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 20:2424But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the gospel of the grace of God. (Acts 20:24)), " of the glory of Christ" (2 Cor. 5:44For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life. (2 Corinthians 5:4)). " of peace " (Rom. 10:1515And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things! (Romans 10:15)) " and of our salvation " (Eph. 1:1313In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise, (Ephesians 1:13)).
Servitor. -Respecting Paul being a servant, see Acts 27:2323For there stood by me this night the angel of God, whose I am, and whom I serve, (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 9:1515But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel: (Acts 9:15)) and lastly as an evangelist by separation (Acts 13:22As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them. (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 chewed 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. 9:1414How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God? (Hebrews 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. 16:1010For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption. (Psalm 16:10).
C. H. P. -In verse 5 we get the obedience of faith, also in 16:26. In John 14:1515If ye love me, keep my commandments. (John 14:15) we get the obedience of love. Is the former our first accepting Christ as our Savior (as in Acts 6:77And the word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith. (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. 6:25,2625The Lord make his face shine upon thee, and be gracious unto thee: 26The Lord lift up his countenance upon thee, and give thee peace. (Numbers 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. 2:1818Wherefore we would have come unto you, even I Paul, once and again; but Satan hindered us. (1 Thessalonians 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 19:1414But his citizens hated him, and sent a message after him, saying, We will not have this man to reign over us. (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. 10:1212But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God; (Hebrews 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. 1:1616The Lord give mercy unto the house of Onesiphorus; for he oft refreshed me, and was not ashamed of my chain: (2 Timothy 1:16). Both of these points are brought in in Paul's exhortation to Timothy (2 Tim. 1:88Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner: but be thou partaker of the afflictions of the gospel according to the power of God; (2 Timothy 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 1:66And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. (Luke 1:6); Rom. 1:32;11:26; 5:16, 18; 8:432Who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them. (Romans 1:32)
26And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob: (Romans 11:26)
16And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation, but the free gift is of many offences unto justification. (Romans 5:16)
18Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life. (Romans 5:18)
4That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. (Romans 8:4); Heb. 9:1,101Then verily the first covenant had also ordinances of divine service, and a worldly sanctuary. (Hebrews 9:1)
10Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation. (Hebrews 9:10); Rev. 15:4; 19:84Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy: for all nations shall come and worship before thee; for thy judgments are made manifest. (Revelation 15:4)
8And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. (Revelation 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. 1:88In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: (2 Thessalonians 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. 2:99For in him dwelleth all the fulness of the Godhead bodily. (Colossians 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. 3:1717Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: (Revelation 3:17)? In verse 21 we read also "neither were thankful," but we see in Chapter 2:4, as also in Luke 6:3535But love ye your enemies, and do good, and lend, hoping for nothing again; and your reward shall be great, and ye shall be the children of the Highest: for he is kind unto the unthankful and to the evil. (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. 1:1313Who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief. (1 Timothy 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.