The Pulpit Commentary — Romans — Section 103

of God "-objective, historical guilt. Before God's tribunal, in the heart and in history man is condemned. ' Lot ue thank God for hie severe de:1.linge, for they are in love. As in TITTlnyson's • May Queen,'" He taught me all the mercy,/or he alv,wed me all the ain." When the throne has become to us palpably the throne of judgment, then, and not till then it is transformed into the throne of grace.-T. F. L. , ' Vera. 21-26.-Redemption working rightelYl/,BneBB. A whole system of theology is corn pacted into these few words. The keystone of the arch. We have here-redemption. righteousness, ' L REDEMPTION, The redemption centres in Christ; it touches on either side God e.nd man. Originating in the purposes of God, and actualized in the work of Christ., it is approprie.ted in the consciousness of man. These verses deal with one e.spect of Christ's work and of man's salvation-justification through Christ's atoning sacrifice. Hence we have-God's grace, Christ's se.crifice, man's faith. 1. Uod', graa. (Ver. 24.) This is the fountain-head, whence all salvation issues. Importance of holding forth this truth ; not that God loves us because Christ died, but that Christ died because God loved us. So John iii. 16. And yet the error has some element of truth. It was God's compassionate love which prompted the bestowal of the gift, and the " setting forth" of the Propitiation (ver. 25); but only when the girt has been received, and the propitiation me.de ours through faith, does God, can God, love with an intimate, com- placent love. First the pitying Father, then the forgiving Father, and then the reconciled, rejoicing Father. 2. Christ's sacrifice, (Ver. 25.) We are in the presence of a mystery, which we may not analyze too closely. In Christ, God and man are one, and therefore the ee.crifice of Christ represents a sacrifice of God and a sacrifice of man. In him, man expiates his own sin; in him, the Infinite Love stoops and suffers and dies. It wae a real atonement of the race; it was a real atonement for the race; and what God hath joined we may not put asunder. 3. Man's faith. (Vers. 22, 25, 26.) To reduce it to its simplest, ultimate form, it is but the acceptance of what God gives, of what can only come to us from without, ape.rt from any efforts of our own (ver. 21), "freely" (ver. 24). And such faith is virtually included in true penitence-the penitence of the "poor in spirit;" and, we doubt not, such true penitence is therefore virtually in possession of the pardon which hovers round every repentant heart. But, for a. consciousness of pardon, there is required a conscious faith, i.e. an intelligent, glad acceptance of the gift of God in Christ. And the more vivid and realistic the conscions- ness of faith-or, may we say, the more strong e.nd energetic the laying hold of life?- the stronger and more joyous will be the experience of salvation, and the resultant love for God through Christ. II. RIGHTEOUSNESS. Redemption e.nd righteousness are not at variance, but rather redemption is the great instrumentality whereby the righteousness of God works the righteousness of man. 1. Man's righteOU$MSS. Man's righteousness is wronght by the redemption of Christ, and therefore it is all Divine (vers. 21, 22). And yet it is truly man's, The righteousness which is expressly spoken of here is a relative, not e.n actual, righteousness; i.e. a condition of acquittal in presence of Le.w and ju~"'I!lent. Hence the specific term," justi6cation." Such relative righteousness may be the adjunct uf actunl righteousness; the Law must acquit those who have perfectly fulfilled the Law. Dut can it be so with man? "All have sinned." And even one Bin destroys all possibility of aoq.uitte.l this way. Therefore only by some extraneous, some sub- stitutionary eatisfact1on of La.w, can man be justified. Such satisfaction the redemption ')f Christ provides. He represents us all in the great atonement before God, and when we penitently acknowledge his representation and accept it, the satisfaotion made by him is ours. The Law of the Jews was the discipline by which God was leading them to feel their need of a righteousness "a.part from Le.w;" the prophets promised it. But aince nil need it, Gentiles as well as Jews, it ie for all; "there is no distinction." 2. God's righteousness. M:m's righteowness e.nd God's are intervolved. Mere pardon would not set aside the claims of Law; justification respects those claim:J. The righteousness of God is hie executive holiness-the active upholding of Law. It can only be manifested in the oase of sin by punishment. This punishment wust be l'f the individual oft'ou dere, or of some proper substituto. In Christ the great Head of the raca ROMANS, H  'l'HE EPlSTLE OF PAUL '1'0 THE ROMANS. [cu. m. 1-31,