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

3. There has been amongst critics, since Erasmus, much controversy over the clause, 'who is over all, God blessed for ever.' There is no doubt that it is translated most naturally, and most agreeably to the balance and movement of the sentence, if we attribute it to Christ, as above. But many critics, including some who were orthodox, have stumbled at the idea of St. Paul speaking of Christ straight out as 'over all, God blessed for ever.' Generally no doubt 'God' is used by St. Paul as a proper name of the Father. But Christ is continually recognized as possessing strictly divine attributes, and exercising strictly divine functions; and in all St. Paul's epistles, beginning with his earliest to the Thessalonians, He is God's Son, His own or proper Son16. His blood, as shed for our ransoming, is God's own blood, or (possibly) the blood of one who is 'His own'17. He subsisted eternally in the form, or essential attributes, of God, and in possession of equality with Him; and He possesses now, as glorified in humanity, the divine name of universal sovereignty, the object of universal worship18. Therefore He is in the strictest sense divine; and whatever or, I should say, whoever is essentially divine and proper to the being of God, can rightly be called God. For, indeed, there is nothing in the strict sense divine but God Himself. It was then merely a question of time when Christians would become sufficiently familiar with the new revelation of the threefold name to apply the word God to the Son and the Spirit as naturally as to the Father. And there is nothing really to surprise us in St. Paul here applying it to Christ19: nothing certainly to warrant us in doing violence to the sentence, in order to obviate the conclusion that he did so, by putting a full stop after 'flesh,' and then supposing an abrupt exclamation 'He who is over all is God blessed for ever20!'

Let it be recognized, then, that St. Paul here plainly speaks of Christ as 'over all,' i.e. in His glorified manhood, and also as 'God blessed for ever' – that is, as the one proper and eternal object of human praise; and that he speaks of Him again elsewhere21, as 'our great God and Saviour.' It was only because He was essentially and eternally 'God' that He could, in our manhood and as the reward of His human obedience, be exalted to divine sovereignty and be 'over all.'

4. In the rest of the section St. Paul is arguing with a Jew, who makes the claim that because of the divine covenant God is bound to the Israelites, and to all Israelites for ever. 'We have Abraham to our father,' and that is enough22. The higher prophetic spirit of the Old Testament had already realized that God's election of Israel was a challenge to her to prove herself worthy of an undeserved privilege23, and that, though a faithful remnant would never fail, yet unfaithfulness in the bulk of the nation would bring destruction upon them and loss of God's favour24. The prophetic spirit had realized also that God's servant Israel was not 'called' for his own selfish honour's sake, but was entrusted with a divine ministry to fulfil for all the nations of the earth25. It is to this higher sense of what Israel's position meant, and the perils it involved, that John the Baptist and our Lord Himself had sought to recall the Jews. They must not 'think to say within themselves, They had Abraham for their Father; for God was able of the stones to raise up children unto Abraham.' For 'many should come from the east and the west, and sit down with Abraham, and Isaac, and Jacob, in the kingdom of God, and the sons of the kingdom should be cast into the outer darkness26.' But it is evident that this higher meaning of the doctrine of election had been forgotten by contemporary Judaism, and they would not be recalled to it. They refused to contemplate the spiritual risk of missing their vocation, or the universal purpose for which it was given. They chose to think that Israel, i.e. the actual Israelites in bulk, must remain God's elect; that the Christ, when He came, must come to exalt their race and nation: that they were bound to inherit the blessings of the world to come: that the divine government of the world existed for their sakes27.

St. Paul, then, is here intending to vindicate the real meaning of election, in the sense in which it is bound up with the ethical character of God and carries with it a deepened feeling of responsibility in those who are the subjects of it. But his argument is directed, first of all, to one point only – to bringing the eyes of the Jews straight up to their own scriptures, and forcing them to see that they do not justify the idea of election purely by race. It is not all of a certain seed, but only part of it, that is chosen. There is nothing to hinder a great part of the race again becoming as Ishmael or as Edom by the side of Israel. Ultimately, no doubt, there are two points to be proved. First, that God's method of choosing an elect body to be His people in the world is inscrutable, so that we cannot produce or determine His election by any calculation, or by any real or supposed merits, of ours; secondly, that though we cannot create our vocation, we can retain it by moral correspondence or faith, and by that only. But at present it is only the first point that is insisted upon – the absolute, inscrutable element in the divine choice. And that, we should notice, is a fact not merely of scriptural evidence but of common experience. Men are born to higher and lower positions of privilege and opportunity. They are born Jacobs or Esaus, in respect of moral, intellectual, religious, or physical endowment – with ten talents, or five, or two, or one; and God does not often give us so much as a glimpse of the reason why. All He does make clear to us is that the determination of human vocations, higher or lower, is in wiser hands than ours.

It is of course evident, as has already been said, that what St. Paul is speaking about is the election of men, and specially races or nations of men, to a position of spiritual privilege in this world. We know now, better than the Jews of the Old Covenant could know it, that behind all the apparent injustices and inequalities of this world lies the rectifying equity of God. St. Peter had come to believe that the divine mercy had rectified in the world beyond death the apparently rough and heavy handed judgement upon the rejected mass of mankind in the time of the Flood. That physical catastrophe at least was an instrument of mercy in disguise28. St. Paul believed the same about all God's rejections, as well as elections, in this world. They served one universal purpose: 'That he might have mercy upon all29.' But all the same here and now in this world God does work by means of enormous inequalities. There are Jacobs whom He plainly loves, upon whom He showers all His richest blessings, and Esaus whom, to judge from present evidence, we should say He hates – whom He sets to live in hardest and most cramping surroundings. And no man can determine which lot he shall enjoy. That lies in the inscrutable selectiveness of God.

That there is no question at all about the eternal welfare of the individual Esau's soul – that the question is simply of the comparative status of Israel and Edom in this world – appears plainly in the passage of Malachi, which St. Paul quotes. And we must notice how unexpected an application St. Paul gives to this passage in a direction most unfamiliar to Jewish thought. For Edom was to the Jew the very type of all that was most hateful. He anticipated for the Edomites God's worst vengeance, as for Israel God's best blessings. But St. Paul forces him to think – Why should he assume that he will be better off than Edom? Edom was once physically on Israel's level, or his superior in claim, when their first fathers were but just born infants. But God chose one and not the other. He may exercise the like unscrutable selectiveness upon the seed of Israel to-day. And Edom did not remain in a merely secondary position. He sank to be a byword for all that is most hateful to God. Be warned, St. Paul would say, it may be that 'with change of name the tale is told of thee30.'

DIVISION IV. § 2. CHAPTER IX. 14-29.

God's liberty in showing mercy and judgement always retained and asserted

But the obvious reply of the Jewish objector to St. Paul's assertion of the absolute and apparently arbitrary freedom of God's election is that it is unfair. It convicts God of unrighteousness. To this objection (ver. 14), which St. Paul deprecates with horror, he replies not by any large consideration of divine justice, but still by keeping the Jew to his own scriptures. The God revealed in scripture must be to the objector still the just God. He cannot call God unjust if His method as it now appears is that to which He called attention long ago. Look back, then, at the past records. Did God disclose Himself as bound to show mercy on Moses the Israelite, or to harden and judicially condemn Pharaoh the Egyptian? No, He declares to Moses His unrestricted freedom to exhibit His compassion on whom He will (Exod. xxxiii. 19). Men cannot by any choice or efforts of their own produce an exhibition of divine favour such as was shown to Moses the leader of Israel: the absolute initiative must come from God, and in taking that initiative He declares Himself absolutely free. In the same way God implicitly asserts His sovereign freedom when He brings Pharaoh out upon the stage of history as an example of the way in which He hardens men's hearts with a hardening which is the prelude to overthrow, that men all over the world may see and tremble at the divine power. It is not because Pharaoh is an Egyptian that he is hardened. He is hardened, as Moses has compassion shown him, simply because it is the will of God so to do in his case.

But the objector comes forward again (ver. 19): 'If this is the arbitrary method of God – if we are simply powerless puppets in the hands of an absolute and arbitrary will, to be saved or be destroyed – at any rate He has no reason to complain of us. If all the power is His, so is the responsibility.' Now St. Paul has it in his hand to show that there remains to man a very real power to retain his position, and consequently a very real responsibility and room for being blamed or praised: for if we cannot create our vocation, we can and we are required to correspond with it in a reverent and docile faith; and it was exactly here that the Jews had failed, in spite of all their prophets had taught them. But he keeps back this answer awhile, because he finds the attitude of such an objector toward God in itself so reprehensible. Such an one has not given consideration to what the relation of man to God really is – the creature to the creator. His critical, complaining attitude is nothing better than foolish.

Thus he takes his antagonist back upon the old prophetic metaphor of the potter and his clay, with which Isaiah and Jeremiah had rebuked the arrogance and impatience of men long ago: 'Shall the thing framed say of him that framed it, He hath no understanding; and shall the clay say to him that fashioneth it, What makest thou31?' He follows, however, most closely upon the later writer of the Book of Wisdom: 'For a potter, kneading soft earth, laboriously mouldeth each several vessel for our service: nay, out of the same clay doth fashion both the vessels that minister to clean uses, and those of a contrary sort. All in like manner; but what shall be the use of each vessel of either sort, the craftsman himself is the judge32.' The thought was often in St. Paul's mind of the inequality of lots in the world and the Church. There are more and less honourable limbs in the body politic: there are vessels for honourable and vessels for dishonourable purposes in the great social economy33. So it is with the races of men. They are all of one blood – of the one lump. But some have high and others low vocations, and the right to determine of what sort the lot shall be in each case lies absolutely with the Divine Potter. It is childish to dispute His title. And not only so: when the potter, whom Jeremiah was ordered to observe, found a vessel he was making marred under his hand, 'he made it again another vessel, as seemed good to the potter to make it34.' Accordingly, when the chosen material (i.e. the Jews) would not mould to the high purpose for which the Potter was fashioning it, who shall complain if He diverted it to lower uses or threw it away to destruction, and produced out of His stores other vessels which He had already prepared and destined for glorious functions (that is to say, the Gentile Christians)? But the case is even stronger than this. Who indeed shall complain if, when the vessels originally destined for the higher uses prove fit for nothing but destruction, the Divine Potter – though willing, now as in the case of Pharaoh, to let His wrath fall and to manifest His power – yet shows almost unlimited forbearance with them (as in fact God did with the Jews); and when at last He does let His wrath fall, only does so in order to manifest anew the resourcefulness of His mercy35 upon a new and larger Israel, gathered not from among the Jews only, but from among all nations, to be the object of His compassionate regard?

Indeed, the prophet Hosea (ii. 23, i. 10) foresaw this choice of a yet unrecognized people to be God's people. Isaiah again (x. 22) anticipated no more than a remnant surviving of all the multitudes of Israel, because of the sharpness and conclusiveness of the divine judgement upon them. And (i. 9) it is only to the compassion of God that he attributes their exemption by means of the faithful remnant from entire annihilation, like that of the Cities of the Plain.

What shall we say then? Is there unrighteousness with God? God forbid. For he saith to Moses, I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion. So then it is not of him that willeth, nor of him that runneth, but of God that hath mercy. For the scripture saith unto Pharaoh, For this very purpose did I raise thee up, that I might shew in thee my power, and that my name might be published abroad in all the earth. So then he hath mercy on whom he will, and whom he will he hardeneth.

Thou wilt say then unto me, Why doth he still find fault? For who withstandeth his will? Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why didst thou make me thus? Or hath not the potter a right over the clay, from the same lump to make one part a vessel unto honour, and another unto dishonour? What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering vessels of wrath fitted unto destruction: and that he might make known the riches of his glory upon vessels of mercy, which he afore prepared unto glory, even us, whom he also called, not from the Jews only, but also from the Gentiles? As he saith also in Hosea,

I will call that my people, which was not my people;And her beloved, which was not beloved.And it shall be, that in the place where it was saidunto them, Ye are not my people,There shall they be called sons of the living God.

And Isaiah crieth concerning Israel, If the number of the children of Israel be as the sand of the sea, it is the remnant that shall be saved: for the Lord will execute his word upon the earth, finishing it and cutting it short. And, as Isaiah hath said before,

Except the Lord of Sabaoth had left us a seed,We had become as Sodom, and had been made likeunto Gomorrah.

What has been already said will have been enough to guard against the main sources of mistake in reading this section. St. Paul might have much to say about God's righteousness in general, and large ways of vindicating it. But here he holds fast to the single aspect of righteousness according to which it means that God has been true to the original principles of His covenant. The God who chose Abraham and Moses is the God who is now, and rightly on His own declared principles of government, rejecting the greater part of the people of Abraham and Moses. This – faithfulness to His own declared principles – is what St. Paul here means by His righteousness. And as it was God's declared principle to retain His own liberty to show mercy on men according to His free will, inside or outside the chosen people, so on the other hand He retained His liberty to exhibit His judgement of hardening according to His will inside or outside the chosen people. He who brought Pharaoh the Egyptian upon the stage of history36, as an example of hardening judgement, is within His right in doing the same now with (the mass of) the people of His choice. The liberty asserted for God is wholly consistent with His being found, in fact, to have 'hardened' those only who have deserved hardening by their own wilfulness. It was for such a moral cause that God hardened the hearts of the Jews, that 'seeing they might not see, and hearing they might not hear37.' We can feel no doubt that some similar moral cause underlay the hardening of Pharaoh. But this is not St. Paul's present point. All his argument is directed to asserting God's liberty to show mercy or harden, irrespectively of considerations of race, when and where He in His sovereign moral will chooses.

We should notice that St. Paul's method is here, as elsewhere, what is called ideal or abstract, in the sense that he makes abstraction of a particular point of view; and, apparently indifferent to being misunderstood, substantiates his argument upon the particular aspect which he has taken apart from the whole matter in hand, till it is done with, and then other points can be taken in their turn. And he does not, as a modern writer would do, painfully correlate the various aspects of the subject38.

By means of the famous simile of the potter St. Paul asserts two principles about God: (1) that God is free, and condescends to give no account to His creatures, in absolutely determining the high or low vocations of men. To one man or nation He gives five talents, to another two, to another one. He makes vessels to honourable and vessels to (comparatively) dishonourable uses. He makes men Jews or Assyrians, Englishmen or Hottentots, at His absolute discretion. (2) That God is absolutely free, when the human material which He is moulding for His purposes proves intractable, to repudiate and reject what has, by its refusal to mould, become a 'vessel of wrath' fit 'to be taken and destroyed.' And it is only by a voluntary limitation of this freedom that He exhibits long toleration with the intractable and obstinate, and is longsuffering with them even when His wrath is ready and waiting to show itself. These are the two distinct points in the simile of the potter. We must distinguish carefully between the 'vessels destined for dishonour' – the 'less honourable limbs' of humanity – and the 'vessels of wrath,' or 'vessels fitted for destruction,' i.e. those which have proved themselves unfit for the vocation to which they were destined and have to be rejected. We note that St. Paul does not say that God fitted vessels for destruction, but that He bore long with those which had so become fitted. St. Paul never gives us any real justification – if we look at his language carefully – for the idea of any predestination to rejection, as distinct from predestination to higher or lower purposes. And the New Testament is full of assurances that a predestination to a low vocation in this world may be a predestination to high glory in eternity, if the humble calling is faithfully followed.

It ought not to be denied, however, that in all this passage St. Paul's feet, as he moves along his argument, are dogged by the metaphysical difficulty of finding room for human free-will inside the universal scope of the divine action and the prescience of the divine wisdom. This is a perennial difficulty. But St. Paul does not touch it. He does not even touch the question of whether God does actually (in our sense) foreknow the final destiny of every individual, and how he will act on each occasion39; he does not touch the question how or how far human wilfulness can be allowed to disturb the divine order. In the Pharisaic schools he would certainly have been brought up, as Josephus tells us, both to 'attribute everything to fate and God,' and also to recognize that it 'lay with men for the most part to do right or wrong': to believe that 'everything was foreseen,' and also that 'free-will was given'; or, as Josephus elsewhere puts it (as if it made no difference), to believe 'that some things, but not all, are the work of fate, and other things are in men's own power and need not happen40.' That is to say, he would have been educated to believe both in predestination and in freedom, without any special attempt to reconcile the two. We can tell for certain that this inherited belief was further moralized in St. Paul's case by his enlarged view of the divine purpose as working through high and low estates alike, for the final good of all men; and by his deepened perception of the correspondence with God's purpose, which, in the exercise of our freedom, is required of us. But, so far as we know, St. Paul left the strictly metaphysical question exactly where he found it – as an imperfectly reconciled antithesis. And there perhaps we men shall always have to leave it, or at least till we come to know even as we are known.

In the quotations from the Old Testament, with which the section concludes, we notice that St. Paul varies the original application of the passages from Hosea. In the prophet they refer to the recovery of dejected and dishonoured Israel, while the apostle applies them to the exaltation of the Gentiles from their low estate. As is often the case, while other passages in the prophets were there to prove exactly what he wanted41, St. Paul takes the words which come into his mind with a considerable latitude of application, and without any critical argument. Thus, if he makes somewhat free with the particular texts, it is in order to vindicate the real teaching of the Old Testament. He has, if not exact criticism, what is much better, profound spiritual insight.

The passages quoted from Isaiah are characteristic and central. This great prophet first clearly perceived that most striking law of human history – that progress comes, not mostly through the majority of a nation, but through the faithful remnant. It is the few best through whom alone God can freely work. It is the best who in the long run determine the moral level of the nation, and either keep the mass of men around them from corruption, or, if that is impossible, provide a fresh point of departure and hope in a society now inevitably, as a whole, hastening to decay and judgement. 'As a terebinth, and as an oak, whose stock remaineth, when they are felled; so the holy seed is the stock thereof42.'

DIVISION IV. § 3. CHAPTER IX. 30-X. 21.

Lack of faith the reason of Israel's rejection

What is to be our conclusion then? That Gentiles, men beyond the pale of God's covenant, who made no pretension of pursuing righteousness, all at once laid hold on righteousness and made it their own, simply by accepting in faith the divine offer which came their way; while Israel, the chosen people, devoted to pursuing a law of righteousness, never caught up with that of which it was in pursuit. The result seems strange enough. But the reason of it is apparent. Israel43 had been put under a divine election, which required of them the open ear, the responsive will, of faith. But instead of cultivating this temper of faith, they fastened upon the specified observances of the Mosaic law, and blindly adhered to them, as if God had nothing deeper or greater to teach them, and they had nothing deeper or greater to receive. Thus, when the Christ came, with His completer light and claims, they would not have Him. They wanted nothing further, nothing more than they were accustomed to. And thus Isaiah's prophecy was fulfilled, that the Christ, the tried foundation stone, the destined security of all who should believe in Him, would turn out to be a stone at which the chosen people should stumble, and a rock on which it should meet disaster44 (ix. 30-33).

And here is the pathos of the situation. Here is what puts passion into St. Paul's desire and his prayer for Israel's entrance into the great deliverance. It is that they have such a real zeal for God, though without any spiritual insight to guide it. A real zeal for God! of that St. Paul's own experience qualified him to testify. But in what sense without insight? In the sense that with Jesus of Nazareth there appeared a divine righteousness, which God was communicating to men45; but the Jews, preoccupied with maintaining a standard of righteousness which they had taken for their own – which had become identified, that is to say, with their own self-satisfaction and pride of privilege and independence of interference – failed to perceive the divine purpose, and, in fact, refused to submit themselves to it. For that principle of law which the Jews had come to regard as God's final word, He really intended only as a temporary discipline to be brought to an end by the coming of the Christ, and by the disclosure of the real righteousness which, in Christ, God should offer and man should simply accept in faith. Law and faith are in sharp and intelligible contrast. Under the law of works a man, as Moses says46, stands to preserve his life (or save his soul) according as he performs the specified requirements (as if man were an independent being who could thus stand over against God on his merits). But faith, attributing nothing to itself, simply accepts the offer of God, the divine message of compassion brought near to it. Moses of old told the Israelites47 that the commandment was not too hard for them, neither was it far off. It was not in heaven, that they should say, who shall go up for us to heaven, and bring it unto us, and make us to hear it, that we may do it? Neither was it beyond the sea, that they should say, who shall go over the sea for us, and bring it unto us, and make us to hear it that we may do it? But the word was very nigh unto them, in their mouth and in their heart, that they might do it. These words really describe the character of the Christian message of faith, of which the apostles are the heralds. Truly there is no need for the believer in Jesus to seek some one to scale heaven to reach a remote God, for Christ is come down. Or to descend into the abyss to seek a Christ dead and lost, for Christ is risen. The great deliverance is offered to us on very easy terms. A man has only openly to confess that the human Jesus is really the divine Lord, and heartily to believe that God raised Him from the dead. Let him heartily accept that message, and the fellowship in the divine righteousness is his. Let him publicly confess that creed, and the great salvation is open to him. It is the old teaching of Isaiah48 – if a man but believe (in the Christ) there is no fear of his being put to shame. And here Jews and Greeks are all on the same level of need and opportunity. There is over all the same Lord Christ, with the same inexhaustible good will towards all who simply call on Him. Again the old scripture testifies that it is every one who calls on the name of the Lord who shall be saved49. The conditions then are very simple. To call on the Lord, we may say, men must believe in Him. To have the opportunity of believing on Him, they must have heard about Him. To hear about Him, they need one to speak in His name. And how can men speak in the name of God except as His apostles, as men commissioned and sent from Him? And these terms we know well enough have all been fulfilled. The commissioned heralds of the good tidings of God have gone forth, so that all men may hear and believe and call out to God. Truly Isaiah's vision of the welcome preacher of good tidings50 is realized to-day (x. 1-15).