Let us now look back over the way we have travelled--a path beginning in deep darkness, but like unto the dawning light which shineth more and more unto the perfect day.

      "Romans" is revolutionary. It will likely upset our foregone ideas. It runs contrary to popular religious views. It clashes with much customary preaching. Because it does not fit in with our habitual thinking we quickly forget its teaching, if indeed we have ever grasped it. It was for this reason that Chrysostom of old had it read to him twice a week, lest its precious truths should fade from his mind. It tore like a bomb-shell into the false doctrines prevalent in Paul's time. It was the dynamite that blasted the errors of Rome in Luther's day. It is again needed in our time. James Denney (Introduction to the Epistle to the Romans, Expositor's Greek Commentary, Vol. II, p. 572) points out what is the power and meaning of the message of this epistle to us (italics mine).

      "He (Paul) is stating the case of gospel against law--against all that is pre-Christian, infra-Christian, anti-Christian; and his polemic has not a temporary but a permanent significance. It is addressed not to Jews of the first century but to men and to Christians of all time.

      Nothing as conclusively proves its necessity as the fact that it so soon ceased to be understood. It is not easy to live at the spiritual height at which Paul lived. It is not easy to realize that (true) religion begins absolutely on God's side; that it begins with a demonstration of God's love to the sinful, which man has done nothing, can do nothing, to merit: and that the assurance of God's love is not the goal to be reached by our own efforts, but the only point from which any human effort can start. It is not easy to realize that justification, in the sense of the initial assurance of God's love, extending over all our life, is the indispensable pre-supposition of everything which can be called Christianity. It is not easy to realize that in the atoning death of Christ and the gift of the Holy Spirit there are the only and the adequate securities for Christian morality; that the only good man is the forgiven man, and that he is good not because he is under law but under grace."

      Such a book must be studied with an open mind--rather, with a heart and mind surrendered to the Word of God. Paul speaks with Divine authority. His teaching is not his, but Christ's. (1 Cor. 14:37.) He speaks by the Holy Spirit. These studies were written for those who hold this conviction. To those who doubt the apostle's authority and inspiration. "Romans" could hardly be anything else but a sealed book. My counsel to such would be that they look carefully into the proofs and evidence of Paul's conversion and the Divine commission he received from the Lord; which proofs are no less conclusive than those which attest the resurrection of Christ. [62]

      1. Following the introductory portion (1:1-17) Paul sets forth the awful ruin into which sin has plunged humanity--the masses of the Gentile world (1:18-32); the better classes of the Gentiles also, and also the Jews who prided themselves on their religion and their moral superiority (chap. 2); then summing up all, together, that every mouth might be shut under the judgment of God (3:9-20.)

      II. At this point begins the revelation of that "righteousness of God" which is set forth in the gospel (1:17) and which is by faith in Jesus Christ, and which consists of our "being justified freely by his grace, through the redemption that is in Christ Jesus." This runs through from 3:21 to 5:11.

      (5:12 to 21 may be regarded as a bridge of transition to the new division which begins at 6:1.)

      III. The way of the Christian life--the victory over sin and the new life in the Spirit is set forth in chapters 6 to 8; in which it is seen that no more than a man can be justified through works of law (3:20) can he be sanctified by the keeping of the law. (See esp. 7:1-14.) Deliverance and power comes through the Spirit.

      IV. The great and important question of God's dealings with Israel is taken up in chapters 9, 10, 11. In chapter 9 it is shown that God's rejection of Israel was no breach of God's faithfulness to Israel--that mere fleshly descent from Abraham, Isaac, and Jacob, gave them no claim on God--that in any case God bestows His mercies as He sees fit, not according to human dictation. In chapter 10 it is seen that Israel's rejection was not due to any arbitrary decree of God, but to their own perverse choice, against all God's pleadings with them. In chapter 11 Paul shows that God's dealings with Israel are not yet closed by any means. He looks forward to a day of Israel's national conversion, which in its effect upon the world at large will be as "life from the dead." (See esp. vs. 12, 15, 25-29.)

      V. The practical conclusion and application begins at chapter 12:1 and runs through chapter 15. Christian living in general is the theme of chapter 12; Christian conduct with reference to civil governments, and toward our fellow-men in general, is taught in chapter 13; the righteous attitude toward special church difficulties which threatened the unity of Christ's people, is discussed in chapters 14 and 15.

      Chapter 16 contains salutations, and concludes with a sublime doxology.

      A great Bible-teacher once said, "If you get 'Romans,' God has got you." This is surely true. So let us go back over Romans--study it thoughtfully, earnestly, praying all along that the eyes of our understanding may be enlightened, and that the great truths it sets forth may mold our thoughts and lives. [63]

[LOR2 62-63]