St. Paul's Epistle to the Romans: A Practical Exposition. Vol. I

And, on the other hand, where men are really ready to follow the light and do God's will, they need – they need exceedingly for the good of the whole body – to realize St. Paul's teaching about justification, that is, about God's constant attitude towards men, in order to obtain that peace which is meant to be, not the far-off goal of Christian life, but its basis and foundation. When a person is continuously apprehensive and excited about his spiritual state, he is not in the temper of mind in which he can best serve God or work out his own or other men's salvation. 'Peace must go before as well as follow after; a peace, too, not to be found in the necessity of law (as philosophy has sometimes held), but in the sense of the love of God to His creatures. He has no right to this peace, and yet he has it.' In these words of the same writer whom we just now were obliged to criticize we may find a simple expression of the truth. 'Wherefore, being accepted of God simply because we take Him at His word, let us have and hold peace with God through our Lord Jesus Christ43.' Then we can throw ourselves without embarrassments into the life of love and sacrifice, the life which has the love of God in Christ for its motive, and reflects it among men.

No doubt we must admit that St. Paul's doctrine of justification has not been generally appreciated in the Church – the fact is strange, but it is indisputable. No doubt also we must admit that those who have chiefly been identified with it have often even disastrously distorted it. No doubt, as a result both of this neglect and of this distortion, the ordinary religious Englishman of the present day is disposed to pass it by as having little meaning for him. Nevertheless it remains true that no revival of religion can ever attain to any ripeness or richness unless this central doctrine of St. Paul's gospel resumes its central place with us also. For, as St. Paul preached it, it means this above all else – personal devotion to Jesus Christ as our redeemer. This personal devotion begins by accepting from Him the unmerited boon of forgiveness of our sins, and (what is only the other side of such forgiveness) inheritance in the consecrated body. But the consciousness of what we have received from Christ, and the price it cost Him to put it at our disposal, gives to the whole subsequent life the character of a devotion based on gratitude. This is the Christian life according to St. Paul – personal devotion to Christ and personal service based on gratitude for what He has done for us. 'For the love of Christ constraineth us; because we thus judge, that one died for all, therefore all died; and He died for all, that they which live should no longer live unto themselves, but unto Him who for their sakes died and rose again.'

CHAPTER I. 1-7.

Salutation

It was the custom in the days of the Romans to begin a letter with a brief indication from whom it came and to whom it was addressed, in the form of a complimentary salutation, thus – to take an example from the New Testament – 'Claudius Lysias unto the most excellent governor Felix, greeting44.' We are familiar in our day with the like forms for beginning and ending letters, serving the same purpose and generally no other. St. Paul then accepts the epistolary form of his day, but pours into it an increasing wealth of personal meaning45. Thus in this place the necessary address – 'Paul the apostle to the believers in Jesus Christ which are in Rome, greeting' – is expanded into a salutation extraordinarily full of meaning, explaining (1) who it is who writes the letter; (2) with what justification; (3) to whom; and (4) with what greeting.

(1) It is Paul who is writing, and he describes himself both personally and officially. Personally, since the day when he surrendered himself on the road to Damascus, he has been 'the slave of Jesus Christ,' bound in all things to do His will, and exulting all the time in the moral liberty which that bondage gave him. Officially, he has received a commission and an office equal to that of the older apostles in the kingdom of Christ: he has been 'called to be an apostle, separated to proclaim the good tidings of God.'

(2) It is then this glorious commission that justifies his writing. These good tidings of God are the fulfilment of an age-long promise for which the world had been waiting. Of ancient days there were 'prophets,' men commissioned to speak for God, whose writings remained after them and are held in highest reverence as 'holy scriptures.' These men foretold good days from God that were to come to His people in the coming of the divinely anointed king, the Christ. And now they are come. God has sent to redeem men not a servant, but His own Son. True, He came as man among men: as one of the royal house of David, the house from which the Christ was promised; yet simply man in outward nature and appearance, or 'according to the flesh.' But besides that ordinary seeming manhood, there was in Him something higher – a sacred spiritual nature. And this higher nature it was that finally determined the estimate in which He was to be held. If 'according to the flesh' He was a man of David's house, according to this 'spirit of holiness' He was decisively designated by God's own act as Son of God in miraculous power, and that especially when He was made the example of a resurrection from the dead. Thenceforth 'Jesus' of Nazareth is 'Christ' and 'the Lord' of Christians. It is He through whom St. Paul and his fellows received the outpouring of the divine bounty for their own lives, and their apostolic commission on behalf of the name of Christ to bring all the nations of the earth to the obedience of faith. And this commission extends as far as the Roman Christians and justifies St. Paul in writing to them.

(3) To all the Christians at Rome, then, 'called to be saints,' i.e. called into the consecrated body and to the consecrated life, St. Paul is writing. He does not say 'to the church which is at Rome,' as in the other epistles of this date he writes 'to the church at Corinth' and to 'the churches of Galatia.' And though this might be accidental, yet probably it is due to the fact that St. Paul thought of the Roman Christians as individuals who, many of them, had been converted elsewhere and for various reasons had come to be living at Rome; so that in fact they had hardly yet attained the consistency of a single ordered church.

(4) And to these Christians he gives his greeting by wishing for them those gifts which may be taken as summing up the blessings of Christ about which this epistle is to say so much – 'grace,' which is God's love to us in actual operation, and 'peace,' which is the state of mind of one who realizes God's love – from the Father and the Son. This benediction is, however, but a Christian form of that of Aaron, 'The Lord make his face to shine upon thee, and be gracious unto thee: the Lord lift up his countenance upon thee, and give thee peace46.'

Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, which he promised afore by his prophets in the holy scriptures, concerning his Son, who was born of the seed of David according to the flesh, who was declared to be the Son of God with power, according to the spirit of holiness, by the resurrection of the dead; even Jesus Christ our Lord, through whom we received grace and apostleship, unto obedience of faith among all the nations, for his name's sake: among whom are ye also, called to be Jesus Christ's: to all that are in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ.

There is, I believe, nothing in the above analysis which is not implied at least in the original language of this salutation. And it is a remarkable summary of the grounds of St. Paul's Christian belief, more exact and explicit than the 'Remember Jesus Christ, risen from the dead, of the seed of David, according to my gospel47.' There are some points in it which require further notice: —

1. The use of 'spirit of holiness' in connexion with Christ (in ver. 4). Here it is put in antithesis to 'the flesh,' i.e. Christ as He appeared to the outward eye in His natural manhood; and describes, vaguely and without further definition, the higher nature of which, behind His visible manhood, men became conscious48. Elsewhere 'spirit' is more exactly used to describe (1) the human spirit in us or in Christ49; (2) disembodied persons or angels or devils50; (3) the Holy Ghost51; (4) the being of God52; (5) generally what has will and consciousness, as opposed to the merely external, the 'flesh' or the 'letter53.' Sometimes, as in 2 Cor. iii. 17, it is hard to feel sure about the exact shade of meaning.

2. We have here, in a very brief compass, St. Paul's conception of 'Christian evidences.' He begins from Christ, 'according to the flesh.' 'And why,' asks Chrysostom, 'did he not begin from the higher side? Because Matthew also, Luke and Mark, begin from the lower. One who would lead others upwards must begin from below. And this was in fact the divine method. First they saw Him (Christ) as man on the earth, and then perceived Him to be God.' It was, in other words, through the experience of His manhood that they arrived at His Godhead. And the evidence of His divine sonship was in part miraculous; but it was not mere miracle. It was miracle 'according to a spirit of holiness.' It was miracle filled with spiritual and moral meaning. It was a resurrection vindicating perfect righteousness.

3. The phrase 'the resurrection of the dead' is translated more exactly by Wiclif 'agenrisynge of dead men! Christ's resurrection is the great example of what is to be general.

4. The obedience of faith exactly describes the human faculty as it showed itself in St. Paul himself at his conversion. With him to believe was, without any possibility of question, to obey Him whom he believed, and St. Paul knows no faith which does not involve a like obedience; cf. xv. 18; xvi. 26; 1 Pet. i. 2.

CHAPTER I. 8-17.

St. Paul's introduction

The salutation is immediately followed by a passage in which St. Paul introduces himself specially to the Christians at Rome. He had a delicate task to perform. The Roman Christians had been gathered probably from many parts of the empire, because Rome was the centre of all the world's movements, and adherents of whatever was going on in the empire were sure by force of circumstances to find their way to Rome. Thus, though no apostle had yet preached at Rome, Christians had gathered there. Many of them had not seen St. Paul's face. But they had heard of him, no doubt, in Jewish circles as a very dangerous man who was upheaving and subverting established traditions and principles. He was a man to be looked at askance. He must introduce himself therefore carefully. It was of the greatest importance to him, the Apostle of the Gentiles, that he should gain full recognition among these Christians at Rome, the centre of the Gentile world. We observe then in this introduction what a gentleman, if I may say so, in the very deepest sense of the term, St. Paul shows himself to be. He speaks indeed with an admirable mixture of tact and candour. We can hardly conceive any better address in a delicate situation than this address of St. Paul with which he makes his approach to the Roman Christians.

He begins with what is pleasant for them to hear, namely, that the report of their faith throughout all the world is a good one. 'I thank my God through Jesus Christ for you all that your faith is proclaimed throughout the whole world.' Then he goes on to add, as is usual in his introductions, that he continually prays for them. It was a remark of General Gordon's that it makes a great difference in our feeling towards a stranger if before we meet him we have prayed for him. And we may with equal truth say that it makes a great difference in the feelings of others towards us if they have reason to believe that we have prayed for them. St. Paul therefore gives himself this advantage. He says, 'God is my witness, whom I worship in my spirit in the gospel of his Son, how unceasingly I make mention of you always in my prayers.' Then he goes on to tell them that he not only prays for their welfare, but prays that he may have the advantage of seeing them face to face and knowing them. And here he puts his desire to see them on the true ground. He wants to visit them because he has something of the utmost value to give them – that he may 'impart unto them some spiritual gift.'

Whatever may be the exact nature of the 'spiritual gift' St. Paul is thinking of, it is clearly something for which his bodily presence is necessary. There is some divine power which he as an apostle can communicate to them only when he comes among them. In this sense he means that 'when he comes to them he will come in the fulness of the blessing of Christ54.' He implies that the Roman Christians needed him and must wait for him to supply their deficiencies. But we observe that with beautiful tact he at once balances this assertion of a divine power entrusted to him for their good, by representing his own need of them. He does not speak de haut en bas as if he had everything to give and nothing to receive. No: as the people depend on the apostle for spiritual gifts, so he depends on the people for spiritual encouragement. He must live by the experience of their spiritual growth. 'I desire,' he says, 'to come to you that I may impart unto you some spiritual gift, to the end that ye may be established' (built up and made strong in the faith). And then he interprets: – that is 'in order that I with you may be encouraged55 among you, each of us by the other's faith, both yours and mine.'

Then he goes on to tell them why he in particular is bound to come to them, though hitherto he had been hindered by circumstances. It is because he is 'a debtor.' St. Paul was the Apostle, not of the Jews, but of the Gentiles. Therefore he is in debt to all the Gentiles till he has given them the gospel, and more particularly to the centre of the Gentile world, to Rome. And he would owe no man anything. He would have no unsatisfied creditors. He will pay his debt therefore to the Roman Christians. 'I am a debtor,' he says, 'both to Greeks and to barbarians' – that is to all the Gentiles, whether they were of Greek race or not. And the Greeks were so identified with civilization or education that this leads him on to say, 'I am a debtor both to the educated and to the uneducated.' This general debt includes Rome. It was natural to include the dwellers at Rome under the head of Greeks, for it was through the medium of Greek that St. Paul made his appeal to them. And, in fact, the Christians at Rome were, for the first two hundred and fifty years or more of the Church's life, a Greek-speaking people – a Greek colony in the Latin city. Only towards the end of the third century did the Roman Church become latinized in language and spirit. St. Paul then is a debtor to these Greek-speaking dwellers at Rome. 'So as much as in me is I am ready to preach the gospel to you also that are in Rome.'

But the name of Rome was, as he thought of it, a name of awe. It brought in upon his mind the tremendous undertaking that lay before him and before the Christian Church as they found themselves confronted with this vast imperial organization, which might at any time lay its iron hand upon them to stop their progress. Therefore he adds that, even in view of Rome, he has courage in his heart: 'for I am not ashamed of the gospel,' even under the shadow of the mighty name, and though it was 'to the Jews a stumbling-block and to the Greeks foolishness.' And why? Because he knows what the gospel means. It is not mere words; it is a power. It is a 'power of God,' a divine force, which, like the wind, bloweth where it listeth, and which nothing can stop. It is a power of God. It is a power of God 'unto salvation,' a power that is to work men's deliverance, and that in the deepest sense. Roman emperors not very long after St. Paul's time are commemorated in public inscriptions as 'saviours of the world56.' That is in the sense of maintaining peace and civil order. But Christ's salvation was of a deeper sort. It was salvation from the bondage of sin, a salvation which enabled people to be truly and eternally free. It is a power of God unto salvation, and that 'to every one that believeth,' on the mere basis of the simple willingness to take God at His word; 'to the Jew first and also to the Greek.' 'For' – and here St. Paul reaches the great text of his whole epistle – 'therein' (that is, in the gospel) 'is disclosed,' or revealed here and now in the world, 'a righteousness of God.' By this phrase it will appear that he means both a righteousness which is God's own, and also a righteousness which God gives to men; for the gift of God is real moral and spiritual fellowship with His own life. This is what is now offered to men. A righteousness of God is revealed, starting from faith and at every stage moving on upon the support of faith, 'a righteousness of God by faith unto faith'; and that not in repudiation of the old covenant, but in fulfilment of its vital principle: 'as it is written.' For the words of Habakkuk may be interpreted to express the central spirit of the Old Testament – 'the righteous shall live by faith57.'

First, I thank my God through Jesus Christ for you all that your faith is proclaimed throughout the whole world. For God is my witness, whom I serve in my spirit in the gospel of his Son, how unceasingly I make mention of you, always in my prayers making request, if by any means now at length I may be prospered by the will of God to come unto you. For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established; that is, that I with you may be comforted in you, each of us by the other's faith, both yours and mine. And I would not have you ignorant, brethren, that oftentimes I purposed to come unto you (and was hindered hitherto), that I might have some fruit in you also, even as in the rest of the Gentiles. I am debtor both to Greeks and to Barbarians, both to the wise and to the foolish. So, as much as in me is, I am ready to preach the gospel to you also that are in Rome. For I am not ashamed of the gospel: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. For therein is revealed a righteousness of God by faith unto faith: as it is written, But the righteous shall live by faith.

1. Origen's comment on the words 'through Jesus Christ' (at the beginning of this section) is very interesting. 'To give God thanks is to offer a sacrifice of praise, and therefore he adds "through Jesus Christ," as through the great high priest.' Indeed, the doctrine of the high priesthood of Christ, if it is not mentioned in St. Paul's own epistles, is implied there from the first.

2. St. Paul, we notice, expresses his intention to come to Rome with reserve, 'if by any means by the will of God' … 'so much as lies in me.' And this reserve was no matter of mere words. He was going up to Jerusalem with an offering of money, about which he felt the greatest anxiety, and he knew not how he would be received, or what would befall him58.

3. It is not possible to decide what sort of 'spiritual gift' St. Paul is thinking of. We know that as an apostle he was qualified to impart the Holy Ghost by the laying on of hands, and that certain 'gifts' frequently accompanied His inward presence. Thus, 'when Paul had laid his hands upon some men at Ephesus, the Holy Ghost came on them; and they spake with tongues and prophesied.' We know, further, that the Corinthian Church, whence St. Paul was writing this letter, was specially rich in 'spiritual gifts,' such as 'tongues and prophecy.' On the other hand, the Roman Christians had not yet received an apostolic visit and they may have been lacking in such endowments, while the reception of them would be calculated to encourage them and strengthen their faith.

It is possible, therefore, that he refers to a gift of this kind, and the exact language he uses certainly suggests some definite endowment, for the bestowal of which his bodily presence was necessary. The thought of the miraculous power working through him, 'the power of signs and wonders, the power of the Holy Ghost59,' was not far from his mind when he wrote this epistle.

Origen's comment on this passage also is interesting. 'First of all we ought to learn that it is an apostolic work to long to see our brethren, but for no other reason than that we may confer on them something in the way of a spiritual gift if we can, and if we cannot, that we may receive in the same kind from them. Otherwise, the longing to go about among the brethren is not to be approved.'

We cannot doubt, I think, that when St. Paul's letter was read at Rome this introduction, so full of tact, would have given him access to many hearts inclined at starting to be prejudiced against him.

DIVISION I. (CHAPTERS I. 18-III. 20.)

The universality of sin and condemnation

St. Paul has enunciated his great thesis. There has arrived into the world a new and divine force making for man's fullest salvation: the disclosure of a real fellowship in the moral being of God, which is open to all men, Jew and Gentile equally, on the simple terms of taking God at His word. This word of good tidings St. Paul is to expand and justify in his epistle; but first he must pause and explain its antecedents. Why was such a disclosure needed at this moment of the world's history? Why has St. Paul spoken of 'salvation,' or why does he elsewhere speak of 'redemption,' instead of expressing such ideas as are most popular among ourselves to-day – development or progress? It is because, to St. Paul's mind, man as he is is held in a bondage which he ought to find intolerable, and the first step to freedom lies in the recognition of this. Again, why does St. Paul lay such emphasis on faith, mere faith, only faith – why is he to insist so zealously on the exclusion of any merit or independent power on man's part? It is not only because faith, the faculty of mere reception and correspondence, represents the normal and rational relation of man to God, his Creator, Sustainer, Father. It is also, and with special emphasis, because there has been a great revolt, a great assertion of false independence on man's part; and what is needed first of all is the submission of the rebel, or much rather the return of the prodigal son, simply to throw himself on the mercy of his Father and acknowledge his utter dependence upon Him for the forgiveness of his disloyalty and his outrages, as well as for the fellowship which he seeks in the divine life. The fuller statement therefore of St. Paul's gospel must be postponed to the uncloaking of what man is without it. The note of severity must be struck before the message of joy. We must be brought to acknowledge ourselves to be not men only, but corrupt men – men under the divine wrath – doomed men powerless to deliver ourselves, and ready therefore to welcome in simple gratitude the large offer of God's liberal and almost unconditional love.

It is to produce this acknowledgement that St. Paul now addresses himself. This argument of the first part of the epistle is a very simple one. It elucidates two plain propositions: —

1. that the wrath of God is, and is necessarily according to eternal and unalterable principles of moral government, and in the case of every man without any possibility of exception, upon sin.

2. that all men, Jews and Gentiles, are held in sin, and therefore lie under the divine wrath.

Thus St. Paul immediately follows up his initial statement of the revelation of a divine righteousness with the assertion of another 'revelation' made plain to the consciences of men. 'The wrath of God is being revealed from heaven against all ungodliness and unrighteousness of men,' and he proceeds to demonstrate the prevalence of sin first of all in the heathen world and to lay bare its meaning.

DIVISION I. § I. (CHAPTER I. 18-32).

Judgement on the Gentile world

Before we read this passage certain points should be plain to our minds.

1. By sin St. Paul means essentially wilfulness – wilful disobedience. There is such a thing as an inheritance of moral weakness or perversity which passes to men without their fault and without their knowledge. This, the real existence of which hardly any one can deny, is what is called original sin; and later on we shall find St. Paul speaking of it. But it is not what is most properly called sin. God is absolutely equitable. 'Sin is not reckoned' as sin in His sight, apart from knowledge and will. Sin, most properly speaking, begins and ends where wilful disobedience begins and ends. St. Paul on this matter is completely at one with St. John when he makes sin and lawlessness identical as realities in the world. 'Sin is lawlessness60.' And we cannot even make a beginning of advance along St. Paul's line of thought till we recognize the real existence of sin as something different in kind from ignorance or weakness or lack of development, and as an incomparably greater evil than those. Sin is the created will setting itself against the divine will. It is, as a state or an act, the refusal of God. And the recognition of the awful existence of this refusal of God is the main clue to understanding the miseries of the present world.