Ed.-This book has been chosen for study first, because it is the great gospel treatise of the Bible, and unless understood, we are hardly likely to avoid mistakes in studying the other Epistles. Perhaps some one will give us in a few words a general idea of the chapter before we look at it verse by verse.
103. -" It helps to the better understanding of this epistle to know somewhat of the condition of the assembly at Rome at this time. It consisted of Christians who were both from among the Jews as well as from among the nations. The former, boasting in their carnal privileges, were occupied in introducing Jewish elements, and the latter, undervaluing these privileges altogether, stood in danger of setting up a carnal liberty. Such circumstances gave occasion not only to various uncharitable actions, but what is still worse, they were calculated to loosen and to pollute the ground of the truth. The apostle perceiving their danger, meets it by a perfect unfolding of the principles of the doctrine of salvation, an exposition which entirely excludes all glory of man, and brings to light the glory of God."
A. E. W. -I think ver. 1-17 are introductory.
Ed.-No doubt, and perhaps the following summary of our first two portions may help us to rightly divide them. It may he observed first that the whole Epistle may be arranged under three great heads; chaps. 1-8 being doctrinal, 9-1, dispensational, and 12-16, practical. In the first of these heads we may distinguish five subjects. 1-Introduction, 1:1-17; 2-The state of the world before God, 1:18-3:20; 3-The question of sins dealt with, 3:21-5:11; 4-The question of sin dealt with; V. 12-7 and 5-The complete triumphal position of the Christian, 8. The first two of these subjects will occupy us now and in February, and I think we may subdivide them as follows:-
1. INTRODUCTION ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... . ... ... ... ... ... ... ... ... ... ... ..1:1-17
2. STATE OF THE WORLD BEFORE GOD (a parenthesis) ... ... ... . ... . ... ... ... ... ... ... ... ...1:18-3:20
1. -State of the heathen ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... .. ... ... ... ... ... . ... ... ... 1:18-32
2. -Philosophers ... ... ... ... ... ... ... ... ... ... ... . ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ..1-16
3. -Jews ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... 2:17-29
4. -Objections met ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ..3:1-8
5. -Summary ... ... ... ... ... ... ... ... ... ... ... ... ... ... . ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... 3:9-20
But we must not delay any longer in looking at the chapter before us. Perhaps some of our friends will tell us what strikes them in verse 1.
B. -I notice here that the gospel is " of God." The loving message comes from the wronged One. Jesus is only known to believers.
Ed.-The last statement is a little sweeping. Still it is true that it is God who is said to love the world, Christ loves the church.
C. N. B. -We get the gospel of His Son (ver. 9), “of Christ" ver. 16 (though this is sometimes omitted), of the grace of God (Acts 20:24), " of the glory of Christ" (2 Cor. 5:4). " of peace " (Rom. 10:15) " and of our salvation " (Eph. 1:13).
Servitor. -Respecting Paul being a servant, see Acts 27:23. He was a bondservant. Under the Romans this was perpetual, and the master had uncontrolled power of life or death. All the apostles call themselves servants.
H. S. -How striking the difference between this and the epistle to the Galatians; here Paul is simply called an apostle, there he had to state that he was an apostle by an express divine calling.
Ed. -Yes, and observe the three ways Paul is presented in this verse, first as a servant and that voluntarily, then as an apostle by calling (Acts 9:15) and lastly as an evangelist by separation (Acts 13:2).
A. E. W. -I believe in the second verse there is no article before "holy scriptures " because it refers here merely to the writings of the Old Testament. The old and new together are the holy scripture.
Ed.-We see in the third verse that the gospel is " concerning Christ" not us, though proclaimed to every creature. The foundation of the good news is that Christ has died and risen, the result of this to the sinner who believes is that he is justified from all things.
A. E. W. -I think in verse 3 we get Christ presented in a Jewish aspect according to the promises, (see also 9:4) whereas in verse 4 he is presented to man in general. It is not a question of promise, but of power as One who could come down where man was, even in death, and overcome its power completely and then be declared or shown to be the Son of God with power by the resurrection?
H. S. -Does not this verse teach that Jesus declared Himself to be the Son of God by the power that He shewed in raising others (as in John 10) or does it refer to His own resurrection.
Ed.-It is not merely by His resurrection (the article is omitted) but by the fact of resurrection generally, His own included. He was the Lord of life also for others, and His power was shown in John 11 as well as in John 20
C. H. P. -What is the meaning of "according to the Spirit of holiness?" The Holy Spirit is called the Spirit of Holiness here in connection with the resurrection, whereas in Heb. 9:14, He is called the eternal Spirit in relation with Christ's death.
103. Is not one of the reasons of Christ's resurrection here hinted at? God's Holy One should not be suffered to see corruption, Psa. 16:10.
Ed.-Verse 3 presents His earthly descent as man, verse 4 His heavenly position as Son of God in the power of the Holy Spirit, see also 2 Peter 3:18, and 2 Cor. 13:4.
C. H. P. -In verse 5 we get the obedience of faith, also in 16:26. In John 14:15 we get the obedience of love. Is the former our first accepting Christ as our Savior (as in Acts 6:7) and the latter what He looks for from us daily after we have known His love? Is not the second obedience the practical result of the first?
Ed. -Yes, most truly so. For the commands to believe see 10:16. E.-" For His name." There seems something nice about that, but I do not exactly know what it means in this connection.
E. B. -Revised Version reads "for His name's sake." It probably refers to the grace and apostleship received by Paul.
A. E. W. -And notice, received from the Son of God in power, as well as power and grace given to exercise it.
A. S. -In saying " we" Paul distinctly links himself with the other apostles.
A. E. W. -Paul now proceeds to address all the Christians in Rome as beloved of God and "called saints" or" saints by God's call." Here as in other epistles there is grace and peace wished, but no mention of mercy as when writing to an individual (see Tim. Titus. Philemon, an apparent exception, includes the church in his house.)
Ed.-And whence do the grace and peace come? You will find the two connected in the Old Testament in Num. 6:25,26. " The Lord be gracious unto thee, the Lord give thee peace." This is very beautiful, for the one who pronounced these words (Aaron) was a type of our Lord, who bears us (as the high priest then) on His breast (the place of love) assuring us of grace, and on his shoulders (the place of strength) assuring us of peace, not only of conscience but of heart, all through the journey. Here the blessing also is connected with the source of all, our God and Father.
M. P. -What a wonderful verse the next is! I wonder if so much could be said of us even throughout a single town.
Ed.-I fear not. But the Romans here by God's grace wonderfully met their responsibility. At Rome the center of the world, they were as a city set on a hill, and their faith shone in its measure throughout the world. A great responsibility attaches to any Christian set in a public position.
J. M. M. -What a contrast between Rome then and now. Then their faith" but now their apostasy from " the faith" is evident to all.
A. E. W. -We find in verse to that Paul desired to go to them, and from verse 13 it was not the first time, but he was hindered. It does not say as in 1 Thess. 2:18 that Satan hindered him, but the Lord never allowed him to go to Rome save as a prisoner; no doubt in His wisdom knowing the arrogance of Rome in the latter days.
Ed.-Certainly a comparison of Paul's prayer in verse 10 with the narrative in the Acts shows us how far God's thoughts and ways are above ours.
H. S. -What is meant by the expression " mutual faith" in verse 12.? Ed.-The Revised Version reads beautifully, "that I with you, may he comforted in you, each of us by the other's faith, both yours and mine," and shows the true humility of the apostle, and his likeness to his Master in thus placing himself on a level with those whom he addressed, even as Jesus said "That take and give it for me and thee."
C. H. P. -Does verse 14 apply only to the apostle or to us too? Ed.-It was particularly true of Paul, who owed the Gentiles a debt, being especially their apostle: in measure of course, every man who has the truth is responsible to make it known.
A. M. W. -We see in verse 16, God never forgets His ancient people. After Christ was risen the message of grace (according to His own command "beginning at Jerusalem") was first given to the Jews (Acts 2,3) and even until Chap. 7 when Stephen is stoned (the messenger sent to say they would not have " this man" to reign over them (Luke 19:14) Jesus is seen standing in a waiting attitude, as though He was waiting to see how His beloved people would receive His message, but after this He finally takes His seat, and in Heb. 10:12 He has forever sat down.
C. H. P. -We get two men who were " not ashamed." Paul was not ashamed of the gospel, and Onesiphorus was not ashamed of Paul's chain, 2 Tim. 1:16. Both of these points are brought in in Paul's exhortation to Timothy (2 Tim. 1:8.) He was told not to be ashamed either of the Lord's testimony or of His prisoner. This exhortation would have weight, being backed by example.
Ed.-Observe also the way in which the apostle presents all as coming from God. It is the gospel of God, the power of God in salvation, the righteousness of God, and even the wrath of God, and that from heaven, -a different thing from earthly chastisement. This is the key to everything. The apostle lays stress upon it, putting it forward from the commencement of the epistle, for man ever inclines to have some confidence in himself, to boast of himself, to seek for some merit, some righteousness in himself, to Judaize, or to be occupied with himself in some way. It was the apostle's joy to put his God forward.
A. S. -Yes, and it is well to notice the difference between the law and the gospel. The former if kept is the power of man, and the righteousness is human; the latter is the power of God, and the righteousness divine.
Yod.-The word for righteousness here is dikaiosunee, and does not mean justification, but here at least as in most, places where the word occurs, "righteousness." It is kept distinct by the apostle from dikaiosis, (4:25, 5:18) which expresses the act of justifying, or the effect, justification. Dikaioma sets forth accomplished righteousness in justification (see Luke 1:6; Rom. 1:32;11:26; 5:16, 18; 8:4; Heb. 9:1,10; Rev. 15:4; 19:8). Thus dikaiosunee retains its regular signification of the habit or quality of righteousness. It is what God is that is here spoken of.
E. -What does the righteousness of God mean?
Ed.-The expression occurs seven times besides, 3:5, 21, 22, 25, 26, and 10:3 twice. It has been described as God's consistency with Himself. It is the correlation of the truth that God is light just as His grace is the correlation of the truth that God is love. It is opposed to human or legal righteousness. We shall understand more about how it becomes ours when we get to chaps. 3 and 4, meanwhile all that is said is that it is revealed "by faith unto faith," or in other words, on the principle of faith (not of law or doing) to faith wherever it exists. "The just shall live by faith." This Jewish scripture which the apostle quotes, testified to the truth that every believing Gentile was admitted as freely as a believing Jew, the latter having no longer any class privileges.
C. H. P. -What is the connection between "The righteousness of God revealed " in verse 57, and " the wrath of God revealed," in verse 18? and how can the wrath of God be said to be already revealed?
Ed.-All that was partial was now done away: with the full revelation of one side of God's character in the gospel must come also the revelation of the opposite of His nature to evil wherever it is found. It is not executed, but the fact of its existence is here fully stated.
E. H. F. -One word on faith here. In verse 5 we read of the obedience of faith; to believe is a command (see 2 Thess. 1:8). In verse 8 we find faith shows itself and is known widely throughout the whole world. In verse 12 we learn it is a mutual faith, it draws all believers together. The world thus sees it, and the church feels its power, and in verse 57 our life is to be one of faith-not only saved by faith but living by faith.
Ed.-We must notice before passing on, that from 1:18-3:20 is a parenthesis, taking up by the way the condition of the heathen, the philosophers (of Greece, &c.), and the Jews.
G. K. B. -I observe that the power of God, the righteousness of God, and the wrath of God are all connected with the gospel. Two reasons are given for wrath being revealed, 1St, inexcusable neglect of the testimony of creation to God's eternal power and Godhead, (verses 19, 20), and 2nd, abandonment of the traditional knowledge of God preserved as late as Noah's day (verse 21).
Ed.-The word Godhead differs from that in Col. 2:9, here meaning deity or the fact there is a God, which is all that can be known by creation. When, however, we turn to God as revealed-(not in nature, but)-in Christ, we learn not merely His theiotes or divinity, but His theotes or deity, or what God is. (See Article "Godhead" B. S., vol. 2, p. 60.) What follows in the rest of the chapter is an exact description in a few strong and energetic words of the whole pagan mythology.
A. S. -We get God giving them up three times, verses 24, 26, 28.
J. M. M. -" Professing themselves wise they became fools," verse 22. Is not this like Rev. 3:17? In verse 21 we read also "neither were thankful," but we see in Chapter 2:4, as also in Luke 6:35, that " God is kind unto the unthankful and to the evil."
C. H. P. -The Revised Version seems clearer in verses 23, 25, where it reads " exchanged," instead of " changed unto." How clearly man's responsibility (" did not like to,") and God's sovereignty (" God gave them up,") are brought out in verse 28.
Ed.-Let us notice also the three words used in verse 30, -" despiteful, proud, boasters." The first only occurs twice (also in 1 Tim. 1:13, injurious) and means insolent in acts, the next word means proud in thoughts, and the last boastful in words. Thus thought, word, and deed are all contrary to God.
C. H. P. -How can the heathen be said to know the judgment of God is against these things, verse 32?
Ed.-In a general way only by the light of their natural conscience. But I think our space is now gone, and as we have come to the end of chapter 1, we had better stop here this month, hoping to take up the rest of the parenthesis to 3:20 in February.