Hindrance and Providence

“I want you to know, brothers, that I have often intended to come to you (but this far have been prevented), in order that I may reap some harvest among you as well as among the rest of the Gentiles” (Rom. 1:13, ESV; cf. 15:22).

Paul attempted to visit the church in Rome. He was prevented to do so even though his purpose of his visit was to win some converts among the Christians in Rome and the Gentiles. In Rom. 15:23-24, 28, Paul then elaborated what he introduced in the beginning of this letter that the ultimate reason of his visit was to convince the Romans to participate in the mission of God by supporting his mission to Spain.[1]

Paul did finally arrive at Rome. But his journey to Rome was a captive one (see Acts 27:1-28:31). He did not arrive at Rome according to his own time; however, he was escorted there in God’s time. Whatever the reasons why Paul got hindered in the first place, he did not get what he prayed for in his time. Nevertheless, he always got what he prayed for only according to the divine pleasure and sovereign will. Paul’s mission was to “bring about the obedience of faith for the sake of his name among all the nations (Rom. 1:5, ESV; also see 16:26). He planned to go to Rome with good will, but Paul was not exempted from being stopped.

In commenting on Rom. 1:13, John Calvin noted:

The Lord frequently upsets the purposes of his saints, in order to humble them, and by such humiliation to teach them to regard his Providence, that they may rely on it…The hindrances of the godly and of the unbelieving differ: the latter perceive only that they are hindered, when they are restrained by the strong hand of the Lord, so as not to be able to move; but the former are satisfied with an hindrance that arises from some approved reason; nor do they allow themselves to attempt anything beyond their duty, or contrary to edification.[2]

Paul was hindered; however, it did not stop him from pursuing God’s will in his life. He waited and submitted to God’s providence.

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[1] Acts 1:8, ESV—“…And you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth.” In Paul’s mind, “Spain was regarded as the ‘end(s) of the earth.’” See Walter C. Kaiser Jr. Mission in the Old Testament: Israel as a Light to the Nations (Grand Rapids: Baker, 2000), pp. 75-82.

[2] John Calvin, Commentaries on the Epistle of Paul the Apostle to the Romans. Translated and edited by John Owen. 500^th Anniversary Edition (Grand Rapids: Baker, 2009), p. 59.

For All Who Believe

In Rom. 1:18-3:20, Paul proves the fact that all humans, Jews and Gentiles, are totally depraved. Before he further elaborates the righteousness of God, he first illustrates the reality of human predicament. Otherwise, there is no need for the necessity of the righteousness of God in Jesus Christ. The following macro-structure of Rom. 1:16-3:26 helps us understand Paul’s rhetorical strategy in his letter:[1]

A The gospel reveals the righteousness of God (1:16-17)

            B The wrath of God is being revealed from heaven (1:18-3:20)

A’ The righteousness of God has been manifested in Christ’s saving death apart from the law (3:21-26)

Human predicament is sandwiched by the righteousness of God. In other words, it’s impossible to understand and solve the human plight apart from God’s own righteousness that “has been manifested apart from the law (3:21a). Then Paul immediately adds, “although the Law and the Prophets bear witness to it (3:21b). The righteousness of God in Christ does not depend on the law. What Paul is trying to say is that no one can attain God’s own righteousness by obeying the law, “for by works of the law no human being will be justified in his sight” (3:20a). But the law and the prophets witness to the righteousness of God. “This is why Paul will insist that the faith that the gospel proposes does not nullify the law but confirms it (3:31).”[2]

Paul then continues, “The righteousness of God through faith in Jesus Christ for all who believe” (3:22a, ESV). “Through faith in Jesus Christ” is taken as an objective genitive. Many commentators prefer a subjective genitive, which is “the righteousness of God through the faithfulness of Jesus Christ” (New English Translation). No matter whether it’s “through faith in Jesus Christ” or “through the faithfulness of Jesus Christ”, the important thing is that the gospel of the righteousness of God in Christ is a gift and a demand. It’s a gift because the gospel is freely given to us. It’s a demand because it requires a response. Paul adds, “for all who believe” (3:22b). “It is the power of God for salvation to everyone who believes” (1:16). In order that the saving effects of that righteousness are available to us, we must believe.

Such believing involves participation: we participate in Christ’s death and resurrection (6:1-11). By nature, faith is participatory. To believe in Christ is to be united to Christ. Once we are united with Christ, we are imputed to God’s righteousness in Christ and continuous to cultivate a righteous living with the empowerment of the Spirit who is our sanctifying agent in the process of sanctification. Its end is eternal life (6:22).

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[1] Frank J. Matera, Romans. Paideia: Commentaries on the New Testament (Grand Rapids: Baker Academic, 2010), p. 41.

[2] Ibid., p. 97.