that his true people—the righteous—need to live by faith (Hab 2:4). In Rom 1–4, Paul repeatedly insists that only through faith can human beings be made right in God’s sight.