The Books of the New Testament Part 16

[Sidenote: Character and Contents.]

St. Paul writes as the apostle of the Gentiles to the Christians of the greatest of all Gentile cities. He does so with a solemn sense of special responsibility. Profoundly impressed with the grandeur of the Roman name, the position of this promiscuous little body of converts is to him enormously significant. They are the representatives of the faith of Jesus in the capital of the world; they are the first members of a Church to which G.o.d seems to give the most magnificent of all opportunities. And the thought is scarcely absent from his mind that this may be the last Epistle he will ever send. He is going to Jerusalem, and has a sad foreboding of what may await him there (xv.

31).

The manner and style which give the Epistle a unique place among the works of St. Paul are caused by these considerations. He wishes to tell the Roman Christians his very best ideas in the very best way: this may be his last chance of doing so. He puts aside, then, all clamour of personal debate, and sets {163} himself to produce an ordered theological treatise. Never elsewhere does the apostle write with so careful method, so powerful concentration, so effective marshalling of arguments, so stirring yet measured eloquence.

The Epistle opens with a brief introduction. Paul, the apostle of Christ, wishes to preach the gospel to those in Rome whom Christ has called. Then he begins at once to describe the set of circ.u.mstances which the gospel is intended to meet. The Gentiles have not been true to such knowledge as they had of G.o.d, and by an inevitable process they have pa.s.sed on to unnatural and vicious excess (i. 18-32). And when St. Paul turns to the Jews, he finds they are in no better case. With fuller knowledge they have sinned scarcely less. Strict justice will be meted out by G.o.d to all, the Jew coming first and then the Gentile.

The Gentile will not escape, for the Gentiles, whom we conceive of as having no law, have a law in that moral sense which makes them instinctively put in practice the precepts of the Law, and their inward thoughts accuse or defend them (ii. 1-16). The Jew may boast of his Law and his knowledge of revelation, but he is no better in practice than a Gentile. And as for his circ.u.mcision, it is worthless unless he is also spiritually circ.u.mcised in the heart (ii. 17-29).

After a parenthetical discussion of difficulties suggested by a possible Jewish opponent (iii. 1-8), St. Paul shows that the Jews are not in a worse case than the Gentiles. Both are under the dominion of sin, and Scripture says so. The whole system of Law is a failure. Law does nothing but give a clear knowledge of sin (iii. 9-20).

St. Paul then brings forward his great remedy--the answer of G.o.d to the need which is represented by universal human sinfulness. Man has failed to correspond to the suggestions of conscience, he has failed to fulfil the requirements of the written Law, but now he may come into a right relation with G.o.d by identifying himself with Jesus Christ. He may be justified (_i.e._ accepted as righteous) by an act of G.o.d's grace (_i.e._ by an {164} undeserved act of G.o.d's love) on account of the redemption wrought by Christ, whom G.o.d has set forth as a propitiation to show His own righteousness. G.o.d could no longer allow man to mistake His patience with our sins for slack indifference. Man must no longer seek to be justified before G.o.d on the strength of what he himself has done, but on the strength of his faith in Christ, _i.e._ his devoted personal adhesion to Christ (iii. 21-26). St. Paul tells the Romans that this justifying faith excludes glorying, can be realized by Gentile as well as Jew; that by it we establish the Law (iii. 27-31), as the Jewish dispensation, rightly understood, testifies to its necessity. In fact, Abraham himself was justified by faith (iv.) Then St. Paul sets forth in glowing and stately words what are the consequences for us which follow from being so justified. We are at peace with G.o.d, and share in His love, and this is the secure ground of Christian hope for life and after death (v. 1-11). The effects of Christ's death are computed by an _argumentum a fortiori_ from the results of Adam's fall (v. 12-21).

The apostle now carefully refutes the notion that the doctrine of justification by faith encourages Antinomianism. Liberty does not mean licence. St. Paul was quite alive to the fact that skilful opponents and brainless admirers would misrepresent his doctrine, which was also Christ's. He therefore takes great pains to show that the connection between the righteousness of Christ and the righteousness of a Christian is not arbitrary or fict.i.tious. His argument throughout implies that man actually receives "the righteousness of G.o.d," that is, the righteousness which is inherent in G.o.d, and is bestowed by G.o.d upon man when he unites himself with Christ (vi.-viii.).

Shall I go on sinning that G.o.d's mercy may be all the greater in forgiving me? G.o.d forbid: for when I went down into the waters of baptism, I shared in the death of Christ; and when I rose from them, I rose as a sharer in His risen life. Because I am united thus to the life of Christ, sin is foreign to my nature (vi. 1-14). I am no longer under law, but under grace: but {165} to be the slave of sin and be occupied with uncleanness, and to gain the wages of death, is inconsistent with being the slave of righteousness, occupied in a course of purification and rewarded with the gift of life (vi. 15-23).

Next, St. Paul asks why it is that we are no longer under the Law?

Because we have no connection with that state of sin to which the Law was applicable. Our soul is like a wife whose lawful husband is dead.

Or, to put the truth into another form, our old state was killed by our identification with Christ crucified, and we are espoused to Christ risen (vii. 1-6). What, then, shall we think of the Law? Is it sin?

No. It reveals the sinfulness of sin, and it irritates dormant sin into activity. A thing cannot be identical with another thing which it exposes and irritates. But why did G.o.d permit the Law, which is holy, to prove fatal to my soul (vii. 13)? He did not. The Law was not fatal, though sin was all but fatal. Sin was permitted to do its worst that its real hideousness might be apparent. This is what took place.

The Law gave me an ideal, but my better self, which corresponds to the Law, could not keep me from ding wrong or make me do right. I became involved in a terrible conflict. This was the opportunity of Christ.

He has delivered me from that state of the body which involved me in sin and death. Without Him, I should still be serving the Law of G.o.d with my conscience, and the law of sin with my body (vii. 25).

Where the Law of Moses failed, Christ splendidly succeeds. He not only sets before men an ideal, but also helps them to attain it, and fulfil the righteous claims of the moral Law, by uniting Himself with them by the Spirit (viii. 1-10). Men are now in a new relation to G.o.d: they call Him Father, He sees in them His sons. Though with all creation we wait still in fruitful pain for the fulness of redemption, we wait with confident hope. The Spirit is with us to help and to pray, we remember G.o.d's high purpose for us, we have known His love in the past, Jesus in infinite exaltation is interceding for us; {166} who, then, shall ever be able to separate us from the love of G.o.d (viii. 11-39)?

St. Paul turns now to a parenthetical discussion which necessarily suggests itself here. It has practically happened that G.o.d's own people, the children of Abraham, in spite of their privileges, are excluded from this new salvation which comes from acceptance of Christ.

This does not mean that G.o.d has been unfaithful. St. Paul vindicates His action toward them, and he shows that it has been consistent with His previous action towards the Israelites (ix. 6-13), righteous (ix.

14-21), and merciful (ix. 22-29). G.o.d has always shown that He is free to select whom he likes to carry out His purpose in the world.[1] The Jews are rejected because they seek to be justified, on the strength of their own works (ix. 30-33; x. 1-3): now, the method of the Law has been superseded by Christ's, which is an easier method (x. 4-10) and universal (x. 11-13). And the Jews have had every opportunity for hearing of it (x. 14-21). But G.o.d has not rejected them entirely or finally (xi. 1-10); and if their fall has led to the preaching of the gospel to the Gentiles, how much more happily fruitful will be their reception into the Church (xi. 11-15)! We may hope for this ultimate acceptance of the gospel by both Jew and Gentile because of the original holiness of the Jewish stock. The Gentiles are grafted into that: just as we may be cut off from it if we sin, so the Jews more easily may be grafted in again if they will (xi. 16-24). St. Paul now shows how the hardening of the Jews and the disobedience of the Gentiles alike have served the purposes of G.o.d. Israel as a nation shall be saved by the Messiah. The chapter closes {167} with words of reverent admiration for the wonderful workings of the Divine Providence (xi. 25-36).

After this long doctrinal argument, St. Paul insists upon certain practical duties (xii.-xv. 13). We may notice in xiii. 2 ff. the emphasis which is laid upon the dignity of the civil government, a dignity which was immeasurably degraded ten years later by the wanton persecution of the Roman Christians. And xiii. 13 is a verse ever to be remembered by the Church as the verse by which G.o.d brought Augustine from free thinking and licentious living to be numbered among the saints. In xiv. begins some considerate advice about certain Christians "weak in faith." They seem to have formed a party, but not a party which can be identified with any other religious clique mentioned by the apostle. Their vegetarianism and their observance of particular holy days have suggested the theory that they were Christians who followed the ascetic practices of the Jewish sect of Essenes. The theory that they were Gentiles who affected the customs of the Pythagoreans has commended itself to other writers. On the whole, the number of Jews in Rome supports the theory that these were Jewish Christians. St. Paul deals very tenderly with these total abstainers from meat and wine. He evidently does not put them on the same level as the sectaries of Galatia or Colossae.

The Epistle closes with various references to personal matters, including the expression of a desire to visit Spain and Rome (xv. 34).

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a.n.a.lYSIS

Salutation and introduction (i. 1-15).

(1) DOCTRINAL.--The subject of the Epistle. How is righteousness to be attained? Not by man's work, but by G.o.d's gift, through faith, _i.e._ personal attachment to Christ (i. 16, 17).

A. Righteousness as a state of man in the sight of G.o.d (Justification): i. 18-v. 21.

a. Righteousness was never attained before Christ came. The Gentiles neglected their conscience until they sank into abominable sins; future judgment will certainly come on all men without respect of persons; the Jews, too, have no right to criticize the Gentiles--they had the Law of Moses, while the Gentiles only had the unwritten law of conscience, yet they failed. The Jewish quibble that there was no good in being a Jew if G.o.d condemned him, is refuted. The witness of the Old Testament to the universality of sin is quoted (i. 18-iii. 20).

b. Exposition of the new method of attaining righteousness. It is independent of the Law, is universal, is obtainable through Christ's death which manifests G.o.d's righteousness. This method excludes human boasting, and can be experienced by Jew and Gentile alike (iii. 21-31).

c. The relation of this new method to the Old Testament. Abraham, the typical saint of the Old Testament, was not justified because of works, or circ.u.mcision, or law. His faith shows that the Old Testament supports the Christian method of salvation (iv.).

d. The blessed state of the justified Christian. He is filled with hope, and this hope is guaranteed by the proved love of G.o.d. What a contrast between this blessedness and the effects of Adam's fall! The work of Christ resembles that of Adam, because it pa.s.ses from one man to all men: it differs greatly, because Adam's fall brought sin, our condemnation, our death. Christ's gift brings grace, our acquittal, our life. The Fall brought sin, Law increased sin; Grace is greater than sin (v.).

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B. Righteousness as necessarily involving moral progress (Sanctification); vi.-viii.

a. Refutation of the theory that we may continue to sin in order to give G.o.d fresh opportunities of displaying His lovingkindness. Our baptism implies union with the sinless Christ. Refutation of the theory that we may as well sin as not sin because we are no longer under the Law. Our marriage to Christ must be fruitful (vi. 1-vii. 6).

The Law is not to be disparaged, though it is impotent to rescue me in the terrible moral conflict under which I should suffer, if it were not for Christ (vii. 6-25).

B. Where the Law of Moses failed, the incarnation of Christ succeeds.

The life of Christian righteousness is ruled by the Holy Spirit. It implies filial confidence in G.o.d, a glorious inheritance, divine a.s.sistance, inviolable security (viii.).

C. The problem raised by the fate of the Jews: ix.-xi.

a. Their rejection from their privileged position a sad contrast to their high destiny; the entire justice of G.o.d in forming a new Israel of Jews and Gentiles alike (ix.).

b. The cause of their rejection was that they sought to be justified in their own way and not in G.o.d's way, and this in spite of Christian opportunities and prophetic warnings (x.).

c. Consolations which qualify the severity of their fate. Their unbelief is only partial and temporary, and G.o.d's purpose is to restore all. Doxology (xi.).

(2) PRACTICAL.--The Christian sacrifice, and the duties of a Christian (xii.). Church and State, the law of love, the approaching judgment (xiii.).

Toleration for weak and eccentric Christians; vegetarians, observers of private holy days and total abstainers, not to be disturbed; we must do nothing that makes a brother stumble. Christ pleased not Himself; He was both a minister of the circ.u.mcision and the hope of the Gentiles (xiv. 1-xv. 13).

Personal conclusion (xv. 14-xvi. 27).

[1] The Calvinistic doctrine of predestination, as taught in the writings of Calvin and in the Presbyterian Westminster Confession, is a complete perversion of St. Paul's teaching. Calvin teaches a predestination to heaven or h.e.l.l; St. Paul here speaks of an appointment to certain duties on earth. The Calvinists a.s.serted that some men "cannot be saved;" St. Paul teaches that G.o.d so acted "in order that He might have mercy upon all" (xi. 32).

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CHAPTER XIV

THE EPISTLE OF PAUL THE APOSTLE TO THE COLOSSIANS--THE EPISTLE OF PAUL TO PHILEMON

THE EPISTLE OF PAUL THE APOSTLE TO THE COLOSSIANS

[Sidenote: The Author.]

There is no good reason for doubting that this beautiful Epistle is the work of St. Paul. It is full of Pauline thought, and is well attested by external evidence. It is apparently quoted in the very ancient work known as the Epistle of Barnabas, and Justin Martyr quotes the t.i.tle of Christ "the firstborn of all creation" (Col. i. 15). It is included in Marcion's canon and in the _Muratorian Fragment_, as well as in the Old Latin and Pes.h.i.+tta Syriac versions. The notion that it is only a weak reflection of Ephesians seems incredible, for neither of the two Epistles is appreciably inferior to the other, and in each one there are several unique pa.s.sages which represent as high a level of intellectual and spiritual attainment as the pa.s.sages which are in some degree common to the two. Moreover, we cannot trace any definite method according to which the one writing has been used for the other, and destructive critics have only destroyed one another's arguments in their attempts to show which of the two Epistles is genuine, or why they both are forged. It is also important to consider the a.s.sociation of this Epistle with that to Philemon: the transparent genuineness of the latter makes it practically certain that Colossians is genuine as well.

Objections to the authenticity of Colossians have been {171} steadily growing fainter. It was denied by Mayerhoff in 1838, and by the whole Tubingen school, in spite of very strong external evidence. (1) The heresy opposed by St. Paul was said to be a form of 2nd-century Gnosticism; but the affinities which it shows with Judaism point rather to the 1st century. (2) There are a large number of words which St.

Paul uses nowhere else, thirty-four being found in no other part of the New Testament; but several of these words are called forth by the special error which St. Paul rebukes, and the Epistle does contain eleven Pauline words used by no other New Testament writer. (3) The doctrine has been declared to be not Pauline, but a further development of St. Paul's doctrine of the dignity of Christ. This objection rests entirely on the hypothesis that Jesus Christ was not G.o.d, but was gradually deified by successive generations of His followers. The critics who declared that no apostle believed Christ to be more than an ideal or half-divine man, and said that St. John's writings are forgeries of the 2nd century, described the doctrine of Colossians as a transition from the true Pauline doctrine to the doctrine of the Logos contained in the fourth Gospel. But St. Paul states nothing about Christ in this Epistle which is not implied in earlier Epistles. He only makes fresh statements of truth in view of fresh errors.