LITMIR.BIZ

      DIVISION I. § I. (CHAPTER I. 18-32).

       Table of Contents

      Judgement on the Gentile world.

      Before we read this passage certain points should be plain to our minds.

1. By sin St. Paul means essentially wilfulness—wilful disobedience. There is such a thing as an inheritance of moral weakness or perversity which passes to men without their fault and without their knowledge. This, the real existence of which hardly any one can deny, is what is called original sin; and later on we shall find St. Paul speaking of it. But it is not what is most properly called sin. God is absolutely equitable. 'Sin is not reckoned' as sin in His sight, apart from knowledge and will. Sin, most properly speaking, begins and ends where wilful disobedience begins and ends. St. Paul on this matter is completely at one with St. John when he makes sin and lawlessness identical as realities in the world. 'Sin is lawlessness[1].' And we cannot even make a beginning of advance along St. Paul's line of thought till we recognize the real existence of sin as something different in kind from ignorance or weakness or lack of development, and as an incomparably greater evil than those. Sin is the created will setting itself against the divine will. It is, as a state or an act, the refusal of God. And the recognition of the awful existence of this refusal of God is the main clue to understanding the miseries of the present world.

2. Sin therefore, involving as it does wilful disobedience, can only be spoken of as prevalent over the heathen world because, not merely one chosen race, but all men in general have had the opportunity of the knowledge of God. St. Paul indeed elsewhere modifies the general assertion of the fact which he makes in this place, by broadly recognizing that there are states of human existence which are low in their moral standard, but are rendered comparatively guiltless by the absence of moral knowledge—states of life where sin exists but is not reckoned as sin[2]. For 'sin,' he says, 'is not reckoned' as sin where there is no enlightening law and no consequent condemnation of conscience. But in this passage, looking at humanity in general, he asserts, like the author of the Book of Wisdom or the perhaps contemporary Jewish author of the Apocalypse of Baruch[3], that all men have had the opportunity of knowing God from His works in nature, and that their present state is the result of a wilful refusal of Him. They are 'without excuse.' The sources of the natural knowledge of God are indeed twofold, for there is the moral conscience, individual and social, of which St. Paul speaks later; but here it is the evidence of nature alone of which St. Paul speaks: the witness of the creatures to 'the invisible things' or attributes of their creator, that is to say, to His power and (generally) His divinity.

3. Assuming then the opportunity of the knowledge of God as lying behind human records, St. Paul traces the history of sin. It had its roots in the refusal of the human will to recognize God and give Him the homage of gratitude and service due to Him. Men 'held down the truth in unrighteousness,' that is, restrained it from having free course in their hearts and in the world because of the painful moral obligations which it involves. Knowing God, they refused to acknowledge Him with thankfulness or 'give Him the glory.' Rather they would themselves 'be as gods.' They 'refused to have God in their knowledge.' Then from this root in the rebel will sin passed to the obscuring of the understanding, as is shown in the ridiculous aberrations of idolatry. 'They became vain in their reasonings, and their senseless heart was darkened; professing themselves to be wise,' the nations in their worship showed themselves fools. Idolatry had long ago appeared simply ridiculous to Isaiah: he pointed the finger of scorn at the idolaters. 'They know not,' he cried, 'neither do they consider: the Lord hath shut their eyes that they cannot see, and their hearts that they cannot understand. And none calleth to mind, neither is there knowledge nor understanding to say, I have burned part of the wood in the fire; yea, also I have baked bread upon the coals thereof; I have roasted flesh and eaten it: and shall I make the residue thereof an abomination? shall I fall down to the stock of a tree? He feedeth on ashes: a deceived heart hath turned him aside, that he cannot deliver his soul, nor say, Is there not a lie in my right hand[4]?' Isaiah's language and thought had been elaborated and developed in the Book of Wisdom[5], and St. Paul appropriates it. To mistake creatures for the Creator, or to think of the glorious and spiritual God as if He were in the form of the corruptible body of man or beast or bird or reptile—so St. Paul alludes to the man worship of Greece and the animal worship of Egypt—is simple blindness and folly; blindness and folly in which St. Paul sees the just punishment of the rebellious will in the region of the intellect. But it has another punishment in the region of the appetites or passions. As men deliberately 'repudiated' the knowledge and obedience of God, God 'repudiated' men in penal retribution. He gave them up to become vile in their own eyes and to find out their impotence to control their own lusts. They ran riot even in all sorts of unnatural and lawless ways, so that the world became full of sins of all kinds; sins against God and sins against man; antisocial sins of all sorts, the sins which destroy the state and friendship and commerce and the home: and at the last the very ideal of righteousness had come to be lost. St. Paul, we notice, makes the lowest moral stage of all to consist, not in merely doing these wicked things, but in abandoning all distaste for them—consenting unrestrainedly to those who do them; and this profoundly true remark explains the moral impotence of much that is from other points of view excellent in Greek literature.

4. For the punishment of all this sin St. Paul is not content to look to the 'day of judgement,' though that is to be the final and characteristic expression of divine wrath, and that 'day of wrath' he still probably anticipated in the more immediate future; but he sees already

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