2. We have here, in a very brief compass, St. Paul's conception of 'Christian evidences.' He begins from Christ, 'according to the flesh.' 'And why,' asks Chrysostom, 'did he not begin from the higher side? Because Matthew also, Luke and Mark, begin from the lower. One who would lead others upwards must begin from below. And this was in fact the divine method. First they saw Him (Christ) as man on the earth, and then perceived Him to be God.' It was, in other words, through the experience of His manhood that they arrived at His Godhead. And the evidence of His divine sonship was in part miraculous; but it was not mere miracle. It was miracle 'according to a spirit of holiness.' It was miracle filled with spiritual and moral meaning. It was a resurrection vindicating perfect righteousness.
3. The phrase 'the resurrection of the dead' is translated more exactly by Wiclif 'agenrisynge of dead men! Christ's resurrection is the great example of what is to be general.
4. The obedience of faith exactly describes the human faculty as it showed itself in St. Paul himself at his conversion. With him to believe was, without any possibility of question, to obey Him whom he believed, and St. Paul knows no faith which does not involve a like obedience; cf. xv. 18; xvi. 26; 1 Pet. i. 2.
[1] Acts xxiii. 26.
[2] The salutation of the First Epistle to the Thessalonians, the earliest epistle, is the most nearly formal. Those to the Romans and to Titus are the fullest and richest.
[3] Num. vi. 25, 26; see Hort, First Ep. of Peter, p. 25.
[4] 2 Tim. ii. 8.
[5] Cf. 1 Tim. iii. 16, 'justified in the spirit,' where the use is approximately the same.
[6] See 1 Thess. v. 23; 1 Cor. v. 5; James ii. 26; Matt. v. 3; xxvi. 41; 1 Pet. iii. 18; Mark viii. 12.
[7] Luke xxiv. 39; Heb. xii. 23; i. 14; Matt. viii. 16, &c.
[8] Matt. iii. 16; Luke x. 21, R.V. &c.
[9] John iv. 24.
[10] John vi. 63; Rom. ii. 29; 2 Cor. iii. 6.
CHAPTER I. 8-17.
St. Paul's introduction.
The salutation is immediately followed by a passage in which St. Paul introduces himself specially to the Christians at Rome. He had a delicate task to perform. The Roman Christians had been gathered probably from many parts of the empire, because Rome was the centre of all the world's movements, and adherents of whatever was going on in the empire were sure by force of circumstances to find their way to Rome. Thus, though no apostle had yet preached at Rome, Christians had gathered there. Many of them had not seen St. Paul's face. But they had heard of him, no doubt, in Jewish circles as a very dangerous man who was upheaving and subverting established traditions and principles. He was a man to be looked at askance. He must introduce himself therefore carefully. It was of the greatest importance to him, the Apostle of the Gentiles, that he should gain full recognition among these Christians at Rome, the centre of the Gentile world. We observe then in this introduction what a gentleman, if I may say so, in the very deepest sense of the term, St. Paul shows himself to be. He speaks indeed with an admirable mixture of tact and candour. We can hardly conceive any better address in a delicate situation than this address of St. Paul with which he makes his approach to the Roman Christians.
He begins with what is pleasant for them to hear, namely, that the report of their faith throughout all the world is a good one. 'I thank my God through Jesus Christ for you all that your faith is proclaimed throughout the whole world.' Then he goes on to add, as is usual in his introductions, that he continually prays for them. It was a remark of General Gordon's that it makes a great difference in our feeling towards a stranger if before we meet him we have prayed for him. And we may with equal truth say that it makes a great difference in the feelings of others towards us if they have reason to believe that we have prayed for them. St. Paul therefore gives himself this advantage. He says, 'God is my witness, whom I worship in my spirit in the gospel of his Son, how unceasingly I make mention of you always in my prayers.' Then he goes on to tell them that he not only prays for their welfare, but prays that he may have the advantage of seeing them face to face and knowing them. And here he puts his desire to see them on the true ground. He wants to visit them because he has something of the utmost value to give them—that he may 'impart unto them some spiritual gift.'
Whatever may be the exact nature of the 'spiritual gift' St. Paul is thinking of, it is clearly something for which his bodily presence is necessary. There is some divine power which he as an apostle can communicate to them only when he comes among them. In this sense he means that 'when he comes to them he will come in the fulness of the blessing of Christ[1].' He implies that the Roman Christians needed him and must wait for him to supply their deficiencies. But we observe that with beautiful tact he at once balances this assertion of a divine power entrusted to him for their good, by representing his own need of them. He does not speak de haut en bas as if he had everything to give and nothing to receive. No: as the people depend on the apostle for spiritual gifts, so he depends on the people for spiritual encouragement. He must live by the experience of their spiritual growth. 'I desire,' he says, 'to come to you that I may impart unto you some spiritual gift, to the end that ye may be established' (built up and made strong in the faith). And then he interprets:—that is 'in order that I with you may be encouraged[2] among you, each of us by the other's faith, both yours and mine.'
Then he goes on to tell them why he in particular is bound to come to them, though hitherto he had been hindered by circumstances. It is because he is 'a debtor.' St. Paul was the Apostle, not of the Jews, but of the Gentiles. Therefore he is in debt to all the Gentiles till he has given them the gospel, and more particularly to the centre of the Gentile world, to Rome. And he would owe no man anything. He would have no unsatisfied creditors. He will pay his debt therefore to the Roman Christians. 'I am a debtor,' he says, 'both to Greeks and to barbarians'—that is to all the Gentiles, whether they were of Greek race or not. And the Greeks were so identified with civilization or education that this leads him on to say, 'I am a debtor both to the educated