There are two expressions in the epistle to the Romans which indicate the special character of the apostle Paul's ministry. "The gospel of God" (an expression which occurs in the introductory verses of the epistle, chap, i:1-17) clearly points to the source of the gospel; while the other expression, "My gospel" (chap. 16:25), introduced in a sort of doxology, speaks of a blessed revelation, though not developed, which distinguished the apostle's teaching from other of the Lord's servants. It would be difficult to estimate our loss if we fail to grasp these two important truths.
We live in a day when the faith of God's people is sorely tried! Many are genuinely perplexed and distraught by the condition of things both in the political and religious world. This, doubtless, is the result of the soul not being established in the truth, and is often due to wrong teaching as to the scope and purpose of the gospel.
A question frequently made of late is no new one, though recent happenings in Europe have forced it more prominently on the attention of the thinking public. "Has Christianity failed in its mission?" was the query raised by a leading secular magazine some time ago. The writer was drawing attention to the existing awful conditions in war-riven Europe.
Such a question is raised on altogether wrong premises; it could never be asked, were the natural man's condition and the purpose of God in the gospel understood.
In the minds of most, an idea exists that God has sent out the gospel to improve the world, to make it a more congenial place for men to live in; and to find the world more hopelessly evil than ever, after strenuously preaching its improvement, has dismayed many a " 20th century " preacher, and thrown his listeners into confusion and despondency as to the outcome of what they thought was the gospel. Misapplied Scripture, often torn from its context, has been made use of to support the teaching that gradually the gospel preached must permeate the world and result in the establishment of the millennium-which, however, is entirely foreign to the Scriptures.
The Gospel of God
Nowhere do we find the apostleship of Paul placed on more positive ground than in the epistle to the Romans. He had not yet been at Rome, but, as the apostle of the Gentiles, he would fulfil his mission, which he had received from the Lord Himself for the Gentiles (Acts 26:17, 18). According to God's administrative order, Peter was specially commissioned to the circumcision; Paul to the nations, or Gentiles (Gal. 2:7, 8).
Little need be said here as to the character of Peter's ministry, "but an interesting point may be referred to. This whole-hearted servant of the Lord preached (as recorded in the Acts) forgiveness of sins through faith in Christ, but did not associate with this the truth of justification; while Paul, in his preaching, added this blessed truth:
"Be it known unto you therefore, men and brethren, that through this Man is preached unto you the forgiveness of sins:and by Him all that believe are justified from all things, from which ye could not be justified by the law of Moses" (Acts 13:38, 39).
The gospel (or good news) was not about man- though it was sent to man; there was nothing joyous to say about him-in heathenism, wantonly corrupt ; in philosophy, hypocritical; under law, a transgressor:every mouth was stopped and all the world was shown to be "guilty before God." Man conclusively proved himself unable to bring forth righteousness for God.
Concerning His Son
He is the blessed theme of the gospel; the glad tidings are concerning Him. He is presented in a two-fold way:First, in connection with the promises, "Seed of David according to the flesh," and, second, "Son of God with power" by resurrection of the dead ("the dead," here, is in the plural, dead ones).
The gospel of God had been announced by the prophets in the Old Testament; it had been promised before it came; thus every possible objection which might be raised should be silenced before the unfolding of what God's gospel is. In the person of the Son, God has found One able to undertake and accomplish all His purposes, and fully make known all His thoughts of love for men. He alone could solve the problem that man raised centuries before, and could not settle-the question of good and evil -and settle it to God's eternal glory. What marvelous grace that He should enter the dark domain of death where man lay in ruin and exposed to eternal wrath, taking upon Himself all the weakness of man once and for ever rob the enemy of his spoils, take away the armor in which he boasted, and completely triumph in resurrection over all the enemy's power.
The new life received by the believer is a life given and founded on the eternal value of what has been accomplished by the Son of God. In this blessed gospel God reveals a righteousness/br man who has none; but a righteousness from God-is revealed to, and on the principle of, faith. This is the grand theme of the epistle.
Into details we do not enter, only to point out what is its connection with the expression which titles this article. Let it suffice to say that in Romans the believer is looked at as justified, righteousness being imputed to him through the death and resurrection of the Lord Jesus, that he may walk here in this world in the power of the risen life of Christ, having the glory in view.
This epistle, and that to the Ephesians, are the only two written by the apostle to the saints which are not corrective; the others had in view certain existing conditions to correct. In these two epistles we have the unfolding of positive truth:the former laying the sure foundation, and the latter giving the blessed structure built thereon. In a subsequent paper we may see what is God's purpose in sending forth the glad tidings. J. W. H. N.