The Pulpit Commentary — Romans — Section 101

that, by the faith which leads to jW1titication, the apostle plainly means only such faitl! as directly results in good works. True jWltification implies sanctification. II. Tm1 TEACHING OJI' BT, JAMES, "Ye see then how that by works a man is justified, and not by faith only." From what we have seen of Paul's teaching, it is clear that this statement, which at first sight appeared to contradict it, is really in harmony with it. 'l'he teaching of James ie, in fact, the complement of the teach- ing of Paul. Wha~ St. Paul brings out in the ~ixth and eigh~h chapters of Romans, namely, the necessity of good works as the evidence and fruit of faith, that is the purport of the whole Epistle of St. Jamee. James, noticing the inconsistency which prevailed in his time, and which still prevails in the Christian Chnrch, between the profession of many Christians and their daily conduct., especially in regard to other 3 , in very clear and forcible language calls attention to the necessary connection of faith with practice. A faith which does not influence practice is useless. It is dead. Such faith cannot save a man. It may be so.id that Abraham was justified by faith. That ie true, But was his faith a mere belief in a particular doctrine, such as the mere belief in the existence of a God? No. Even the devils believe that; but it brings them no confidence, but rather fear. Something more than that is necessary, if we a.re to be sure that we have true faith, and that we are therefore justified. We must act, And so Abraham's faith was a faith that included action. He offered Isaac his son upon the altar. Thus by works was faith made perfect. In this sense it is evident that a man is justified by works, and not by faith only (Jas. ii. 14-26). To sum up: Paul shows the uselessness ef works without faith; Jama shows tM uselessness of faith without works. Both are agreed that Christ alone can deliver; us from the condemnation which our sins deserve. Both a.re agreed that he who is truly conscious of this salvation will stri7e against sin; that he who believes that Christ. can save him from the guilt of sin must believe also that Christ can save him from its power in his heart. Both are equally strong in insisting upon tee uselessness of pro- fession without practice. The two sides of this great truth both need to be strongly emphasized in our own day. On the one hand, the necessity for a living, personal faith in Jesus Christ alone, needs to be emphasized in opposition to the substitution of forms and ceremonies for the gospel. And, on the other hand, the necessity for a life of practical godliness needs to be emphasized where there is so much of barren pro- fession-orthodox belief, but fruitless and sometimes careless life.--C. H. L Vere. 1-8.-Religious advantages, their use and abuse. If the Gentile and the Jew shall a.like come under judgment according to their works, of what profit was the election of the Jew, and hi1:1 endowment with spiritual privileges? This leads to the question of religious advantages, their uae and abuse. I. UsE, The very name, "religious advantage," which springs so readily to the lips, attests the profit of being a people called of God. This profit is manifold, and in the forefront stands the fact that they have the living utterances of God amongst them. 1. For themselves. Who shall estimate the strength and sanctity accruing to indi- vidual, domestic, and national life from the contact of that living will? (1) Indirect advantage-to vitalize more.ls, lnw, and the manifold civilization of a people. So the indirect advantages of Christianity. (2) Direct advantages-the infinite felicity of union with God. 2. For others. " Intrusted." To grasp at our own good not the chiefest felicity of life. And the Jew was God's chosen messenger to the nations. Oh, the honour I A nation of preachers, re-uttering the words of that living voice! But how sadly they he.d misconceived their calling I II. ABUSE. Instead of heralding God's will among the nations, they learned to hate e.11 who were not of themselves; and, instead of embracing God's will for themselves, they relied on mere knowledge, nnd lived in sin. Then were God's words made void ? was there no gospel for them? and, because of their unfaithfulness, were the G-entiles to be unsaved? 1. God's troth fa spite of man's falst111ess. They resisted his will, but the will remnined firm and strong ; they neglected his promises, but the promises remained foithful; they rejected his Christ, bu.t he was nevertheless the Christ of the Jews and of all tho world. Over against their unholy conduct the holiue& of Geld shone spotless and supremo. 2. God's truth lhroug1\ m<m's fals,mess, If man will not yield to God, God will mako eveu man's disobedience ministrant to his own purposes.  THE EPISTLE OF PAUL TO THE ROMANS. [on, m.1-81,