St. Paul's Epistle to the Romans: A Practical Exposition. Vol. II

Charles Gore

Charles Gore

St. Paul's Epistle to the Romans: A Practical Exposition. Vol. II

PREFACE

There would be no need for a preface to this second volume were it not that a very kindly and careful review of the first volume in The Guardian of May 24 last, requires a word of notice. The reviewer warns me off 'the dialogue system of exegesis.' Now no doubt this principle, like every other, may be abused. 'The Jewish objector' may, as the reviewer complains, be allowed to 'run riot.' Still I cannot doubt that the Jewish objector is a reality of an illuminative kind in the argument of such passages as Romans iii. 1-8, or the great passage (ix-xi), to which the first part of this volume is devoted. Of the other points of detail noticed by the reviewer – which a volume of this kind is not the place to discuss – many are confessedly doubtful, and some unimportant. On most of them I am still disposed to retain my former opinion, but I would, in accordance with my critic's wishes, alter 'the actual life' (vol. i. p. 203) into 'the principle of life,' and (p. 213) instead of saying that the principle of living by dying 'belongs only to a fallen world' say that 'it belongs, as St. Paul views it, though probably not in its ultimate law, to a fallen world.' I agree that in its deepest sense the principle appears to be an ultimate law of all created life of which the conditions are known to us.

В В В В C. G.

В В В В WESTMINSTER ABBEY,

В В В В Conversion of St. Paul, 1900.

THE EPISTLE TO THE ROMANS

DIVISION IV. CHAPTERS IX-XI.

The theodicy or justification of God for His dealings with the Jews

St. Paul has concluded his great exposition of the meaning of 'the gospel': that in it is the disclosure of a divine righteousness into which all mankind – Jews and Gentiles on the same level of need and sin – are to be freely admitted by simply believing in Jesus. The believer in Jesus first welcomes the absolute and unmerited forgiveness of his sins, which his redeemer has won for him, and thus acquitted passes into the spiritual strength and joy and fellowship of the new life, the life of the redeemed humanity, lived in Jesus Christ, the second Adam or head of our race. The contemplation of the present moral freedom, and the glorious future prospect, of this catholic body – the elect of God in Jesus Christ – has in the eighth chapter filled the apostle's language with the glow of an enthusiasm almost unparalleled in all the compass of his epistles. And he is intending to pass on to interpret to the representatives of this church of Christ at Rome some of the moral obligations which follow most clearly from the consideration of what their faith really means. This ethical division of the epistle begins with chapter xii. The interval (ix-xi) is occupied with a discussion which is an episode, in the sense that the epistle might be read without it and no feeling of a broken unity would force itself upon us. None the less the discussion not only confronts and silences an obvious objection to St. Paul's teaching, but also brings out ideas about the meaning of the divine election, and the responsibility involved in it, which are vital and necessary for the true understanding of the 'free grace of God.' For these chapters serve really to safeguard the all-important sense of our human responsibility under the rich and unmerited conditions of divine privilege in which we find ourselves.

St. Paul's argument so far has involved an obvious conclusion. God's elect are no longer the Jews in particular. On the contrary, the Jews in bulk have lost their position and become apostates in rejecting the Christ. This result in the first place cuts St. Paul to the heart, for his religious patriotism was peculiarly intense. But in the second place it furnishes an objection in the mouth of the Jew against St. Paul's whole message. For if God had really rejected His chosen people, He had broken His word in so doing. God had pledged Himself to Israel: the Old Testament scriptu