The Expositor's Bible: The Epistle of St Paul to the Romans. H. C. G. Moule
Spirit. "God loved the world"; "The Father sent the Son." The stream leads us up to the mount. "Hereby perceive we the love of God." In the Gospel, and in it alone, we have that certainty, "God is Love."
Ver. 2.
Now he dilates a little in passing on this dear theme, the Gospel of God. He whom it reveals as eternal Love was true to Himself in the preparation as in the event; He promised His Gospel beforehand through His prophets in (the) holy Scriptures. The sunrise of Christ was no abrupt, insulated phenomenon, unintelligible because out of relation. "Since the world began" (Luke i. 70), from the dawn of human history, predictive word and manifold preparing work had gone before. To think now only of the prediction, more or less articulate, and not of the preparation through general divine dealings with man—such had the prophecy been that, as the pagan histories tell us,[4] "the whole East" heaved with expectations of a Judæan world-rule about the time when, as a fact, Jesus came. He came, alike to disappoint every merely popular hope and to satisfy at once the concrete details and the spiritual significance of the long forecast. And He sent His messengers out to the world carrying as their text and their voucher that old and multifold literature which is yet one Book; those "holy writings," (our own Old Testament, from end to end,) which were to them nothing less than the voice of the Holy Spirit. They always put the Lord, in their preaching, in contact with that prediction.
In this, as in other things, His glorious Figure is unique. There is no other personage in human history, himself a moral miracle, heralded by a verifiable foreshadowing in a complex literature of previous centuries.
"The hope of Israel" was, and is, a thing sui generis. Other preparations for the Coming were, as it were, sidelong and altogether by means of nature. In the Holy Scriptures the supernatural led directly and in its own way to the supreme supernatural Event; the Sacred Way to the Sanctuary.
Ver. 3.
What was the burthen of the vast prophecy, with its converging elements? It was concerning His Son, Jesus Christ our Lord. Whatever the prophets themselves knew, or did not know, of the inmost import of their records and utterances, the import was this. The Lord and the Apostles do not commit us to believe that the old seers ever had a full conscious foresight, or even that in all they "wrote of Him" they knew that it was of Him they wrote; though they had insights above nature, and knew it, as when David "in the Spirit called Him Lord," and Abraham "saw His day." But they do amply commit us to believe, if we are indeed their disciples, that the whole revelation through Israel did, in a way quite of its own kind, "concern the Son of God." See this in such leading places as Luke xxiv. 25–27; John v. 39, 46; Acts iii. 21–25, x. 43, xxviii. 23.
A Mahometan in Southern India, not long ago, was first drawn to faith in Jesus Christ by reading the genealogy with which St. Matthew begins his narrative. Such a procession, he thought, must lead up a mighty name; and he approached with reverence the story of the Nativity. That genealogy is, in a certain sense, the prophecies in compendium. Its avenue is the miniature of theirs. Let us sometimes go back, as it were, and approach the Lord again through the ranks of His holy foretellers, to get a new impression of His majesty.
"Concerning His Son." Around that radiant word, full of light and heat, the cold mists of many speculations have rolled themselves, as man has tried to analyse a divine and boundless fact. For St. Paul, and for us, the fact is everything, for peace and life. This Jesus Christ is true Man; that is certain. He is also, if we trust His life and word, true Son of God. He is on the one hand personally distinct from Him whom He calls Father, and whom He loves, and who loves Him with infinite love. On the other hand He is so related to Him that He fully possesses His Nature, while He has that Nature wholly from Him. This is the teaching of Gospels and Epistles; this is the Catholic Faith. Jesus Christ is God, is Divine, truly and fully. He is implicitly called by the incommunicable Name (compare John xii. 41 with Isa. vi. 7). He is openly called God in His own presence on earth (John xx. 28). But what is, if possible, even mere significant, because deeper below the surface—He is regarded as the eternally satisfying Object of man's trust and love (e.g. Phil. iii. 21, Eph. iii. 19). Yet Jesus Christ is always preached as related Son-wise to Another, so truly that the mutual love of the Two is freely adduced as type and motive for our love.
We can hardly make too much, in thought and teaching, of this Divine Sonship, this Filial Godhead. It is the very "Secret of God" (Col. ii. 2), both as a light to guide our reason to the foot of the Throne, and as a power upon the heart. "He that hath the Son hath the Father"; "He that hath seen Me hath seen the Father"; "He hath translated us into the kingdom of the Son of His Love."
Who was born of the seed of David, according to the flesh. So the New Testament begins (Matt. i. 1); so it almost closes (Rev. xxii. 6). St. Paul, in later years, recalls the Lord's human pedigree again (2 Tim. ii. 8): "Remember that Jesus Christ, of the seed of David, is risen from the dead." The old Apostle in that last passage, has entered the shadow of death; he feels with one hand for the rock of history, with the other for the pulse of eternal love. Here was the rock; the Lord of life was the Child of history, Son and Heir of a historical king, and then, as such, the Child of prophecy too. And this, against all surface appearances beforehand. The Davidic "ground" (Isa. liii. 2) had seemed to be dry as dust for generations, when the Root of endless life sprang up in it.
"He was born" of David's seed. Literally, the Greek may be rendered, "He became, He came to be." Under either rendering we have the wonderful fact that He who in His higher Nature eternally is, above time and including it, did in His other Nature, by the door of becoming, enter time, and thus indeed "fill all things." This He did, and thus He is, "according to the flesh." "Flesh" is, indeed, but a part of Manhood. But a part can represent the whole; and "flesh" is the part most antithetical to the Divine Nature, with which here Manhood is collocated and in a sense contrasted. So it is again below, ix. 5.
Ver. 4.
And now, of this blessed Son of David, we hear further:—who was designated to be Son of God; literally, "defined as Son of God" betokened to be such by "infallible proof." Never for an hour had he ceased to be, in fact, Son of God. To the man healed of birth-blindness He had said (John ix. 35), "Dost thou believe on the Son of God?" But there was an hour when He became openly and so to speak officially what He always is naturally; somewhat as a born king is "made" king by coronation. Historical act then affirmed independent fact, and as it were gathered it into a point for use. This affirmation took place in power, according to the Spirit of Holiness, as a result of resurrection from the dead. "Sown in weakness," Jesus was indeed "raised in" majestic, tranquil "power." Without an effort He stepped from out of the depth of death, from under the load of sin. It was no flickering life, crucified but not quite killed, creeping back in a convalescence mis-called resurrection; it was the rising of the sun. That it was indeed day-light, and not day-dream, was shown not only in His mastery of matter, but in the transfiguration of His followers. No moral change was ever at once more complete and more perfectly healthful than what His return wrought in that large and various group, when they learnt to say, "We have seen the Lord." The man who wrote this Epistle had "seen Him last of all" (1 Cor. xv. 8). That was indeed a sight "in power," and working a transfiguration.
So was the Son of the Father affirmed to be what He is; so was He "made" to be, for us His Church, the Son, in whom we are sons. And all this was, "according to the Spirit of holiness"; answerably to the foreshadowing and foretelling of that Holy Spirit who, in the prophets, "testified of the sufferings destined for the Christ, and of the glories that should follow" (1 Pet. i. 11).
Now lastly, in the Greek of the sentence, as if pausing for a solemn entrance, comes in the whole blessed Name; even Jesus Christ our Lord. Word by word the Apostle dictates, and the scribe obeys. Jesus, the human Name; Christ, the mystic Title; our Lord, the term of royalty and loyalty which binds us to Him, and Him to us. Let those four words be ours for ever. If everything else falls in ruins from the memory, let this remain, "the strength of our heart, and our portion for ever."
Ver. 5.
Through