V. Scope, Contents, and Characteristics. — The elabo- rate argument and logical order observed in this epistle give it a very systematic character. Nevertheless, the bearing of many of its parts has often been greatly ob- scured or imperfectly understood, especially under the influence of polemical bias. On this account, as well as because of the great interest always attaclied to the fundamental doctrines so formally treated in it, we give an unusually full outline of its contents, even at the risk of some repetition.
1. In describing the general pvr port of this epistle we may start from Paul's own words, which, standing at the beginning of the doctrinal portion, may be taken as giv- ing a summary of the contents: "The Gospel is the power of God unto salvation to every one that believeth, to the Jew first and also to the Greek; for therein is the righteousness of God revealed from faith to faith" (i, 16, 17). Accordingly the epistle has been described as com- prising '■ the religious philosophy of the world's history." The world in its religious aspect is divided into Jew and Gentile. The different positions of the two, as regards their past and present relation to God and their future prospects, are explained. The atonement of Christ is the centre of religious history. The doctrine of justifi- cation by faith is the key which unlocks the hidden mysteries of the divine dispensation.
It belongs to the characteristic type of Paul's teach- ing to exhibit the Gospel in its historical relation to the human race. In the Epistle to the Romans, also, we find that peculiar character of Paul's teaching which in- duced Schelling to call Paul's doctrine a philosophy of the history of man. The real purpose of the human race is in a sublime manner stated by Paul in his speech in Acts xvii, 26, 27 ; and he shows at the same time how (rod had, by various historical means, promoted the at- tainment of his purpose. Paul exhibits the Old-Test. dispensation under the form of an institution for the ed- ucation of the whole human race, which shoidd enable men to terminate their spiritual minority and become truly of age (Gal. iii, 24 ; iv, 1-4). In the Epistle to the Romans, also, the apostle commences by describing the two great divisions of the human race, viz. those who underwent the preparatory spiritual education of the Jews, and those who did not undergo such a pre- paratory education. We find a similar division indi- cated by Christ himself (John x, 16), where he speaks of one flock separated by hurdles. The chief aim of all nations, according to Paul, should be the rif/hteousness he/ore the face of God, or absolute realization of the moral law. According to Paul the heathen also have their vo[ioq, law. as well religious as moral internal rev- elation (Rom. i, 19, 32 ; ii, 15). The heathen have, how- ever, not fulfilled that law which they knew, and are in this respect like the Jews, who also disregarded their own law (ch. ii). Both Jews and Gentiles are trans- gressors, or, by the law, separated from the grace and sonshipofGod (ver. 12; iii, 20); consequently, if blessed- ness could only be obtained by fulfilling the demands of God, no man could be blessed. (Jod, however, has gratuitously given righteousness and blessedness to all who believe in Christ (ver. 21-31). The Old Test, also recognises the value of religious faith (ch. iv). Tluis we frcelv attain to peace and sonship of God presently, and have before us still greater things, viz. the future development of the kingdom of God (v, 1-11). The human race has gained in Christ much more than it lost in Adam (v, 12,21). This doctrine l)y no means encourages sin (ch. vi); on the contrary, men who are conscious of <tivine grace fulfil the law much more en- ergetically than they were able to do before having at- tained to this knowledge, because the law alone is even apt to sharpen the ajipetite for sin and leads finally to despair (ch. vii) : but now we fulfil the law by means of that new spirit which is given unto us, and the full de- velopment of our salvation is still before us (viii, 1-27). The sufferings of the present time cannot prevent this development, and must rather work for good to those
ROMANS, EPISTLE TO THE 107 ROMANS, EPISTLE TO THE
whom God from eternity has viewed as faithful believ- ers; and nothing can separate such believers from the eternal love of Ciod (viii, 28-39). It causes pain to be- hold the Israelites themselves shut out from salvation ; but they themselves are the cause of this seclusion, be- cause they wished to attain salvation by their own re- sources and exertions, by tlieir descent from Abraham, and by their fulfilment of the law. Thus, however, the •lews have not obtained that salvation which God has freely offered under the sole condition of faith in Christ (ch. ix); the Jews have not entered upon the way of faith, therefore the Gentiles were preferred, which was predicted by the prophets. However, the Jewish race, as such, has not been rejected ; some of them obtain salvation by a selection made not according to their works, but according to the grace of God. If some of the Jews are left to their own obduracy, even their tem- porary fall serves the plans of God, viz. the vocation of the Gentiles. After the mass of the Gentiles shall have entered in, the people of Israel, also, in their collective capacity, shall be received into the Church (ch. xi).