Romans 1:16–1:17

Romans 1:16-17 16. For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. 16. Non enim pudet me Evangelii Christi, quandoquidem potentia est Dei, in salutem omni credenti, Iud?oprimum, deinde Gr?co. 17. For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith. 17. Nam justitia Dei in eo revelatur ex fide in fidem, sicut scriptum est, Justus ex fide sua vivet. 16. I am not indeed ashamed, etc. This is an anticipation of an objection; for he declares beforehand, that he cared not for the taunts of the ungodly; and he thus provides a way for himself, by which he proceeds to pronounce an eulogy on the value of the gospel, that it might not appear contemptible to the Romans. He indeed intimates that it was contemptible in the eyes of the world; and he does this by saying, that he was not ashamed of it. And thus he prepares them for bearing the reproach of the cross of Christ, lest they should esteem the gospel of less value by finding it exposed to the scoffs and reproaches of the ungodly; and, on the other hand, he shows how valuable it was to the faithful. If, in the first place, the power of God ought to be extolled by us, that power shines forth in the gospel; if, again, the goodness of God deserves to be sought and loved by us, the gospel is a display of his goodness. It ought then to be reverenced and honored, since veneration is due to God's power; and as it avails to our salvation, it ought to be loved by us. But observe how much Paul ascribes to the ministry of the word, when he testifies that God thereby puts forth his power to save; for he speaks not here of any secret revelation, but of vocal preaching. It hence follows, that those as it were willfully despise the power of God, and drive away from them his delivering hand, who withdraw themselves from the hearing of the word. At the same time, as he works not effectually in all, but only where the Spirit, the inward Teacher, illuminates the heart, he subjoins, To every one who believeth. The gospel is indeed offered to all for their salvation, but the power of it appears not everywhere: and that it is the savor of death to the ungodly, does not proceed from what it is, but from their own wickedness. By setting forth but one Salvation he cuts off every other trust. When men withdraw themselves from this one salvation, they find in the gospel a sure proof of their own ruin. Since then the gospel invites all to partake of salvation without any difference, it is rightly called the doctrine of salvation: for Christ is there offered, whose peculiar office is to save that which was lost; and those who refuse to be saved by him, shall find him a Judge. But everywhere in Scripture the word salvation is simply set in opposition to the word destruction: and hence we must observe, when it is mentioned, what the subject of the discourse is. Since then the gospel delivers from ruin and the curse of endless death, its salvation is eternal life. [38] First to the Jew and then to the Greek. Under the word Greek, he includes all the Gentiles, as it is evident from the comparison that is made; for the two clauses comprehend all mankind. And it is probable that he chose especially this nation to designate other nations, because, in the first place, it was admitted, next to the Jews, into a participation of the gospel covenant; and, secondly, because the Greeks, on account of their vicinity, and the celebrity of their language, were more known to the Jews. It is then a mode of speaking, a part being taken for the whole, by which he connects the Gentiles universally with the Jews, as participators of the gospel: nor does he thrust the Jews from their own eminence and dignity, since they were the first partakers of God's promise and calling. He then reserves for them their prerogative; but he immediately joins the Gentiles, though in the second place, as being partakers with them. 17. For [39] the righteousness of God, etc. This is an explanation and a confirmation of the preceding clause -- that the gospel is the power of God unto salvation. For if we seek salvation, that is, life with God, righteousness must be first sought, by which being reconciled to him, we may, through him being propitious to us, obtain that life which consists only in his favor; for, in order to be loved by God, we must first become righteous, since he regards unrighteousness with hatred. He therefore intimates, that we cannot obtain salvation otherwise than from the gospel, since nowhere else does God reveal to us his righteousness, which alone delivers us from perdition. Now this righteousness, which is the groundwork of our salvation, is revealed in the gospel: hence the gospel is said to be the power of God unto salvation. Thus he reasons from the cause to the effect. Notice further, how extraordinary and valuable a treasure does God bestow on us through the gospel, even the communication of his own righteousness. I take the righteousness of God to mean, that which is approved before his tribunal; [40] as that, on the contrary, is usually called the righteousness of men, which is by men counted and supposed to be righteousness, though it be only vapor. Paul, however, I doubt not, alludes to the many prophecies in which the Spirit makes known everywhere the righteousness of God in the future kingdom of Christ. Some explain it as the righteousness which is freely given us by God: and I indeed confess that the words will bear this sense; for God justifies us by the gospel, and thus saves us: yet the former view seems to me more suitable, though it is not what I make much of. Of greater moment is what some think, that this righteousness does not only consist in the free remission of sins, but also, in part, includes the grace of regeneration. But I consider, that we are restored to life because God freely reconciles us to himself, as we shall hereafter show in its proper place. But instead of the expression he used before, "to every one who believeth," he says now, from faith; for righteousness is offered by the gospel, and is received by faith. And he adds, to faith: for as our faith makes progress, and as it advances in knowledge, so the righteousness of God increases in us at the same time, and the possession of it is in a manner confirmed. When at first we taste the gospel, we indeed see God's smiling countenance turned towards us, but at a distance: the more the knowledge of true religion grows in us, by coming as it were nearer, we behold God's favor more clearly and more familiarly. What some think, that there is here an implied comparison between the Old and New Testament, is more refined than well-founded; for Paul does not here compare the Fathers who lived under the law with us, but points out the daily progress that is made by every one of the faithful. As it is written, etc. By the authority of the Prophet Habakkuk he proves the righteousness of faith; for he, predicting the overthrow of the proud, adds this -- that the life of the righteous consists in faith. Now we live not before God, except through righteousness: it then follows, that our righteousness is obtained by faith; and the verb being future, designates the real perpetuity of that life of which he speaks; as though he had said, -- that it would not be momentary, but continue forever. For even the ungodly swell with the false notion of having life; but when they say, "Peace and safety," a sudden destruction comes upon them, ( 1 Thessalonians 5:3 .) It is therefore a shadow, which endures only for a moment. Faith alone is that which secures the perpetuity of life; and whence is this, except that it leads us to God, and makes our life to depend on him? For Paul would not have aptly quoted this testimony had not the meaning of the Prophet been, that we then only stand, when by faith we recumb on God: and he has not certainly ascribed life to the faith of the godly, but in as far as they, having renounced the arrogance of the world, resign themselves to the protection of God alone. [41] He does not indeed professedly handle this subject; and hence he makes no mention of gratuitous justification: but it is sufficiently evident from the nature of faith, that this testimony is rightly applied to the present subject. Besides, we necessarily gather from his reasoning, that there is a mutual connection between faith and the gospel: for as the just is said to live by faith, he concludes that this life is received by the gospel. We have now the principal point or the main hinge of the first part of this Epistle, -- that we are justified by faith through the mercy of God alone. We have not this, indeed as yet distinctly expressed by Paul; but from his own words it will hereafter be made very clear -- that the righteousness, which is grounded on faith, depends entirely on the mercy of God. Footnotes: [38] On the power of God, Pareus observes, that the abstract, after the Hebrew manner, is put for the concrete. Power means the instrument of God's power; that is, the gospel is an instrument rendered efficacious by divine power to convey salvation to believers: or, as Stuart says, "It is powerful through the energy which he imparts, and so it is called his power." Chalmers gives this paraphrase, "It is that, which however judged and despised as a weak instrument by the men of this world -- it is that, to which he, by his own power, gives effect for the recovery of that life which all men had forfeited and lost by sin." "The gospel is a divine act, which continues to operate through all ages of the world, and that not in the first place outwardly, but inwardly, in the depths of the soul, and for eternal purposes." -- Dr. Olshausen [39] "The causative, gar, indicates a connection with the preceding, that the gospel is the power of God: the reason is, because by the gospel is revealed the righteousness of God, that is, made known by it is a way of righteousness and of obtaining life before God, which neither the law, nor philosophy, nor any other doctrine, was able to show." -- Pareus [40] "The righteousness of God," dikaiosune theou, has been the occasion of much toil to critics, but without reason: the very context is sufficient to show its meaning, it being what the gospel reveals, and what the gospel reveals is abundantly known from other passages. Whether we saw, it is the righteousness which is approved of God, as Calvin says, or provided by God, or contrived by God, or imputed by God, the meaning does not materially differ, and indeed all these things, as it is evident from Scripture, are true respecting it. There is more difficulty connected with the following words, ek pisteos eis pistin. The view which Calvin gives was adopted by some of the Fathers, such as Theophylact and Clemens Alexandrinus; and it is that of Melancthon, Beza, Scaliger, Locke, and many others. From Poole we find that Chrysostom gave this exposition, "From the obscure and inchoate faith of the Old Testament to the clear and full faith of the New;" and that Ambrose's exposition was the following, "From the faith or fidelity of God who promises to the faith of him who believes." But in all these views there is not that which comports with the context, nor the construction very intelligible-"revealed from faith," What can it mean? To render the passage intelligibly, ek pisteos must be connected with dikaiosune theou, as suggested by Hammond, and followed by Doddridge and Macknight. Then it would be, "The righteousness of God by faith or, which is by faith:" this is revealed in the gospel "to faith," that is, in order that it may be believed; which is often the force of eis before a noun; as, eis ten anomian -- in order to do wickedness; or, eis hagiasmon in order to practice holiness, Romans 6:19 Chalmers, Stuart, Barnes, and Haldane take this view. The verse may be thus rendered, -- For the righteousness of God by faith is in it revealed in order to be believed, as it is written, "The just shall by faith live." The same truth is conveyed in Romans 3:22 ; and similar phraseology is found in Philippians 3:9 . Barnes seems fully to express the import of the passage in these words, "God's plan of justifying men is revealed in the gospel, which plan is by faith, and the benefits of which plan shall be extended to all that have faith or that believe." -- Ed. [41] Here is an instance in which Paul quotes the Old Testament, [Habbakuk 2:4] neither exactly from the Hebrew nor the Septuagint. The Hebrew is "the just, -- by his faith shall he live," vtsdyq v'mvntv hyh: and the Septuagint, turns "his" into "my," ho de dikaios ek pisteos mou zesetai -- "The just shall by my faith live," -- "by my faith," that is, according to the tenor of the passage, "by faith in me." The passage is quoted by him twice besides, in Galatians 3:11 , and in Hebrews 10:38 , but exactly in the same words, without the pronoun "his" or "my." His object in this, as in some similar instances, was to state the general truth contained in the passage, and not to give a strictly verbal quotation. -- Ed.

For I am not ashamed of the gospel of Christ: {5} for it is the {x} power of God unto salvation to every one that believeth; to the Jew first, and also to the {y} Greek. (5) This is the second part of the epistle, until the beginning of chapter nine. Now the whole end and purpose of the discussion is this: that is to say, to show that there is but one way to attain unto salvation (which is displayed to us by God in the gospel, and that equally to every nation), and this way is Jesus Christ apprehended by faith. (x) God's mighty and effectual instrument to save men by. (y) When this word Greek is contrasted with the word Jew, then it signifies a Gentile.

For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. For I am not ashamed — As men are apt to be; whence that fatherly charge, 2 Timothy 1:8 ; 2 Timothy 1:8 . Do ye think (said John Frith, martyr, to the archbishop’s men that would have let him go) that I am afraid to declare mine opinion unto the bishops of England in a manifest truth? If you should both leave me here, and go tell the bishops that you had lost Frith, I would surely follow as fast after as I might, and bring them news that I had found and brought Frith again. For it is the power, … — Eternal life is potentially in the word preached, as the harvest is potentially in the seed.

Though Rome be the head of the empire, and the Romans bear the name of wise and learned persons; and though the gospel hath the show of simplicity, and is foolishness to the wise men of this world; yet I am not ashamed to own and publish this gospel of Christ. I do not shrink back, and withdraw myself, as men do from these things whereof they are ashamed. Neither indeed need I, because, how mean soever it seems to be to carnal eyes, yet it is the power of God unto salvation, & c.; not the essential power of God, but the organical power. See the like, 1 Corinthians 1:18 . The meaning is, it is a powerful means ordained of God for this purpose. Touching the efficacy and excellent power of the gospel for the conversion and salvation of the souls of men, see Isaiah 53:1 1 Corinthians 4:15 2 Corinthians 4:7 2 Corinthians 10:4 ,5 Heb 4:12 Jam 1:21 . To every one that believed; the gospel is offered unto all, but it profiteth unto salvation only those that believe; as a medicine is only effectual to those who receive or apply it. To the Jew first, and also to the Greek; the gospel was first to be published to the Jews, and then to the Gentiles, whom he here calls Greeks: see Luke 24:47 Acts 1:8 . This order the apostles accordingly kept and observed, Acts 13:46 .

For I am not ashamed of the Gospel of Christ,.... The reason why he was so ready and willing to preach it, even where he ran the greatest risk of his character and life, was, because it was "the Gospel of Christ" he preached, and he was not ashamed of it. This supposes that some were, though the apostle was not, ashamed of the Gospel; as all such are who hide and conceal it, who have abilities to preach it, and do not: or who preach, but not the Gospel; or who preach the Gospel only in part, who own that in private, they will not preach in public, and use ambiguous words, of doubtful signification, to cover themselves; who blend the Gospel with their own inventions, seek to please men, and live upon popular applause, regard their own interest, and not Christ's, and cannot bear the reproach of his Gospel. It expresses, that the apostle was not ashamed of it; that is, to preach it, which he did fully and faithfully, plainly and consistently, openly and publicly, and boldly, in the face of all opposition: and it designs more than is expressed, as that he had the utmost value for it, and esteemed it his highest honour that he was employed in preaching it: his reasons for this were, because it was "the Gospel of Christ"; which Christ himself preached, which he had learnt by revelation from him, and of which he was the sum and substance: and because it is the power of God; not essentially, but declaratively; as the power of God is seen in making men ministers of it, in the doctrines held forth in it, in the manner in which it was spread in the world, in the opposition it met with, in the continuance and increase of it notwithstanding the power and cunning of men, and in the shortness of time, in which so much good was done by it in the several parts of the world: it is the power of God organically or instrumentally; as it is a means made use of by God in quickening dead sinners, enlightening blind eyes, unstopping deaf ears, softening hard hearts, and making of enemies friends; to which add, the manner in which all this is done, suddenly, secretly, effectually, and by love, and not force: the extent of this power is, unto salvation; the Gospel is a declaration and revelation of salvation by Christ, and is a means of directing and encouraging souls to lay hold upon it. The persons to whom it is so, are in general, everyone that believeth: this does not suppose that faith gives the Gospel its virtue and efficacy; but is only descriptive of the persons to whom the Gospel, attended with the power and grace of God, is eventually efficacious: and particularly it was so, to the Jew first; who as they had formerly the advantage of the Gentiles, much every way, through the peculiar privileges which were conferred on them; so the Gospel was first preached to them by Christ and his disciples; and even when it was ordered to be carried into the Gentile world, it was to begin with them, and became effectual for the salvation of many of them: and also to the Greek; to the Gentile; for after the Jews had rejected it, as many being called by it as Jehovah thought fit, at that time, it was preached to the Gentiles with great success; which was the mystery hid from ages and generations past, but now made manifest.

,17 In these verses the apostle opens the design of the whole epistle, in which he brings forward a charge of sinfulness against all flesh; declares the only method of deliverance from condemnation, by faith in the mercy of God, through Jesus Christ; and then builds upon it purity of heart, grateful obedience, and earnest desires to improve in all those Christian graces and tempers, which nothing but a lively faith in Christ can bring forth. God is a just and holy God, and we are guilty sinners. It is necessary that we have a righteousness to appear in before him: there is such a righteousness brought in by the Messiah, and made known in the gospel; a gracious method of acceptance, notwithstanding the guilt of our sins. It is the righteousness of Christ, who is God, coming from a satisfaction of infinite value. Faith is all in all, both in the beginning and progress of Christian life. It is not from faith to works, as if faith put us into a justified state, and then works kept us in it; but it is all along from faith to faith; it is faith pressing forward, and gaining the victory over unbelief.

16. For I am not ashamed of the gospel—(The words, "of Christ," which follow here, are not found in the oldest and best manuscripts). This language implies that it required some courage to bring to "the mistress of the world" what "to the Jews was a stumbling-block and to the Greeks foolishness" (1Co 1:23). But its inherent glory, as God's life-giving message to a dying world, so filled his soul, that, like his blessed Master, he "despised the shame." for it is the power of God unto salvation to every one that believeth—Here and in Ro 1:17 the apostle announces the great theme of his ensuing argument; Salvation, the one overwhelming necessity of perishing men; this revealed IN THE GOSPEL MESSAGE; and that message so owned and honored of God as to carry, in the proclamation of it, God's own power to save every soul that embraces it, Greek and Barbarian, wise and unwise alike.

For I am not ashamed ... - The Jews had cast him off, and regarded him as an apostate; and by the wise among the Gentiles he had been persecuted, and despised, and driven from place to place, and regarded as the filth of the world, and the offscouring of all things 1 Corinthians 4:13 , but still he was not ashamed of the gospel. He had so firm a conviction of its value and its truth; he had experienced so much of its consolations; and had seen so much of its efficacy; that he was so far from being ashamed of it that he gloried in it as the power of God unto salvation. People should be ashamed of crime and folly. They are ashamed of their own offences, and of the follies of their conduct, when they come to reflect on it. But they are not ashamed of what they feel to be right, and of what they know will contribute to their welfare, and to the benefit of their fellow-men. Such were the views of Paul about the gospel; and it is one of his favorite doctrines that they who believe on Christ shall not be ashamed, Romans 10:11 ; Romans 5:5 ; 2 Corinthians 7:14 ; 2 Timothy 1:12 ; Philippians 1:20 ; Romans 9:33 ; 2 Timothy 1:8 ; compare Mark 8:38 ; 1 Peter 4:16 ; 1 John 2:28 . Of the gospel - This word means the "good news," or the glad intelligence; see the note at Mark 1:1 . It is so called because it contains the glad annunciation that sin may be pardoned, and the soul saved. Of Christ - The good news respecting the Messiah; or which the Messiah has brought. The expression probably refers to the former, the good news which relates to the Messiah, to his character, advent, preaching, death, resurrection, and ascension. Though this was "to the Jews a stumbling-block, and to the Greeks foolishness," yet he regarded it as the only hope of salvation, and was ready to preach it even in the rich and splendid capital of the world. The power of God - This expression means that it is the way in which God exerts his power in the salvation of people. It is the efficacious or mighty plan, by which power goes forth to save, and by which all the obstacles of man's redemption are taken away. This expression implies, (1) That it is God's plan, or his appointment. It is not the device of man. (2) it is adapted to the end. It is suited to overcome the obstacles in the way. It is not merely the instrument by which God exerts his power, but it has an inherent adaptedness to the end, it is suited to accomplish salvation to man so that it may be denominated power. (3) it is mighty, hence, it is called power, and the power of God. If is not a feeble and ineffectual instrumentality, but it is "mighty to the pulling down of strongholds," 2 Corinthians 10:4-5 . It has shown its power as applicable to every degree of sin, to every combination of wickedness. It has gone against the sins of the world, and evinced its power to save sinners of all grades, and to overcome and subdue every mighty form of iniquity, compare Jeremiah 23:29 , "Is not my word like as a fire? saith the Lord; and like a hammer that breaketh the rock in pieces?" 1 Corinthians 1:18 , "the preaching of the cross is to them that perish, foolishness, but unto us which are saved, it is the power of God." Unto salvation - This word means complete deliverance from sin and death, and all the foes and dangers that beset man. It cannot imply anything less than eternal life. If a man should believe and then fall away, he could in no correct sense be said to be saved. And hence, when the apostle declares that it is the power of God unto salvation "to everyone that believeth," it implies that all who become believers "shall be kept by the power of God through faith unto salvation" (see 1 Peter 1:5 ), and that none shall ever fall away and be lost. The apostle thus commences his discussion with one of the important doctrines of the Christian religion, the final preservation of the saints. He is not defending the gospel for any temporary object, or with any temporary hope. He looks through the system, and sees in it a plan for the complete and eternal recovery of all those who believe in the Lord Jesus Christ. When he says it is the power of God unto salvation, he means that it is the power of God for the attainment of salvation. This is the end, or the design of this exertion of power. To everyone that believeth - Compare Mark 16:16-17 . This expresses the condition, or the terms, on which salvation is conferred through the gospel. It is not indiscriminately to all people, whatever may be their character. It is only to those who confide or trust in it; and it is conferred on all who receive it in this manner. If this qualification is possessed, it bestows its blessings freely and fully. All people know what "faith" is. It is exercised when we confide in a parent, a friend, a benefactor. It is such a reception of a promise, a truth, or a threatening, as to suffer it to make its appropriate impression on the mind, and such as to lead us to act under its influence, or to act as we should on the supposition that it is true. Thus, a sinner credits the threatenings of God, and fears. This is faith. He credits his promises, and hopes. This is faith. He feels that he is lost, and relies on Jesus Christ for mercy. This is faith. And, in general, faith is such an impression on the mind made by truth as to lead us to feel and act as if it were true; to have the appropriate feelings, and views, and conduct under the commands, and promises, and threatenings of God; see the note at Mark 16:16 . To the Jew first - First in order of time, Not that the gospel was any more adapted to Jews than to others; but to them had been committed the oracles of God; the Messiah had come through them; they had had the Law, the temple, and the service of God, and it was natural that the gospel should be proclaimed to them before it was to the Gentiles. This was the order in which the gospel was actually preached to the world, first to the Jews, and then to the Gentiles. Compare Acts 2 and Acts 10 ; Matthew 10:6 ; Luke 24:49 ; Acts 13:46 , "It was necessary that the Word of God should first have been spoken to you; but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles." Compare Matthew 21:43 . And also to the Greek - To all who were nor Jews, that is, to all the world. It was nor confined in its intention or efficacy to any class or nation of people. It was adapted to all, and was designed to be extended to all.

Romans 1:16 For I am not ashamed of the Gospel of Christ. ‹7› This he assigns as the reason why he was ready to preach even at Rome. To the wise of this world the gospel was foolishness, 1 Corinthians 1:23 yet Paul was not ashamed of it, but was ready among the wise and unwise to preach Christ and him crucified. The reason of this regard for the gospel is stated in the following clause: For it is the power of God unto salvation. By δύναμις Θεοῦ , some understand great power; in accordance with an assumed Hebrew idiom, agreeably to which ‘mountains of God’ mean great mountains, ‘wind of God’ great wind, ‘zeal of God’ great zeal, etc. But the existence of such an idiom in the Hebrew is very doubtful, and its application to this passage is unnatural and unnecessary. Others make Θεοῦ a mere qualifying genitive, ‘power of God,’ meaning ‘divinely powerful.’ Beza’s explanation is, “Organon Dei vere potens et efficax.” The gospel is then declared to be that through which God exercises his power. Most commonly Θεοῦ is taken as the genitive of the Author, and power of God is made to mean power derived from God. There are two things then asserted of the gospel, first that it is powerful, and secondly that it is from God. (Comp. 1 Corinthians 1:18 , 1 Corinthians 1:24 ). The main idea, however, is that expressed by Beza, The gospel is that in which God works, which he renders efficacious — εἰς σωτηρίαν , unto salvation . That is, it is efficacious to save. The nature of the salvation here intended is to be learned from the nature of the gospel. It is deliverance from sin and its punishment, and admission into eternal life and blessedness. This is what no means of man’s devising, no efforts of human wisdom or human power could effect for any human being. The gospel effects it παντὶ τῷ πιστεύοντι , for every one that believes. Emphasis must be laid on both the members of this clause. The gospel is thus efficacious to every one , without distinction between Jew and gentile, Greek or barbarian, wise or unwise; and it is efficacious to every one that believes , not to every one who is circumcised, or baptized, or who obeys the law, but to every one who believes, that is, who receives and confides in Jesus Christ as he is offered in the gospel. We have here the two great doctrines set forth in this epistle. First, salvation is by faith; and secondly, it is universally applicable, to the Greek as well as to the Jew. The faith of which the apostle here speaks includes a firm persuasion of the truth, and a reliance or trust on the object of faith. Sometimes the one, sometimes the other of these ideas is expressed by the word, and very often both are united. The meaning of the term is not to be determined so much by philosophical analysis as by scriptural usage. For the question is not what is the abstract nature of the act of believing, philosophically considered, but what act or state of mind is expressed by the words πιστεύειν and πίστις in the various constructions in which they occur. It is rare indeed that the state of mind expressed by any word is so simple as not to admit of being resolved into various elements. The exercise expressed by the world love, for example, includes the perception of agreeable qualities in its object, a judgment of the mind as to their nature, a delight in them, and a desire for their enjoyment. And these differ specifically in their nature, according to the nature of the thing loved. It is not to any one of these elements of the complex affection that the word love is applied, but to the state of mind as a whole. So also with the word faith, the exercise which it expresses includes a perception of its object and its qualities, that is, it includes knowledge; secondly, an assent of the mind to the truth of the thing believed, and very often a reliance or trust on the object of faith. Assent is therefore but one of the elements of saving faith, that is, it is but one of the constituents of that state of mind which, in a multitude of cases, is in the Bible expressed by the word. And as the great object of interest to Christians is not a philosophical definition of a word, but a knowledge of the sense in which it is used in the word of God, we must recur to the usage of the Scriptures themselves to determine what that faith is which is connected with salvation. There is no doubt that πιστεύειν is often used to express mere assent. It means — to receive as true, to be persuaded of the truth of any thing. Hence πίστις is persuasion of the truth. When πιστεύειν has this simple meaning, it is commonly followed by the accusative, as in 1 Corinthians 11:18 ; John 11:26 ; or by the dative, Mark 16:13 , οὐδὲ ἐκείνοις ἐπίστευσαν , John 5:46 ; or by ὃτι , Mark 11:23 ; Romans 10:9 . Yet in these cases the word often expresses confidence or trust, as well as assent; πιστεύειν Θεῷ is in many connections, to confide in God; as Acts 27:25 , πιστεύω γὰρ τῷ Θεῷ ὃτι οὕτως ἔσται . When πιστεύειν is followed by ἐπί with an accusative, as in Romans 4:5 , πιστεύοντι ἐπὶ τὸν δικαιοῦντα , or by ἐπί with a dative, as Romans 9:33 , ὁ πιστεύων ἐπ ̓ αὐτω , 1 Timothy 1:16 it commonly means to trust, to believe upon, to confide in . It has the same sense when followed by εἰς , as in John 14:1 , πιστεύετε εἰς τὸν Θεὸν, καὶ ἐις ἐμὲ πιστεύετε , John 16:9 , Romans 10:14 ; Galatians 2:16 ; and often elsewhere. The construction with ἐν is less common; see, however, Mark 1:15 , μετανοεῖτε , καὶ τιστεύετε ἐν τῷ εὐαγγελίῳ ; comp. Galatians 5:10 , πέποιθα ἐν Κυρίῳ , 2 Thessalonians 3:4 . The substantive πίστις also in various constructions signifies reliance, or trust; thus when followed by εἰς , as in Acts 20:21 , τίστιν τὴν εἰς τὸν Κύριον ἡμῶν , Acts 24:24 ; Acts 26:18 ; by ἐπί , with the accusative, Hebrews 6:1 ; by πρός , as 1 Thessalonians 1:8 , πίστις ὑμῶν ης πρὸς τὸν Θεόν ; by ἐν Romans 3:25 , διὰ Χριστῷ , comp. Galatians 3:26 ; 1 Timothy 3:13 , πίστει τῇ ἐν 2 Timothy 3:15 ; or by the genitive, as in Romans 3:22 , Romans 3:26 ; Galatians 2:16 , Galatians 3:22 , and often. That faith, therefore, which is connected with salvation, includes knowledge, that is, a perception of the truth and its qualities; assent, or the persuasion of the truth of the object of faith; and trust, or reliance. The exercise, or state of mind expressed by the word faith , as used in the Scriptures, is not mere assent, or mere trust, it is the intelligent perception, reception, and reliance on the truth, as revealed in the gospel. To the Jew first, and also to the Greek. To render πρῶτον (first), here especially , would make the apostle teach that the gospel was peculiarly adapted to the Jews, or specially designed for them. But he frequently asserts that this is not the case, Romans 3:9 , Romans 3:22 , Romans 3:29 ; Romans 10:12 . Πρῶτον , therefore, must have reference to time, ‘To the Jew in the first instance, and then to the Greek.’ Salvation, as our Savior said to the woman of Samaria, is of the Jews. Of them the Messiah came, to them the gospel was first preached, and by them preached to the Gentiles. The apostle often, as in the present instance, says Jews and Greeks, for Jews and Gentiles, because the Greeks were the Gentiles with whom, at that period, the Jews were most familiar.

Romans THE GOSPEL THE POWER OF GOD 1 Romans 1:16 . To preach the Gospel in Rome had long been the goal of Paul’s hopes. He wished to do in the centre of power what he had done in Athens, the home of wisdom; and with superb confidence, not in himself, but in his message, to try conclusions with the strongest thing in the world. He knew its power well, and was not appalled. The danger was an attraction to his chivalrous spirit. He believed in flying at the head when you are fighting with a serpent, and he knew that influence exerted in Rome would thrill through the Empire. If we would understand the magnificent audacity of these words of my text we must try to listen to them with the ears of a Roman. Here was a poor little insignificant Jew, like hundreds of his countrymen down in the Ghetto, one who had his head full of some fantastic nonsense about a young visionary whom the procurator of Syria had very wisely put an end to a while ago in order to quiet down the turbulent province; and he was going into Rome with the notion that his word would shake the throne of the Cæsars. What proud contempt would have curled their lips if they had been told that the travel-stained prisoner, trudging wearily up the Appian Way, had the mightiest thing in the world entrusted to his care! Romans did not believe much in ideas. Their notion of power was sharp swords and iron yokes on the necks of subject peoples. But the history of Christianity, whatever else it has been, has been the history of the supremacy and the revolutionary force of ideas. Thought is mightier than all visible forces. Thought dissolves and reconstructs. Empires and institutions melt before it like the carbon rods in an electric lamp; and the little hillock of Calvary is higher than the Palatine with its regal homes and the Capitoline with its temples: ‘I am not ashamed of the Gospel of Christ, for it is the power of God unto salvation.’ Now, dear friends, I have ventured to take these great words for my text, though I know, better than any of you can tell me, how sure my treatment of them is to enfeeble rather than enforce them, because I, for my poor part, feel that there are few things which we, all of us, people and ministers, need more than to catch some of the infection of this courageous confidence, and to be fired with some spark of Paul’s enthusiasm for, and glorying in, the Gospel of Jesus Christ. I ask you, then, to consider three things: {1} what Paul thought was the Gospel? {2} what Paul thought the Gospel was? and {3} what he felt about the Gospel? I. What Paul thought was the Gospel? He has given to us in his own rapid way a summary statement, abbreviated to the very bone, and reduced to the barest elements, of what he meant by the Gospel. What was the irreducible minimum? The facts of the Death and Resurrection of Jesus Christ, as you will find written in the fifteenth chapter of the First Epistle to the Corinthians. So, then, to begin with, the Gospel is not a statement of principles, but a record of facts, things that have happened in this world of ours. But the least part of a fact is the visible part of it, and it is of no significance unless it has explanation, and so Paul goes on to bind up with the facts an explanation of them. The mere fact that Jesus, a young Nazarene, was executed is no more a gospel than the other one, that two brigands were crucified beside Him. But the fact that could be seen, plus the explanation which underlies and interprets it, turns the chronicle into a gospel, and the explanation begins with the name of the Sufferer; for if you want to understand His death you must understand who it was that died. His death is a thought pathetic in all aspects, and very precious in many. But when we hear ‘Christ died according to the Scriptures,’ the whole symbolism of the ancient ritual and all the glowing anticipations of the prophets rise up before us, and that death assumes an altogether different aspect. If we stop with ‘Jesus died,’ then that death may be a beautiful example of heroism, a sweet, pathetic instance of innocent suffering, a conspicuous example of the world’s wages to the world’s teachers, but it is little more. If, however, we take Paul’s words upon our lips, ‘Brethren, I declare unto you the Gospel which I preached . . . how that Christ died . . . according to the Scriptures,’ the fact flashes up into solid beauty, and becomes the Gospel of our salvation. And the explanation goes on, ‘How that Christ died for our sins.’ Now, I may be very blind, but I venture to say that I, for my part, cannot see in what intelligible sense the Death of Christ can be held to have been for, or on behalf of, our sins-that is, that they may be swept away and we delivered from them-unless you admit the atoning nature of His sacrifice for sins. I cannot stop to enlarge, but I venture to say that any narrower interpretation evacuates Paul’s words of their deepest significance. The explanation goes on, ‘And that He was buried.’ Why that trivial detail? Partly because it guarantees the fact of His Death, partly because of its bearing on the evidences of His Resurrection. ‘And that He rose from the dead according to the Scriptures.’ Great fact, without which Christ is a shattered prop, and ‘ye are yet in your sins.’ But, further, notice that my text is also Paul’s text for this Epistle, and that it differs from the condensed summary of which I have been speaking only as a bud with its petals closed differs from one with them expanded in their beauty. And now, if you will take the words of my text as being the keynote of this letter, and read over its first eight chapters, what is the Apostle talking about when he in them fulfils his purpose and preaches ‘the Gospel’ to them that are at Rome also? Here is, in the briefest possible words, his summary-the universality of sin, the awful burden of guilt, the tremendous outlook of penalty, the impossibility of man rescuing himself or living righteously, the Incarnation, and Life, and Death of Jesus Christ as a sacrifice for the sins of the world, the hand of faith grasping the offered blessing, the indwelling in believing souls of the Divine Spirit, and the consequent admission of man into a life of sonship, power, peace, victory, glory, the child’s place in the love of the Father from which nothing can separate. These are the teachings which make the staple of this Epistle. These are the explanations of the weighty phrases of my text. These are at least the essential elements of the Gospel according to Paul. But he was not alone in this construction of his message. We hear a great deal to-day about Pauline Christianity, with the implication, and sometimes with the assertion, that he was the inventor of what, for the sake of using a brief and easily intelligible term, I may call Evangelical Christianity. Now, it is a very illuminating thought for the reading of the New Testament that there are the three sets of teaching, roughly, the Pauline, Petrine, and Johannine, and you cannot find the distinctions between these three in any difference as to the fundamental contents of the Gospel; for if Paul rings out, ‘God commendeth His love toward us in that while we were yet sinners Christ died for us,’ Peter declares, ‘Who His own self bare our sins in His own body on the tree,’ and John, from his island solitude, sends across the waters the hymn of praise, ‘Unto Him that loved us and washed us from our sins in His own blood.’ And so the proud declaration of the Apostle, which he dared not have ventured upon in the face of the acrid criticism he had to front unless he had known he was perfectly sure of his ground, is natural and warranted-’Therefore, whether it were I or they, so we preach.’ We are told that we must go back to the Christ of the Gospels, the historical Christ, and that He spoke nothing concerning all these important points that I have mentioned as being Paul’s conception of the Gospel. Back to the Christ of the Gospels by all means, if you will go to the Christ of all the Gospels and of the whole of each Gospel. And if you do, you will go back to the Christ who said, ‘The Son of Man came not to be ministered unto, but to minister, and to give His life a ransom for many.’ You will go back to the Christ who said, ‘And I, if I be lifted up from the earth, will draw all men unto Me.’ You will go back to the Christ who said, ‘The bread that I will give is My flesh, which I will give for the life of the world.’ You will go back to the Christ who bade His followers hold in everlasting memory, not the tranquil beauty of His life, not the persuasive sweetness of His gracious words, not the might of His miracles of blessing, but the mysterious agonies of His last hours, by which He would have us learn that there lie the secret of His power, the foundation of our hopes, the stimulus of our service. Now, brethren, I have ventured to dwell so long upon this matter, because it is no use talking about the Gospel unless we understand what we mean by it, and I, for my part, venture to say that that is what Paul meant by it, and that is what I mean by it. I plead for no narrow interpretation of the phrases of my text. I would not that they should be used to check in the smallest degree the diversities of representation which, according to the differences of individual character, must ever prevail in the conceptions which we form and which we preach of this Gospel of Jesus Christ. I want no parrot-like repetition of a certain set of phrases embodied, however great may be their meanings, in every sermon. And I would that the people to whom those truths are true would make more allowance than they sometimes do for the differences to which I have referred, and would show a great deal more sympathy than they often do to those, especially those young men, who, with their faces toward Christ, have not yet grown to the full acceptance of all that is implied in those gracious words. There is room for a whole world of thought in the Gospel of Christ as Paul conceived it, with all the deep foundations of implication and presupposition on which it rests, and with all the, as yet, undiscovered range of conclusions to which it may lead. Remember that the Cross of Christ is the key to the universe, and sends its influence into every region of human thought. II. What Paul thought the Gospel was. ‘The power of God unto salvation.’ There was in the background of the Apostle’s mind a kind of tacit reference to the antithetical power that he was going up to meet, the power of Rome, and we may trace that in the words of my text. Rome, as I have said, was the embodiment of physical force, with no great faith in ideas. And over against this carnal might Paul lifts the undissembled weakness of the Cross, and declares that it is stronger than man, ‘the power of God unto salvation.’ Rome is high in force; Athens is higher; the Cross is highest of all, and it comes shrouded in weakness having a poor Man hanging dying there. That is a strange embodiment of divine power. Yes, and because so strange, it is so touching, and so conquering. The power that is draped in weakness is power indeed. Though Rome’s power did make for righteousness sometimes, yet its stream of tendency was on the whole a power to destruction and grasped the nations of the earth as some rude hand might do rich clusters of grapes and squeeze them into a formless mass. The tramp of the legionary meant death, and it was true in many respects of them what was afterwards said of later invaders of Europe, that where their horses’ hoofs had once stamped no grass ever grew. Over against this terrific engine of destruction Paul lifts up the meek forces of love which have for their sole object the salvation of man. Then we come to another of the keywords about which it is very needful that people should have deeper and wider notions than they often seem to cherish. What is salvation? Negatively, the removal and sweeping away of all evil, physical and moral, as the schools speak. Positively, the inclusion of all good for every part of the composite nature of a man which the man can receive and which God can bestow. And that is the task that the Gospel sets to itself. Now, I need not remind you how, for the execution of such a purpose, it is plain that something else than man’s power is absolutely essential. It is only God who can alter my relation to His government. It is only God who can trammel up the inward consequences of my sins and prevent them from scourging me. It is only God who can bestow upon my death a new life, which shall grow up into righteousness and beauty, caught of, and kindred to, His own. But if this be the aim of the Gospel, then its diagnosis of man’s sickness is a very much graver one than that which finds favour amongst so many of us now. Salvation is a bigger word than any of the little gospels that we hear clamouring round about us are able to utter. It means something a great deal more than either social or intellectual, or still more, material or political betterment of man’s condition. The disease lies so deep, and so great are the destruction and loss partly experienced, and still more awfully impending over every soul of us, that something else than tinkering at the outsides, or dealing, as self-culture does, with man’s understanding or, as social gospels do, with man’s economical and civic condition, should be brought to bear. Dear brethren, especially you Christian ministers, preach a social Christianity by all means, an applied Christianity, for there does lie in the Gospel of Jesus Christ a key to all the problems that afflict our social condition. But be sure first that there is a Christianity before you talk about applying it. And remember that the process of salvation begins in the deep heart of the individual and transforms him first and foremost. The power is ‘to every one that believeth.’ It is power in its most universal sweep. Rome’s Empire was wellnigh ubiquitous, but, blessed be God, the dove of Christ flies farther than the Roman eagle with beak and claw ready for rapine, and wherever there are men here is a Gospel for them. The limitation is no limitation of its universality. It is no limitation of the claim of a medicine to be a panacea that it will only do good to the man who swallows it. And that is the only limitation of which the Gospel is susceptible, for we have all the same deep needs, the same longings; we are fed by the same bread, we are nourished by the same draughts of water, we breathe the same air, we have the same sins, and, thanks be to God, we have the same Saviour. ‘The power of God unto salvation to every one that believeth.’ Now before I pass from this part of my subject there is only one thing more that I want to say, and that is, that you cannot apply that glowing language about ‘the power of God unto salvation’ to anything but the Gospel that Paul preached. Forms of Christianity which have lost the significance of the Incarnation and Death of Jesus Christ, and which have struck out or obscured the central facts with which I have been dealing, are not, never were, and, I may presumptuously venture to say, never will be, forces of large account in this world. Here is a clock, beautiful, chased on the back, with a very artistic dial-plate, and works modelled according to the most approved fashion, but, somehow or other, the thing won’t go. Perhaps the mainspring is broken. And so it is only the Gospel, as Paul expounds it and expands it in this Epistle, that is ‘the power of God unto salvation.’ Dear brethren, in the course of a sermon like this, of course, one must lay himself open to the charge of dogmatising. That cannot be helped under the conditions of my space. But let me say as my own solemn conviction-I know that that is not worth much to you, but it is my justification for speaking in such a fashion-let me say as my solemn conviction that you may as well take the keystone out of an arch, with nothing to hold the other stones together or keep them from toppling in hideous ruin on your unfortunate head, as take the doctrine that Paul summed up in that one word out of your conception of Christianity and expect it to work. And be sure of this, that there is only one Name that lords it over the demons of afflicted humanity, and that if a man goes and tries to eject them with any less potent charm than Paul’s Gospel, they will turn upon him with ‘Jesus I know, and Paul I know, but who are you?’ III. What Paul felt about this Gospel. His restrained expression, ‘I am not ashamed,’ is the stronger for its very moderation. It witnesses to the fixed purpose of his heart and attitude of his mind, whilst it suggests that he was well aware of all the temptations in Rome to being ashamed of it there. Think of what was arrayed against him-venerable religion, systematised philosophies, bitter hatred and prejudice, material power and wealth. These were the brazen armour of Goliath, and this little David went cheerily down into the valley with five pebble stones in a leathern wallet, and was quite sure how it was going to end. And it ended as he expected. His Gospel shook the kingdom of the Roman, and cast it in another mould. And there are temptations, plenty of them, for us, dear friends, to-day, to bate our confidence. The drift of what calls itself influential opinion is anti-supernatural, and we all are conscious of the presence of that element all round about us. It tells with special force upon our younger men, but it affects us all. In this day, when a large portion of the periodical press, which does the thinking for most of us, looks askance at these truths, and when, on the principle that in the kingdom of the blind the one-eyed man is the king, popular novelists become our theological tutors, and when every new publishing season brings out a new conclusive destruction of Christianity, which supersedes last season’s equally complete destruction, it is hard for some of us to keep our flags flying. The ice round about us will either bring down the temperature, or, if it stimulates us to put more fuel on the fire, perhaps the fire may melt it. And so the more we feel ourselves encompassed by these temptations, the louder is the call to Christian men to cast themselves back on the central verities, and to draw at first hand from them the inspiration which shall be their safety. And how is that to be done? Well, there are many ways by which thoughtful, and cultivated, students may do it. But may I venture to deal here rather with ways which all Christian people have open before them? And I am bold to say that the way to be sure of ‘the power of God unto salvation’ is to submit ourselves continually to its cleansing and renewing influence. This certitude, brethren, may be contributed to by books of apologetics, and by other sources of investigation and study which I should be sorry indeed to be supposed in any degree to depreciate. But the true way to get it is, by deep communion with the living God, to realise the personality of Jesus Christ as present with us, our Friend, our Saviour, our Sanctifier by His Holy Spirit. Why, Paul’s Gospel was, I was going to say, altogether-that would be an exaggeration-but it was to a very large extent simply the generalisation of his own experience. That is what all of us will find to be the Gospel that we have to preach. ‘We speak that we do know and testify that we have seen.’ And it was because this man could say so assuredly-because the depths of his own conscience and the witness within him bore testimony to it-’He loved me and gave Himself for me,’ that he could also say, ‘The power of God unto salvation to every one that believeth.’ Go down into the depths, brother and friend; cry to Him out of the depths. Then you will feel His strong, gentle grip lifting you to the heights, and that will give power that nothing else will, and you will be able to say, ‘I have heard Him myself, and I know that this is the Christ, the Saviour of the world.’ But there is yet another source of certitude open to us all, and that is the history of the centuries. Our modern sceptics, attacking the truth of Christianity mostly from the physical side, are strangely blind to the worth of history. It is a limitation of faculty that besets them in a good many directions, but it does not work anywhere more fatally than it does in their attitude towards the Gospel. After all, Jesus Christ spoke the ultimate word when He said, ‘By their fruits ye shall know them.’ And it is so, because just as what is morally wrong cannot be politically right, so what is intellectually false cannot be morally good. Truth, goodness, beauty, they are but three names for various aspects of one thing, and if it be that the difference between B.C. and A.D. has come from a Gospel which is not the truth of God, then all I can say is, that the richest vintage that ever the world saw, and the noblest wine of which it ever drank, did grow upon a thorn. I know that the Christian Church has sinfully and tragically failed to present Christ adequately to the world. But for all that, ‘Ye are My witnesses, saith the Lord’; and nobler manners and purer laws have come in the wake of this Gospel of Jesus Christ. And as I look round about upon what Christianity has done in the world, I venture to say, ‘Show us any system of religion or of no religion that has done that or anything the least like it, and then we will discuss with you the other evidences of the Gospel.’ In closing these words, may I venture relying on the melancholy privilege of seniority, to drop for a minute or two into a tone of advice? I would say, do not be frightened out of your confidence either by the premature paean of victory from the opposite camp, or by timid voices in our own ranks. And that you may not be so frightened, be sure to keep clear in your mind the distinction between the things that can be shaken and the kingdom that cannot be moved. It is bad strategy to defend an elongated line. It is cowardice to treat the capture of an outpost as involving the evacuation of the key of the position. It is a mistake, to which many good Christian people are sorely tempted in this day, to assert such a connection between the eternal Gospel and our deductions from the principles of that Gospel as that the refutation of the one must be the overthrow of the other. And if it turns out to be so in any case, a large part of the blame lies upon those good and mistaken people who insist that everything must be held or all must be abandoned. The burning questions of this day about the genuineness of the books of Scripture, inspiration, inerrancy, and the like, are not so associated with this word, ‘God so loved the world . . . that whosoever believeth in Him should not perish, but have everlasting life,’ as that the discovery of errors in the Second Book of Chronicles shakes the foundations of the Christian certitude. In a day like this truth must change its vesture. Who believes that the Dissenting Churches of England are the highest, perfect embodiment of the Kingdom of God? And who believes that any creed of man’s making has in it all and has in it only the everlasting Gospel? So do not be frightened, and do not think that when the things that can be shaken are removed, the things that cannot be shaken are at all less likely to remain. Depend upon it, the Gospel, whose outline I have imperfectly tried to set before you now, will last as long as men on earth know they are sinners and need a Saviour. Did you ever see some mean buildings that have by degrees been gathered round the sides of some majestic cathedral, and do you suppose that the sweeping away of those shanties would touch the solemn majesty of the mediæval glories of the building that rises above them? Take them away if need be, and it, in its proportion, beauty, strength, and heavenward aspiration, will stand more glorious for the sweeping away. Preach positive truth. Do not preach doubts. You remember Mr. Kingsley’s book Yeast . Its title was its condemnation. Yeast is not meant to be drunk; it is meant to be kept in the dark till the process of fermentation goes on and it works itself clear, and then you may bring it out. Do not be always arguing with the enemy. It is a great deal better to preach the truth. Remember what Jesus said: ‘Let them alone, they are blind leaders of the blind, they will fall into the ditch.’ It is not given to every one of us to conduct controversial arguments in the pulpit. There are some much wiser and abler brethren amongst us than you or I who can do it. Let us be contented with, not the humbler but the more glorious, office of telling what we have known, leaving it, as it will do, to prove itself. You remember what the old woman, who had been favoured by her pastor with an elaborate sermon to demonstrate the existence of God, said when he had finished; ‘Well, I believe there is a God, for all the gentleman says.’ As one who sees the lengthening shadows falling over the darkening field, may I say one word to my junior brethren, with all whose struggles and doubts and difficulties I, for one, do most tenderly sympathise? I beseech them-though, alas! the advice condemns the giver of it as he looks back over long years of his ministry-to be faithful to the Gospel how that ‘Jesus Christ died for our sins according to the Scriptures.’ Dear young friends, if you only go where Paul went, and catch the inspiration that he caught there, your path will be clear. It was in contact with Christ, whose passion for soul-winning brought Him from heaven, that Paul learned his passion for soul-winning. And if you and I are touched with the divine enthusiasm, and have that aim clear before us, we shall soon find out that there is only one power, one name given under heaven among men whereby we can accomplish what we desire-the name of ‘Jesus Christ that died, yea, rather, that is risen again, who is even at the right hand of God, and also maketh intercession for us.’ If our aim is clear before us it will prescribe our methods, and if the inspiration of our ministry is, ‘I determine not to know anything among you save Jesus Christ and Him crucified,’ then, whether men will hear or whether they will forbear, they shall know that there hath been a Prophet among them. 1 Preached before Baptist Union.