St. Paul's Epistle to the Romans: A Practical Exposition. Vol. I. Gore Charles

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is any interpretation but one of the facts you see. There is but one conclusion possible. God has condemned and is showing His wrath on the human nature which He made.' Just in the same way in an earlier epistle St. Paul speaks of the Jews, even before the destruction of Jerusalem, as already judged, already the subject of the divine wrath65. And God's method of judgement is this. The punishment lies in the natural consequences of the lawless actions. The wages of sin is also its fruit66. And further, this punishment of sin involves the increased liability to sin again. One sin 'gives us over' to another, as one good action facilitates another. This idea was familiar to Jewish teachers. Among the 'sayings of the Fathers' we find, 'Every fulfilment of duty is rewarded by another, and every transgression is punished by another67.' St. Paul, in fact, in this chapter, may be said to be concentrating for the Christian Church all that is best and deepest in the moral philosophy of Judaism.

      Now we are in a position to read the first section of St. Paul's argument without perhaps finding any single idea to the interpretation of which we have not a clue.

      For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold down the truth in unrighteousness; because that which may be known of God is manifest in them; for God manifested it unto them. For the invisible things of him since the creation of the world are clearly seen, being perceived through the things that are made, even his everlasting power and divinity; that they may be without excuse: because that, knowing God, they glorified him not as God, neither gave thanks; but became vain in their reasonings, and their senseless heart was darkened. Professing themselves to be wise, they became fools, and changed the glory of the incorruptible God for the likeness of an image of corruptible man, and of birds, and fourfooted beasts, and creeping things.

      Wherefore God gave them up in the lusts of their hearts unto uncleanness, that their bodies should be dishonoured among themselves: for that they exchanged the truth of God for a lie, and worshipped and served the creature rather than the Creator, who is blessed for ever. Amen.

      For this cause God gave them up unto vile passions: for their women changed the natural use into that which is against nature: and likewise also the men, leaving the natural use of the woman, burned in their lust one toward another, men with men working unseemliness, and receiving in themselves that recompense of their error which was due.

      And even as they refused to have God in their knowledge, God gave them up unto a reprobate mind, to do those things which are not fitting; being filled with all unrighteousness, wickedness, covetousness, maliciousness; full of envy, murder, strife, deceit, malignity; whisperers, backbiters, hateful to God, insolent, haughty, boastful, inventors of evil things, disobedient to parents, without understanding, covenant-breakers, without natural affection, unmerciful: who, knowing the ordinance of God, that they which practise such things are worthy of death, not only do the same, but also consent with them that practise them.

      1. Perhaps the first question which arises in our minds when reading this passage is, whether St. Paul's general account of the heathen world is not unjustifiably severe. Does he not paint it too black? In fact, the account he gives coincides with the account given by other Jews of the Gentile world as in their experience they found it; and this, we must remember, means the Gentile world of the great cities of the empire. They thought, as they moved about the world and saw what they could not but see, that God had forsaken the Gentiles because they refused to acknowledge His law. There was sin enough in Israel, but it was remediable. The sin of the Gentiles was irremediable. God had forsaken them68. This last idea is of course one entirely alien to St. Paul's mind. To him all God's judgements, at least in this world, have one intention – to awaken men to recognize the truth and to stir them to conversion, 'that he may have mercy upon all.' But otherwise St. Paul's view of the Gentile world, as he experienced it in the cities of mixed Greek and Asiatic population of the Roman Empire, and especially in the notoriously wicked Corinth where he was writing69, was the ordinary Jewish view. And a contemporary Stoic philosopher, who wrote at Ephesus under the name of Heracleitus, gives a picture of society in that city fully as black70.

      At the same time, if we are to be fair, we must recognize that the account, while true, is not complete. The Gentile life was not without its 'salt.' There was a great deal of virtue, both domestic and philosophical, in the empire – more perhaps in the country, of which St. Paul knew little, than in the towns. And the existence of this salt he acknowledges when, in the second chapter of this epistle, he speaks of Gentiles which have no revealed law but do by nature the things of law, being a law unto themselves, and having the effect of the law written in their hearts, and a witnessing conscience, individual and social, to help them71: and again, when he intimates that there is an uncircumcision which puts the circumcision to shame by keeping the law72. But it is not St. Paul's way to exactly correlate the different aspects of his subject as a modern writer would do. He is a prophet and preacher, not a formally systematic writer. It is enough for him that the sin which he is describing is a reality: that its tendencies are what he describes them to be: that, whatever other counter tendency there may be, sin is so dominant in the world that its results are as he represents them, and that the conscience and experience of those to whom he writes will respond to his indictment.

      Nor, if we give its metaphorical meaning to 'idolatry,' is there a word which St. Paul says in this chapter which would not be true of our modern civilization in London or Paris or New York. With us indeed Christianity has been sufficiently vigorous to provide a counteracting force, of infinitely stronger power than existed in the Roman world, to resist corruption. The agencies of divine strength and recovery, the centres of health and light, are infinitely more numerous, stronger, more constant, more progressive. But the world of sin is still what it was: and always there lies upon it the same stamp of the divine condemnation. We look around on the life of our city, with its selfish and disgusting lusts, with its drunkenness, with its enervating luxury, with its selfish wealth, with its reckless and immoral gambling, with its dishonest commerce, with its grasping avarice so neglectful of the lives of those whom it makes its instruments: we look round, I say, not on the whole life, but on the sinful life of our city, and we see what human nature is plainly meant not to be, either in its characteristics or in its miserable issues. And by the interval between what we see life to be and what we know it was meant to be, we can measure the reality of the divine judgement. The facts press upon us the truth which St. Paul would teach. The sinful life is a condemned life. Here is an actual disclosure of the wrath of God upon all unrighteousness and sin.

      2. But what will 'science' say to St. Paul's account of human degeneracy and degradation? Does not St. Paul seem to talk, as moralists in general have been disposed to talk, as if the course of the world's history had been a downward course? and is not this the religious view? and is it not directly opposed to the scientific view of a gradual process of development and advance? This is a very common form of question to suggest itself to our minds. And the answer to it appears to be this73: – The biblical view of the world is not by any means that as a whole it has gone from bad to worse. It recognizes periods and areas of degradation, and suggests periods and areas of stagnation. And this is what anthropology and history equally suggest. But its main concern is with the history of one particular line of human advancement under divine guidance through Abraham and Moses and prophets and kings, through Christ and His Church: an advancement which is to be finally world-wide, and even more than world-wide, in its effects. Other lines of progress in civilization and knowledge the Bible recognizes but is not largely concerned with. But it is in its general effect thoroughly in accord with science, which suggests not general and equable advance over the whole region of humanity, but advance in special departments along the line of select races, continually impeded in its progress by counter tendencies, by periods and areas of degradation, and still more of stagnation74. Science, indeed, utters no word of promise at all as to the ultimate result of all this evolutionСкачать книгу