Ihod is equally applicable to all mankind, Gentiles as well as Jewis, eh. 1 : 1 — 17. Paul thus introduces the two leading topics of the episile.
In order to establish his doctrine respecting justification, he first proves that the Gentiles cannot be justified by their own works, ch. 1 : 18 — 39 ; and then establishes the same position in reference to the Jews, ch. 2, 3 : 1 — 20. Having thus shown that the method of justification by works was unavailable for sinners, he unfolds that method which is taught in the gospel, ch. 3 : 21 — 31. The truth and excellence of this method he confirns in chs. 4th and 5th. The obvious objection to the doctrine of gratuitous acceptance, that it must lead to the indulgence of sin, is an- swered, and the true design and operation of the law are exhibited in cts. 6th and 7th; and the complete security of all who confide in Christ is beautifully unfolded in ch. 8.
In arguing against the Gentiles, Paul assumes the principle that God will punish sin, ch. 1 : 18, and then proves that they are justly chargeable both with impiety and immorality, because, though they possessed a competent knowledge of God, they did not worship him, but turned unto idols, and gave themselves up to all kinds of iniquity, ch. 1 : 19 — 32.
He commences his argument vdth the Jews by expanding the general principle of the divine justice, and especially insisting on God's impar- tiality by showing that he will judge all men, Jews and Gentiles, ac- cording to their works, and according to the light they severally enjoyed, ch. 2 : 1 — 16. He shows that the Jews, when tried by these rules, are as justly and certainly exposed to condemnation as the Gentiles, ch. 2 ; 17—29.
The peculiar privileges of the Jews afibrd no ground of hope that they will escape being judged on the same principles with other men, and when thus judged they are found to be guilty before God. All men, therefore, are, as the Scriptures abundantly teach, under condemnation, and, consequently, cannot be justified by their own works, ch. 3 : 1 — 20.
The gospel proposes the only method by which God will justify men ; a method which is entirely gratuitous ; the condition of which is faith ; which is founded on the redemption of Christ ; which reconciles the justice and mercy of God, humbles man, lays the foundation for a uni- versal religion, and establishes the law, ch. 3 : 21 — 31.
The truth of this doctrine is evinced from the example of Abraham, the testimony of David, the nature of the covenant made with Abraham and his seed, and from the nature of the law. He proposes the con- duct of Abraham as an example and encouragement to Christians, ch. 4 : 1—25.
Justification by faith in Christ secures peace with God, present joy, and the assurance of eternal life, ch. 5 : 1 — 11. The method, therefore, by which God proposes to save sinners, is analogous to that by which they were first brought under condemnation. As pn account of the offence of one, sentence has passed on all men to condemnation ; so on accoun of the righteousness of one, all are justified, ch. 5: 12 — 21.