FOR I AM NOT ASHAMED: Ou gar epaischunomai (1SPMI): (I am not ashamed. Ps 40:9,10; 71:15,16; 119:46; Mark 8:38 Lk 9:26 1Co 2:2 2Ti 1:8,12,16 1Pe 4:16)

For (1063) (gar) is a subordinating conjunction expressing cause or  explanation and thus introduces an explanation. He is explaining why he is eager to preach the gospel to the saints in Rome (notice the gospel is not just to "get one saved" but is actively involved in our ongoing day to day salvation from sin, Satan and self (see Three Tenses of Salvation)

Not (3756) (ou) indicates absolute negation and strongly denies the possibility that Paul might ever be ashamed of the glorious gospel. The verb ashamed is also in the present tense indicating this was Paul's continual attitude.

Ashamed (1870) (epaischunomai [word study] from epi = upon or used to intensify the meaning of the following word + aischunomai from aischos = disfigurement & then disgrace) (used 2x in Romans)  means to experience a painful feeling or sense of loss of status because of some particular event or activity. It describes one's consciousness of guilt or of exposure or the fear of embarrassment that one's expectations may prove false. Epaischunomai  is associated with being afraid, feeling shame which prevents one from doing something, a reluctance to say or do something because of fear of humiliation, experiencing a lack of courage to stand up for something or feeling  shame because of what has been done.

Epaischunomai - 9x in 9v - Mark 8:38; Luke 9:26; Ro 1:16; 6:21; 2Ti 1:8, 12, 16; Heb 2:11; 11:16

Writing to the Corinthian saints Paul explained that "we preach (kerusso = herald as a public crier) Christ crucified, to Jews a stumbling block (Greek = skandalon gives us our English "scandal" = circumstance or action that offends propriety or established moral conceptions), and to Gentiles foolishness (considered intellectually weak and irrational)" (1Cor 1:23) and thus we can see why the gospel might bring about situations in which one would might be tempted to feel a sense of shame.

Paul was indubitably unashamed and the gospel had indeed created many "scandals" for Paul - he had been imprisoned in Philippi (Acts 16:23, 24), chased out of Thessalonica (Acts 17:1-9), smuggled out of Berea (Acts 17:10, 11, 12, 13, 14, 15-see note), sneered at in Athens (Acts 17:32), regarded as a fool in Corinth (1Cor 1:18 23), and stoned in Galatia (Acts 14:19), but Paul remained eager to preach the gospel in Rome—the seat of contemporary political power and pagan religion. Neither ridicule, criticism, nor physical persecution could curb his boldness. (See 2Cor 4:5-18; 11:23, 24, 25, 26, 27, 28; 12:9). But its inherent glory, as God's life-giving message to a dying world, so filled his soul, that, like his blessed Master, he "despised the shame." (see Hebrews 12:2-note)

Paul knew that Rome was a volatile place and that Christians there had already experienced persecution. He knew that the capital city of the empire was steeped in immorality and paganism, including emperor worship. He knew that most Romans would despise him and that many probably would do him harm. Yet he was boldly eager to go there, for his Lord’s sake and for the sake of the Lord’s people.

He was not ashamed even though he had been imprisoned in Philippi, chased out of Thessalonica, smuggled out of Damascus and Berea, laughed at in Athens, considered a fool in Corinth, and declared a blasphemer and lawbreaker in Jerusalem. He was stoned and left for dead at Lystra. Some pagans of Paul’s day branded Christianity as atheism because it believed in only one God and as being cannibalistic because of a misunderstanding of the Lord’s Supper. Although that GOSPEL was then, and still is today, a stumbling block to Jews and foolishness to Gentiles, it is the only way God has provided for the salvation of men, and Paul was both overjoyed and emboldened by the privilege of proclaiming its truth and power wherever he went.

The fellowship of the unashamed - When we have opportunity to speak for Christ, we often do not. We know the gospel is unattractive, intimidating, and repulsive to the natural, unsaved person and to the ungodly spiritual system that now dominates the world. The gospel exposes man’s sin, wickedness, depravity, and lostness, and it declares pride to be despicable and works righteousness to be worthless in God’s sight. To the sinful heart of unbelievers, the gospel does not appear to be good news but bad, and when they first hear it they often react with disdain against the one presenting it or throw out arguments and theories against it.  Fear of men and of not being able to handle their arguments are some of the greatest impediment to being a bold witness for the gospel of Jesus Christ.

It is said that if a circle of white chalk is traced on the floor around a goose that it will not leave the circle for fear of crossing the white mark. In a similar way, the "chalk marks" of criticism, ridicule, tradition, and rejection prevent many believers from leaving the security of Christian fellowship to witness to the unsaved.

Jameison writes that Paul's

language implies that it required some courage to bring to "the mistress of the world" what "to the Jews was a stumbling-block and to the Greeks foolishness" (1Co 1:23). But its inherent glory, as God's life-giving message to a dying world, so filled his soul, that, like his blessed Master, he "despised the shame."

Warren Wiersbe gives a personal illustration of why Paul was not ashamed:

During my years in high school, I was chosen to be an office monitor. The other hall monitors sat at various stations around the building, but I was privileged to sit right outside the door of the main high school office. I was entrusted with important messages that I had to deliver to different teachers and staff members, and on occasion even to other schools. Believe me, it was fun to walk into a classroom and even interrupt a lesson! No teacher ever scolded me, because all of them knew I carried messages from the principal. I never had to be afraid or ashamed, because I knew where my messages came from.

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Unashamed - On one occasion Frederick the Great invited some notable people to his royal table, including his top-ranking generals. One of them by the name of Hans von Zieten declined the invitation because he wanted to partake of communion at his church. Some time later at another banquet Frederick and his guests mocked the general for his religious scruples and made jokes about the Lord’s supper. In great peril of his life, the officer stood to his feet and said respectfully to the monarch, “My lord, there is a greater King than you, a King to whom I have sworn allegiance even unto death. I am a Christian man, and I cannot sit quietly as the Lord’s name is dishonored, His character belittled, and His cause subjected to ridicule. With your permission I shall withdraw.” The other generals trembled in silence, knowing that von Zieten might be killed. But to their surprise, Frederick grasped the hand of this courageous man, asked his forgiveness, and requested that he remain. He promised that he would never again allow such a travesty to be made of sacred things. (Our Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by permission. All rights reserved)

OF THE GOSPEL: to euaggelion: (Ro 15:19,29 Lk 2:10,11 1Co 9:12,18 2Co 2:12; 4:4 2Co 9:13 Ga 1:7 1Ti 1:11)

Gospel (2098) (euaggelion [word study] from eú = good + aggéllo = proclaim, tell) was originally a reward for good news and later became the good news itself. The word euaggelion was in just as common use in the first century as our words good news today. “Have you any good news for me today?” would have been a common question. In this secular use euaggelion described good news of any kind and prior to the writing of the New Testament, had no definite religious connotation in the ancient world until it was taken over by the "Cult of Caesar" which was the state religion and in which the emperor was worshipped as a god

Here are the 73 uses of euaggelion in the NT - Matt. 4:23; 9:35; 24:14; 26:13; Mark. 1:1, 14, 15; 8:35; 10:29; 13:10; 14:9; 16:15; Acts 15:7; 20:24; Rom. 1:1, 9, 16; 2:16; 10:16; 11:28; 15:16, 19; 16:25; 1 Co. 4:15; 9:12, 14, 18, 23; 15:1; 2 Co. 2:12; 4:3, 4; 8:18; 9:13; 10:14; 11:4, 7; Gal. 1:6, 1:7, 11; 2:2, 5, 7, 14; Eph. 1:13; 3:6; 6:15, 19; Phil. 1:5, 7, 12, 16, 27; 2:22; 4:3, 15; Col. 1:5, 23; 1 Thess. 1:5; 2:2, 4, 8, 9; 3:2; 2 Thess. 1:8; 2:14; 1 Tim. 1:11; 2 Tim. 1:8, 10; 2:8; Philemon 1:13; 1 Pet. 4:17; Rev. 14:6

There is one use in the Septuagint (LXX) - 2 Sam. 4:10 (The verb form euaggelizo occurs much more frequently - 1Sa 31:9; 2Sa 1:20; 4:10; 18:19, 20, 26, 31; 1Kgs 1:42; 1Chr 10:9; Ps 40:9; 68:11; 96:2; Isa 40:9; 52:7; 60:6; 61:1; Jer 20:15; Joel 2:32; Nah 1:15)

Paul's "definition" of the gospel is summarized in the following passage (as you present the gospel be sure to include these foundational truths)

1 Now I make known to you, brethren, the gospel which I preached to you, which also you received, in which also you stand,
2 by which also you are saved, if you hold fast the word which I preached to you, unless you believed in vain.
3 For I delivered to you as of first importance what I also received, that Christ died for our sins according to the Scriptures,
4 and that He was buried, and that He was raised on the third day according to the Scriptures,
5 and that He appeared to Cephas, then to the twelve.
6 After that He appeared to more than five hundred brethren at one time, most of whom remain until now, but some have fallen asleep;
7 then He appeared to James, then to all the apostles;
8 and last of all, as it were to one untimely born, He appeared to me also.
9 For I am the least of the apostles, who am not fit to be called an apostle, because I persecuted the church of God.
10 But by the grace of God I am what I am, and His grace toward me did not prove vain; but I labored even more than all of them, yet not I, but the grace of God with me.
11 Whether then it was I or they, so we preach (the gospel which has inherent power and do so by the empowering grace of God that works within us) and so you believed. (1Corinthians 15:1-11 )

Paul had explained earlier in this same letter to the church at Corinth that proclamation of the gospel was his primary mandate...

17 for Christ did not send (apostello - our word "apostle") me to baptize, but to preach the gospel, (how?) not in cleverness of speech, (why not use "clever speech"?) that the cross of Christ (in context synonymous with the gospel) should not be made void.
18 For the word of the cross (again synonymous with the gospel) is to those who are perishing (not being annihilated but suffering eternal loss and ruin, no longer ever able to be useful for the purpose for which they were created!) foolishness (this is why Paul said he was not ashamed of the gospel for the wise would try to shame those who proclaim such a foolish message), but to us who are being saved it is the (inherent ability) power of God .
19 For it is written, "I WILL DESTROY THE WISDOM OF THE WISE, AND THE CLEVERNESS OF THE CLEVER I WILL SET ASIDE."
20 Where is the wise man? Where is the scribe? Where is the debater of this age? Has not God made foolish the wisdom of the world?
21 For since in the wisdom of God the world through its wisdom did not come to know God, God was well-pleased through the foolishness (Paul is being sarcastic and explains that God's "foolishness" is wiser than man) of the message preached to save those who believe.
22 For indeed Jews ask for signs, and Greeks search for wisdom;
23 but we preach Christ crucified (the heart of the gospel message), to Jews a stumbling block, and to Gentiles foolishness,
24 but to those who are the called, both Jews and Greeks, Christ (and the good news about Him which is ) the power of God and the wisdom of God.
25 Because the foolishness of God is wiser than men, and the weakness of God is stronger than men.  (1Corinthians 1:17-25)

Paul again explained his purpose writing

2:1 And when I came to you, brethren, I did not come with superiority of speech or of wisdom, proclaiming to you the testimony (marturion) of God (the gospel, cf "the testimony of our Lord" see discussion 2 Timothy 1:8).
2 For I determined (resolved) to know nothing among you except Jesus Christ, and Him crucified.
3 And I was with you in weakness (state of incapacity to do something = we like Paul should be so "weak" that our only power is from God) and in fear and in much trembling (quaking or quivering with fear but still unashamed).
4 And my message (logos) and my preaching (proclamation) were not in persuasive words of wisdom (as men would use in attempting to win an argument or debate), but in demonstration of the Spirit and of power (perfect parallel of Romans 1:16 emphasizing the intrinsic supernatural, divine power of the gospel),
5 that your faith should not rest on the wisdom (sophia) of men (earthly, natural, unspiritual, fleshly, even motivated by the Devil), but on the power of God (the gospel of God).
6 Yet we do speak wisdom among those who are mature (see teleios); a wisdom, however, not of this age, nor of the rulers of this age, who are passing away (not so much simply dying but katargeo = basic idea is they are useless and ineffective);
7 but we speak God's wisdom in a mystery, the hidden wisdom, which God predestined before the ages to our glory (He made it for our benefit before the world began);  (1Corinthians 2:1-7)

Paul considered himself first as a servant of Christ with his call to proclaim the gospel as a stewardship...

1 Let a man regard us (indicating Paul, Apollos, Cephas, and, by extension, all other “fellow–workers”) in this manner, as servants (huperetes = “under rowers” = lowest galley slaves rowing on bottom tier of ship = most menial, unenvied, despised of slaves = thus subordinates of any sort, to those under the authority of another) of Christ (servants cannot serve men rightly unless they serve their Lord rightly and they cannot serve Him rightly unless they see themselves rightly = as His under-slaves, His menial servants - he serves Christ first and then and only then can he best serve people), and stewards (responsible for the Master's "property" and one day to give an account) of the mysteries (musterion = in NT that which was previously hidden but now made known only by divine revelation) of God.
2 In this case, moreover, it is required of stewards (oikonomos = “house manager” = person placed in complete control of household supervising property, fields, finances, etc on behalf of his master)  that one be found trustworthy (faithful). (1Corinthians 1:17-25)

 Finally in (1Corinthians 9:16-18) Paul explains why he must preach the gospel...

16  For if I preach the gospel, I have nothing to boast of, for I am under compulsion (if someone is compelled they are driven irresistibly); for woe is me if I do not preach the gospel.
17 For if I do this voluntarily, I have a reward; but if against my will, I have a stewardship (responsible management of the gospel entrusted to Paul’s care) entrusted to me.
18 What then is my reward? That, when I preach the gospel, I may offer the gospel without charge, so as not to make full use of my right in the gospel.

The so-called "health and wealth gospel" that has swept through much of the church today is not offensive to the world because it offers what the world wants. But that false gospel ("a different [heteros] gospel which is really not another" Galatians1:6-7) does not offer the gospel of Jesus Christ. What does the gospel do? It saves sinners. What else will save sinners? Not science, not education, not religion, not moral reformation, not fame and fortune. The gospel, and only the gospel, saves sinners.

William Tyndale (1494–1536) who was martyred because he was not "ashamed of the gospel" said 

'Euaggelion (which we call gospel) is a Greek word, and signifies good, merry, glad, and joyful tydings, that makes a mans heart glad, and makes him sing, dance, and leap for joy.'

John MacArthur writes that...

These two verses express the theme of the book of Romans, and they contain the most life-transforming truth God has put into men’s hands. To understand and positively respond to this truth is to have one’s time and eternity completely altered. These words summarize the gospel of Jesus Christ, which Paul then proceeds to unfold and explain throughout the remainder of the epistle. Some years ago after speaking at a youth rally, the wife of the rally director approached (MacArthur) and said, “Your message offended me, because you preached as if all of these young people were sinners.” To which he replied “I’m glad it came across that way, because that is exactly the message I wanted to communicate.” (MacArthur, J: Romans 1-8. Chicago: Moody Press or Logos)

Paul’s supreme passion was the Gospel (for which he was set apart in Ro1:1-note) by which men could be saved (1Co 1:17, 21, 22, 23, 2:1, 2, 3, 4, 5, etc). Paul did not seek personal comfort or popularity. He proclaimed the truth of gospel without compromise, because he knew the gospel was the only power available to sinful mankind to change their destiny, in this present life and the one to come in eternity.

Geoffrey Wilson wrote,

The unpopularity of a crucified Christ has prompted many to present a message which is more palatable to the unbeliever, but the removal of the offense of the cross (1Co1:18) always renders the message ineffective. An inoffensive gospel is also an inoperative gospel."

Simply scanning the main subjects in the four main divisions of Romans (see table) leaves no doubt that the presentation of the gospel begins with the "bad news" to awaken in the hearer the fact that unbelievers need God's righteousness.

I love how Alexander Maclaren describes the gospel...

The Gospel of Jesus Christ presents itself, not as a mere republication of morality, not as merely a new stimulus and motive to do what is right, but as an actual communication to men of a new power to work in them, a strong hand laid upon our poor, feeble hand with which we try to put on the brake or to apply the stimulus. It is a new gift of a life which will unfold itself after its own nature, as the bud into flower, and the flower into fruit; giving new desires, tastes, directions, and renewing the whole nature.  (Transfiguration - Scroll down)

FOR IT IS THE POWER OF GOD: dunamis gar theou estin (3SPAI): (Ro 10:17 Ps 110:2 Is 53:1 Jer 23:29 1Co 1:18, 19, 20, 21, 22, 23, 24, 2:4, 14:24,25 1Co 15:2 2Co 2:14, 15, 16; 10:4,5 Col 1:5,6 1Th 1:5,6; 2:13 Heb 4:12)

For (gar) explains why Paul is not ashamed of the gospel.

13 occurrences of the phrase "power of God" in NT. - Mt 22:29; Mk 12:24; Lk 22:69; Acts 8:10; Ro 1:16; 1Cor 1:18, 24; 2:5; 2Cor 6:7; 13:4; 2Ti 1:8; 1Pet 1:5

Spurgeon comments on this power noting that...

It is a wonderful heart-searching text, is this: let us put ourselves under its power. Whatever you obey, that is your master: and if you obey the suggestions of sin, you are the slave of sin: and it is only as you are obedient to God that you are truly the servants of God. So that, after all, our outward, walk and conversation are the best test of our true condition. Without holiness no man shall see the Lord, nor can he have any reason to believe that he belongs to God.

The power of God - As Morris says...

The gospel is not advice to people, suggesting that they lift themselves. It is power. It lifts them up. Paul does not say that the gospel brings power, but that it is (present tense = continually) power, and God’s (omnipotent) power at that.  (Morris, Leon. The Epistle to the Romans. Page 68. Grand Rapids, Mich.; Leicester, England: W. B. Eerdmans; Inter-Varsity Press. 1988 or Logos) (Bolding, italics and words in parentheses added)

Power was an attribute that certainly characterized the Roman Empire in Paul's day, but their power was only human power and the "powerful" Romans like all men of all ages were powerless to make themselves righteous before a holy God! Seneca in fact called Rome a "cesspool of iniquity" and Juvenal was not much kinder referring to Rome as a "filthy sewer into which the dregs of the empire flood." And so "powerful" Rome, like all men who are born into Adam (Romans 5:12-note) was in desperate need of the Gospel and the righteousness of God therein revealed!

Power (1411) (dunamis [word study] - words derived from the stem duna- or dyna- all have the basic meaning of “being able,” of “capacity” in virtue of an ability) is a key word in the NT being found some 121 times in the NASB most often in the Gospels. (often translated as miracles or mighty works)

Here are the NT uses -- Mt 7:22; 11:20, 21, 23; 13:54, 58; 14:2; 22:29; 24:29, 30; 25:15; 26:64; Mark 5:30; 6:2, 5, 14; 9:1, 39; 12:24; 13:25, 26; 14:62; Lk 1:17, 35; 4:14, 36; 5:17; 6:19; 8:46; 9:1; 10:13, 19; 19:37; 21:26, 27; 22:69; 24:49; Ac 1:8; 2:22; 3:12; 4:7, 33; 6:8; 8:10, 13; 10:38; 19:11; Ro 1:4, 16, 20; 8:38; 9:17; 15:13, 19; 1Co 1:18, 24; 2:4, 5; 4:19, 20; 5:4; 6:14; 12:10, 28, 29; 14:11; 15:24, 43, 56; 2Co 1:8; 4:7; 6:7; 8:3; 12:9, 12; 13:4; Ga 3:5; Ep 1:19, 21; 3:7, 16, 20; Php 3:10; Col 1:11, 29; 1Th 1:5; 2Th 1:7, 11; 2:9; 2Ti 1:7, 8; 3:5; Heb 1:3; 2:4; 6:5; 7:16; 11:11, 34; 1Pe 1:5; 3:22; 2Pe 1:3, 16; 2:11; Re 1:16; 3:8; 4:11; 5:12; 7:12; 11:17; 12:10; 13:2; 15:8; 17:13; 18:3; 19:1

Dunamis is the root from which we derive the English word dynamic, (synonyms = energetic, functioning, live, operative, working) which describes that which is marked by usually continuous and productive activity or change. That which is dynamic is characterized by energy or forces that produce motion, as opposed to that which is static. Another English word dynamite, is derived from dunamis and since dunamis is used by Paul to describe the "power of God", some have suggested that the gospel is "God’s dynamite". This is misapplication of this English derivative in an attempt to try to picture the life saving power of the gospel. Dunamis does not refer to explosive power, as if the gospel will blow men to bits but as discussed above, it refers to intrinsic power (cp Jer 23:29) The gospel is dynamic, God’s dynamic, and so is powerful and able to effect radical regeneration of spiritually dead men and women. The gospel makes dunamis power available to all believers.

Paul explained that...

the kingdom of God does not consist in words but in power (1Cor 4:20)

Paul's confidence in the gospel was based on the supremacy (that which holds the highest place in power, that which is greatest or most excellent) of its divine message to a world in sin. He knew it was far superior to any religion or philosophy ever concocted by the sinful minds of men. The ancient world in Paul's day was dominated by Greek logic, Roman law and Hebrew thought but all paled before the the supremacy of the gospel of God.

Augustine said that every individual is created with a spiritual "God shaped vacuum" and it will be filled by something ("Nature abhors a vacuum!"), either divine spiritual truth or demonic spiritual lies. Every one has an innate desire to be changed especially in a way that will make them feel less guilty and more content. They seek to fill this need by immersing themselves in a variety of programs, philosophies, and religions (cp Paul's strong warning in Col 2:8-note) that promise to meet their felt need. Sadly, these "methods" may ostensibly succeed in making people feel better about themselves, but they have no ability to liberate them from their enslavement to the power of Sin which stimulates sinful behavior and the resultant feelings of guilt and discontent (ultimately an uneasiness that they are not "right" with God, because they're not!). The tragedy is that the more "successful" such approaches are, the more they drive people away from God and insulate them from His salvation. (cp futile speculations followed by a heart that becomes darkened to life giving spiritual truth - Ro 1:21-note).

Dr John MacArthur...

Scripture certainly testifies to God’s glorious power (Ex 15:6), His irresistible power (Dt 32:39), His unsearchable power (Job 5:9), His mighty power (Job 9:4), His great power (Ps 79:11- Spurgeon's note), His incomparable power (Ps 89:8 - Spurgeon's comment), His strong power (Ps 89:13 - Spurgeon's note), His everlasting power (Isa 26:4), His effectual power (Is 43:13), and His sovereign power (see Ro 9:21-note). Jeremiah declared of God, “It is He who made the earth by His power, who established the world by His wisdom” (Jer 10:12), and through that prophet the Lord said of Himself, “I have made the earth, the men and the beasts which are on the face of the earth by My great power and by My outstretched arm” (Jer 27:5). The psalmist admonished, “Let all the earth fear the Lord; let all the inhabitants of the world stand in awe of Him. For He spoke, and it was done; He commanded, and it stood fast” (Ps 33:8, 9 see Spurgeon's notes Verse 8; V9). His is the only power that can save.  (MacArthur, J: Romans 1-8. Chicago: Moody Press or Logos) (See also Torrey's Topic "Power of God", Attributes of God)

Ancient pagans mocked Christianity not only because the idea of a substitutionary atonement seemed ridiculous in itself but also because their mythical gods were apathetic, detached, remote, in short, totally indifferent to the welfare of men. The idea of a caring, redeeming, self-sacrificing God was beyond their comprehension (1Cor 1:18, 21, 23, 25, 2:14). While excavating ancient ruins in Rome, archaeologists discovered a derisive painting depicting a slave bowing down before a cross with a donkey hanging on it. The caption reads, “Alexamenos worships his god.”

FOR SALVATION: eis soterian:

For (1519) (eis) is first of all a preposition that indicates motion into a place or thing. Figuratively as used in this verse eis marks the object or point toward which the gospel ends, i.e. salvation. More literally it reads "unto salvation".

As Spurgeon writes...

This, indeed, is the great reason why the Bible is written, that we may believe on the Lord Jesus and have life through His name (cp Jn 20:30, 31).

Salvation (4991) (soteria [word study] from soter [word study] = Savior in turn from sozo [word study] = save, rescue, deliver) describes the rescue or deliverance from danger, destruction and peril. As discussed more below, salvation is a broader term in Greek than we often think of in English. Other concepts that are inherent in soteria include restoration to a state of safety, soundness, health and well being as well as preservation from danger of destruction. (See also soterios/soterion and rhuomai the verb meaning to deliver.)

There are 45 uses of soteria in the NT - Mark 16:8; Lk 1:69, 71, 77; 19:9; Jn 4:22; Ac 4:12; 7:25; 13:26, 47; 16:17; 27:34; Ro 1:16; 10:1, 10; 11:11; 13:11; 2Co 1:6; 6:2; 7:10; Ep 1:13; Phil 1:19, 28; 2:12; 1Th 5:8, 9; 2Th 2:13; 2Ti 2:10; 3:15; Heb. 1:14; 2:3, 10; 5:9; 6:9; 9:28; 11:7; 1Pe 1:5, 9, 10; 2:2; 2Pe 3:15; Jude 1:3; Re 7:10; 12:10; 19:1. NAS = deliverance(2), preservation(1), salvation(42).

The Hebrew (cp Ge 49:18, Ex 14:13, 15:2 where Salvation = yeshuah [= deliverance - related to the Hebrew Name for Jesus - Yeshua]; Lxx = soteria) and the Greek words for salvation both convey the ideas of deliverance (rescue), safety, preservation, healing, and soundness so that in context the picture of the Gospel is that it manifests the power of God to rescue men from the penalty of sin which is everlasting spiritual death and separation from the presence of God's Glory (2Th 1:8,9).

Salvation carried tremendous meaning in Paul’s day, especially its basic of “deliverance,” for this concept was applied not only to personal but also to national deliverance (something Israel was looking for in Messiah Who they for the most part failed to recognize as their personal Deliverer - Jn 1:11). And so the emperor of Rome was looked on as a sort of a "savior".

It is fascinating to read this secular definition of salvation in Collin's dictionary...

the act of preserving or the state of being preserved from harm...deliverance by redemption from the power of sin and from the penalties ensuing from it. (Excellent definition in this secular resource!)

Men are continually looking for salvation of one kind or another. Even before Paul’s day, Greek philosophy had turned inward and begun to focus on changing man’s inner life through moral reform and self-discipline. The Greek Stoic philosopher Epictetus called his lecture room “the hospital for sick souls.” Epicurus called his teaching “the medicine of salvation.” Seneca, a contemporary of Paul, taught that all men were looking ad salutem (“toward salvation”) and that men are overwhelmingly conscious of their weakness and insufficiency in necessary things and that we therefore need “a hand let down to lift us up”, to which I echo "Amen!"

How relevant to Seneca's declaration is God's rhetorical question in Isaiah's prophecy...

Is My hand to short that it cannot ransom? Or have I no power to deliver? (Isaiah 50:2) (And what is your answer to this rhetorical question?) 

Again in God declares

Behold, the LORD's hand is not so short that it cannot save (Hebrew = Yasha' esp used in Psalms and Isaiah = deliver, rescue, preserve, avenge, defend; Greek = Lxx  = sozo).  Neither is His ear so dull that it cannot hear. (Isaiah 59:1)

Salvation is the great inclusive word of the Gospel, gathering into itself all the redemptive acts and processes: as justification, redemption, grace, propitiation, imputation, forgiveness, sanctification, and glorification. The gospel has the power to...Forgive sins (past), impart new life (present) and admit into heaven (future). No other power on earth can do that!

Through Jeremiah (cp "through His prophets" - Ro 1:2-note), the Lord asked...

Can the Ethiopian change his skin or the leopard his spots? Then you also can do good who are accustomed to do evil (Jer 13:23).

It is note within man's power to change his own nature. In rebuking the Sadducees who tried to entrap Him, Jesus said,

You are mistaken, not understanding the Scriptures, or the power (dunamis) of God (Mt 22:29).

Only the power of God is able to overcome man’s natural tendency to commit sin and impart supernatural life. The Bible makes it clear that men cannot be spiritually changed or saved by good works (Ep 2:9-note), by the church, by being raised in a God fearing home, by rituals (including water baptism), or by any other human means (cp Jn 1:12, 13, Ro 5:6-note).

Salvation through Christ is God’s powerful hand, as it were (Is 50:2, 59:1), that He has let down to lift men up from the deadly "bite" and despair of sin (Jn 3:13, 14, 15) and the destiny of eternal separation from His glorious presence (2Th 1:8, 9). His salvation brings deliverance from the spiritual infection of “this perverse generation” (Acts 2:40, Php 2:15-note), from lostness (Mt 18:11), from sin (Mt 1:21 = Jesus very name = Jehovah saves!), and from the wrath of God (1Th 1:10-note, Ro 5:9-note). The Good News believed brings about deliverance from gross and willful spiritual ignorance (Ho 4:6; 2Cor 4:3, 4, 5), from evil self-indulgence (Lk 14:26), and from the kingdom of darkness and dominion of Satan (Acts 26:18, Col 1:13-note; 1Pe 2:9-note).

Clearly all men possess an innate knowledge of their great need for salvation (cp Ro 2:14, 15, 16-note) and they attempt many ways to attain it as the following Global Prayer Digest story illustrates (Beloved, I highly recommend you consider adding this precious resource to your daily intercessory prayer list - it provides the priceless privilege of praying for those have never heard the gospel and in so doing, as led by the Spirit, storing up treasure in heaven - cp 1Th 2:19, 20-note)...

The Maha Kumbh Mela is so important to Hindus that millions will attend this festival that happens once every 12 years. According to Hindu myths, when the stars come together on a certain line, a person may gain salvation (moska) by taking a holy dip. Sadhus and other Hindu VIPs get the first chance to take the holy dip. From Jan 9 to Feb 21, 2001 they will do it again in Allahabad. This time, Indian officials expect to have 45 million attending, a record-breaking number! (Bolding added) (Global Prayer Digest - December 24, 2000)

Kittel's Theological Dictionary of the New Testament entry has an interesting description of the word group ("salvation") as used in secular Greek. As you read through these various uses, see if you can identify any spiritual parallels (you will be intrigued I think)..

1. Saving. These terms first refer to salvation (human or divine) from serious peril. Curing from illness is another sense. Horses may save in battle, or night may save an army from destruction, good counsel may save ships, etc. Cities, castles, ships, etc. may be saved as well as people. At times protection may be the meaning, and soteria can have the sense of a “safe return.”

2. Keeping. The meaning at times may be that of keeping alive, e.g., pardoning, protecting, keeping from want, keeping a fire going.

3. Benefiting. The idea of rescuing from peril disappears when the idea is that of keeping in good health, or benefiting, or when the noun means “well-being,” i.e., of a city, country, family, etc.

4. Preserving the Inner Being. A special nuance is when the terms refer to preserving the inner being or nature. In philosophy inner health may be the point or the preservation of one’s humanity.

5. Religious Usage. All the nuances occur in religious usage. Thus the gods rescue from the perils of life. Philosophy discusses the preservation of all things from perishing. A demand arises for the preservation of life beyond death. In the Gnostic sphere gnósis supposedly saves from death as it is imparted by revelation (Paul's epistle to the Colossians refutes this heresy) In the mysteries initiates share in the salvation of a mythical divine being from death and thereby attain to a blissful life in the hereafter (a clear counterfeit!). A special Syrian belief mentioned in Origen Against Celsus 7.9 is that there is salvation from eternal punishment by worship of a divine envoy and faith in him. ("there is salvation in no one else; for there is no other name under heaven that has been given among men by which we must be saved." Acts 4:12) (Kittel, G., Friedrich, G., & Bromiley, G. W.  Theological Dictionary of the New Testament. Eerdmans)

TO EVERYONE WHO BELIEVES: panti to pisteuonti (PAPMSD):

Everyone (3956) (pas) means all with no exception. In the present context there is  the qualification that the "all" truly believe the gospel. Paul writes later that "whoever will call upon the Name of the Lord will be saved." (Ro 10:13-note)

Spurgeon tells the story illustrating the power of the gospel...

Preacher converted by his own preaching. I wish that it might happen to you as it did with my dear friend, Mr. Haslam, whom God has blessed to the conversion of so many. He was preaching a sermon that he did not understand, and while he preached it, he converted himself. By God's grace he began to feel the power of the Holy Spirit and the force of divine truth. He so spoke that a Methodist in the congregation called out, "The parson is converted"; and so the parson was. He owned it, and praised God for it, and all the people sang:—

"Praise God from Whom all blessings flow."

His own utterances concerning Christ crucified had been the power of God unto salvation to him. (Barbed Arrows from the Quiver of C. H. Spurgeon)

Here's another story that speaks to the mysterious supernatural power of God's Word proclaimed in His Gospel...

The renowned preacher C H Spurgeon once tested an auditorium in which he was to speak that evening. Stepping into the pulpit, he loudly proclaimed,

Behold the lamb of God Who takes away the sin of the world.

Satisfied with the acoustics, he left and went his way. Unknown to him, there were two men working in the rafters of that large auditorium, neither one Christians. One of the men was pricked in his conscience by the verse Spurgeon quoted and became a believer later that day! Such is the penetrating power of God's eternal word! Little wonder that Paul is so insistent on our "preaching of the Word." (See discussion of 1Th 2:13 regarding the power of God's Word which in context = the Gospel)

See study on the Power of God's Word

Believes (4100) (pisteuo [word study]) means an adherence to, committal to, faith in, reliance upon or trust in a person or an object, in this case the gospel of Jesus Christ. As discussed below this belief involves not only the consent of the mind, but an act of the heart and will. As someone has said (probably someone's mother) the medicine will not cure you if it is not taken. One must believe the objective facts of the gospel. To truly believe unto salvation is more than mental assent although it certainly does include use of our reasoning faculties and initial receipt of the truth (e.g., "come let us reason together" in Isa 1:18, "And how shall they believe in Him whom they have not heard?"  Ro 10:14  - see note). Genuine belief includes (this definition is adapted from from Vines Lexicon entry for pisteuo)

1) A mental or intellectual apprehension of the facts concerning the gospel

2) A firm conviction which produces full acknowledgment of God's revelation of Truth

2) A personal surrender to the Truth

3) And a conduct inspired by and consistent with one's surrender 

Daily living is filled with acts of faith. Virtually all of life requires a natural faith. But Paul has in mind here a supernatural faith, made available by God, for it is a “faith that is not of yourselves but the gift of God” (see Eph 2:8-note). Eternal life is both gained and lived by faith from God in Jesus Christ. (from faith to faith). All who believe may be saved. Only those who truly believe will be.

Salvation is not something we ACHIEVE, but something we RECEIVE when we BELIEVE. (cp Jn 1:11, 12, 13) I would add that the gospel is not just some "thing" we receive but some "One" we receive for when we believe we receive the Spirit of Jesus Christ indwelling our bodies, His "temple".

TO THE JEW FIRST AND ALSO TO THE GREEK: Ioudaio te proton kai Helleni:

Jew...and...Greek - This stresses the universal offer of God's salvation in the Gospel to everyone who believes.

Jew  (2453) (ioudaios) according to Easton's Dictionary "derived from the patriarch Judah, at first given to one belonging to the tribe of Judah or to the separate kingdom of Judah (2Ki 16:6), in contradistinction from those belonging to the kingdom of the ten tribes, who were called Israelites. During the Captivity, and after the Restoration, the name, however, was extended to all the Hebrew nation without distinction. Originally this people were called Hebrews, but after the Exile this name fell into disuse. In the NT "Jew" is frequently used to distinguish the descendants of Israel from proselytes, Samaritans, and Gentiles.

The ISBE entry states that

Jew denotes originally an inhabitant of Judah (2 Kings 16:6 applies to the two tribes of the Southern Kingdom), but later the meaning was extended to embrace all descendants of Abraham. In the Old Testament the word occurs a few times in the singular. (Esther 2:5; 3:4, etc.; Jer 34:9; Zech 8:23); very frequently in the plural in Ezra and Nehemiah, Esther, and in Jeremiah and Daniel. The adjective in the Old Testament applies only to the "Jews' language" or speech (2Ki 18:26,28 parallel Neh 3:24; Is 36:11,13). "Jews" (always plural) is the familiar term for Israelites in the Gospels (especially in John), Acts, Epistles, etc. "Jewess" occurs in 1Chr 4:18; Ac 16:1; 24:24. In Titus 1:14 (note) a warning is given against "Jewish fables" (in Greek the adjective is found also in Gal 2:14). The "Jews' religion" (Ioudaismos) is referred to in Gal 1:13,14. (James Orr)

Verses that translate Yehudi (Jew, Jewish, Judeans) -- 2Ki. 16:6; 25:25; Neh. 1:2; 2:16; 4:1f, 12; 5:1, 8, 17; 6:6; 13:23; Esther 2:5; 3:4, 6, 10, 13; 4:3, 7, 13, 14, 16; 5:13; 6:10, 13; 8:1, 3, 5, 7, 8, 11, 13, 16, 17; 9:1, 2,3, 5, 6, 10, 12, 13, 15, 16, 18, 19, 20, 22, 23, 24, 27, 28, 29; 10:3; Jer 32:12; 34:9; 38:19; 40:11, 12, 15; 41:3; 43:9; 44:1; 52:28, 30; Zech. 8:23

To the Jew first - This phrase was fulfilled literally and historically as Luke documents in the book of Acts, e.g. on the day of Pentecost in Acts 2:1, 5. Certainly we are still to proclaim the Gospel to the Jews, but this phrase does not imply that we are required to evangelize the Jew before we go to the Gentiles. Even in context this phrase is preceded by the non-exclusive word everyone.

First  (4413) (proton) as alluded to in the preceding comment means first in time as actually occurred in the first century AD.

John Piper has an entire sermon entire sermon (click here) in which he addresses the specific question  "in What Ways Do the Jews Have Priority?"

Newell explains first ...

is an order of sequence; just as the gospel came first to the Jew and then to Greek, and now, since the "no difference" fact, is proclaimed to all indiscriminately, Jews and Greeks.

Murray adds that...

There is no discrimination arising from race or culture and there is no obstacle arising from the degradation of sin.

S Lewis Johnson remarks that first to the Jew and also to the Greek is...

not to be taken to express preference, that is, that the gospel is to be preached to the Jew first down through the centuries, but simple historical precedence, that is, that the gospel was preached to the Jew first, and then to the Greek (cp similar thought in Ro 2:9 - note). The Jew was first in point of time (cf. Romans 15:8, 9, 10, 11, 12, 13; Lk 24:47; Ac 13:46, "first"). The priority is that of the divine program.

Other Scriptures substantiating that the Gospel is to be preached to all men, both Jews and Gentiles, without preference for either...

And Paul and Barnabas spoke out boldly and said, "It was necessary that the word of God should be spoken to you (Jews) first; since you repudiate it, and judge yourselves unworthy of eternal life, behold, we are turning to the Gentiles. (Ac 13:46)

Comment: God offered the plan of salvation to the Jews first but because the Jews rejected the gospel Paul turned to the Gentiles. God never planned salvation as an exclusive possession of the Jews.

He (God) says, "It is too small a thing that You should be My Servant To raise up the tribes of Jacob, and to restore the preserved ones of Israel; I will also make You a light of the nations (the Gentiles) So that My salvation may reach to the end of the earth." (Isaiah 49:6)

For I say that Christ has become a servant to the circumcision on behalf of the truth of God to confirm the promises given to the fathers, 9 and for the Gentiles to glorify God for His mercy; as it is written, "THEREFORE I WILL GIVE PRAISE TO THEE AMONG THE GENTILES, AND I WILL SING TO THY NAME." 10 And again he says, "REJOICE, O GENTILES, WITH HIS PEOPLE." 11 And again, "PRAISE THE LORD ALL YOU GENTILES, AND LET ALL THE PEOPLES PRAISE HIM." 12 And again Isaiah says, "THERE SHALL COME THE ROOT OF JESSE, AND HE WHO ARISES TO RULE OVER THE GENTILES, IN HIM SHALL THE GENTILES HOPE." 13 Now may the God of hope fill you with all joy and peace in believing, that you may abound in hope by the power of the Holy Spirit.

Repentance for forgiveness of sins should be proclaimed in His name to all the nations, beginning from Jerusalem. (Luke 24:47)

Barnhouse writes that To the Jew first and also to the Greek...

was the Jewish phrase for expressing the universality of the human race. The reason for Paul’s speaking of the Jew and Greek here is evident. He has come to his central theme. He is the herald of the gospel. He who was once the exponent of a narrow racial religion now announces that the gospel is the universal power of God. It comes to the whole world. It is to “every one that believeth.” He could not forget the great operations of God in the past for Israel, so he announces that the gospel came first to them; but he is careful to say that it is also for the Gentile or the heathen.

This verse has been grossly misinterpreted. The gospel is not to the Jew first in point of importance but in point of time. It came to them before it came to us. When the great Jew, Disraeli, became Lord Beaconsfield, he was once twitted in the House of Lords because of his Jewish ancestry. With a courtly bow he answered the seventeenth baron of something or other who had had the bad taste to speak in such a fashion, and put him in his place forever. “Yes, my noble Lord,” replied Disraeli, “I am a Jew. And when your ancestors were living on acorns in the German forest my ancestors were giving to the world law, literature, religion, and our very Saviour.” He had by far the best of it. (Barnhouse, Donald Grey. Man's Ruin: Romans 1:1-32. Page177. Grand Rapids, MI.: William B. Eerdmans Publishing Company. 1952)

Newell commenting on to the Jew first and also to the Greek writes that...

The Jew had the Law. They had the temple, with its divinely prescribed worship. Heretofore, if a Gentile were to be saved, let him become a proselyte and come to Jerusalem to worship as did the Ethiopian eunuch. Christ came "to His own things" (Jn 1:11), to Jerusalem, to His Father's house (literally, "the things of My Father"). The apostles were to be witnesses-beginning from Jerusalem (Lk 24:47). The Holy Spirit fell upon the hundred and twenty at Jerusalem. Upon the persecution that arose in Jerusalem from Stephen, the disciples "were all scattered abroad throughout the regions of Judea and Samaria, except the apostles, " but Jerusalem was the gospel's first center, then Antioch in Syria, whence Paul and Barnabas, afterwards Paul and Silas, went forth. Afterwards, the center of God's operations was Ephesus, the capital of proconsular Asia, where after being rejected by the Jews in many cities, Paul separates the disciples, and all distinction between Jew and Greek in the assemblies of the saints is gone. Then he goes to Jerusalem to be finally and officially rejected-killed, if it were possible. God waits two years at Caesarea for Jewish repentance: there is none, but the direct opposite. Then the apostle, having been driven into the hands of the Romans by the Jews goes to Rome, the world's center, only to have the Jews reject his teaching (Acts 28). Thereupon it is announced: "Be it known therefore unto you, that this salvation of God is sent unto the Gentiles: they will also hear."

Therefore, in expressing to the Jew first, Paul is not at all prescribing an order of presentation of the gospel throughout this dispensation. He is simply recognizing the fact that to the Jew, who had the Law and Divine privileges, the gospel offer had first been presented, and then to the Gentile. As Paul says in Ephesians "And He came and preached peace to you that were far off (the Gentile), and peace to them that were nigh (the Jews)" (see Eph 2:17-note). We might just as sensibly claim that Ephesians 2.17 gives Gentiles priority because they are mentioned first -"you that were afar" over the Jews who were mentioned last, -"them that were nigh."

To claim that the gospel must be preached first to the Jew throughout this dispensation, is utterly to deny God's Word that there is now no distinction between Jew and Greek either as to the fact of sin (see Ro 3:22-note) or the availability of salvation (see Ro 10:12- note). (Newell, William: Romans Verse by Verse Commentary)

James Montgomery Boice adds that...

Paul’s phrase first for the Jew, then for the Gentile has led readers to think that he was saying something like “to the Jew above the Gentile” or “to the Jew simply because he is a Jew and therefore of greater importance than other people.” But, of course, this is not what Paul intends. In this text Paul means exactly the same thing Jesus meant when he told the woman of Samaria that “salvation is from the Jews” (John 4:22). Both were speaking chronologically. Both meant that in the systematic disclosure of the gospel the Jews had occupied a first and important place. This was because, as Paul says later in Romans, theirs was “the adoption as sons; theirs the divine glory, the covenants, the receiving of the law, the temple worship and the promises. Theirs are the patriarchs, and from them is traced the human ancestry of Jesus Christ …” (Ro 9:3; 9:4; 9:5 --see notes Ro 9:3; 4; 5). No one can fully understand the gospel if he or she neglects this historical preparation for it.  But this does not mean that Paul is setting the Jew above the Gentile in this text or, as some would desire by contrast, that he is setting the Gentile above the Jew. On the contrary, Paul’s point is that the gospel is for Gentile and Jew alike. It is for everybody.

Why? Because it is the power of God, and God is no respecter of persons. If the gospel were of human power only, it would be limited by human interests and abilities. It would be for some and not others. It would be for the strong but not for the weak, or the weak but not for the strong. It would be for the intelligent but not the foolish, or the foolish but not the wise. It would be for the noble or the well-bred or the sensitive or the poor or the rich or whatever, to the exclusion of those who do not fit the categories. But this is not the way it is. The gospel is for everyone. John wrote, “For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life” (John 3:16, italics mine). At Pentecost Peter declared, “Everyone who calls on the name of the Lord will be saved” (Acts 2:21; cf. Joel 2:32). Indeed, the Bible ends on this note: “The Spirit and the bride say, ‘Come!’ And let him who hears say, ‘Come!’ Whoever is thirsty, let him come; and whoever wishes, let him take of the free gift of the water of life” (see Re 22:17-note). (I have added italics to these passages to emphasize this important point.) (Boice, J. M. Romans. Grand Rapids, Mich.: Baker Book House )

Barnes writes that first means...

First in order of time. Not that the gospel was any more adapted to Jews than to others; but to them had been committed the oracles of God; the Messiah had come through them; they had had the law, the temple, and the service of God, and it was natural that the gospel should be proclaimed to them before it was to the Gentiles. This was the order in which the gospel was actually preached to the world, first to the Jews, and then to the Gentiles. Comp. Acts 2 and Acts 10; Mt 10:6; Lk 24:49; Ac 13:46, "It was necessary that the word of God should first have been spoken to you; but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles." Comp. Mt 21:43. (Albert Barnes. Barnes NT Commentary).

Leon Morris comments that...

The gospel is for all and knows no limitation by race. In the matter of salvation God puts no difference between one nation and another. Paul assigns a certain priority to the Jew but immediately balances it with his reference to the Greek. Historically the gospel came to the Jews first, but Paul seems to mean more than this. The priority was in God’s plan. An electing purpose is expressed in it. But there is not one gospel for Jews and another for Gentiles. All who are saved are saved by the one gospel and are brothers and sisters in Christ. Just as it is true that it is first for the Jew, then for the Gentile, so it is true that “There is neither Jew nor Greek … for you are all one in Christ Jesus” (Gal. 3:28). But if everyone marks the universality, a restriction is indicated by who believes. The powerful salvation of which Paul writes is not the possession of any unbeliever. Each person must make it his own by his act of faith. This does not mean that faith is like another kind of law, but easier, as though God and man were cooperating to bring about salvation. “It is not man’s faith that gives the gospel its power; quite the contrary, it is the power of the gospel that makes it possible for one to believe” (Nygren). Paul is not saying that people achieve power by their own believing effort. He is saying that the power of God is at work in the gospel. (Morris, Leon. The Epistle to the Romans. Page 68. Grand Rapids, Mich.; Leicester, England: W. B. Eerdmans; Inter-Varsity Press. 1988 or Logos)

Luke records...

For you (Jews) first (protos = first in time), God raised up His Servant and sent Him to bless you by turning every one of you (Jews) from your wicked ways.  (Acts 3:26, cf Mt 10:5, 6, 7; Ro 2:9-note)

As J Vernon McGee says...

To the Jew first, and also to the Greek” does not imply that the Jew has top priority to the gospel today. The important thing is to make sure the Jew is on a par with the Gentile as far as evangelism is concerned. Chronologically the gospel went to the Jew first. If you had been in Jerusalem on the Day of Pentecost, you would have seen an altogether Jewish meeting. And Paul in his missionary journeys took the gospel first to the Jewish synagogue, but in Acts 13:46 we are told,

“And Paul and Barnabas spoke out boldly and said, "It was necessary that the word of God should be spoken to you first; since you repudiate it, and judge yourselves unworthy of eternal life, behold, we are turning to the Gentiles.”

The gospel began in Jerusalem, a Jewish city, then spread to Judea, Samaria, and to the ends of the earth. (McGee, J V: Thru the Bible Commentary:  Thomas Nelson or Logos)

Greek  (1672) (hellen) could refer either to  a Greek either by nationality, whether a native of the main land or of the Greek islands or colonies or in a wider sense Greek embraces all nations not Jews that made the language, customs, and learning of the Greeks their own; the primary reference is to a difference of religion and worship. In the context of the preceding word everyone, Greek is synonymous with Gentiles. Just as all men are either in Adam (unregenerate) or in Christ (born again), so too all the world can be divided Biblically speaking into two groups, Jews and Gentiles and that is the idea of the word Greek in this passage.

Jesus had instructed His disciples that repentance and remission of sins were to be preached in His Name unto all the nations, “beginning from Jerusalem” (Luke 24:47). They were to be His witnesses first in Judea and Samaria, and then unto the uttermost parts of the earth (Acts 1:8). Salvation was to come first to the Jews because it was through them He ordained salvation to come (Jn 4:22). The Messiah came first to the lost sheep of the house of Israel (Mt 15:24). In the Gospels and in the Book of Acts the preaching of the Gospel was addressed to the Jews first, and, at the beginning, to them alone, (Mt 10:5, 6, 7).

The Scottish evangelist Robert Haldane wrote:

The preaching of the Gospel to the Jews first served various important ends. It fulfilled OT prophecies, as Is 2:3. It manifested the compassion of the Lord Jesus for those who shed His blood, to whom, after His resurrection, He commanded His Gospel to be first proclaimed. It showed that it was to be preached to the chief of sinners, and proved the sovereign efficacy of His Atonement in expatiating [sic] the guilt even of His murderers. It was fit, too, that the Gospel should be begun to be preached where the great transactions took place on which it was rounded and established; and this furnished an example of the way in which it is the will of the Lord that His Gospel should be propagated by His disciples, beginning in their own houses and their own country. (Haldane, R. An Exposition on the Epistle to the Roman. Ages Classic Commentaries)

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Gospel Power - One reason many Christians are so hesitant to witness for Christ is that they fear failure. They forget the life-changing power of the gospel.

Peter V. Deison, in his book The Priority Of Knowing God, tells about Ramad, a man in India who was a member of a gang of robbers. On one occasion, while burglarizing a house, Ramad noticed a small black book containing very thin pages just right for making cigarettes. So he took it. Each evening he tore out a page, rolled it around some tobacco, and had a smoke. Noticing that the small words on the pages were in his language, he began to read them before rolling his cigarettes.

One evening after reading a page, he knelt on the ground and asked the Lord Jesus to forgive his sins and to save him. He then turned himself over to the police, much to their amazement. Ramad the bandit became a prisoner of Jesus Christ. And in the prison where he served his sentence, he led many others to the Savior.

What was the book he had been reading? It was a Bible. The Holy Spirit used "the gospel of Christ," and for Ramad it became "the power of God to salvation" (Romans 1:16).

Because there is great power in the gospel, we can always share the good news with confidence. —Richard De Haan (Our Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by permission. All rights reserved)

The words we speak, the lives we live
Say much about the Lord we love;
But power in our witnessing
Comes from God's Word, sent from above. —Sper

Religion can reform but only the gospel can transform

FOR [because] IN IT THE RIGHTEOUSNESS OF GOD: dikaiosune gar theou en auto: 

In it - The question is "In what?" and the obvious answer is the gospel.

Righteousness (1343) (dikaiosune see study of related adjective dikaios) is derived from a root word that means “straightness.” It refers to a state that conforms to an authoritative standard or norm and so is in keeping with what God is in His holy character. Righteousness is a moral concept. God’s character is the definition and source of all righteousness. God is totally righteous because He is totally as He should be. The righteousness of human beings is defined in terms of God’s. In short, the righteousness of God is all that God is, all that He commands, all that He demands, all that He approves and all that He provides (through the gospel).

The righteousness of God in opposition to the righteousness of men (Php 3:9, Ps 71:15, 16, Is 45:24, 25, 53:11, Jer 23:6, 33:16, Ro 3:21, 22, 4:5, 6, 1Co 1:30, 2Co 5:21, Ga 2:16, 2Pe 1:1): and because it justifies men in the sight of God. This specific phrase Righteousness of God is found in 7v in NASB (Click here)

Here are the 92 uses of dikaiosune in the NT -- Mt 3:15; 5:6, 10, 20; 6:1, 33; 21:32; Lk. 1:75; Jn. 16:8, 10; Acts 10:35; 13:10; 17:31; 24:25; Rom. 1:17; 3:5, 21, 22, 25, 26; 4:3, 5, 6, 9, 11, 13, 22; 5:17, 21; 6:13, 16, 18, 19, 20; 8:10; 9:30, 31; 10:3, 4, 5, 10; 14:17; 1 Co. 1:30; 2 Co. 3:9; 5:21; 6:7, 14; 9:9, 10; 11:15; Gal. 2:21; 3:6, 21; 5:5; Eph. 4:24; 5:9; 6:14; Phil. 1:11; 3:6, 9; 1 Tim. 6:11; 2 Tim. 2:22; 3:16; 4:8; Titus 3:5; Heb. 1:9; 5:13; 7:2; 11:7, 33; 12:11; James. 1:20; 2:23; 3:18; 1 Pet. 2:24; 3:14; 2 Pet. 1:1; 2:5, 21; 3:13; 1 Jn. 2:29; 3:7, 10; Rev. 19:11; 22:11

A T Robertson says that "righteousness of God" in the Greek is "Subjective genitive, "a God kind of righteousness," one that each must have and can obtain in no other way save "from faith unto faith"

Another rendering is righteousness from God, indicating that He imparts His own righteousness to those who believe. It is thereby not only revealed but reckoned to those who believe in Christ (see Ro 4:5-note).

Ray Pritchard comments on righteousness made available in the the gospel:

"Here is where the greatness of the gospel is clearly seen. It provides for us what we could never provide for ourselves. On our own merits we all stand condemned before the Almighty. Who is there who would dare to say, "I am good enough to go to heaven." As someone has said,

"A clear conscience is the result of a poor memory."

The only people who think they are good enough to go to heaven are the people who don't know how bad they really are! Righteousness is what we need but do not have. Therefore God, knowing that we could never be righteous on our own, has provided a righteousness which comes down to us from heaven above. It's not earned or deserved, but is given to us by God as a free gift."

Matthew Henry adds that...

"The gospel makes known a righteousness. (Paul's desire was that he might "be found in Him [Christ], not having a righteousness of my own derived from the Law, but that which is through faith in Christ, the righteousness which comes from God on the basis of faith," Php 3:9) 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 and revealed in the gospel; a righteousness, that is, a gracious method of reconciliation and acceptance, notwithstanding the guilt of our sins. This evangelical righteousness is called the righteousness of God; it is of God’s appointing, of God’s approving and accepting. It is so called to cut off all pretensions to a righteousness resulting from the merit of our own works. It is the righteousness of Christ, Who is God, resulting from a satisfaction of infinite value."

The great Princeton theologian Charles Hodge said this about "righteousness from God":

"The righteousness for which we are justified is neither anything done by us or wrought in us, but something done for us and imputed to us. It is the work of Christ, what He did and suffered to satisfy the demands of the law. Hence not merely external or ceremonial works are excluded as the ground of justification; but works of righteousness, all works of whatever kind or degree of excellence. Hence this righteousness is not our own. It is nothing that we have either wrought ourselves, or that inheres in us. Hence Christ is said to be our righteousness; and we are said to be justified by His blood, His death, His obedience; we are righteous in Him, and are justified by Him or in His name, or for His sake. (Hodge, Charles: Commentary on Romans. Ages Classic Commentaries  or Logos)  (Bolding added)

Jaroslav Pelikan says that

"The righteousness of God that Paul spoke of in this passage was not the righteousness by which God was righteous in Himself (that would be passive righteousness,) but the righteousness by which, for the sake of Jesus Christ, God made sinners righteous (that is, active righteousness) through the forgiveness of sins in justification."

Righteousness is that which comes from a surrendered relationship to Christ. If you want to be righteous then bow down to Him and surrender to His Word. Admit the weakness of your flesh. Confess your sin. Repent of that sin. And then let Jesus be Jesus in your life. Righteousness ("righteous living") is the outflow of a surrendered will. In Isaiah 64:6  the prophet describes man's own inherent righteousness as filthy rags. No man in his flesh can produce what God commands and demands from His righteousness. However, enabled by His grace, this righteousness can come forth in our lives as we walk by faith, for without faith it is impossible to please Him.

As noted above this phrase is probably better translated, “righteousness from God” and this great truth is clearly a major theme of Romans appearing over 30 times in one form or another (Romans). Other terms from the same Greek root occur some 30 times and are usually translated “justified,” “justification” or similarly. Only God is inherently righteous (Dt 32:4; Job 9:2; Ps 11:7; 116:5; Jn 17:25; Romans 3:10 [note]; 1Jn 2:1; Re 16:5 [note]), and man falls woefully short of the divine standard of moral perfection "for all have sinned and fall short of the glory of God" (see Ro 3:23 note). But the gospel reveals that on the basis of faith alone, God will impute His righteousness to ungodly sinners (Romans 3:21, 22, 23 see notes Ro 3:21ff).

F B Meyer wrote that...

It is important to understand this verse, because it is the key to the Epistle. In the deepest sense, righteousness stands for two things — first, our standing before God; and next, our personal character our position and our condition — what we are in Jesus, and what we are in ourselves by the Holy Spirit. Hooker, therefore, well expresses the truth when he says, “The righteousness with which we shall be clothed in the world to come, is both perfect and inherent; that wherewith we are justified is perfect, but not inherent; that by which we are sanctified is inherent, but not perfect.” The term righteousness, therefore, covers justification and sanctification, whereof the former is treated in the first five chapters of this Epistle; and to this we confine ourselves.

There is a difference between forgiveness and justification. By forgiveness the sinner may be reinstated in the confidence of Him whom he has wronged; by justification he is declared righteous according to law, and thereby commended to the confidence and respect of all men.

Justification is our position through the wonderful grace of God, and by virtue of the finished work of Christ, which is imputed to all who believe. All that He is, is reckoned to us who are in Him. We are not merely forgiven, great and wonderful as that act of love and grace would be; but we are dealt with as though we had never sinned. Instead, therefore, of the law being against us, as we deserve, it is on our side, defending and protecting us. Our salvation actually rests on law. We may claim it as an absolute right. And all this because of God’s infinite grace: because, in the person of Jesus, He has perfectly met, and satisfied, the claims of his holy but broken law. (Meyer, F. B. Our Daily Homily)

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Count Zinzendorf founder of the Moravians wrote the following great hymn relating to God's righteousness made available in Christ. Zinzendorf's life motto was...

“I have but one passion and that is He and only He.”
May his tribe increase!

IS REVEALED: apokaluptetai (3SPPI):

Is revealed - More literally "is being (continually) revealed".

Revealed (601) (apokalupto [word study] from apó = from + kalúpto = hinder the knowledge of a thing; cover, conceal; see study of related word apokalupsis) means literally to remove the veil or covering exposing to open view what was before hidden.

Here are the 26 NT uses of apokalupto -- Mt. 10:26; 11:25, 27; 16:17; Lk. 2:35; 10:21, 22; 12:2; 17:30; Jn. 12:38; Rom. 1:17, 18; 8:18; 1 Co. 2:10; 3:13; 14:30; Gal. 1:16; 3:23; Eph. 3:5; Phil. 3:15; 2 Thess. 2:3, 6, 8; 1 Pet. 1:5, 12; 5:1

This righteousness is continuously (present tense) caused to be (passive voice = outside Source, the so-called "Divine" passive) fully known, disclosed, exposed to open view though previously hidden. This righteousness is not known by the revelatory light of the creation (i.e., the gospel is not "in the stars" but in the "Book"!), nor by the LAW of Moses. This righteousness made available through the gospel is hidden from every natural (in Adam) man, including the wisest and most prudent, and is even hidden from God's elect until conversion at which time it is revealed. Note that although the gospel was not as clearly stated in the Old Testament, it was present for Paul in his description of Abraham's salvation writes that...

"the Scripture, foreseeing that God would justify (declare righteous) the Gentiles by faith, preached the gospel beforehand to Abraham, saying, "ALL THE NATIONS SHALL BE BLESSED IN YOU."  (Galatians 3:8)

The gospel which Abraham heard was “good news”, the good news that salvation was by faith alone. Salvation by keeping the Law or by doing "good" works would not be good news but bad news! How would you know when you had done enough? How impossible it would be keep the Law perfectly? Observe also in this verse from Galatians that Scripture is personified as if speaking for God and affirms the truth that when the Bible speaks, God speaks! This is an awesome truth. Do you believe it? Does the time you spend reading God's Word demonstrate that you really believe it is God Himself speaking?

Vincent has this note regarding revealed

Emphasizing the peculiar sense in which “righteousness” is used here. Righteousness as an attribute of God was revealed before the Gospel. Righteousness in this sense is a matter of special revelation through the Gospel. The present tense describes the Gospel in its continuous proclamation: is being revealed.

For a long time Martin Luther saw only condemning righteousness of God and hated it. When he saw that that righteousness that condemns when rejected, saves when accepted, the light of the GOSPEL broke into his darkened soul. This righteousness Paul says is revealed in the good news of salvation.

FROM FAITH TO FAITH: ek pisteos eis pistin:

Faith (4102) (pistis [word study]) is synonymous with trust or belief and is the conviction of the truth of anything, but in Scripture usually speaks of belief  respecting man's relationship to God and divine things, generally with the included idea of trust and holy fervor born of faith and joined with it. Note that this discussion of pistis is only an overview and not a detailed treatise of this vitally important subject. Those interested are directed to respected, conservative books on systematic theology for more in depth discussion (eg, Dr Wayne Grudem's book Systematic Theology: An Introduction to Biblical Doctrine is an excellent, uncompromising, imminently readable resource for the lay person. See especially Chapter 35 which addresses the question "What is saving faith?" in an easy to understand manner.) Much of this "definition" deals with the general word group for faith (pistis = noun, pistos = adjective, pisteuo = verb)

From faith to faith has been variously interpreted as meaning:

(1) from the faith of the OT to that of the NT

(2) from the faith of the preacher to that of the hearers

(3) from God's faithfulness to man's faith

(4) from a young faith to a mature faith.

Literally, the words can be translated "out of faith into faith." Although one cannot be dogmatic, the fourth interpretation is the most probable. This new life in Christ begins out of faith and is lived out daily by faith (sanctification as described in Romans 6-8) and that faith holds on firm to the end when faith becomes sight being consummated in glory in the glorious presence of God. Faith then is pictured as one's all in all, both in the beginning and in the progress of one's Christian life.

Vine explains this faith to faith --

From faith points to the initial act; to faith to the life of faith which issues from it.

AS IT IS WRITTEN BUT THE RIGHTEOUS MAN SHALL LIVE BY FAITH: kathos gegraptai (3SRPI) ho de dikaios ek pisteos zesetai (3SFMI):  (Hab 2:4 Jn 3:36 Ga 3:11 Php 3:9 Heb 10:38; 11:6,7)

As is the strong connecting word kathos, meaning “just as,” and the use here emphasizes sameness and the formula “it is written” reminds the reader that Paul is quoting authoritative Scripture.

Written (1125) (grapho [word study] from root graph- = primarily means to scratch on or engrave as on an ornament, reports, letters, etc; English = graph, graphic, etc) means to engrave or inscribe with a pen or stylus characters or letters on a surface which can be wood, wax, metal, leather, stone, parchment, dirt (John ), paper, etc. (Click all 191 uses of grapho in the NAS)

Where is it written? The Old Testament, Habakkuk 2:4. So what is Paul's point? The news he is explaining in Romans is not new news but good news "promised beforehand through the prophets" (Ro 1:2-note:2). The gospel is not a "novel upstart" doctrine. In a sense the righteousness from faith to faith could be from Old Testament faith in a Messiah Who was promised to come to New Testament faith in a Christ already come.

In Romans 1, Paul introduces the theme of righteousness, on which the entire book focuses. The gospel is about a righteousness that comes from God and is appropriated "by faith from first to last" (Romans 1:17). The NT shifts emphasis from a righteousness linked with human behavior to a righteousness that God provides in Christ. The NT explains the truth first clearly seen in Genesis 15:6  that "Abraham believed God and He reckoned it to him as righteousness." God's righteousness was placed on the account of those who had faith.

Whereas this verse from Habakkuk 2:4 in the specific Old Testament context referred to physical life for Israel, in Romans 1:17 the Spirit inspired text refers to God's gift of eternal life.

Righteous (1342)(dikaios [word study] from dike = right, just) defines that which is in accordance with high standards of rectitude. It is that which is in right relation to another and so in reference to persons defines the one who is morally and ethically righteous, upright or just.

The Greek writers used dikaios in the context of social rule to refer to that which is well-ordered or civilized. Thus one Greek writer describes a "dikaios" citizen - a "good citizen" or a "civilized (dikaios) way of life."

Here are the 79 NT uses of dikaios -- Matt. 1:19; 5:45; 9:13; 10:41; 13:17, 43, 49; 20:4; 23:28, 29, 35; 25:37, 46; 27:19; Mark. 2:17; 6:20; Lk. 1:6, 17; 2:25; 5:32; 12:57; 14:14; 15:7; 18:9; 20:20; 23:47, 50; Jn. 5:30; 7:24; 17:25; Acts 3:14; 4:19; 7:52; 10:22; 22:14; 24:15; Ro 1:17; 2:13; 3:10, 26; 5:7, 19; 7:12; Gal. 3:11; Eph. 6:1; Phil. 1:7; 4:8; Col. 4:1; 2 Thess. 1:5, 6; 1 Tim. 1:9; 2 Tim. 4:8; Titus 1:8; Heb. 10:38; 11:4; 12:23; James. 5:6, 16; 1 Pet. 3:12, 18; 4:18; 2 Pet. 1:13; 2:7, 8; 1 Jn. 1:9; 2:1, 29; 3:7, 12; Rev. 15:3; 16:5, 7; 19:2; 22:11

Comment: Many NT saints do not fully comprehend how God transformed a sinner into a saint before the Cross of Christ (cp Zacharias and Elizabeth). A common misconception is that this transformation came about in saints who kept the OT laws and faithfully carried out the Levitical sacrifices, feasts, etc. Paul demolishes this misconception in many NT passages, including Ro 3:20-note (cp Gal 2:16, Jas 2:10). Some argue that since James seems to "contradict" Paul, it leaves open the possibility of justification by good works or by keeping the law in the OT. Suffice it to say that James uses justify meaning to "demonstrate or show one to be righteous" (by one's righteous deeds - see Jas 2:21-note, Jas 2:25-note) while Paul uses justify to mean "declare righteous". For more detailed discussion see the in depth notes on James 2:14-26 (notes). Abraham heard the gospel (Gal 3:8) and he believed and was reckoned or accounted righteous by faith (Ge 15:6, cp  Gal 3:6; Ro 4:3-note; and Jas 2:23-note). Righteousness has always been obtained the same way in the OT and NT - by faith in the good news of Christ. Every "religion" other that Christianity in some way replaces this truth with "good works" which Paul explained are not the way of salvation lest anyone boast about how their good works secured salvation (see Eph 2:8, 9-note)

Zacharias and Elizabeth were rightly related to God and because of their right relationship which was secured by God's grace and their personal expression of faith in the truth that had been revealed about the Messiah and they walked or conducted themselves accordingly (see related discussion on Paul's phrase "Obedience of faith"). The Bible repeatedly teaches the clear relationship between personal righteousness (positional righteousness - God now sees saints in Christ, the Righteous One) and righteous conduct in His sight.

DIKAIOS
A PRACTICAL
DEFINITION

An individual’s conduct is certain evidence of his or her nature. The one who practices righteousness does so because he or she has been granted the righteousness of God and has the indwelling power to live righteously.

The Gospel is Good News. But Jesus never said it was easy news. The central truth of the Cross is death before life (Mk 8:35), repentance before reward (Acts 3:19, 20, 11:18, 20:21, 26:20 cp Mk 1:15, Lk 3:8, 5:32, 13:3,4, 5, 15:10, 16:30, 24:46, 47, Ro 2:4-note). Before His Gospel can be the Good News of redemption, it must be the bad news of the conviction of sin. (Bolding and Scriptures added).

Shall live by faith - See discussion above of pistis.

Spurgeon in Faith's Checkbook offers these devotional thoughts on the just shall live by faith emphasizing that Paul is saying...

By Faith , Not Feeling - I SHALL not die. I can, I do, believe in the Lord my God, and this faith will keep me alive. I would be numbered among those who in their lives are just; but even if I were perfect, I would not try to live by my righteousness; I would cling to the work of the Lord Jesus, and still live by faith in Him and by nothing else. If I were able to give my body to be burned for my Lord Jesus, yet I would not trust in my own courage and constancy, but still would live by faith.

“Were I a martyr at the stake
I’d plead my Savior’s name;
Intreat a pardon for His sake,
And urge no other claim.”

To live by faith is a far surer and happier thing than to live by feelings or by works. The branch, by living in the vine, lives a better life than it would live by itself, even if it were possible for it to live at all apart from the stem. To live by clinging to Jesus, by deriving all from Him, is a sweet and sacred thing. If even the most just must live in this fashion, how much more must I who am a poor sinner! Lord, I believe. I must trust Thee wholly. What else can I do? Trusting Thee is my life. I feel it to be so. I will abide by this even to the end.

Shall live (2198) (zao) in this context means “shall be saved”. It is consistent with the salvation mentioned in the previous verse. Remember that salvation past (justification), present (sanctification) and future (glorification) are all the result of faith. (see The 3 Tenses of Salvation). Salvation results in life that can be lived as God meant it to be lived -- lived to the full, lived for His glory, lived in light of eternity. And it is the Gospel which opens the door to real life, yea, even abundant life (Jn 10:10, cp especially Mt 4:4, 2Co 5:5, 13:4, Gal 2:19, 20; 3:11, 12; 5:25, Phil 1:21, 1Th 3:8, 5:10, 2Ti 3:12, Titus 2:12, 1Pe 2:24, and I love 1Jn 4:9).

Here are the 140 uses of zao in the NT -- Matt. 4:4; 9:18; 16:16; 22:32; 26:63; 27:63; Mark. 5:23; 12:27; 16:11; Lk. 2:36; 4:4; 10:28; 15:13, 32; 20:38; 24:5, 23; Jn. 4:10, 11, 50, 51, 53; 5:25; 6:51, 57, 58; 7:38; 11:25, 26; 14:19; Acts 1:3; 7:38; 9:41; 10:42; 14:15; 17:28; 20:12; 22:22; 25:19, 24; 26:5; 28:4; Ro 1:17; 6:2, 10, 11, 13; 7:1, 2, 3, 9; 8:12, 13; 9:26; 10:5; 12:1; 14:7, 8, 9, 11; 1Co. 7:39; 9:14; 15:45; 2Co 1:8; 3:3; 4:11; 5:15; 6:9, 16; 13:4; Gal. 2:14, 19, 20; 3:11, 12; 5:25; Phil 1:21, 22; Col 2:20; 3:7; 1Th 1:9; 3:8; 4:15, 17; 5:10; 1Ti 3:15; 4:10; 5:6; 2Ti 3:12; 4:1; Titus 2:12; Heb 2:15; 3:12; 4:12; 7:8, 25; 9:14, 17; 10:20, 31, 38; 12:9, 22; James. 4:15; 1Pe 1:3, 23; 2:4, 5, 24; 4:5, 6; 1Jn 4:9; Re 1:18; 2:8; 3:1; 4:9, 10; 7:2; 10:6; 13:14; 15:7; 19:20; 20:4, 5. (The Living God is a repeated phrase -- Mt 16:16; 26:63; Ac 14:15; Ro 9:26; 2Co 3:3; 6:16; 1Ti 3:15; 4:10; Heb 3:12; 9:14; 10:31; 12:22; Re 7:2. Cp OT occurrences of The Living God - Deut. 5:26; Jos. 3:10; 1 Sam. 17:26, 36; 2Ki. 19:4, 16; Ps 42:2; 84:2; Is 37:4, 17; Jer. 10:10; 23:36; Da 6:20, 26; Ho 1:10)

Paul intends to prove that it has always been God’s way to justify sinners by grace on the basis of faith alone. There is emphasis here on the continuity of faith. It is not a one-time act, but a way of life. The true believer made righteous will live in faith all his life. This expression emphasizes that true faith is not a single event, but a way of life—it endures. Theologians have called this “the perseverance of the saints”, not that their perseverance saves them but that it proves or shows them to be saved.

God established Abraham as a pattern of faith (Romans 4:22, 23, 24, 25; Galatians 3:6, 7) and calls him the father of all who believe (Romans 4:11, 16). Elsewhere, Paul uses this same phrase to argue that no one has ever been declared righteous before God except by faith alone (Galatians 3:11) and that true faith will demonstrate itself in action (Php 2:12, 13).

In its original context the statement in Habakkuk 2:4 refers to the necessity for God’s people to trust His purposes and His providence regarding the temporal fate of the nation of Israel, specifically their deliverance from the hands of their enemies. Habakkuk began by complaining to God about the injustice being suffered by some Israelites at the hands of their own countrymen (Hab1:1, 2, 3, 4). God replies that he is already planning to rectify the situation by having the cruel Babylonian hordes overrun and plunder the land (Hab 1:56, 7, 8, 9, 10, 11). Habakkuk then says in effect “Lord, are you sure you know what you are doing? If this happens, won’t the ‘cure’ be worse than the disease? Please explain” (Hab1:12, 13, 14, 15, 16, 16, 2:1). Part of God’s reply is to say "I know you don’t understand, Habakkuk; but you will just have to trust me “the righteous will live by his faith” (Hab 2:4). It is not clear whether “will live” by faith here means “will conduct his life” by faith, or whether it means “will be preserved alive” by faith when the enemy comes. If the former, it is an admonition on how to live. If the latter, it is a promise to the faithful. In any case it is the promise of earthly deliverance in the face of an earthly threat.

Vine explains the nuances of the 3 NT quotes of Habakkuk 2:4 writing that...

"the point of the quotation (in Romans 1:17) is that a man who is righteous has life, not because of his adherence to law, but by faith.

In Galatians 3:11 the apostle is teaching the same thing, but there he is combating Judaism, and the force of his argument is that no man, however virtuous, can be justified by law keeping.

In Hebrews 10:38, faith is again emphasized as an essential thing. The prophet Habakkuk showed that deliverance from impending national danger would be granted to the man who had faith in God. In the New Testament, the teaching is transferred from the material blessing of deliverance from national danger to the spiritual blessing of eternal life."

Romans 1:16-17 changed the world. It first changed a man, and that man changed the world. It is impossible to over-estimate the importance of this text in the history of western civilization.

Martin Luther, reflecting back on what this text meant in his life, offered this testimony:

"When by the Spirit of God, I understood these words—"The just shall live by faith"—then I felt born again like a new man. I entered through the open doors into the very paradise of God."

When Martin Luther found this text—or more accurately—when this text found him, it turned his life upside down. No longer was he willing to remain a simple monk at the monastery in Erfurt. Once the blazing truth of justification by faith set a fire burning in his soul, he set himself to igniting a fire that eventually spread throughout Europe and eventually to the ends of the earth.

Martin Luther later commented on Romans that...

"The chief purpose of this letter is to magnify sin and to destroy all human wisdom and righteousness, to bring down all those who are proud and arrogant on account of their works. We need to break down our “inner self satisfaction.” God does not want to redeem us through our own, but through external righteousness and wisdom; not through one that comes from us and grows in us, but through one that comes to us from the outside; not through one that originates here on earth, but through one that comes from heaven."