Romans 1:8-14

CRITICAL NOTES

Romans 1:8. Your faith is spoken of, etc.—Rome frequented by strangers, and so the faith of the Church easily made known. κόσμω, the beautiful order of the visible world.

Romans 1:10. Making request, if by any means, etc.—Grotius happily renders: “Si forte Dei voluntas felicitatem mihi indulgeat ad nos remindi.” Making request is δεόμενος—a special word for prayer, and implies a sense of need. Lightfoot says “precatio” points to the frame of mind and “rogatio” to the act of solicitation.

Romans 1:12.—The apostle here uses wise gentleness without any dissimulation.

Romans 1:13. Some fruit.—Not personal profit, as Koppe, but spiritual fruit—καρπός—fruit from spiritual seed, fruit from my apostolical labours.

MAIN HOMILETICS OF THE PARAGRAPH.— Romans 1:8

A beautiful letter.—In these days of postcards the art of letter-writing is not likely to be cultivated to any great extent. Addison’s Spectator is placed on our shelves, but not studied. Greyson’s Letters had a good circulation in their day, and yet, though only a few short years have passed since Henry Rogers wrote them, how seldom are they seen. Some of our novelists write in their books good letters; still, it is to be feared that the readers skim over them lightly. It is satisfactory to find that the letters of St. Paul are not dead letters. They are not read as much as we could wish, still they are read; and further, they are felt far more than they are read. In these verses we have a letter within a letter. We are not now to deal with the whole of the letter to the Romans, but with that portion which is contained in these seven verses.

I. This is a letter with a joyful commencement.—The postman’s knock sends a thrill through the house. The greater part of his messages are appeals for help, tales of suffering, records of distress. Shall we go back to the times when letters were franked? Shall we envy those who lived in remote regions, and whose letters might lie for weeks in the wayside post-house? In Paul’s letter there is no appeal for help. He does not begin with a mournful phrase. He makes us read as he writes, “I thank my God.” If we could say my God as we say my house, my business, or my estate, then we should the oftener say, I thank my God. Paul thanks God for a good report—faith spoken of throughout the whole world. How startling to modern notions to make religion the prominent topic in our letters! When writing to friends we are thankful for their health, for their safe investments, for their introduction into higher society, and so on. How far does the report of our faith reach? Is there a Church in England to-day the report of whose faith would reach as far as from Rome to Corinth? Could any modern Paul with any just metaphorical licence say with reference to any English Church, Scotch Church, American Church, or any other, “I thank my God that your faith is spoken of throughout the whole world”?

II. This is a letter with a necessary personal reference.—Some letters are disfigured by the presence of too many capital I’s. Our letters are sometimes the record of our own doings, which may be of more interest to the writers than the readers. Paul’s personal reference has an intimate connection with the welfare of others. Here is (a) a solemn oath; (b) the true method of Christian service—with the spirit in the gospel; (c) intercessory prayer.

III. Thus this is a letter with an altruistic purpose.—Altruism was taught before the appearance of Comte. The Comtist doctrine inculcates the sacrifice of self for the good of others. Paul’s practice anticipates Comtist doctrine. Shall we say that Paul practised as well as preached, while Comtists only preach? We only know in part, so we must be forgiven as we affirm that we have never heard of Monsieur Comte’s self-denying labours and sacrifices for the good of humanity. Paul desired a prosperous journey—what we all desire—a prosperous journey that we may reap some καρπόν, some earthly advantage or emolument or some mere excitement. Paul desired a prosperous journey that he might impart. The καρπόν he looked for was that souls might be saved as the result of his preaching. He desired a prosperous journey that he might sow spiritual seed, and in due season reap the καρπόν of a spiritual harvest.

IV. This letter refers to the mystery of the divine “let.”—It is a mystery that there should be a let to the benevolent purpose of St. Paul. The divine lets are scattered thickly through and before all human doings and purposes. Where is the love in the let? Why does God permit the scheme to be thwarted? Why are noble purposes broken off? Why have we to sing in mournful measures, How are the mighty fallen in the midst of the battle and before the conquest was gained? Why was Stephen stoned? God’s love is not a mere soft sentiment, the emotion of an amiable nature. God’s love is guided by wisdom. Paul was let, but God is wise; and Paul acknowledges divine wisdom. Stephen was let from further life-work by stones. But we may say with Augustine that the Church owes Paul to the prayer of Stephen. Let us see to it that the lets of life are not of our making. If the let is divine, we may be sure all is well. When God says stand still, it is that He may make a brighter revelation of His power and wisdom.

V. This letter acknowledges a debt.—Our letters are often claims. The creditor writes for payment. The debtor does not often voluntarily write to, express his indebtedness. Paul writes, “I am debtor.” The poor tentmaker might well be a debtor. Trade is bad. Tentmaking is not remunerative. Will Paul be able to pull through? His creditors are very numerous. Will they be merciful, and accept a very small composition? His creditors are Greeks and Barbarians, wise and unwise. Ah, Paul was a debtor to divine love and gracious calling! He was a debtor without any human creditors. Right royally he discharges the claim. If ever a minister were free from the blood of man, that minister was St. Paul. We are all debtors to God—debtors to our fellows on account of what we have received. How is the debt being discharged? Are we faithful? are we loving? are we living for others?

Romans 1:11. Genuine philanthropy.—In these words we have a sketch of genuine philanthropy.

I. Its distinguishing power.—It is a power to “impart some spiritual gift, to the end ye may be established” or confirmed. There is a philanthropy that has power to impart certain material and mental gifts, but is unable to impart the spiritual.

1. All men require spiritual gifts;
2. Most men have them not;
3. None but those who have them can impart them.

II. Its distinguishing inspiration.—“I long.” It is my deep craving, my burning desire. To enrich men spiritually is to enrich them completely and for ever. And this is evermore the supreme desire of genuine philanthropy. “Brethren, my heart’s desire and prayer to God for Israel is, that they might be saved.”—Homilist.

Romans 1:11. The benefits of Christian communion.—There was a mutual desire on the part of the apostle and the Roman Christians to see each other. Paul’s special reasons were:

1. To bestow comfort on the members who had laboured under extraordinary difficulties;
2. Paul in great need of comfort himself. For years Paul had been struggling, beating out new tracks, disputing with error, perpetually striving. Long among strangers, he yearned to be with friends. This suggests:—

I. That there is between Christians a bond of sympathy.—A spiritual freemasonry. The fact that there is so little of it to-day is sadly suggestive. Downright Christianity compels us to a gracious consideration for other people.

II. The benefits of Christian communion.—

1. Special help for the forlorn, gracious upliftings for the lowly, rest for the weary, counsel for the perplexed. There are times when solitude is demanded—e.g., for heart-searching. Yet too much isolation not good. Brooding over our troubles makes them appear insurmountable.

2. In a real Christian communion there is no caste. There ought not to be. Calvin says: “In Christ’s Church no one is so poor as not to be able to confer on us some important benefit; but our pride, alas! hinders us from reaping mutual advantages. The early Christians knew no caste. Mistress and maid knelt together before the Lord.” There is room for more of this to-day.

3. The old saying applies: “In the multitude of counsellors,” etc.

III. The reciprocity of Christian communion.—By mutual intercourse we are gainers. By mutual consideration of the gospel message souls are refreshed and invigorated. “The liberal soul shall be made fat, and he that watereth shall be watered also himself.” Neither veteran in the Christian ranks nor young Christian can afford to ignore Christian communion. It will never lower one’s dignity to listen to the advice of those who have fought more battles, seen more dangers, travelled greater distances in the heavenly way. The warnings of our fathers in the Church are like letters of gold.—Albert Lee.

Paul the debtor.—Paul has many names for himself—none of them lofty, all of them lowly; the highest, simply “an apostle.” Sometimes it is Paul “the servant of Jesus Christ”; sometimes Paul “the aged”; sometimes Paul “the prisoner”; sometimes it is “less than the least of all saints”; sometimes “the chief of sinners.” Here it is another—“a debtor.” It is then of Paul the debtor we are to speak.

I. To whom is he a debtor?—Not to self; not to the flesh; not to the law. He owes nothing to these. We might say he is debtor to God, to Christ, to the cross. But these are not now in his mind. It is to Greek and Jew, wise and unwise, men of all nations; the whole fallen world, that he feels himself a debtor. They have done nothing for him indeed: they have persecuted, condemned, reviled him; yet that does not alter his position or cancel his debt. His debt to them is founded on something which all this ill-usage, this malice, cannot alter. Yes, a Christian is debtor to the world—not to his family only, or his nation, but to the whole world. Let this thought dwell in us and work in us, expanding and enlarging us, elevating our vision. We speak of the world being debtor to the Church: let us never forget that, according to Paul’s way of thinking, and to the mind of the Holy Spirit, the Church is debtor to the world.

II. When and how he became a debtor.—Even as a Jew he was a debtor, for he possessed something which the world did not. It was when Paul became possessed of the unsearchable riches of Christ that he felt himself a debtor to the world. He had found a treasure, and he could not conceal it: he must speak out; he must tell abroad what he felt. He was surrounded by needy fellow-men, in a poor, empty world. Should he keep the treasure to himself? No. As the lepers of Samaria felt themselves debtors to the starving city, so did Paul to a famishing world. His debt directly is to God; but then, indirectly, it is to the world. Thus the Christian man feels his debt—his obligation to the world because of his obligation to God. But then a man must know that he has the treasure himself before he can be quickened into a feeling of his responsibility to others.

III. How he pays the debt.—By carrying to them that gospel which he had received. He goes to Corinth—doing what? Paying there a part of his infinite debt. He goes to Athens, to Thessalonica, to Rome—doing what? Paying in each place part of the infinite debt which he owes to God. He is a rich man, and can afford to give. We pay our debt:

1. By making known the gospel to others;

2. By prayer for others;

3. By our givings;

4. By our consistent life. Yes, you are debtors to all. Show that you feel this. Be constrained by a loving sense of your infinite obligations and responsibilities to Him who loved you.—H. Bonar.

SUGGESTIVE COMMENTS ON Romans 1:8

Rome is now changed.—The faith of the Roman Christians came to be thus talked of, not only because it was excelling in itself, but because it was eminent and observable in its circumstances. Rome was a city upon a hill; everyone took notice of what was done there. Thus those who have many eyes upon them have need to walk circumspectly, for what they do, good or bad, will be spoken of. The Church of Rome was then a flourishing Church; but since that time how is the gold become dim! how is the most fine gold changed! Rome is not what it was. She was then espoused a chaste virgin to Christ, and excelled in beauty; but she has since degenerated, dealt treacherously, and embraced the bosom of a stranger, so that (as that good old book the Practice of Piety makes appear in no less than twenty-six instances) even the Epistle to the Romans is now an epistle against the Romans. Little reason has she therefore to boast of her former credit.—Henry.

Faith of the Romans had good results.—In the beginning of his epistles Paul generally subjoined to the apostolic benediction a solemn thanksgiving for the faith, charity, patience, and other virtues of the brethren to whom he wrote, to make them sensible of their happy state, and to lead them to a right improvement of the advantages which they enjoyed as Christians. The faith of the Romans which occasioned so much discourse was their turning from idols. An event of this kind could not fail to be spoken of with wonder through the whole empire, as there were multitudes of strangers continually coming to Rome from the provinces who on their return home would report what they had seen. For this the apostle thanked God, because the conversion of the Romans encouraged the inhabitants of other cities to forsake the established idolatry. Besides, Rome being the metropolis of the world, the conversion of so many of its inhabitants brought no small credit to the evidences of the gospel.—Macknight.

Light increased by shining.—“That is, that being with you, we may be comforted together.” This is an epanorthosis in which he at the same time both corrects and explains the two proximate ends of his desire, and intimates that he desires to be with them—that whatever comfort God might bestow on them through him, he might be a partaker of the same along with them, so that teacher and taught might be encouraged in common, and the faith of each increased to their mutual advantage. By this the apostle teaches us that the brightest lights in the Church shone by communicating light, were instructed by teaching others, and by ministering to the faith of others were more and more confirmed in their own belief.—Ferme.

Natural that Paul should desire to see Rome.—At this time Paul had not seen Rome. But how natural was it in a man of his taste and intelligence to wish to see it! Nothing had made such a figure in history as this imperial city. From a kind of village it extended in a course of years till it became the mistress of the nations and the metropolis of the world. How powerfully must curiosity have been awakened by its extent, its majesty, its edifices, its institutions, its laws and customs! Paul was also a citizen; and while some, with a great ransom, purchased this privilege, he was freeborn. Yet his longing to see it was not to indulge the man and the Roman, but the Christian and the apostle. He longed to impart to the beloved and called of God there some “spiritual benefit.” But see the order of divine grace. Before he was useful to them, they imparted some spiritual benefit to him and established his wavering confidence. For when he had landed at Puteoli and advanced towards Rome, the brethren came to meet him as far as the Appii Forum and the Three Taverns, “whom when Paul saw, he thanked God, and took courage.” Here we see that the most eminent servants of God may be depressed and desponding, and that it is possible for them to derive assistance and comfort from those who are much inferior to them in office, condition, abilities, and grace. There is no such thing as independence. Let none be proud; let none despair. The Christian Church is a body, and the body is not one member, but many. “If the foot shall say, Because I am not the hand, I am not of the body; is it therefore not of the body?… The eye cannot say to the hand, I have no need of thee; nor the head to the feet, I have no need of you.” But how was this prosperous journey according to the will of God, for which he made so many requests, to be accomplislied? How little did he imagine the way in which he was to visit this famous city! He enters it, indeed; but in the character of a prisoner, driven thither by persecution, and after being shipwrecked upon a certain island. So high are God’s thoughts above our thoughts, and His ways above our ways. So little do we know what we pray for. So often by strange and sometimes by terrible things in righteousness does He answer us as the God of our salvation. So fulfils He the promise, “I will bring the blind by a way that they knew not; I will lead them in paths that they have not known: I will make darkness light before them, and crooked things straight. These things will I do unto them, and not forsake them.”—W. Jay.