The Pulpit Commentary — Romans — Section 94

Bt. Paul supposes some reader, convinced by what be baa said of the p0ssibility of gaining no benefit by advantagee enjoyed, to tnm completely round and to ask what odvantoges accrue to those who enjoy wb11t seem to be remarkable privik<Tes. "What odv1mtage, then, bath the Jew? or what is the profit of circumcision?" Anrl it iH Htill, no doubt, often the case that men, convinced that it is vain to rely upon their reli'.cious privileges, question whether they are in any better position for posaeesing such priviJ~aes, Social advantages are so evidently serviceable, that men suppose the same must be the case with religious advantages; and when they find that the posseesion of these last is compatible with censure and condemnation, they are apt to tum ro11I1d, and to say, "Better to be without privileges which may lead to nothing I" Yet this is an unreason- able way of regarding such matters. For- III. IT IS POSSIBLE BO TO UBE BELIGIOUB ADVANTAGES AB TO MAKE THEM THE l!EA:'{B TO SPIRITUAL GOOD. The apostle points out that the Jew occupied a position peculiarly favourable. "First of all, because they were entrusted with the oracles of God." This was evidently a sacred prerogative, and there were many of the favoured nation who made eo good a use of their opportunities that they became, not only intelligently acquainted with Divine truth, but penetrated by the Divine Spirit, and consecrated to the Divine service. Similarly, although the possession of the Scriptures and the privileges of the Christian Church will be occasion of condemnation to those hearers of the gospel who are negligent, unbelieving, and impenitent; on the other hand, these will be means of grace, and they actually are such, to all who use 1JI1ch opportllOities of knowledge, fellowship, and improvement in a right spirit and method. There is obvious justice in this arrangement; the greater the privilege, the greater the responsi- bility. "To whom much is given, of him much will be required." Those who are "entrusted with the oracles of God" may well be sammoned seriously to consider what is becoming on the part of those so favoured, and diligently to use opportunities so precious, privileges and prerogatives so momentous and so unparalleled.. Vers.19, 20.-The purpose of Law. Although it is the main intention of the apostle, in speaking of the Law, to show its insufficiency for the purpose with which it.a intro- duction and publication were commonly credited, his teaching would be misunderstood were he supposed to disparage it; for St. Paul held the Law of God in the highest reverence, although he did not attribute to it all with which it was connected in the mind of the unchristian Jew. I. THE PBDIIABY PURPOSE OF THE LAW, This was unquestionably the revelation of the Divine chamcter, attributes, and will. God is not only the perfectly holy Being; he is also the perfectly righteous Ruler. Truth declares what he is; Law declares what be will have his subjects to be. Accordingly, revelation takes the form, not only of the indicative, but of the imperative. Law is the expression of God's justice, and of hie will that all the subjects of his moral government should partake of his holiness, l\nd, in their relations to one another and to him, should do those things that please him. His oommandments, statutes, ordinances, are the utterance of his judgment as to what is good, what is best, for bis intelligent creatures. II. THE BECONDABY PURPOSE OF THE LAW. It is upon this that the inspired apostle Jays stress in the passage now before us. 1. The Law reveals sin. It is a standard beside which the deficiencies and errors of men's conduct become plainly manifest. 2. The Law condemns the sinner. It is not simply a declamtion of what is right; it exposes and censures what is wrong. It speaks the sentence against the viols.tors of its rules. 3. The Law silences the sinner. It leaves him without justification, s.pology, or excuse. III. THE ULTIHATl!I PURPOS& OF THE L.Aw. This is unquestionably, in the c:u, of our humanity, to prepare the way for the gospel. The Law is the pedagogue, the slave who attends and conducts the pupil, and it leads unto Christ. "By the work! of the Law shall no flesh be justified in God's sight." Yet we cannot believe that a merciful God publishes the Law simply for the condemnation of men. It does reveal tht1 heinousness of eln, making it appear exceedingly sinful. It does reveal the helplessness of the sinner. But all this is preparl\tory to a remedial and redemptive intervention. What the Low could not do, God does by the gift of his Son, who obeyed and ma,,"Ilified the Law in hie own Person, and at the sl\Ine time ~eoured for sinful men, upon cam•  THE EPISTLE OF PAUL TO THE ROMANS. tos. m.1--at. pliancl' with the conditions of faith and repentance, their exemption from the Law's penalties, and their enjoyment of the Divine favour, participation in the Divine n11ture and life. and inherit&nce in the Divine and eterna.J. blessedness. Thus that which appeared the instrument of wrsth has been converted into the oooasion of salvation. ,er. 22.-Tlle cluli"".ti,rely C!hristian n"ghteom'MSS. The apostle ho.s clearly shown that rightoonsness by the Law is not possessed by men, and that in this way is no hope for the salntion of the human race. Such is the negative conclusion to which facts o.nd reason compel him. Yet it- is not his vocation to fre&eh a doctrine of despair. True, without righteousness there can be no salvation. 'Iherefore, if light is to be cast upon human darkness, it must come elsewhither than from the Law. So it is that St. P&ul preaches the ne"" and distinctively Christian righteousness, to be secured by conditions that may be fulfilled by men of every r&ee-iL righteousness that avails before God, &nd ensures the a.ccept.snce and the spiritual welfare and elevation of men. L THE CHARACTER A:!-'"D DESIG~ATION OF THIS RIGHTEOUSNESS: IT IS OF Gon, OB Drrn.--x. 1. It has its source in God. In this it is distinguished from the rectitude which is "by works; " that in a sense is of human origin. It is shown to be "of grace," i.e.. to be the provision of Divine favour, free and undeserved. And further, this expression, "of God," implies the perfection of this righteousness in comparison with all beside. 2. It is divinely adapted by God to man. There is presupposition of man's helplessness and dependence; it is presumed-which is indeed the fact-that man cannot work out a righteousness of his own. Hence there is a ground for this new ri!!hteowmess in a Divine provision of substitution. The apostle would be mis- underatood were his teaching upon this point to be interpreted, as some have interpreted it, as representing God as indifferent to the person by whom suffering is endured and obedience rendered. Yet Christ, by his suffering the consequences of sin in this humanity and by his perfect obedience and holiness, has laid the foundation for the acquisition by man of the distinctively Christian righteousness. 3. It avails and is accep~able before God. According to the representations of the context, it consists in the remission of sins, and acquittal and accept&nce before the Divine tribunal, and in the manifestation of positive Divine approval; which may be regarded as the two parts of "justification." It is evident that such righteousness is imputed, and not inherent- & ~logical expression which mnst not, however, be interpreted to imply its unreality. Thus the Divinity of the Christian righteousness may be made apparent, as an object of ad.minltion and of aspiration. Il. THE lllE.AJ>S OF THE .A'I'l'.ilNXE:l."T OF THIS BIGHTEOUBNESB-THROUGH FAITH IN Jmms CmusT. In order to the fulfilment of this condition upon which the Christian right.eousness may be attained, there must be: 1. Belief in the Scripture testimony concerning Christ, that he is the Son of God and the appointed Saviour of mankind. This is indispensable; for faith is not a vague sentiment-it has an Object, and an Object which justifies and deserves it. Yet, though indispensable, this is not sufficient. There must be also: 2. Trust or confidence in Christ as a personal Saviour. Faith is not merely intellectual. assent; it is the consent of the heart and the will. It is capable of degree, and there is strong faith and weak faith. But the important point is that the soul, in the attitude and exercise of faith, is brought into personal relation with the buly Saviour. fil THE UNIVERSALITY OF THIB BIGHTEOUBNESS: IT IS UNTO .ALL, .AND UPON ALL, THEH THAT BELIEVE. The rectitude itself is a possession which men may share, what- ever their natior:.ality, their condition in life, their individual history. And the condi- tion. of its attainment is equally universal! there is nothing in faith w~ich li!Ili.ts ~te exercise to any special members, or any section of the human race. In this Chr1Bt1an1ty proves it.eel! to ~ n d thil is its glory, its Divinity-the universal religion,