In the opening verses of the epistle to the saints at Rome, the gospel is spoken of as God's gospel—God's power unto salvation. It is that in which the righteousness of God is revealed. All is of God; and we are told what the gospel is about, what it reveals, what its power, and on whom its marvelous blessings are conferred. God is the source of all our blessings, and all is made ours on the principle of faith. We observe that Paul was an apostle by calling, and separated unto the work of the gospel by the sovereign acting of the Holy Ghost. He tells us he had received grace. Those too, in Rome, to whom he wrote, were saints by calling, beloved of God, called of Jesus Christ. All these ways were entirely of grace, and completely opposed to the principle of law.
The real value and point of the glad tidings of God, however, can only be rightly estimated by the consideration of the alarming fact, stated in connection with these verses, that “the wrath of God is revealed from heaven against all ungodliness” (ver. 18), which shows that God's terrible judgment against all that is contrary to Himself is coming upon men from heaven. It is not a local or partial intervention of God's anger, but “against all ungodliness.” Divine wrath then is coming, and happy are those who like the Thessalonians can say they are “delivered from the wrath to come.” But let us not fail to notice, that wrath is revealed from heaven, not only against all that is hostile to God, but against all those who, while holding fast the letter of the truth, are practicing unrighteous ways. In the days of our Lord the Jews were the holders of the truth. All the truth of God known in the world was with them. The oracles of God had been committed unto them; but alas what grievous unrighteousness was among them, culminating in preferring a robber to Christ, and spitting upon and crucifying the Savior whom God had sent. In our day Christendom holds the truth—professes to be for Christ in contradistinction to Mahometanism, Judaism, and idolatry; but the prophetic delineation of the last days is being rapidly fulfilled, that men would be “covetous, boasters, proud, blasphemers.... lovers of pleasure more than lovers of God, having a form of godliness, but denying the power thereof.” (2 Tim. 3:1-51This know also, that in the last days perilous times shall come. 2For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, 3Without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good, 4Traitors, heady, highminded, lovers of pleasures more than lovers of God; 5Having a form of godliness, but denying the power thereof: from such turn away. (2 Timothy 3:1‑5).) What is this but holding the truth in unrighteousness? And on such may we not expect that the heaviest blow of the wrath of God will speedily fall? Are we not told that God will judicially send “men strong delusion, that they should believe a lie: because they received not the love of the truth, that they all might be damned, who believed not the truth, but had pleasure in unrighteousness?” (2 Thess. 2:11, 1211And for this cause God shall send them strong delusion, that they should believe a lie: 12That they all might be damned who believed not the truth, but had pleasure in unrighteousness. (2 Thessalonians 2:11‑12).) However the solemn and arousing fact remains unmistakably clear that “the wrath of God is revealed from heaven against all ungodliness.” It is in connection with this alarming warning that the glad tidings of God are sent forth.
Firstly, it is well to observe that the gospel is “the gospel of God” —God's message to man; a ministry that makes no demands on man, but communicates glad tidings, which can make him happy (sinner though he may be), and at rest in God's infinitely holy presence. In the gospel God speaks, and it becomes man to hearken. If a prophet in olden times said, “Hear and your soul shall live,” the blessed Master was wont to say, “He that heareth my word, and believeth him that sent me, path everlasting life,” and an apostle could write that “faith cometh by hearing, and hearing by the word of God.”
It was then “the gospel of God” that Paul preached; and these glad tidings he was ready to minister in Rome by the will of God. It appears that up to that time no apostle had visited Rome. The gospel had effectually reached souls in that city by other instrumentality. Many there had evidently received it as the word of God, inasmuch as their “faith was spoken of throughout the whole world.” But there seems to have been something wanting in them, as to their grounding in “the righteousness of God” —the prominent subject of the epistle—so that Paul expressed himself as ready to preach to them at Rome as well as to others. He opens the epistle, therefore, with the foundation principles of the gospel; first of all asserting that it is “the gospel of God;” not like the law which demanded righteous. ness and love from the creature, but God manifesting Himself in the activity of His own grace for man's eternal salvation and blessing.
Secondly, let us not fail to notice what the glad tidings of God are about. We are told they are “concerning his Son Jesus Christ our Lord.” Whatever may be its effects, its source is from God, and the subject of it the Son of God—David's Son and David's Lord—who was raised from the dead. The gospel of God then sets before us the person and work of His Son, who was essentially and eternally divine, and yet perfect man. And only such a Savior could meet our need, or answer the just claims of the Majesty on high.
To redeem us He must be a sinless, spotless, perfect Man, for, had there been the least flaw attachable to Him, He would have had to be judged for it, and therefore unfit to be a substitute for us. But, blessed be God, He was the “holy thing” as born of Mary; and after thirty years of trial and temptation in a path of sorrow and grief, the heavens opened over Him, and a voice from the excellent glory declared, “This is my beloved Son, in whom I am well pleased.” Beside this, because of His perfect spotlessness, the Holy Ghost came down and abode upon Him. This could not have been, had there been in Him the least taint of imperfection. When the Holy Ghost indwells in a believer now, it is in virtue of his having received remission of sins through faith in the Lord Jesus, for the Holy Ghost could not take up His abode in any one not cleansed from sin. The Holy Ghost then coming down and abiding on the Son of God, was another infallible proof of the perfect spotlessness of His person.
But while we needed a Savior who was perfect Man, that He might, as our Substitute, bear our sins in His own body on the tree, and be made sin for us, it was also necessary that He should be a person having such capacities and attributes, that He could bear God's eternal judgment of sin, and be able to satisfy all the demands of infinite holiness and righteousness. All this He could do because He was Son of God, and also Son of David—God and man—in His own Sacred person. By His one offering on the cross then He discharged all the claims of divine righteousness as to our sin and guilt, and in it glorified God. The “gospel of God,” therefore, must be concerning His Son our Lord Jesus Christ, who was of the seed of David according to the flesh, and raised up from among the dead. Thus He was made somewhat inferior to angels on account of the suffering of death, in which He once for all so fully atoned for sin, that He was raised from the dead according to the Spirit of holiness, and was in this way declared to be the Son of God with power. The gospel is therefore concerning the person and the work of the Son of God.
Thirdly, in the gospel is revealed the righteousness of God on the principle of faith. “For therein is the righteousness of God revealed from faith to faith” (or, on the principle of faith unto faith), as it is written, “The just shall live by faith.” (Ver. 17.) No doubt it was the gospel of the grace of God of which Paul testified; but we are told that in it is the righteousness of God revealed. We know that God in His acting cannot sacrifice righteousness to love, nor love to righteousness, but works all His counsels according to the unchanging character of His own nature. Thus He magnifies the law, vindicates all the claims of justice, and yet in richest grace justifies the ungodly who believe. Hence we read that “grace reigns through righteousness unto eternal life by Christ Jesus our Lord.” (Chap. 5:21.) In the gospel then it is not righteousness demanded from man, not legal righteousness enforced, but God's righteousness revealed; not God requiring righteousness from man in the way of works, but God bringing righteousness to man suited to Himself on the principle of faith. It is then not human righteousness, not the righteousness of the law, but “the righteousness of God” which the gospel reveals. It is righteousness wholly apart from law. It is a righteousness suited to the nature of God, and we participate in it by faith. “But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe.” (Chap. 3:21, 22.) This scripture then speaks clearly of another righteousness than the one connected with law, and also that the law and the prophets gave testimony to it. Hence we find in the ceremonial law, as it is called, the burnt offering showed that the worshipper was accepted in its sweet savor— “It shall be accepted for him;” and the prophet Habakkuk, as we have quoted, declared that “the just shall live by faith,” showing that life and acceptance in another were contemplated by the law and the prophets, not on the principle of law-keeping, but on the principle of faith. David also, who lived under the law, wrote of the blessedness of the man unto whom the Lord imputeth righteousness without works, saying, “Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not impute sin.” (Rom. 4:6-86Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works, 7Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered. 8Blessed is the man to whom the Lord will not impute sin. (Romans 4:6‑8).) Again, we find some hundreds of years before the law was given, that Abram was accounted righteous on the principle of faith. We read that “he believed in Jehovah, and he counted it to him for righteousness.” (Gen. 15:66And he believed in the Lord; and he counted it to him for righteousness. (Genesis 15:6).) Abel also, by his “more excellent sacrifice obtained witness that he was righteous;” and we find also, that “Noah became heir of the righteousness which is by faith.” It is unquestionable then that a righteousness which was of God, and wholly apart from law, was reckoned to believers long before the law was given, that it was gloried in by the faithful who lived under the law, and that it is now revealed in the gospel toward all and upon all them that “believe on him who raised up Jesus our Lord from among the dead, who was delivered for our offenses, and was raised again for our justification.” (Rom. 4:23-2523Now it was not written for his sake alone, that it was imputed to him; 24But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead; 25Who was delivered for our offences, and was raised again for our justification. (Romans 4:23‑25).)
Another point which scripture brings before us is God's righteousness in forgiving the sins of those who believed before the, sacrifice of Christ. God, having now set forth Christ as a propitiation (mercy-seat) through faith in His blood, declares His righteousness in passing by the sins of Old Testament saints. His forbearance had been shown at the time, but now His righteousness in having done so is declared; for the atoning work of Christ, though then not accomplished, must have been always present to the eye of God. (See chap. 3:25, 26.)
And further, when Jesus was bearing our sins on the tree, we know that God spared not His own Son, but delivered Him up for us all. There was unsparingly poured out upon Him all that, justice could inflict in the condemnation of sin. Though He was the righteous One, yet He endured all the righteous vengeance due to sin in His own self on the cross, and completely drained the cup of wrath, so that He could say, “It is finished.” Thus in His death the wages of sin was fully dealt out, for He died for our sins according to the scriptures. He died unto sin once. All the demands of righteousness were fully met, and peace was made. There righteousness and peace kissed each other. How then was it possible that He should be holden of death? The debt having been justly canceled, how could the prisoner be longer detained? The Savior having made a just atonement for our sins, and having satisfied divine justice and glorified God, was it not a righteous thing that He should be raised from among the dead? And having been raised according to the Spirit of holiness, was He not marked out Son of God in power? Having brought eternal glory to God in the stupendous work of the cross, was it not a righteous thing that He should be exalted and glorified? Hence we hear Him saying, “Now is the Son of man glorified, and God is glorified in him. If God be glorified in him, God shall also glorify him in himself, and shall straightway glorify him.” (John 13:31, 3231Therefore, when he was gone out, Jesus said, Now is the Son of man glorified, and God is glorified in him. 32If God be glorified in him, God shall also glorify him in himself, and shall straightway glorify him. (John 13:31‑32).) And again, “I have glorified thee on the earth, I have finished the work which thou gavest me to do. And now, O Father, glorify thou me with thine own self, with the glory which I had with thee before the world was.” (John 17:4, 54I have glorified thee on the earth: I have finished the work which thou gavest me to do. 5And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was. (John 17:4‑5).) This demand we know was granted, and we are sure that He was righteously entitled to be glorified as Man. Hence we read elsewhere, “He was obedient unto death, even the death of the cross. Wherefore [that is, on account of His so glorifying God in His death on the cross] God hath highly exalted him, and given him a name which is above every name, that at the name of Jesus every knee should bow, in heaven, and in earth, and under the earth, and that every tongue should confess that Jesus Christ is Lord to the glory of God the Father.” (Phil. 2:8-118And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. 9Wherefore God also hath highly exalted him, and given him a name which is above every name: 10That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; 11And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. (Philippians 2:8‑11).) Thus not only is the Man Christ Jesus righteously raised from the dead, exalted to the right hand of God, and has received a name that is above every name (there being made Lord and Christ), but He is righteously entitled to Lordship over heavenly, earthly, and infernal beings—universal dominion, not only by reason of His personal glory as the Son, but because of the infinite worth of the work of the cross. Hence, when He takes unto Himself His great power and reigns, He will do so as righteously entitled to it in virtue of His obedience to death, even the death of the cross. He will then judge both the living and the dead, and put all enemies under His feet; for to this end Christ hath died and risen again that He might rule over both dead and living.
But mere than this. It is because, in marvelous grace, Christ died for our sins under the righteous judgment of God that we have remission—that God can and does in righteousness forgive us. “He is faithful and just to forgive us our sins;” for we have forgiveness through the blood. How could God in righteousness condemn our sins in the person of His own Son, and afterward condemn them on us? Impossible. The idea would accuse God of injustice. But, blessed be His name in virtue of the atoning work He justifies us— “Being now justified by his blood.” Is it not due to Christ, just to Him, when blood was shed for many for the remission of sins, that God should forgive us and manifest the full outflow of His love in justifying the believer from all things? This we know He does. O, how forcible and assuring are the words, “It is God that justifieth!” Instead of God condemning us, He now justifies us, and declares that He is “just, and the justifier of him which believeth in Jesus.” Precious words of comfort!
And yet further, “He who knew no sin was made sin for us, that we might become the righteousness of God in him “ Christ Himself our righteousness. When the father fell upon the neck of the repentant prodigal, and imprinted on his cheek the kiss of love, he said to his servants, “Bring forth the best robe and put it on him.” It was the best robe. There could be nothing superior to it. It was the highest possible character of fitness for the father's presence. But the illustration fails to convoy the full blessedness of the righteousness, which every believer now is in Christ, for He is not only graced for the Father's presence, but his acceptance is in Another—the Beloved—so that we are become “the righteousness of God in him.” It is due to Christ, that in virtue of His God-glorifying work of obedience we should be accounted righteous in Him—the Lord our righteousness—according to the eternal purpose. God in His grace has therefore made Him to be unto us “righteousness,” and this on the principle of faith. We are not then ignorant of God's righteousness, and going about to establish our own righteousness, but have gladly submitted ourselves unto the righteousness of God. Having found all our righteousness as filthy rags, and all hope of righteousness by law-keeping having come to an end, we are rejoiced to find that “Christ is the end of the law for righteousness to every one that believeth.” (Chap. 10:4.)
Thus “the righteousness of God” revealed in the gospel is presenting in widest contrast with “the righteousness of the law,” and is entirely apart from it. It flows to us from the sovereign love of God through the accomplished work of His Son, and is upon all them that believe. How sweet it is to know that Christ glorified is our righteousness, that through matchless grace we are the righteousness of God in Him. Christ then is our subsisting righteousness in God's presence. What rest of heart this gives! What boldness too in the day of judgment, because as He is so are we in this world! Who can condemn whom God justifies? How these truths melt our hearts, and draw us out in worship and thanksgiving! What comfort too they give in darkest circumstances! It is no marvel that so many have found the true expression of their souls in such lines as these—
“Without one thought that's good to plead,
O, what could shield me from despair?
But this: “Though I am vile indeed.
The Lord my righteousness is there.”
Fourthly, the gospel is God's power unto salvation. (Ver. 16.) We say, with reverence, that in no other way could God's power be put forth to save sinners, for apart from the accomplished work of the person of the Son, He can only judge sinners, and must be against sinners; but in the death and blood-shedding of Jesus God shows that He hates sin but loves sinners, and is able to save the worst of sinners. The apostle Paul therefore gloried in the cross of our Lord Jesus Christ, and was not ashamed of the gospel, for it is the power of God unto salvation to every one that believes. It brings salvation to Jew and Gentile on the principle of faith, though in point of order it was preached to the Jew first.
Observe then that the gospel is preached for salvation, not to improve man in the flesh but to save him; not to help the efforts of nature religiously, but to bring him to God; for the obedience of faith not of all nations, but among all nations; it is not therefore preached to better the world, nor to convert the world, but it is the power of God unto salvation to individuals, to every one that believes. Now the power of God unto salvation is very specific in its meaning, a large expression; for while the freeness of the grace of God is shown in its blessing to every one that believes, fullness is set forth in not stopping short in its blessing of planting the saved one bodily in the presence of God in heavenly glory. We know that we are “called unto his eternal glory by Christ Jesus,” and that “he suffered for sins, the Just for the unjust that he might bring us to God.” (1 Peter 5:10; 3:1810But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you. (1 Peter 5:10)
18For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit: (1 Peter 3:18).) Not but that it is quite correct now to speak of believers as “saved,” for we have the salvation of our souls now by faith, as scripture says, “Receiving the end of your faith, the salvation of your souls.” But we wait for salvation in its full sense, “The redemption of our body,” “the salvation ready to be revealed in the last time,” when in spiritual bodies, suited to heavenly and eternal glory, and conformed to the image of the Son, we shall be in full possession and enjoyment of this great salvation.
The gospel then is the power of God unto salvation, because in the cross of Christ the foundation was laid in righteousness for its accomplishment, according to the eternal purpose and grace of God, to give life and righteousness in Christ Jesus to every one that believeth. We have therefore, by the power of God in the gospel, deliverance from the wrath to come, remission of sins, present possession of eternal life, justification by the blood of Christ, peace with God, sonship, the gift of the Holy Ghost, hope of glory and much more As the Father has made us fit for sharing the portion of the saints in light, we must wait for God's Son from heaven, for then we shall know the full power of God to us in this great salvation. Our hope then is glory. We do not hope for righteousness, for, as we have seen, the gospel reveals that Christ is our righteousness; but we hope for that to which righteousness established in the accomplished work of Jesus entitles us, even glory. “We, through the Spirit, wait for the hope of righteousness by faith.” (Gal. 5:55For we through the Spirit wait for the hope of righteousness by faith. (Galatians 5:5).) “We look for the Savior who shall change this body of humiliation, that it may be fashioned like unto his glorious body, according to the working, whereby he is able even to subdue all things unto himself.” (Phil. 3:20, 2120For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ: 21Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself. (Philippians 3:20‑21).) Then “salvation” will be fully consummated; and in this sense we can say, “Now is our salvation nearer [not surer] than when we believed;” because, as time rolls on, it hastens the blissful period of our Lord's return. Well has an apostle called it, “this great salvation.” It will not then be only salvation from the guilt and dominion of sin, the salvation of the soul, and deliverance from the wrath to come; but salvation from this old creation and its belongings, from a body of frailty and infirmity, changed in a moment, and bodily translated into the presence of God and the Lamb forever. Then, in untreated light, we shall see His face; then we shall realize fully what we now apprehend so feebly, and sound forth so faintly, that “the gospel is the power of God unto salvation to every one that believeth.” H. H. S.