EPISTLE TO THE ROMANS.
INTRODUCTION.
Paul had long wished to visit Rome, and to preach the gospel at this center
and seat of earthly power and government. He wished to so dispose the church at
Rome towards himself and his work that he might use it, in part at least, as a
base for his operations in the regions of the far West (chap. 15:24). But he had
not been able as yet to visit Rome (chap. 1:10-13); so, during his three months'
stay in Corinth (Acts 20:3), when he was gathering the offering for Judĉa (chap.
15:25, 26), apparently finding that Phoebe, a member of the near-by church at
Cenchrĉa, the port of Corinth, was about to depart for Rome (chap. 16:1, 2), he
determined to improve the occasion by writing this Epistle, which would
accomplish many of the purposes of a visit. The Epistle would forearm the
disciples against the slanderous misrepresentations of his enemies, and would
prepare them to be improved and benefited by his visit, for he still planned to
visit them after going to Jerusalem (Acts 1:21; 15:23-28). The place, therefore,
from which the Epistle was written, was Corinth; and the time, the early spring
of A. D. 58; for it is a well-known fact that Paul left Corinth early enough to
reach Jerusalem by Pentecost of that year (Acts 20:16). The Epistle, then, was
written when Paul was in the prime and vigor of his manhood, and when his
activities in the ministry were most fully exercised, and when the new religion
of Christ was assuming its supremacy over all known forms of worship. No wonder,
therefore, that Paul produced on this occasion a letter which Coleridge has
rightly described as "the most profound work in existence." As to the origin of
the church to which he wrote, we have no data. It is evident from Paul's Epistle
that, up to the time of writing it, he had never visited
Rome, and this accords with the
general trend of the Book of Acts, and the special statement of Acts 23:11.
Paul's [289] silence as to Peter argues very strongly that
that apostle also had not yet been in Rome--if he was ever
there. Indeed, the silence of Scripture as to the origin of that church, if
rightly considered, forbids the assumption that any of the apostles participated
in the initial preaching at the great metropolis. Possibly pilgrims, converted
at the ever memorable Pentecost, carried the gospel back with them, and sowed
the first seed (Acts 2:10). Or, those scattered by the persecutions which arose
at the death of Stephen, and which raged subsequently in Judĉa, may have
eventually traveled as far as Rome, and preached the truth there. Or, more
likely still, those who resorted to Rome in the ordinary way of travel or
business may have founded this church, for it was afterwards filled with such
sojourners, many of whom were Paul's friends, acquaintances and fellow-workers,
as is shown by his salutations in the last chapter. But, however the church had
started, it was now strong and influential and had a
world-wide fame (chap. 1:8). It is also apparent that while it contained, as did
all the others, many Jews (chap. 16:7, 11), the church was largely Gentile. This
is obvious from the habitual tone of the Epistle (chaps. 1, 5, 6, 13, 14;
11:13-24; 14:1-15; 16:3-27; and also from the narrative at Acts 28, especially
verse 28). Had the Roman church been composed principally of Jews, the apostle
to the Gentiles, while interested in it, would not likely have felt sufficiently
responsible for it to have written to it when most of its members were strangers
to him. His own words suggest so much (chap. 15:14-16). Moreover, the teaching
of the church would have been strongly Judaic if the Jews had preponderated;
whereas it was unquestionably pronounced in its Pauline purity of doctrine
(chap. 16:17-20). While, therefore, this Epistle discusses the same general
theme handled in the Epistle to the Galatians, it is didactic and not polemic in
its style. Though Paul would not have written to strangers in the same tone that
he employed in addressing his own erring, backsliding converts, yet he would
certainly have employed a far different style than that which characterizes this
Epistle, had Judaizers corrupted the church at Rome as they did those churches
in [290] Galatia and Corinth. The purpose of the Epistle,
aside from that of preparing the church for his visit, is easily discovered. The
Judaizing tendencies which had recently appeared in Corinth and Galatia were sure eventually to
appear in other churches, perhaps ultimately in all, and the attitude assumed by
a church already so influential and destined to increase in power was sure to
carry great weight in deciding the controversy. Therefore, to set the church of
Rome right as to the design and nature of the gospel was a work of supreme
importance, and the great letter from the great apostle to the great church on
the question of the hour would be read with interest and profit by the entire
brotherhood. The purpose of the letter is to set forth, as Baur rightly
expresses it, "both the relation of Judaism and heathenism to each other, and
the relation of both to Christianity;" primarily, for the instruction of the
Christians in Rome, and, secondarily, for the benefit of all the churches by the
establishment of peace between their Jewish and Gentile elements, and,
ultimately, for the enlightening of the kingdom of God in all ages. Paul's
Jewish enemies had, as we have seen, already been busy in slandering and
misrepresenting him even in churches which he had founded. They made the apostle
feel the limitation of travel, and, no doubt, caused him to desire that he might
multiply himself, so as to be in many places at once. Within a few days after
this Epistle was written Paul began that journey wherein it was testified to him
in every city he passed through that bonds and imprisonment awaited him in
Jerusalem; so it is highly probable that he already had a prophetic premonition
of his coming temporary inability to visit the churches and correct, by his
presence, as at Corinth, the falsehood circulated in his absence. Therefore, to
establish the churches in the truth, and to preserve his own salutary influence
over them, how needful it was that he have an Epistle to speak for him in those
coming days of confinement, and that his friends have in their possession his
true preaching, that they might have "wherewith to answer them" who
misrepresented him and his teaching. And of all Epistles, which could better
serve his purpose than one addressed to the [291] Romans, who were at the center of all earthly influences?
That the Epistle is authentic is conceded even
by Baur. It was quoted by Clement of Rome before the end of the first century;
and in the second century by Ignatius, Polycarp, Justin Martyr and Irenĉus; and
the Muratorian Fragment, A. D. 170, places it in the catalogue of Paul's
Epistles. Its genuineness, too, is practically universally conceded, save that
the Tubingen
critics, with their usual zeal and eagerness to cast doubt upon any portion of
the Scripture, have questioned the last two chapters, or rejected them. The
reasons for doing this are not weighty. The chapters are called in question, not
because they are omitted from any manuscripts now known, but from certain that
are mentioned by the Fathers. But those who tell us of these mutilated copies
(Tertullian, and especially Origen) also inform us that that arch-heretic,
Marcion, was the offender who thus abbreviated them, and that he did so for the
reason that he found in them passages which he wished to suppress because they
conflicted with his own erroneous teaching. Surely the knife of Marcion should
cast no more doubt over the Epistle of Paul than that of Jehoiakim did over the
writings of Jeremiah. As a simple analysis of the book, we submit the following:
PART I. DOCTRINAL. The universal need of righteousness satisfied
by the gospel, as is shown by the manifold results emanating from gospel
righteousness and justification (1:1-8:39). SUBDIVISION A. Introductory. Salutation and personal explanation (1:1-15). Righteousness by the gospel (1:16, 17). SUBDIVISION B. Universal need of
righteousness. Need of righteousness by the Gentiles
(1:18-32).
Need of righteousness by the Jews (2:1-29). Jewish privilege does not diminish
guilt, and the Scriptures include both Jew and Gentile alike under sin (3:1-20).
SUBDIVISION C. Universal need of
righteousness satisfied by the gospel proclamation of righteousness by faith.
Neither Jew nor Greek can obtain righteousness otherwise than by the gospel
(3:21-31). The gospel method of justification, exemplified in the cases of
Abraham and David, must be applied both to the legal and spiritual seed of
Abraham (4:1-25).
SUBDIVISION D.
Results
[292] of Christ's life discussed, and shown to be capable
of as limitless universality as the results of Adam's life.
Results of the justification wrought by Christ, viz.: peace, hope, love and
reconciliation (5:1-11). Adam, the trespasser unto death, contrasted with
Christ, the righteous unto life (5:12-21). SUBDIVISION
E. Sanctification of the believer required, and obtained in change of
relationship by the gospel. Justification is brought about by such a
relation to Christ as creates an obligation to be dead to sin and alive to
righteousness, as is symbolically shown by baptism (6:1-14).
Justification results in a change from service of law and sin, with death as a
reward, to the service of grace and righteousness, with life as a reward
(6:15-22).
Change of relationship from law to Christ illustrated (7:1-6). The sense of
bondage which comes through the relationship of the law prepares the soul to
seek deliverance through relationship to Christ (7:7-25). The new relationship
to Christ changes the mind from carnal to spiritual, so that we escape
condemnation and obtain life (8:1-11). The new relationship to Christ results in
adoption, the spirit of adoption, and that heirship for the revelation of which
creation groans (8:12-25). The new relationship results in the aid of the
Spirit, and the blissful assurance of salvation, because it is divinely decreed
(8:26-39).
PART II.
EXPLANATORY.
The doctrine of righteousness by faith reconciled to (1) the promises
made to Israel; (2) the election of that people, and (3) the
faithfulness of God (9:1-11:36). Mourning for Israel (9:1-15).
The rejection of Israel not inconsistent with God's
promise, which has been kept to those to whom it was given (9:6-13). The rejection of
Israel
not inconsistent with the justice of God (9:14-18). God's absolute power
asserted, his justice and mercy vindicated, and his course in rejecting the Jews
not inconsistent with prophecy (9:19-29). Gentiles following the law of faith
contrasted with Jews following the law of works (9:30-33). Jews responsible for
their rejection, since they had an equal chance with the Gentiles of being
accepted (10:1-13). Righteousness comes by faith, and faith comes by that
hearing [293] as to which Jews and Gentiles had equal
opportunity (10:14-21). The casting-off of Israel not so
complete as supposed, a remnant being saved by faith (11:1-10). Salutary results
of the temporary fall and future rise of Israel. Gentiles warned not to glory
over Israel
(11:11-24). Jews and Gentiles having each passed through a like season of
disobedience, a like mercy shall be shown to each (11:25-32). Ascriptions of praise to God for his ways and judgment (11:3-36).
PART III.
HORTATORY.
Various duties enjoined, and mutual toleration enforced (12:1-14:23).
Self-dedication besought, and self-conceit discouraged
(12:1-8). A galaxy of virtues (12:21). Concerning governments, love and approaching salvation (13:1-14).
Forbearance towards scruples, refraining from judging,
sacrifice for others (14:1-23).
PART IV.
SUPPLEMENTARY.
Concluding exhortations and salutations (15:1-16:27).
Exhortations to mutual helpfulness. The Gentiles to
glorify God (15:1-13).
The apostle's ministry and plans. Request for prayers
(15:14-33). Commendation of Phoebe.
Salutations.
Warnings against dissension and apostasy. Benediction (16:1-25). [294]
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