Rom. 15 : 17. Either sense suits this passage. It may mean all boast- ing is prevented, or all ground of boasting is excluded. Paul means to say that the result of the gospel plan of salvation is to prevent all self-ap- probation, self-gratulation,and exaltation on.the part of the sinner. He is presented as despoiled of all merit, and as deserving the displeasure of God. He can attribute, in no degree, his deliverance from this displea- sure to himself, and he cannot exalt himself either in the presence of God, or in comparison with his fellow-sinners. As sin is odious in the sight of God, it is essential, in any scheme of mercy, that the sinner should be made to feel this, and that nothing done by or for him in any measure diminishes his personal ill-desert on account of his transgres- sions.
The expressions " by what law 1" " the law of works," and " law of faith," especially the last, are peculiar, as the word law is not used in its ordinary sense. The general idea of a rule of action, however, is retained. ' By what rule 1 By that which requires works % Nay ; by "Vhat which requires faith ;' compare ch. 9 : 31.
(2S) Therefore we conclude that a man is justified by faith without the deeds of the law. The word rendered we conclude means, more properly, we are persuaded; see 8: 18. 2 Cor. 10; 7. This verse may be consi- dered as immediately connected with the preceding, and as stating a per- suasion, founded, among other reasons, on the truth there presented. The idea would then be, ' We are persuaded that the doctrine of justifica- tion is true, because it thus effectually excludes all boasting.' Or it may express the conclusion from the whole of the preceding exhibition ; which is probably the correct view of its connexion. The great truth of which Paul declares his firm conviction, therefore, is, that a man is justified by means of faith, and not on account of obedience to the law.
(29, 30) Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also ; seeing it is one God who shall justify, &c. We have here the second result of the gospel method of justification ; it pre- sents God as equally the God of the Gentiles and the Jews. He is such, because ' it is one God who justifies the circumcision by faith, and the uncircumcision through faith.' He deals with both classes on pre- cisely the same principles ; he pursues, with regard to both, the same plan, and offers salvation to both on exactly the same terms. There is, therefore, in this doctrine, the foundation laid for a universal religion, which may be preached to every creature under heaven ; which need not, as was the case with the Jewish system, be confined to any one sect or nation. This is the only doctrine which suits the character of God, and his relation to all his intelligent creatures upon earth. God is a universal, and not a national God ; and this is a method of salvation universally applicable. These sublime truths are so familiar to our minds that they have, in a measure, lost their power ; but as to the Jew, enthralled all his life in his narrow national and religious prejudices, they must have expanded his whole soul with unwonted emotions of wonder, gratitude,