THE GOSPEL OF SALVATION
The Epistle to the Romans, though it is not merely a systematic treatise, is more systematic than any other of the Pauline Epistles. Unlike the epistles that preceded it, it was written in a period of comparative quiet between two great stages in the apostle's work. Not unnaturally, therefore, it contains something like a summary of Paul's teaching. The summary, however, does not embrace the whole of the Pauline theology, but only one important department of it. The nature of God, for example, and the person of Christ, are not discussed in the Epistle to the Romans. Of course Paul held very definite views upon these subjects, and these views are presupposed on every page of the epistle—especially the loftiest possible conception of the person of Christ lies at the background of this entire account of Christ's work—but such presuppositions do not in this epistle receive an elaborate exposition. The real subject of the first eight chapters of Romans is not theology in general, but simply the way of salvation. How can man be saved—that is the question which Paul answers in this epistle.
Obviously the question is of the utmost practical importance. The Epistle to the Romans is absolutely fundamental for the establishment of Christian faith. This estimate, which was formerly a matter of course, has in recent years unfortunately fallen into disrepute. The Epistle to the Romans, after all, it is said, is concerned with theology, whereas what we need is simple faith. We must return from Romans to the Gospels, from Paul to Christ. The words of Jesus, recorded in the Gospels, are thus emphasized to the prejudice of the teaching of the apostle.
This tendency should be resisted with the utmost firmness. It is striking at the very vitals of the Church's life. After all, Jesus came, as has been well said, not to say something, but to do something. His words are very precious, we could never do without them; but after all they are subsidiary to his deeds. His life and death and resurrection—these are the things that wrought salvation for men. And these great saving acts could not be fully explained till after they had been done. For an explanation of them, therefore, we must turn not only to the Gospels but also to the epistles, not only to Jesus but also to Paul. Paul was in a special sense our apostle; like us, he had never known the earthly Jesus. Just for that reason, through the divine revelation that was granted him, he could guide all subsequent generations to the risen Christ. The Epistle to the Romans, more fully perhaps than any other book, points out the meaning of the death and resurrection of Christ. It does not, indeed, solve all mysteries; but it reveals enough to enable us to believe.
1. THE EDICT OF CLAUDIUS
The edict of Claudius which expelled the Jews from Rome was certainly not permanently effective; indeed there are some indications that it was modified almost as soon as it was issued. But although it did not keep the Jews out of Rome, it may at least have hastened the separation between Judaism and Christianity. If the conflict between the two, as a conflict within Judaism, had given rise to the hostile edict, then, as has plausibly been suggested, the separation might be in the interests of both parties. If the church were kept separate from the synagogue, the Jews would be protected from dangerous disorders and from the opposition which would be encountered by a new and illegal religion, and the Christians, on the other hand, would be protected from the Claudian edict against the Jews.
2. ADDRESS, THANKSGIVING AND SUBJECT. Rom. 1:1-17
The address of the Epistle to the Romans is remarkable for the long addition which is made to the name of the author. Paul was writing to a church which he had never seen. His excuse for writing was to be found only in the gospel with which he had been intrusted. At the very start, therefore, he places his gospel in the foreground. Here, however, it is rather the great presupposition of the gospel which is in mind—Jesus Christ in his double nature. One who has been commissioned to preach to the Gentiles the gospel of such a Christ may certainly address a letter to Rome.
In connection with the customary thanksgiving, Paul mentions his long-cherished desire of visiting the Roman Christians. He desires to impart unto them some spiritual gift—no, he says, rather he desires to receive from them as well as to give. The correction is characteristic of Paul. Some men would have felt no need of making it. As a matter of fact, Paul was fully in a position to impart spiritual gifts. But he was afraid his readers might feel hurt—as though the apostle thought they could make no return for the benefit which the visit would bring them. It is an exquisite bit of fine discernment and delicate courtesy. But like all true courtesy, it was based on fact. Paul was really not a man to decline help and comfort from even the humblest of the brethren.
In vs. 16, 17, the theme of the epistle is announced—the gospel the power of God unto salvation, the gospel which reveals a righteousness of God that is received by faith. The meaning of "a righteousness of God" has been much disputed. Some think that it refers to the righteousness which is an attribute of God. More probably, however, it is to be interpreted in the light of ch. 10:3; Phil. 3:9. It then refers to that right relation of man to God which God himself produces. There are two ways of receiving a sentence of acquittal from God the Judge. One is by keeping the law of God perfectly. The other is by receiving through faith the righteousness of Christ. The former is impossible because of sin. The latter has been made possible by the gift of Christ. As sinners, we are subject to the punishment of death. But that punishment has been paid for us by Christ. We therefore go free; we can start fresh, with the consciousness of God's favor. We are "justified"—that is, "pronounced righteous"—not because we are free from sin, but because by his grace God looks not upon us but upon Christ. We have been pronounced righteous, but not on account of our own works. We possess not our own righteousness but "a righteousness of God."
This righteousness of God is received by faith. Faith is not a work, it is simply the willingness to receive. Christ has promised by his death to bring us to God. We may not understand it all, but is Christ to be believed? Study the Gospel picture of him, and you will be convinced that he is.
Justification by faith, then, means being pronounced righteous by God, although we are sinners. It might seem to be a very dangerous doctrine. If we are pronounced righteous whether we are really righteous or not, then may we not go on with impunity in sin? Such reasoning ignores the results of justification. Faith brings more than forgiveness. It brings a new life. In the new life sin has no place. The Christian has broken forever with his old slavery. Though perfection has not yet been attained in practice, it has been attained in principle, and by the power of the Spirit all sin will finally be removed. The Christian cannot compromise with sin. Salvation is not only from the guilt of sin, but also from the power of it. The sixth chapter of Romans leaves no room for moral laxness.
3. ROMANS AND GALATIANS
It is interesting to compare Romans with Galatians. The subject of the two epistles is the same. Both are concerned with salvation by faith alone, apart from the works of the law. In many passages the two are parallel. The fuller exposition in Romans is often the best commentary upon the briefer statements of Galatians. For example, the words: "What then is the law? It was added because of transgressions"—very obscure as they stand in Galatians—are explained by Rom. 5:20; ch. 7. In tone, however, the two epistles are widely different. Galatians is written in view of one definite attack upon the gospel; Romans is a general exposition summing up the results of the conflict. When Paul wrote Galatians he was in the thick of the battle; at the time of Romans he had fought his way through to the heights.
The Epistle to the Romans, however, is no cold, purely logical treatise. Theology here is interwoven with experience. No exposition can do justice to this wonderful letter. To read about it is sometimes dull; but to read it is life.
4. THE PAULINE PHILOSOPHY OF HISTORY. Rom., chs. 9 to 11
Chapters 9 to 11 of this epistle are interesting in a great many ways. They are interesting, for example, in their tremendous conception of the mystery of the divine will. The ninth chapter of Romans is a good corrective for any carelessness in our attitude toward God. After all, God is a mystery. How little we know of his eternal plan! We must ever tremble before him. Yet it is such a God who has invited us, through Christ, to hold communion with himself. There is the true wonder of the gospel—that it brings us into fellowship, not with a God of our own devising, not with one who is a Father and nothing else, but with the awful, holy, mysterious Maker and Ruler of all things. The joy of the believer is the deepest of all joys. It is a joy that is akin to holy fear.
These chapters are also interesting because they attest the attachment of Paul to the Jewish people. Where is there a nobler expression of patriotism than Rom. 9:1-5? Exclusive attention to the polemic passages where Paul is defending the Gentile mission and denying the efficacy of the Mosaic law, have produced in the minds of some scholars a one-sided view of Paul's attitude toward Israel. Paul did not advocate the destruction of the identity of his people. He believed that even the natural Israel had a part to play on the stage of history. These chapters of Romans, together with some other passages in the epistles, such as I Cor. 9:20, confirm what the Book of The Acts tells us about Paul's willingness, when no principle was involved, to conform to Jewish custom.
5. INTEGRITY OF THE EPISTLE
The genuineness of the Epistle to the Romans is undoubted, but its "integrity" has been questioned. The epistle was certainly written by Paul, but was it all, as we now have it, originally part of one letter? By many scholars the greater part of the sixteenth chapter is supposed to have originally formed part of an epistle of Paul written not to Rome but to Ephesus. The chief argument for this hypothesis is derived from the long list of names in ch. 16:3-15. Could Paul have had so many personal acquaintances in a church which he had never visited? The argument is not conclusive. Just because Paul could not appeal in his letter to any personal acquaintance with the Roman church as a whole, it would be natural for him to mention at least all the individuals in the church with whom he stood in any sort of special relation. Furthermore, the frequency of travel in the Roman Empire must be borne in mind. Many persons whom Paul had met on his travels would naturally find their way to the capital. Finally, Aquila and Priscilla, though they had recently lived in Ephesus, I Cor. 16:19, may easily have resumed their former residence in Rome. Acts 18:2; Rom. 16:3-5.
In the Library.—Purves, "Christianity in the Apostolic Age," pp. 226-231. Davis, "Dictionary of the Bible": Purves, (supplemented) article on "Romans, Epistle to the." Hastings, "Dictionary of the Bible": Robertson, article on "Romans, Epistle to the." M'Clymont, "The New Testament and Its Writers," pp. 77-82. Gifford, "The Epistle of St. Paul to the Romans." Ellicott, "A New Testament Commentary for English Readers," vol. ii, pp. 193-280: Sanday, "The Epistle of Paul the Apostle to the Romans." "The Cambridge Bible for Schools": Moule, "The Epistle of Paul the Apostle to the Romans." "The International Critical Commentary": Sanday and Headlam, "A Critical and Exegetical Commentary on the Epistle to the Romans." Zahn, "Introduction to the New Testament," vol. i, pp. 352-438. The two last-named works presuppose a knowledge of Greek.