#20. Romans 1:17 - A Complete Study of Paul’s Use of the Hebrew Scriptures, Part I

 Part II: The Conduct of Humanity

Welcome one, welcome all! This is the beginning of a long study within my longer study on Paul’s epistles, concerning – you guessed it – every single use (and allusion) to Paul’s use of the Hebrew Scriptures in each of his letters. This study will refer to my Romans series, but if you hear me state something concerning the context of a verse, and you don’t agree, or are confused, there’s a good chance that I spoke about it in a previous or future article.

Throughout Romans, 1 and 2 Corinthians, Galatians, 1 and 2 Thessalonians, and 1 and 2 Timothy, Paul directly quotes the Old Testament 122 times–

-          61 times in Romans (with 14 allusions)

-          28 times in 1 Corinthians (with 23 allusions)

-          18 times in 2 Corinthians (with 1 allusion)

-          8 times in Galatians (with 6 allusions)

-          6 times in Ephesians (with 4 allusions)

-          0 times in Philippians (with 4 allusions)

-          0 times in Colossians (with 3 allusions)

-          0 times in 1 Thessalonians (with 2 allusions)

-          0 times in 2 Thessalonians (with 1 allusion)

-          1 time in 1 Timothy (with 7 allusions)

-          0 times in 2 Timothy (with 3 allusions)

The goal here is to study each and every use of Paul’s use of the Old Testament. There are many individual reasons that Paul employs each particular verse, with one overarching reason to bind them together. I can easily summarize the overarching reason now: to show that Christ is the Subject of the scriptures. The story makes zero sense apart from Him, and the message Paul brings reveals the spirit behind these accounts.

The individual reasons, however, vary from verse to verse, and their use cannot be understood apart from the context of Paul’s writing. Many make the error in seeking out the context of the verse Paul cites, and then applying it to the letter Paul wrote, effectively recontextualizing his words. And while it is fair that the original context of the verse Paul quotes helps enlighten us to his use of any verse (and we will be considering the contexts of these verses in this study,) the reverse is actually the case – it is Paul’s letter that recontextualizes the older verse. As Paul brings about a later revelation, the larger narrative can only be revealed from his standpoint, post-crucifixion.

Most of the world lives with a pre-crucifixion mindset. The religious systems we’ve been subject to force us to feverishly study the Old Testament for guidance into salvation. Many sects of Christianity even believe that the law is still a requirement, even after salvation. May we be enlightened, through Paul’s use of the Old Testament, to step out of pre-conceived tradition, and into the post-crucifixion mindset, where God presently dwells.

With that said, let’s take a look at Romans 1:17.

For in [the evangel] God’s righteousness is being revealed, out of faith into faith, according as it is written: “Now the just one by faith shall be living.”

Romans has a tall task ahead of it. It must introduce an entirely new evangel to an entirely new audience, and with that, it carries the burden of proving that it is God’s next intended step, and not some cockamamie, band-aid solution that God concocted on a whim. Thus, Romans, as well as 1 and 2 Corinthians and Galatians, are full of Scripture verses from the Old Testament that undoubtedly prove that this evangel has been in the works this entire time. The very next verse attests to this fact, bringing us our first piece of evidence that the Old Testament indeed promised this “evangel of God” through the prophets in the holy scriptures, and that this evangel was attested by the prophets (Rom. 1:2, 3:21.)

This is the very first quote from the Old Testament by Paul presented to us in the New Testament canon. It is, of course, not the first verse he quotes chronologically, but I don’t really care about that here. This is the first in God’s presentation, so it is the first that we will consider.

What do we find? On its surface, this doesn’t seem to be the greatest argument. “Hey, kids! The evangel reveals God’s righteousness, and I don’t have any evidence to the matter, but belief.” It’s… well, it’s not easy to convince a crowd with that tactic, I’ll tell you that much. Most of the world simply doesn’t believe because of this. The idea of faith is rooted in trust. As we only know lies and decay, we only know mistrust – the loss of faith.

With that said – there is a guidepost. The faith being spoken of is not illogical by any means. It begins with an “as it is written,” because it is written. It is written in Habakkuk 2:4, in fact!

Well… actually, is it?

Well, okay, sure. In the Hebrew Masoretic text, the faith of the “just one” is in view. The Hebrew Masoretic text says “his faith,” in reference to the righteous person. But the Septuagint speaks of “My faith,” in reference to God’s faith. This ties right back to the previous clause in the sentence, where we read that the revelation of God’s righteousness in the evangel is out of Christ’s faith, and into our faith. Paul adapts because he blends these two together – faith, in sum, is being referred to here, from both parties. Paul does not speak solely of God’s trust, or man’s trust, but the trust of both.

With that, we already catch a glimpse as to the nature of this citation. The context here shows us that the faith of both Christ and ourselves is in view.

How does this relate to Habakkuk, though? Moreover… what the hell is a Habakkuk??? I mean, come on, I don’t know!

The load which Habakkuk the prophet perceived…

Ohhhhhhh… so Habakkuk is a prophet. I see. A prophet of God. So, what did Habakkuk perceive? What load?

How long, O Yahweh, must I implore, and You are not hearkening?? I am crying out to You of violence, and You are not saving! Why are You showing me lawlessness, and at misery are You looking?? Devastation and violence are in front of me, and there is contention… and quarreling, it is being sustained.

Therefore the law is torpid, and right judgment is not going forth permanently, For the wicked one is compassing about the righteous one – therefore torturous judgment is going forth.

Man, that’s dark. Habakkuk is referring to the Assyrian aggression against Israel, which takes place in the middle-ish of 2 Kings. In order to understand Yahweh’s timeline, let’s briefly talk about when the Assyrian transgression took place.

In the long and arduous lineage discussed throughout 1 and 2 Kings, we see the gradual decline of northern Israel from that of a sprawling, flourished kingdom to one driven by idolatry and temple prostitution. This (extremely simplistic) summary of Israel’s lineage is clearly not pleasing to a righteous God. Assyria was used by God to punish Israel for their wickedness (Is. 10:5.)

A punishment this was. The Assyrians were some nasty dudes. They were barbaric toward their prisoners of war, cutting off ears and slicing the tongues of their enemies. They would behead people and force their heads on stakes, and, when pillaging, would leave none alive. These cruel forms of punishment served as a psychological terror to neighboring cities and nations, who would simply surrender immediately without a fight in the hopes that the Assyrians would be merciful.

These people captured the Israelites.

For the first chapter of Habakkuk, the prophet bemoans his fallen Israelites, crying out to God in torment over their loss. This is highlighted in Habakkuk’s declaration that the “law is torpid,” or inactive, at present. And why wouldn’t he think this? The righteous God (whom Habakkuk knows damn well is righteous, in faith,) is perceiving the most grotesque form of torture against his fellow brothers – God’s own people! He says it well himself – any good, faithful people are being mercilessly besieged under inhumane circumstances.

It’s one of those moments in Scripture where you really feel the loss, you know? It’s all the more tragic when you consider – whether you “believe” in God or not – that this man, Habakkuk, was real, and the Assyrian transgression over Israel would be akin to WWII’s Holocaust. Heck, some may even argue that the Holocaust was more merciful in comparison!

And how did Yahweh reply?

For, behold Me raising the Chaldeans, that bitter and hasty nation, going to the widths of the earth to tenant tabernacles not his own. Dreadful and fearful is he!

So Yahweh doesn’t qualm Habakkuk’s fears – He adds to them.

This is genuinely scary. God’s reply is not one of fatherly consolation. It is not the voice of the consoling Husband that Israel had come to expect. It hardly sounds like the same One Who delivered them from Egypt. This One instead exerts the heavy punishment necessary against Israel in their transgression. The Chaldeans will attack next.

What on earth could anyone say to this?? Habakkuk…?

Are You not from aforetime, O Yahweh? My Eloah, my Holy One… You shall not die. O Yahweh, You have placed him for judgment, and, O Rock, You have founded him for correction. You are of cleaner eyes than to see evil, and to look at misery You are not able. Why are You looking at the treacherous? [Why are you] silent when the wicked person is swallowing up one more righteous than he? You are making humanity like the fish of the sea, like the moving creature with no ruler over it.

Mindless animals, is the conclusion. That’s what we are becoming – violent, senseless beasts.

Gosh, it’s a wonder we reach Habakkuk 2:4! What does Yahweh say? Let’s take a look at the beginning of chapter 2–

I am watching to see what He shall speak to me, And what I shall reply concerning His correcting of me.

Then Yahweh is answering me, and saying,

‘Write the vision, and make it plain on tablets, that he may run who is reading it. For the vision is yet for an appointed time; and it shall bud at the end, and it shall not prove a lie; If it be dallying, tarry for it, for it shall come, yea come, and it shall not be late.

Behold! It is made presumptuous: his soul is not upright in him – yet the just one, by his faith, shall live.

With this, we can begin to grasp the point of Habakkuk. The poor man was caught between a Rock and a hard place. This was written during a critical crossroads in Yahweh’s dealings with His people. The Assyrians were evil – Habakkuk knew this. He knew Yahweh knew this as well. He knew Yahweh was willing the Assyrians to conquer His chosen people. He was witnessing an unjust act being employed by a just God, and, as such, knew that there must be a period where God rectifies the issue. It must be happening in the near future, right?

Well… no. No, it wouldn’t happen for quite a while. The Chaldeans rose up against Israel. This served as a strong tie-in to the following Babylonian exile that Israel would be subjected to. This Babylonian exile would last for another 70-ish years – long after Habakkuk’s death. This was, literally, an impossible situation for Habakkuk. He had no way out, really. At an appointed time, Chaldeans would finish what the Assyrians had started, and Israel would remain in her enemy’s hands until further notice.

This was, indeed, the last documented instance of Israel’s supremacy over any land until the present day. Even now, Israel was not even a real country on the map until around 75 years ago. To this day, they have not learned their lesson, and the very letter we are reading from Paul now highlights their very lack of growth. This is because – in the midst of this devastating news, and in the wake of the law’s complete and utter failure to conform Israel to righteousness – Yahweh reveals the silver bullet:

The just one, by his faith, shall be living.

Life still had value. God had not set aside Israel in divine indignation. Though the enemies multiplied, and the pain, sorrow, and insecurity that Israel felt only increased during this transition into the hands of Babylon, Israel was still the chosen people of God.

This is crucial. This shows us our first connection between Paul’s message and the history of the Israelites. It will be fully unveiled for us in Romans 9-11, but until then, let’s appreciate what Paul is saying. The pain that Habakkuk suffered at the hands of his physical enemies is very much reflective of the spiritual pain that we in the evangel suffer at the hands of our spiritual enemies. Whereas Israel faced the Assyrians, we face sin and irreverence itself – insurmountable foes with no hope of victory of our own strength.

The news that we seem to receive from the evangel sometimes feels (feels) like, “Hey, suffer now and it’s only going to get worse. Anyway, I love you!” In truth, however (in fact,) there is far more at play. Check out Habakkuk 2:14, ten verses later:

For the earth shall be filled with the knowledge of Yahweh’s glory, as the waters are covering the sea.

There is a clear end goal in mind. This end goal could not be fulfilled without a stark contrast, just as we could not appreciate the stars without a black backdrop. We must experience a lack of knowledge of Yahweh’s glory in order to rest in the security of His glory. The Israelites did not recognize His glory, and we read of their decadence in 1 and 2 Kings. We also read of the conclusion to this decadence here in Habakkuk – divine indignation, stubbornness, confusion, and pain. Ignorance to our Maker begets nothing of the ignorant one except stubbornness, confusion, and pain.

This is not a mindless example presented to us by our pastor, but a practical one presented by Paul. There is much weight behind his citation, and we can, after considering Habakkuk itself, fully appreciate what he’s saying. By fast-forwarding to the evangel of God, which could only be revealed post-crucifixion, we see that a parallel is in view (“according” as it is written.) I’ve made the mistake in the past of using this passage as a “hidden” example from God in the Old Testament of justification by faith (that is, the idea that our actions are justified by the faith which we are obedient towards,) but this is a complete logical fallacy on my part, because it’s not what that verse says, and it’s not what Paul says, here. This is a preparatory statement preceding the bulk of the doctrine which is about to be unfolded. Right now, however, we’re being given a buttload of information on how and why Paul is writing what he is.

The parallel itself revolves around faith – the same concept that binds both the evangel of the kingdom and the evangel of God. This is in accord with the context of Habakkuk, and the context of Paul’s introduction, where he points out that God’s righteousness is being revealed in the evangel.

So! What does this show us? Simply: that faith is already proven to be of worth. Though Paul’s evangel is new, the concept of faith is not. Paul does not cite this verse to “prove” that his own evangel is new (for how can one be severed for the evangel in 30-something AD if it were already established? Why sever someone to establish it again?)

Paul cites this verse to prove that justification is of faith alone, and has been for a long time, now. The evangel of Paul is nowhere to be found in the context of Habakkuk, and to try and force it in there would detract from the weight of both Habakkuk and Paul’s evangel. Both of these men lived during a period of time where the law was torpid – Habakkuk’s cry here is the same as Paul’s (as we will see in Romans 7.) It was now that the just one by faith shall be living – now referring to both Habakkuk’s period, and Paul’s period. The evangels differed, but the God is the same. Faith is His method of operation, and will always be the method by which one is spared of indignation.

Why? Well, as we read in Romans 1:16-17, the evangel is God’s power into salvation. One that is touched by God’s power is surely spared, for we read of the resurrection of Christ. Christ could not be resurrected if He were not encapsulated by the power of God.

A.E. Knoch briefly mentions in his Commentary on the Concordant Literal New Testament that this evangel, in both revealing and imparting God’s righteousness, gives a great deal more than the other apostles and their whole forgiveness at Pentecost, and I appreciate this observation. This faith, however, is unique, in that we will not remain darkened as to God’s methods. The faith that Paul discusses is rooted in Christ’s faith (out of faith, into faith,) and as such can only deepen our understanding of the Deity as we proceed. To be given the secrets to God’s righteousness? This is both a punishment to the Israelites for their disservice to God’s Son, and a blessing and revelation that God truly does love the gentile as well. He shows this by designating us for an even better revelation than the chosen people of God.

- GerudoKing