The Pulpit Commentary — Romans — Section 82

eymbolio o.cte of o. religion thus lend impreesive definiteness to onr inward decisiom. 2. The union of Christians is assisted by participation in the same rites. Attending the eame gatherings, affixing the same badge to the breast, cements the convicti1m of brotherhood, and renders co-operation possible. 3, The honour of God is subserved by outward worehip o.nd confession, His glory ie in revelation, and by visible adoration the Ohurch reflects hie radiance e.nd becomes the light of the world. There ie a moral obligation reeting on the dieciples of Christ to respect the institutions he himself este.bliehed. III. THE TRUE RELATION OF EXTERNAL TO INTERNAL RELIGION, 1. TM external obse7"1Jance must be the outgrowth of the inward condition. The sign of a change of hee.rt or disposition. The profession is designed as an index to the soul, a dial-plate of the inner workings; otherwise it is false and worthless, a mockery and an injury. Hence the anxiety of the gospel method to reform and renew the heart, that from e. pure spring pellucid rills may flow. "Make the tree good, and its fruit will be good also." Even moral acts have no beauty in them if performed from unworthy motives. To give merely because we are importuned, or to head a subscription list, is not liberality. 2. When there is a conflict between moral duties and religious observances, then only can the latter be neglected. Whilst both are commanded, the moral obligations have the additional sanction of arising from the light of nature. Onr Saviour showed that it was better to rescue an ox or a sheep than to keep the sabbath. He declared the Pharisees not to understand the statement, "I will have mercy, and not sacrifice." '!'hey did not perceive that the general spirit of religion consists in piety and virtue, as distinguished from outward forms and regulations. "To obey is better than sacrifice, and to hearken than the fat of rams." IV. THE DIVINE Al'PBOVAL WHICH CROWNS A TRULY RELIGIOUS LIFB. "Whose praise is not of men, but of God." The supreme object is to please him who alone can really see our thoughts and aims, and judge righteous judgment. Men praise where they should blame, and censure when they ought to approve. As Paul cried, "I appeal unto Cresar," so we may appeal unto God. His praise is worth having. The de:.;rees in his university mean merited honours. All our inward strivings against temptation and struggles to hold fast to faith in his Word he has witnessed. Human eyes can only discern our failures or our seeming successes, but Christ's "eyes of flame" te..«t the gold of our actions. And the commendation of the Lord implies blessed reward, to be publicly confQrred hereafter. With him is no inadequacy of testimonials to e3:press his sense of his people's services.-S. R. A. Vere. 1-16.-The leading principles regulating the general judgment. Having stated so clearly the state of the Gentile world as under God's wrath, the apostle now introduces to us a critic who endorses the Divine dealings. He is e. severe critic, as guilty men will often be. His spirit towards the bee.then world, so manifestly under the Divine curse, is," Serve them right." He is evidently a Jew (cf. ver. 17). Criticizing the heathen world from the platform of superior privileges, the Jew concluded that they had got no more than they deserved. The apostle, however, ventures to tell him he is as "inexcus- able" as his Gentile brother. If the Gentile had so misused" the light of nature" and of "conscience" as to bocome so degraded, why has the Jew so misused the additional light of God's Law as to become so self-righteous? God will not judge the secrets of men upon any narrow and partial grounds, but will dispense judgment fairly. The section now before us presents the lending principles of the Divine judgment in a most masterly foshion. I. Gon'e JUDGlllENT IB A.COORDING TO TRUTH. (Ver. 2.) The apostle declares to hi~ self-righteoue critio thnt he is sure-the Revised Version gives it "know "-that God's judgment in the ce.ses already reforred to is according to truth (itm A.\fjBe,u). By this we are to understand the.t it is according to the reality of the things in questic,n. That is to eay, the Divine judgment is not based on nppee.ranccs, it does not rest on superficinl grounds, but goes down to the very Dl\ture of things. And this is a genernl p11noiple characterizing God's jndgment alwnys. Men may judge according to the appearance, but God looketh on tho heart, and dispenses to each individual whnt he deserves. Now, wo could have confidence in no other judgment than this on,i which conforms to tho rol\lity nnd nature of things. If wo al'll able to analyze fairly God'a T6 THE EPISTLE OF PAUL TO THE ROMANS, [orr, n. 1-29,