(An introductory lesson to Romans) Truths That Transform
Today we are about to embark upon another voyage through the Bible; this time we will join Paul as he takes us through the book of Romans. God has used this book to revolutionize many churches and preachers. It was here that Martin Luther first understood the grace of God and so was born again. It was here that John Wesley felt his heart strangely warmed…an expression of his salvation. John Bunyan was called to faith from the words written here! But it is a neglected book; either men skim over its massive truths or they are afraid to tackle it altogether and so refuse to even try. One pastor even expressed his unworthiness to teach the great and marvelous treasures that are to be found here. But again are not Pastor’s called to teach the whole council of God? This of course is a rhetorical questions because there can be no doubt that God intended for us to know and understand His word! Approaching this book, I propose to do nothing more or less than let God’s word speak for itself. God said what He meant and meant what He said. There are many hard things in this book to be sure but I trust that God will teach us exactly what He wants us to know…what we need to know! This morning we will begin with an overview of the book of Romans and I am going to use Luther’s Preface for our purposes today. Trust me when I say that your faith will be challenged to say the least! And so without further ado, let us begin.
“This epistle is really the chief part of the New Testament and the very purest Gospel, and is worthy not only that every Christian should know it word for word, by heart, but occupy himself with it every day, as the daily bread of the soul. It can never by read or pondered too much, and the more it is dealt with, the more precious it becomes and the better it tastes. Therefore I too will do my best, so far as God has given me power, to open the way into it through this preface, so that it may be better understood by everyone. For heretofore it has been evilly darkened with commentaries and all kinds of idle talk, though it is, in itself, a bright light, almost enough to illumine all the scripture. To begin with we must have knowledge of its language and know what St. Paul means by the words, Law, Sin, Grace, Faith, Righteousness, Flesh, Spirit, etc: otherwise no reading of it has any value. The little word ‘Law’ you must not take here in human fashion, as a teaching about what works are to be done or not done. That is the way it is with human laws – the law is fulfilled by works, even though there is no heart in them. But God judges according to what is at the bottom of the heart and for this reason His law makes its demands on the inmost heart and cannot be satisfied with words, but rather punishes works that are done otherwise than from the bottom of the heart as hypocrisy and lies! Hence all men are called liars in Psalm 116 for the reason that no one keeps or can keep God’s law from the bottom of the heart. For everyone finds himself in displeasure in what is good and pleasure in what is bad. If then there is no willing pleasure in the good, then the inmost heart is not set on the law of God, then there is surely sin, and God’s wrath is deserved, even though outwardly there seems to be many good works in an outwardly honorable life! Hence in chapter 2 St. Paul concludes that the Jews are all sinners, and says that only the doers of the law are righteous before God. He means by this that no one is, in his works, a doer of the Law. On the contrary, he speaks to them thus: “You teach not to commit adultery but you commit adultery”…and (Ro 2:1) “Therefore you have no excuse, everyone of you who passes judgment, for in that which you judge another, you condemn yourself; for you who judge practice the same things. This is to say “You live a fine outward life in the works of the law and judge those who do not so live and you know how to teach everyone…you see the splinter in the other mans eye but of the beam in your own eye, you are unaware!”
For even though you keep the law outwardly, with works, from fear of punishment or love of reward, nevertheless you do all this without willingness and pleasure, that is, without love for the law but rather from an unwillingness; under compulsion: you would rather do otherwise if the law were not there! The conclusion is that at the bottom of your heart you hate the law. What does it matter then if you teach others not to steal if you are a thief at heart and would gladly be one outwardly if you dared! Though to be sure, the outward work is not far behind such hypocrites! Thus you teach others but not yourself and you yourself know not what you teach, and have never yet rightly understood the law. Nay, the law increases sin, as Paul says in chapter 5 for the reason that, the more the law demands what men cannot do, the more they hate the law. For this reason he says in chapter 7, “The law is spiritual.” What then? If the law were for the body it could be satisfied with works; but since it is spiritual, no one can satisfy it, unless all that you do is done from the bottom of your heart. But such a heart is only given by God’s Holy Spirit who makes man able to obey for with the new heart comes an actual desire for the law in his heart and henceforth the new man serves God, not out of fear or compulsion, but out of a willing heart! That law, then, is spiritual which will be loved and fulfilled with such a spiritual heart and indeed requires such a spirit. Where that spirit is not in the heart, there sin remains and displeasure with the law, and enmity toward it; though God’s law is good and just and holy! Accustom yourself then to the is language and you will find that doing the works of the law and fulfilling the law are two very different things. The work of the law is everything that one does or can do toward keeping the law of his own free will or by his own power.
But since under all these works and along with them there remains in the heart a dislike for the law and the compulsion to keep it, these works are all wasted and have no value! That is what St. Paul means in Chapter 3 with he says “By the works of the law no man becomes righteous before God.” Hence you can see that the wranglers and the sophists (hairsplitters) are deceivers when they teach men to prepare themselves for grace by means of works. How can a man prepare himself for good by means of works, if he does no good works without displeasure and unwillingness of heart? How shall such a work please God if it proceeds from a reluctant and resisting heart? To fulfill the law, however is to do its works with pleasure and love, and to live a godly and good life of ones own accord, without the compulsion of the law. This pleasure and love for the law is put into the heart by the Holy Ghost as Paul says in chapter 5. But the Holy Ghost is not given except in, with and by faith in Jesus Christ as He says in the introduction; and faith does not come save only through God’s word or Gospel, which preaches Christ, that He is God’s Son and a man, has died and risen again for our sakes. These truths are taught in chapters 3, 4, and 10.
Hence it comes that faith alone makes righteous and fulfills the law; for out of Christ’s merit it brings the Spirit and the Spirit makes the heart glad and free as the law requires it to be. Thus good works come out of faith. That is what Paul mans in chapter 3, after he has rejected the works of the law as a means of salvation. It almost sounds as if he would abolish the law by faith. But nay; he establishes the law by faith, that is we fulfill it by faith! Sin, in the scripture means not only the outward works of the body but all the activities that move men to the outward works; namely the inmost heart with all of its powers. Thus the little word ‘do’ ought to mean that a man falls all the way into sin and walks in sin. This is done by no outward work of sin, unless a man goes into sin altogether, body and soul. And the scriptures look especially into the heart and have regard to the root and the source of all sin, which is unbelief in the inmost heart. As, therefore, faith alone makes righteous and brings the Spirit and produces pleasure in good, eternal works, so unbelief alone commits sin and brings up the flesh and produces pleasure in bad external works as happened to Adam and Eve in Paradise. Hence Christ calls unbelief the only sin when He says in (John 16:8) And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: 9 Of sin, because they believe not on me”… For this reason too, before good or bad works are don, which are the fruits of the heart, there must first be in the heart, faith or unbelief which is the root, the sap, the chief power of all sin.
And this is called in the Scriptures, the head of the Serpent and of the old dragon which the seed of the woman, Christ, must tread underfoot as is promised in Genesis 3:15. Between grace and gift there is this difference. Grace means properly God’s favor, or the good-will God bears us by which He is disposed to give us Christ and to pour into us the Holy Ghost, with His gifts. This is clear from chapter 5, where He speaks of “the grace and gift in Christ”. The gifts and the Spirit increase in us every day, though they are not yet perfect, and there remain in us the evil lust and sin that war against the Spirit, as Paul says in Romans 7 and Galatians 5, and the quarrel between the seed of the woman and the seed of the serpent is foretold in Genesis 3. Nevertheless, grace does so much that we are accounted wholly righteous before God. For His grace is not divided or broken up, as are the gifts, but it takes us entirely into favor, for the sake of Christ our Intercessor and Mediator, and because of that the gifts are begun in us. In this sense, then, you understand chapter 7, in which St. Paul still calls himself a sinner, and yet says, in chapter 8, that there is nothing condemnable in those who are in Christ on account of the incompleteness of the gifts and of the Spirit. Because the flesh is not ye slain, we still are sinners; but because we believe and have a beginning of the Spirit, God is so favorable and gracious to us that He will not count the sin against us or judge us for it, but will deal with us according to our faith in Christ, until sin is slain. Faith is not that human notion or dream that some have made it out to be. Because they see that no betterment of life and no good works follow it, and yet they can hear and say much about faith, they, fall into error. They say, “Faith is not enough; one must do works in order to be righteous and be saved.” This is the reason that, when they hear the Gospel, they stumble and make a ‘faith’ for themselves, by their own powers, and the fanciful notions of their hearts, which says, “I believe”. This they hold for true faith… (Ro 10:3) “For not knowing about God’s righteousness and seeking to establish their own, they did not subject themselves to the righteousness of God.” But it is mere human imagination and fancy that never reaches the depths of the heart, and so nothing comes of it and no betterment follows it.
Faith, however, is a divine work in us. It changes us and makes us to be born anew of God (John 1:12); it kills the old Adam and makes altogether different men, in heart and spirit and mind and powers, and it brings with it the Holy Ghost. Oh, it is a living, busy, active, mighty thing, this faith; and so it is impossible for it not to do good works incessantly. (This is what Christ meant when He spoke of bearing fruit!) The new heart combined with this new living, God wrought faith, does not ask whether there are good works to do, but before the question rises; it has already done them, and is always at the doing of them. (The fruit of obedience) He who does not practice these works is a faithless man. He gropes and looks about after faith and good works, and knows neither what faith is nor what good works are, though he talks and talks, with many words, about faith and good works.
True faith is a living, daring confidence in God’s grace, so sure and certain that a man would stake his life on it a thousand times. This confidence in God’s grace and knowledge of it makes men glad and bold and happy in dealing with God and all His creatures; and this is the work of the Holy Ghost in faith. Hence a man is ready and glad, without compulsion, to do good to everyone, to serve everyone, to suffer everything, in love and praise to God, who has shown him this grace; and thus it is impossible to separate works from faith, quite as impossible as to separate heat and light fires. Beware, therefore, of your own false notions and of the idle talkers, who would be wise enough to make decisions about faith and good works, and yet are the greatest fools. Pray God to work His faith in you; otherwise you will remain forever without faith, whatever you think or do. Righteousness, then, is such a faith and is called “God’s righteousness”, or “the righteousness that avails before God”, because God gives it and counts it as righteousness for the sake of Christ, our Mediator, and makes a man give to every man what he owes him. For through faith a man is set free from the power of sin and comes to take pleasure in God’s commandments; thus he gives to God the honor that is His and pays Him what he owes Him; (obedience) but he also serves man willingly, by whatever means he can, and thus pays his debt to everyone. Such righteousness, neither nature, supposed free will, nor all our powers can bring into existence. No one can give himself faith, and no more can he take away his own unbelief; how, then, will he take away a single sin, even the very smallest? Therefore, all that is done apart from faith, or in unbelief, is false; it is hypocrisy and sin, no matter how good a show it makes (Romans 14). You must not so understand flesh and spirit as to think that flesh has to do only with un-chastity and spirit only with what is inward, in the heart for this is the error of Gnosticism. But Paul, like Christ in John 3, calls “flesh” everything that is born of the flesh; that is, the whole man, body and soul, mind and senses, because everything about him longs for the flesh.
Thus you should learn to call him “fleshy” who thinks, teaches, and talks a great deal about high spiritual matters, but without grace. In Galatians 5, you can learn that Paul calls both heresy and hatred “works of the flesh”, and in Romans 8 he says that “the law was weak through the flesh”, and this does not refer to un-chastity, but to all sins, above all to unbelief, which is the most spiritual of all vices. On the other hand, he calls him a spiritual man who is occupied with the most external kind of works to the glory of God, out of a sincere heart of love to God, as Christ who always did what was pleasing to His Father, because He loved Him! Thus “the flesh” is exemplified in the life of a man who lives and works, inwardly and outwardly, in the service of the flesh’s profit and of this temporal life; “the spirit” is demonstrated in the life of the man who lives and works, inwardly and outwardly, in the service of the Spirit and the future life. Without such and understanding of these words, you will never understand this letter of St. Paul, or any other book of Holy Scripture. Therefore, beware of all teachers who use these words in a different sense, not matter who they are, even Jerome, Augustine, Ambrose, Origen, and men like them, or above them.
Now we will take up the Epistle. It is right for a preacher of the Gospel first, by a revelation of the law and of sin, to rebuke everything and make sin of everything that is not the living fruit of the Spirit and of faith in Christ, so that men may be led to know themselves and their own wretchedness, and become humble and ask for help. That is what St. Paul does. He begins in Chapter 1, and rebukes the gross sin and unbelief that are plainly evident, as the sins of the heathen, who live without God’s grace. He says: The wrath of God is revealed from heaven through the Gospel, upon all men because of their godless lives and their unrighteousness. For even thought they know and daily recognize that there is a God, nevertheless, nature itself, without grace, is so bad that it neither thanks nor honors Him, but blinds itself, stops its ears and goes continually from gad to worse, until at last, after idolatry, it commits the most shameful sins, with all the vices, and is not ashamed, and allows others to do these things, not only un-rebuked but with applause!
In chapter 2, he stretches this rebuke still farther and extends it to those who seem outwardly to be righteous, but commit sin in secret. Such were the Jews and such are all hypocrites, who without desire or love for the law of God, lead good lives, but hate God’s law in their hearts, and yet at the same time are prone to judge other people. It is the nature of all hypocrites to think themselves pure, and yet be full of covetousness, hatred, pride, and all uncleanness (Matthew 23). These are they who despise God’s goodness and in their hardness, heap wrath upon themselves. Thus St. Paul, as a true interpreter of the law, leaves no one without sin, but proclaims the wrath of God upon all who live good lives from nature or “free will” and makes them appear no better than open sinners; indeed he says that they are hardened and unrepentant. In chapter 3, he puts them all together in a heap and says that one is like the other; they are all sinners before God, except that the Jews have had God’s Word. Not many have believed on it, to be sure, but that does not mean that the faith and truth of God are exhausted; and he quotes a saying from Psalm 51, that God remains righteous in His words. Afterwards he comes back to this again and proves by Scripture that they are all sinners and that by the works of the law no man is justified, but that the law was given only that sin might be known. Then he begins to teach the right way by which men must be justified and saved, and says they are all sinners and enemies of God, that they must be justified, apart from human merit or works, solely through faith in Christ, who has earned this salvation for us by His blood, and has been made for us a mercy seat by God, Who forgives us all former sins, proving thereby that we were aided only by His righteousness, which He gives in faith, all of which is revealed through the Gospel and “testified before by the law and the prophets”. Thus the law is set up by faith, while at the same time, the outward doing of works of the law as a means of salvation are put down, together with the reputation that they give.
After the first three chapters, in which sin is revealed and faith’s way to righteousness is taught, Paul begins, in chapter 4, to deal with certain objections. First he takes up the one that all men commonly make when they hear of faith; that it justifies, without works. They say, “Are men, then, to do no good works?” Therefore he himself takes up the case of Abraham, and asks, “What did Abraham accomplish, then, with his good works? Were they all in vain? Were his works of no use?” He concludes that Abraham was justified by faith alone, without any works; nay, the Scriptures, in Genesis 15 declare that he was justified by faith alone, even before the work of circumcision. But if the work of circumcision contributed nothing to his righteousness, though God commanded it and it was a good work of obedience; then, surely, no other good work will contribute anything to righteousness. On the other hand, if Abraham’s circumcision was an external sign by which he showed the righteousness that was already his in faith, then all good works are only external signs which naturally flow out of faith, and show, like good fruit, that man is already inwardly righteous before God. With this powerful illustration from the Scriptures, St. Paul establishes the doctrine of faith which he had taught before in chapter 3. He also brings forward another witness, David, in Psalm 32, who says that a man is justified without works, although he does not remain without works when he has been justified for works are the natural byproduct of true faith. Then he gives the illustration a broader application, and concludes that the Jews cannot be Abraham’s heirs merely because of their blood, still less because of the works of the law, but they must be heirs of Abraham’s faith, if they would be true heirs. For before the law – either the law of Moses or the law of circumcision – Abraham was justified by faith and called the father of believers; moreover, the law works wrath rather than grace, because no one keeps it out of love for it and pleasure in it, so that what comes by the works of the law is disgrace rather than grace. Therefore, faith alone must obtain the grace promised to Abraham, for these examples were written for our sakes, that we, too, should believe. In chapter 5, he comes to the fruits and works of faith, such as peace, joy, love to God and to every man, and confidence, boldness, joy, courage, and hope in tribulation and suffering. All this follows, if faith be true, because of the over-abundant goodness that God shows us in Christ, in that He caused Him to die for us before we could ask, nay, while we were still His enemies. Thus we see that faith justifies without any works; and yet it does not follow that men are, therefore, to do no good works, but rather that the true works will not be absent. Of these the work – righteous saints know nothing. They merely pretend to do works for God. In reality the come from an evil heart which, like Cain, has come up with another way, a way of their own in which there is no peace, joy, confidence, love, hope, boldness, nor any of the qualities of true Christian works and faith.
After this, he breaks out, and makes a pleasant excursion, and tells whence comes both sin, and righteousness, death and life, and compares Adam and Christ. He says that Christ had to come, a second Adam, to bequeath His righteousness to us through a new spiritual birth in faith, as the first Adam bequeathed sin to us, through the old, fleshly birth. Thus he declares, and confirms it, that no one, by his own works, can help himself out of sin into righteousness, any more than he can prevent the birth of his own body. This is proved by the fact that the divine law – which ought to help to righteousness, if anything can – has not only helped, but actually increased sin; for the reason that the more the law forbids, the more our evil nature hates it, and the more it wants to give rein to its own lust. Thus the law makes Christ all the more necessary, and more grace is needed to help our nature.
In chapter 6, he takes up the special work of faith, the conflict of the spirit against the flesh, for the complete slaying of the sin and lust that remains after we are justified. He teaches us that by faith we are not so freed from sin that we can be idle, slack, and careless, as though there were no longer any sin in us. There is sin but it is no longer counted for condemnation, because of the faith that strives against it. Therefore we have enough to do all our life long in taming the body, slaying its lusts, and compelling its members to obey the spirit and not the flesh, thus making our lives like the death and resurrection of Christ and completing our baptism – which signifies the death of sin and the new life of grace – until we are entirely pure of sins when we reach Heaven, and our bodies rise again with Christ and live forever. And that we can do, he says, because we are under grace and not the law. He himself explains this to mean that to be without the law is not the same thing as to have no laws and merely to do what one pleases. But we are under the law when, without grace, we occupy ourselves in the work of the law as a means of salvation. Sin assuredly rules by the law, for no one loves the law by nature; and that is great sin. Grace, however, makes the law dear to us, and then sin is no more there, and the law is no longer against us, but with us. This is the true freedom from sin and the law, of which he writes, down to the end of this chapter, saying that it is liberty only to do good with pleasure and live a good life, without the compulsion of the law. Therefore this liberty is a spiritual liberty, which does not abolish the law, but presents what the law demands; namely, pleasure and love. Thus the law is quieted and no longer drives men or makes demands of them. It is just as if you owed a debt to your overlord and could not pay it. There are two ways in which you could rid yourself of the debt – either he would take nothing from you and would tear up the account; or some good man would pay it for you, and give you the means to satisfy the account. It is this latter way that Christ has made us free from the law. Our liberty is, therefore, no fleshly liberty, which is not obligated to do anything, but a liberty that does many works of all kinds, and thus is free from the demands and the debts of the law. In chapter 7, he supports this with a parable of the married life. When a man dies, his wife is single, and thus the one is released from the other; not that the wife cannot or ought not to take another husband, but rather that she is now really free to take another, which she could not do before she was free from her husband. In like manner, our conscience is bound to the law, under the old man. But when he is slain by the Spirit, then the conscience is free; the old one is released from the other; not that the conscience is to do nothing, but rather that it is now really free to cleave to Christ, the second husband, and bring forth the fruit of life.
Then he sketches our more broadly the nature of sin and the law, showing how, by means of the law sin now moves and is mighty. The old man hates the law the more because he cannot pay what the law demands, for sin is his nature and by himself he can do nothing but sin. Therefore to him the law is death and torment. It is not that the law is bad, but his evil nature cannot endure the good, and the law demands good of him. So a sick man cannot endure it when he is required to run and jump and do the works of a well man. Therefore St. Paul here concludes that the law, rightly understood and thoroughly comprehended, does nothing more than remind us of our sin and slay us by it, and make us liable to eternal wrath; and all this is taught and experienced by our conscience, when it is really smitten by the law. Therefore a man must have something else than the law, and more than the law, to make him righteous and save him. But they who do not rightly understand the law are blind; they go ahead, in their presumption, and think to satisfy the law with their works, not knowing that the law demands a willing and happy heart. Therefore they do not see Moses clearly for there is a veil put between them and him, and covers him.
Then he shows how spirit and flesh strive with one another in a man. He uses himself as an example, in order that we may learn rightly to understand the work of slaying sin within us. He calls both spirit and flesh “laws”, for just as it is the nature of the divine law to drive men and make demands of them, so the flesh drives man and makes demands and rages against the spirit, and desires to have its own way. The spirit, too, drives men and makes demands contrary to the flesh, and by the power of God will have its own way. This contention within us lasts as long as we live, though in one man it is greater, in another less, according as spirit or flesh is stronger. Nevertheless, the whole man is both spirit and flesh and he fights with himself until he becomes wholly spiritual.In chapter 8, Paul encourages these fighters, telling them not to condemn the flesh; and he shows further what the nature of flesh and spirit is, and how the spirit comes from Christ, who has given us His Holy Spirit to make us spiritual and subdue the flesh. He assures us that we are still God’s children, however hard sin may rage within us, so long as we follow the Spirit and resist sin, to slay it. Since, however, nothing else is so good for the mortifying of the flesh as the cross and suffering; he comforts us in suffering with the support of the Spirit of love, and of the whole creation. For the Spirit sighs within us and the creation longs with us that we may be rid of the flesh and of sin. So we see that these three chapters (6-8) deal with the one work of faith, which is to slay the old Adam and subdue the flesh.
In chapters 9, 10, and 11, Paul teaches us concerning God’s eternal predestination, from which it originally comes that one believes or not, is rid of sin or not rid of it. Thus our becoming righteous is taken entirely out of our hands and put in the hand of God. And that is most highly necessary. We are so weak and uncertain that, if it were in our power, surely not one man would be saved, the devil would surely overpower us all; but since God is certain, and His predestination cannot fail, and no one can withstand Him, we still have hope against sin. And here we must set a boundary for those audacious and high-climbing spirits, who first bring their own thinking to this matter and begin at the top to search the abyss of divine predestination, and worry in vain about whether they are predestined. They must have a fall; either they will despair, or else they will take long risks. But what is the order of this Epistle? It is simply this; worry first about Christ and the Gospel, that you may recognize your sin and His grace; then fight your sin, as the first eighth chapters here have taught; then, when you have reached the eighth chapter, and are under the cross and suffering, that will teach you the right doctrine of predestination, in the ninth, tenth, and eleventh chapters, and how comforting it is. For apart from suffering and the cross and the danger of death, one cannot deal with predestination without harm and without secret wrath against God. The old Adam must die before he can endure this subject and drink the strong wine of it. Therefore beware not to drink wine while you are still a suckling. There is a limit, a time, and age for every doctrine. In chapter 12, he teaches what true worship is; and he makes all Christians priests, who are to offer not money and cattle, as under the law, but their own bodies, with a slaying of the lusts. Then he describes the outward conduct of Christians, under spiritual government, telling how they are to teach, preach, rule, serve, give, suffer, love, live, and act toward friend, foe and all men. These are the works that a Christian does; for, as has been said, faith takes no holidays. In chapter 13, he teaches honor and obedience to worldly government, which accomplishes much, although it does not make its people righteous before God. It is instituted in order that the good may have outward peace and protection, and that the wicked may not be free to do evil, without fear, in peace and quietness. Therefore the righteous are to honor it, thought they do not need it. In the end he wraps it all in love, and includes it in the example of Christ, who has done for us what we are also to do, following in His footsteps. In chapter 14, he teaches that weak consciences are to be led gently in faith and to be spared, so that Christians are not to use their liberty for doing harm, but for the further growth of the weak. If that is not done, discord follows along with contempt for the Gospel; and the Gospel is the all-important thing. Thus it is better to yield a little to the weak in faith, until they grow stronger, than to have the doctrine of the Gospel come to naught. This is a peculiar work of love, for which there is great need even now, when with meat-eating and other liberties, men are rudely and roughly shaking weak consciences, before they know the truth. In chapter 15, he sets up the example of Christ, to show that we are to suffer those who are weak in other ways – those whose weakness lies in open sins or in unpleasing habits. These men are not to be cast off, but borne with till they grow better. For so Christ has done to us, and still does every day; He bears with our many faults and bad habits, and will all our imperfections, and helps us constantly. Then, at the end, he prays for them, praises them and commends them to God; he speaks of his office and his preaching, and asks them gently for a contribution to the poor at Jerusalem; all that he speaks of or deals with is pure love.
The last chapter is a chapter of greetings, but he mingles with them a noble warning against doctrines of men, which are being put in along side the doctrine of the Gospel and causing offense. It is as though he had foreseen that out of Rome and through the Romans would come the seductive and offensive canons and decrees of Roman Catholicism along with a whole squirming mass of human laws and commandments which have now drowned the whole world and wiped out this Epistle and all the Holy Scriptures, along with the Spirit and with faith, so that nothing has remained there except the idol, Belly, whose servants St. Paul here rebukes. God release us from them. Amen. Thus in this Epistle we find most richly the things that a Christian ought to know; namely, what is law, Gospel, sin, punishment, grace, faith, righteousness, Christ, God, good works, love, hope, the cross, and also how we are to conduct ourselves toward everyone, whether righteous or sinner, strong or weak, friend or foe. All this is ably founded on Scripture and proved by Paul’s own example as well as that of the prophets. Therefore it appears that St. Paul wanted to comprise briefly in this one Epistle the whole Christian and evangelical doctrine and to prepare an introduction to the entire Old Testament; for, without doubt, he who has this Epistle well in his heart, has the light and power of the Old Testament with him as well. Therefore let every Christian exercise himself in it habitually and continually. To this may God give His grace. Amen.