The Expositor's Bible: The Epistle of St Paul to the Romans. H. C. G. Moule
in act. And it is in just such a mood that, reading this paragraph of the great Epistle, he will smite upon his breast, and say, "God, be merciful to me the sinner" (Luke xviii. 13).
So doing he will be meeting the very purpose of the Writer of this passage. St. Paul is full of the message of peace, holiness, and the Spirit. He is intent and eager to bring his reader into sight and possession of the fulness of the eternal mercy, revealed and secured in the Lord Jesus Christ, our Sacrifice and Life. But for this very purpose he labours first to expose man to himself; to awaken him to the fact that he is before everything else a sinner; to reverse the Tempter's spell, and to let him see the fact of his guilt with open eyes.
"The Gospel," some one has said, "can never be proved except to a bad conscience." If "bad" means "awakened," the saying is profoundly true. With a conscience sound asleep we may discuss Christianity, whether to condemn it, or to applaud. We may see in it an elevating programme for the race. We may affirm, a thousand times, that from the creed that God became flesh there result boundless possibilities for Humanity. But the Gospel, "the power of God unto salvation," will hardly be seen in its own prevailing self-evidence, as it is presented in this wonderful Epistle, till the student is first and with all else a penitent. The man must know for himself something of sin as condemnable guilt, and something of self as a thing in helpless yet responsible bondage, before he can so see Christ given for us, and risen for us, and seated at the right hand of God for us, as to say, "There is now no condemnation; Who shall separate us from the love of God? I know whom I have believed."
To the full sight of Christ there needs a true sight of self, that is to say, of sin.
[15] Darkness and Dawn, p. 112.
[16] So we venture here to render ἐπίγνωσις, a knowledge deeper than that of merely logical conclusion.
CHAPTER VI
HUMAN GUILT UNIVERSAL: HE APPROACHES THE CONSCIENCE OF THE JEW
Romans ii. 1–16
WE have appealed, for affirmation of St. Paul's tremendous exposure of human sin, to a solemn and deliberate self-scrutiny, asking the man who doubts the justice of the picture to give up for the present any instinctive wish to vindicate other men, while he thinks a little while solely of himself. But another and opposite class of mistake has to be reckoned with, and precluded; the tendency of man to a facile condemnation of others, in favour of himself; "God, I thank Thee that I am not as other men are" (Luke xviii. 11). It is now, as it was of old, only too possible to read, or to hear, the most searching and also the most sweeping condemnation of human sin, and to feel a sort of fallacious moral sympathy with the sentence, a phantom as it were of righteous indignation against the wrong and the doers of it, and yet wholly to mistake the matter by thinking that the hearer is righteous though the world is wicked. The man listens as if he were allowed a seat beside the Judge's chair, as if he were an esteemed assessor of the Court, and could listen with a grave yet untroubled approbation to the discourse preliminary to the sentence. Ah, he is an assessor of the accused; he is an accomplice of his fallen fellows; he is a poor guilty man himself. Let him awake to himself, and to his sin, in time.
With such a reader or hearer in view St. Paul proceeds. We need not suppose that he writes as if such states of mind were to be expected in the Roman mission; though it was quite possible that this might be the attitude of some who bore the Christian name at Rome. More probably he speaks as it were in the presence of the Christians to persons whom at any moment any of them might meet, and particularly to that large element in religious life at Rome, the unconverted Jews. True, they would not read the Epistle; but he could arm those who would read it against their cavils and refusals, and show them how to reach the conscience even of the Pharisee of the Dispersion. He could show them how to seek his soul, by shaking him from his dream of sympathy with the Judge who all the while was about to sentence him.
It is plain that throughout the passage now before us the Apostle has the Jew in view. He does not name him for a long while. He says many things which are as much for the Gentile sinner as for him. He dwells upon the universality of guilt as indicated by the universality of conscience; a passage of awful import for every human soul, quite apart from its place in the argument here. But all the while he keeps in view the case of the self-constituted judge of other men, the man who affects to be essentially better than they, to be, at least by comparison with them, good friends with the law of God. And the undertone of the whole passage is a warning to this man that his brighter light will prove his greater ruin if he does not use it; nay, that he has not used it, and that so it is his ruin already, the ruin of his claim to judge, to stand exempt, to have nothing to do with the criminal crowd at the bar.
All this points straight at the Jewish conscience, though the arrow is levelled from a covert. If that conscience might but be reached! He longs to reach it, first for the unbeliever's own sake, that he might be led through the narrow pass of self-condemnation into the glorious freedom of faith and love. But also it was of first importance that the spiritual pride of the Jews should be conquered, or at least exposed, for the sake of the mission-converts already won. The first Christians, newly brought from paganism, must have regarded Jewish opinion with great attention and deference. Not only were their apostolic teachers Jews, and the Scriptures of the Prophets, to which those teachers always pointed, Jewish; but the weary Roman world of late years had been disposed to own with more and more distinctness that if there were such a thing as a true voice from heaven to man it was to be heard among that unattractive yet impressive race which was seen everywhere, and yet refused to be "reckoned among the nations." The Gospels and the Acts show us instances enough of educated Romans drawn towards Israel and the covenant; and abundant parallels are given us by the secular historians and satirists. The Jews, in the words of Professor Gwatkin, were "the recognized non-conformists" of the Roman world. At this very time the Emperor was the enamoured slave of a brilliant woman who was known to be proselyted to the Jewish creed. It was no slight trial to converts in their spiritual infancy to meet everywhere the question why the sages of Jerusalem had slain this Jewish Prophet, Jesus, and why everywhere the synagogues denounced His name and His disciples. The true answer would be better understood if the bigot himself could be brought to say, "God, be merciful to me the sinner."
Ver. 1.
to
Ver. 11.
Wherefore you are without excuse, O man, every man who judges; when you judge the other party you pass judgment on yourself; for you practise the same things, you who judge. For[17] we know—this is a granted point between us—that God's judgment is truth-wise, is a reality, in awful earnest, upon those who practise such things. Now is this your calculation, O man, you who judge those who practise such things, and do them yourself, that you will escape God's judgment? Do you surmise that some by-way of privilege and indulgence will be kept open for you? Or do you despise the wealth of His kindness, and of His forbearance and longsuffering—despise it, by mistaking it for mere indulgence, or indifference—knowing not that God's kind ways (τὸ χρηστὸν τοῦ Θεοῦ) lead you to repentance? No, true to (κατὰ) your own hardness, your own unrepentant heart, you are hoarding for yourself a wrath which will be felt in the day of wrath, the day of disclosure of the righteous judgment of God, who will requite each individual according to his works. What will be that requital, and its law? To those who, on the line of (κατὰ) perseverance in good work, seek, as their point of gravitation, glory, and honour, and immortality, He will requite life eternal. But for those who side with (τοῖς ἐκ) strife, who take part with man, with self, with sin, against the claims and grace of God, and, while they disobey the truth of conscience, obey unrighteousness, yielding the will to wrong, there shall be wrath and fierce anger, trouble and bewilderment,