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At the end of this passage occurs the antithesis familiar in modern language of 'the letter and the spirit.' In its modern sense it is used as equivalent to the literal and the metaphorical, or the definite and the vague. But this is not at all its sense in St. Paul. With him 'the letter' means the written law, and 'spirit' means, in this connexion, what we may broadly describe as vital moral energy. Thus, in its most characteristic use with St. Paul, the antithesis distinguishes the mere external information as to God's will, which was all the written law ('the letter') could give the Jews, from the activity of the Holy Spirit or the spiritual power of moral freedom which, through the gifts of the Holy Spirit, we enjoy under the gospel. In this passage the antithesis is similar, but not the same. It contrasts the merely physical state of circumcision according to the written law – 'with the letter and circumcision' means 'having the written law and being accordingly circumcised' – with what the Old Testament had called 'the circumcised heart,' i.e. the really obedient will or 'spirit' which may exist independently of the outward rite. 'Spirit,' we observe, may refer to the activity of either the Holy Spirit of God, or of the human will, or of both without discrimination.

DIVISION I. § 3. CHAPTER III. 1-8.
Jewish objections

This passage is interesting as showing us, what is more often the case than appears on the surface, that St. Paul has in mind as he reasons the familiar objections of an opponent – his own objections, perhaps in part, before he was a Christian. St. Paul, that is to say, very frequently writes controversially, and argues ad hominem: and his own reasoning is only rightly understood when we have clearly in view what he is opposing. It of course very frequently happens in literature generally that a saying is completely misunderstood, because that with which it is contrasted is overlooked. Thus, John the Baptist's advice to the soldiers to 'be content with their wages' is commonly interpreted to mean – 'Be satisfied with your wages as they are, and do not ask for more.' This might have been good advice or bad advice to give to the soldiers, but it is not John the Baptist's. He means, 'Be satisfied with your pay and do not supplement it by robbery and unauthorized exaction.' Here then the implied contrast is necessary to enable us to interpret aright the positive advice. Similarly in the case of St. Paul, his doctrine of the absoluteness of the divine election, as stated later in this epistle⁹², has been misunderstood, because it has been supposed that he is asserting the divine absoluteness as against the claim of man to moral freedom, and to equitable judgement in accordance with responsibility. But in fact this is what he is indirectly vindicating. What he is arguing against is the claim of the Jews that God was bound to their race. It is against this claim – this immoral claim to perpetual privilege on the part of one race, however they might behave – that St. Paul exalts the absolute freedom of God to choose or reject as He sees fit. It is of great importance then, especially with a writer so frequently controversial as St. Paul, to watch continually to see which is the phase of thought or feeling that he is opposing. Frequently, as I say, it hardly appears on the surface of St. Paul's writing that he really has a definite opponent in view. Sometimes, as in the passage now to be considered, it becomes apparent, and the argument is best exhibited in the form of a dialogue (though to let the dialogue appear clearly, missing links have to be supplied) thus —

Jewish Objector. But if all this is true – if Jews are no better off than Gentiles – of what use is it to be a Jew? What is the value of our circumcision and the position into which it initiates us? (ver. 1)

St. Paul. Its value is manifold. To take one point first⁹³, it lies in the fact that the oracles of God – His teaching and promises – were entrusted to our race (ver. 2).

J. O. But if God thus of old gave special promises to us as His special people, and if now we are simply like the heathen under His wrath, the conclusion is that He has been false to His promises (argument implied in ver. 3).

S. P. No: that is not to be thought of. It is not God who has played false, it is man: it is our race. The Jews refused to believe: not however all of them, but some. If there is a trial between God and His people as to which has been true, it is God who must be vindicated as the Psalmist says⁹⁴ (vers. 3, 4).

J. O. But if, as your teaching proves, all our unrighteousness is made to serve as a background on which God makes His righteousness all the more evident – that is enough. Our wrong-doing serves its purpose in this way. God has no right both to use our wrong-doing for His own purposes, and then, besides this, to visit His wrath upon us (ver. 5a).

S. P. Such thoughts our human nature suggests (ver. 5b). But we know they are false. God is the judge of the world, and His action necessarily supplies the standard of all judicial righteousness (ver. 6).

J. O. But do consider my point. If the result of my playing false to God is that His fidelity is only thrown into higher relief and the whole process ministers to His glory, why am I, the unconscious instrument of His glory, treated as an offender? and why should I not resolve to go on freely doing wrong (as you yourself are sometimes accused of teaching), so as to give God more abundant opportunities to overrule my action for the greater good? (vers. 7, 8a.)

S. P. A man stands justly condemned in the very using of such an argument (ver. 8b).

What advantage then hath the Jew? or what is the profit of circumcision? Much every way: first of all, that they were intrusted with the oracles of God. For what if some were without faith? shall their want of faith make of none effect the faithfulness of God? God forbid: yea, let God be found true, but every man a liar; as it is written,

That thou mightest be justified in thy words,

And mightest prevail when thou comest into judgement. But if our unrighteousness commendeth the righteousness of God, what shall we say? Is God unrighteous who visiteth with wrath? (I speak after the manner of men.) God forbid: for then how shall God judge the world? But if the truth of God through my lie abounded unto his glory, why am I also still judged as a sinner? and why not (as we be slanderously reported, and as some affirm that we say), Let us do evil, that good may come? whose condemnation is just.

What is of interest here is to notice that St. Paul reproduces the argument of his Jewish opponent with great sympathetic force. It had clearly been weighed in his own mind. It was urged, no doubt, against his own teaching, that it gave an excuse for sinning by suggesting that the greatness of the sin only glorified the super-abundant greatness of the pardoning love. It is only too probable that some of his followers were persuaded by some such argument or acted as if they were. Thus St. Paul states it with vigour, but thereby only makes all the more apparent the meagreness of his reply. Not that the argument is such as makes reply difficult. In a slightly different form St. Paul deals with it elaborately in chapters ix-xi. But here he clearly treats it as contemptible when its true character has once been disclosed. And why? Because it is professedly an explanation of the ways of God with man, which is at the same time an excuse for immorality. It is an intellectual exercise at the expense of conscience. And St. Paul shows, by the very contempt with which he treats it, that a man who will play false with his conscience, and then proceed to find intellectual justifications, is not to be met in the intellectual region at all. He has been condemned already.

St. Paul then, we find, will not argue with one who reasons at the expense of his conscience; and this is an important principle. When the intellect is acting purely, it must be free, and must be dealt with seriously on its own ground. But the conscience must be followed first of all. Its light is clearer than the light of intellect, and must be left supreme. Whatever be the bewilderment of my intellect, I am self-condemned, God-condemned, if I play false to the moral light. And arguments to the contrary, however clever-sounding or philosophical, are in fact sophistry. There is, we must confess, a good deal of such sophistry to-day in the use of arguments drawn from the current philosophy of necessitarianism and the idea of heredity.

DIVISION I. § 4. CHAPTER III. 9-20.
Sin and condemnation universal

At this point the direct argument with an opponent is dropped; and St. Paul restates what he has so far been occupied in proving. It is not that Jews are in a worse position than Gentiles. It is that all together are involved in the same moral failure. To deepen the impression that this is a true statement, St. Paul culls from various psalms and from Isaiah a series of passages describing a general state of depravity, moral blindness, apathy, failure, unprofitableness, falsity, hatred, and outrage against God and man. These utterances of the book of 'the law' (here used for the Old Testament scriptures generally) are meant for those first to whom this law belonged. They condemn Jews as well as Gentiles. They show all equally to be under divine judgement. They prove that if the written law could teach men God's will, it could not, by the works that it enjoined, enable him to satisfy God. It had its function only in teaching him to know his sinfulness by contrast to his plainly declared duty. The conclusion is then that all men, Jews and Gentiles alike, are involved in sin, are under the wrath of a holy God, and are in utter need of a deliverance which they are incapable of procuring for themselves.

What then? are we in worse case than they? No, in no wise: for we before laid to the charge both of Jews and Greeks, that they are all under sin; as it is written,

 
There is none righteous, no, not one;
There is none that understandeth,
There is none that seeketh after God;
They have all turned aside, they are together become unprofitable;
There is none that doeth good, no, not so much as one:
Their throat is an open sepulchre;
With their tongues they have used deceit:
The poison of asps is under their lips:
Whose mouth is full of cursing and bitterness:
Their feet are swift to shed blood;
Destruction and misery are in their ways;
And the way of peace have they not known:
There is no fear of God before their eyes.
 

Now we know that what things soever the law saith, it speaketh to them that are under the law; that every mouth may be stopped, and all the world may be brought under the judgement of God: because by the works of the law shall no flesh be justified in his sight: for through the law cometh the knowledge of sin.

1. The 'Scripture proof' which St. Paul here offers of universal human corruption is, according to a recognized Hebrew practice, made up by stringing together a number of separate texts, – Ps. xiv. 1-3, v. 9, cxl. 3, x. 7, Isa. lix. 7, 8, Ps. xxxvi. 1. They represent the impression made by human wickedness upon the righteous observer. The estimate covers Israel as well as, indirectly, the world at large⁹⁵. It is thus an authoritative rebuke to Jewish self-complacency. It is as if an English preacher were to rebuke similar self-complacency in Englishmen by a collection of passages from standard English authorities, in which our nation was judged, in common with others, in a manner most humiliating to its pride. It is this, though, inasmuch as the psalmists and prophets were and are believed to have spoken under the inspiration of the Spirit of God, it is also something more.

It is well known that, as the quotations in the New Testament have frequently affected the Greek text of the Old, so here this conglomerate of quotations came to be attached altogether to Ps. xiv in some Greek MSS., increasing it by four verses. Thence they passed into the later Latin Vulgate. Thence into Coverdale's Bible and into the Great Bible, and so into the Prayer Book version of the Psalms. But our present Bible version remains true to the Hebrew original.

2. 'To be justified,' in ver. 20, means to be acquitted, or proved righteous, or reckoned righteous in the trial before God. This, and not to make righteous, is the meaning of the word 'to justify,' both in the Old and New Testament and elsewhere. There is scarcely an exception. It is a forensic word, that is, a word derived from processes of law, and it describes the favourable verdict after a trial. It is used of vindicating God's character to His people⁹⁶, or of vindicating one's own character; of God's judicial acceptance of men or men's judicial acceptance of one another⁹⁷. And so far as real righteousness is necessary for judicial acquittal, the word implies real righteousness, but it does not primarily mean it.

3. Here we find briefly stated St. Paul's apparently wholly original view of 'the law,' as given simply to enlighten the conscience by keeping men informed as to their duty, without supplying them with any moral assistance in performing it. Thus the ultimate aim of the law was to make man know his own sinfulness; to convince him that his attempted independence was a failure, and that he could not save himself; and so to prepare him to cry out for the gift of grace, and to welcome it when it was given. 'The law was given,' as St. Augustine is fond of saying, 'that grace might be sought, and grace was given that the law might be kept.' This antithesis is thoroughly after St. Paul's mind.

This first division of our epistle gives us as a whole a great deal to think about. There are, we may say, two spiritual evils conspicuous to-day. People with consciences in any degree awakened are apt to be nervous, anxious, despondent, complaining, sullen. The second division of our epistle supplies the antidote to this error by consolidating the awakened conscience in divine peace. But there is another, and perhaps more conspicuous, spiritual evil of our day which this first division is calculated to meet – the habit of excusing oneself – the absence of the sense of sin.

 
Hold thou the good: define it well:
For fear divine philosophy
Should push beyond her mark, and be
Procuress to the lords of hell.
 

Because philosophy and science have been bringing into prominence the influence of heredity and physical environment on character, we use this consideration, and often with little enough knowledge of real science, to obliterate the sense of sin. We are apt to regard sin as it appears in the world at large as a result of ignorance, or social conditions – as in one way or another a form of misfortune. And so viewing it in the world, we view it in ourselves. We make excuses for ourselves. We have largely lost the sense that sin is wilfulness; that it is an inexcusable offence against God; that it does, and necessarily does, bring us under God's indignation; that necessarily, because God is what He is, the consequences of sin in this life, and much more beyond this life, are inconceivably terrible. It is this sense of sin that St. Paul must help to restore in us. We must believe that God is holy, and we must learn to tremble under His necessary holiness, before we can in any right sense realize that He is loving. We must learn once again to be really penitent; to confess our sins in general and in particular with utter humiliation; to expect the divine judgement upon them; to use with reality the stern language about sin of the Bible and the Prayer Book. And learning this for ourselves with regard to our own personal sins, we must learn also to feel, like Daniel, what our church and nation deserve in God's sight. We must confess our own sins and the sins of church and nation⁹⁸ – aye, of the human race. Only through such a restoration of evangelical severity can there be a restoration of evangelical joy. The deepened sense of personal sin is the needful step to spiritual progress. Certainly no more in our case than in that of the Jews will orthodoxy, or ritual accuracy, or frequent services, or superior education, or philanthropic zeal, be accepted as a substitute for moral severity, for the spirit of penitence and the readiness for penance. Let us judge ourselves, brethren, that we be not judged of the Lord.

And it is all-important what our standard of judgement is. The Jews failed because they judged themselves by a mainly external and therefore easy standard. So do most respectable Englishmen. We are satisfied if we do nothing discreditable. But the religious sense of sin, as it is experienced by the psalmists, or St. Paul, or Luther, or John Keble, arises from the intense perception of a personal relation to the All-Holy. The 'falling short,' or rather 'experienced need⁹⁹,' of which St. Paul goes on to speak, is the experienced need of something very lofty, to which it is possible for men to be quite insensible – 'the glory of God.' God's divine brightness, the eternal light, streams forth into nature. 'The whole earth is full of His glory.' Man also in his natural and moral being is meant to have fellowship with God. He is meant for the divine glory also. It is in proportion as he realizes what he was meant for, and becomes conscious in himself of a capacity for God, that his present actual pollution and sinfulness becomes a reality to his consciousness. It is in the light of God, and in aspiration after the glory of God, that the sense of sin really awakens. 'Thou requirest truth in the inward parts,' says the Psalmist. 'Against Thee, Thee only, have I sinned.' 'If thou, Lord, shouldst be extreme to mark what is done amiss, Lord, who may abide it?'¹⁰⁰

DIVISION II. CHAPTERS III. 21-IV. 25.
Justification by faith only

§ 1. (III. 21-31.)

Christ our propitiation

Now we have been brought to recognize the true state of the case as between ourselves and God – the facts about ourselves as we are in God's sight. We were meant for fellowship in the divine glory. 'The glory of God,' says an old Father, 'is the living man: the life of man is the vision of God.' But, meant for fellowship in the divine glory, we have fallen short of it and have come to appreciate our failure. We have sinned, and that universally and wilfully. We are such that God cannot accept us as we are: the 'day of His appearing' could be for us but a 'day of wrath.' And in this dire situation we are helpless. We can supply no remedy. 'Can the Ethiopian change his skin, or the leopard his spots? Then may ye also do good that are accustomed to do evil¹⁰¹.' But to acknowledge this – to abandon the claim so dear to the human heart, that we can be independent and manage our own life successfully: to repudiate all our false pride, and to come before God all of us on the same level, confessing our failure and our sin – this is to let man's necessity be God's opportunity, and to open the flood-gates of the divine righteousness. God is righteous in all the richest meaning of that word, and that righteousness of His He is now extending to us and giving us admittance into it. And this He does purely and simply as His gift. On His side it is pure and gratuitous giving, on our side simple and unmeritorious receiving. We contribute nothing. No distinctions are admitted between those inside the law and those outside it. The gift is quite apart from the law, though law and prophets bore witness to it. No questions are admitted as to what we have done or what we have left undone. Purely and simply out of the freedom of His love, who is our Creator and our Father, now, when a bitter experience has taught us again our true attitude towards Him, He offers us admission into His righteousness, all on the same level, if we will simply believe in Jesus Christ His Son, that is, take Him at His word and believe His promises (vers. 21-24).

And what is this offer? It is, first of all, what befits the captives of sin: it is redemption. God, who of old bought His people out of captivity in Egypt, without any co-operation of theirs, by a pure act of His power, has now again, without any co-operation of ours, but by a manifestation this time of self-sacrificing love, in the person of Jesus Christ, bought our freedom from sin. And this redemption He offers to us first of all in the form which befits sinners conscious of sin and guilt, as the mere gift of forgiveness, the mere power to break with the past, the mere right to stand and face the future with a clean record. For as the brazen serpent was lifted up before the eyes of rebellious Israel, bitten of the fiery serpents, and those who looked unto it lived, so upon the open stage of history God set forth Jesus Christ shedding His life-blood – obedient, that is, to God and righteousness unto death, even the death of the cross. And this sacrificial shedding of the life-blood of the Son of God – to which we contributed nothing¹⁰² – is accepted by the Father as propitiatory, that is, as something which enables Him to show His true character of righteousness, and to acquit or accept among the righteous, irrespective of what he has done or been, every one who has faith in Jesus (vers. 24-26).

And why (we in our age are disposed to ask) did not God simply declare His forgiveness? why this roundabout method of a propitiatory sacrifice? It was (St. Paul's language suggests) to prove or vindicate His righteousness, which means both holiness and mercy. All the long ages past of the times of ignorance, God had been 'overlooking' or 'passing over' sins in His forbearance, never 'suffering His whole displeasure to arise,' but allowing all nations to walk in their own ways and to find out their own mistakes and helplessness¹⁰³. The result of their being thus left to themselves was that men did indeed become conscious of their misery and need, but also came to entertain all sorts of slack or unworthy ideas about God. A mere declaration of forgiveness might have left men with an impression of an easy-going or 'good-natured' God who would make light of sin. But the awful burden laid upon Jesus on account of human sin, the awful sacrifice of His life which He readily offered, restores the sterner element to our thoughts about God, just at that crisis or opportunity in the divine dealings, when by God's declaration of free forgiveness we are made to feel His love. God does forgive us, but it costs Him much. And no one who under these conditions comes and takes at the hand of Jesus the gift of pardon can fail to receive with it the awful impression of the divine holiness and of the severity of the divine requirements. All the former 'passing over of the sins done aforetime' was made morally possible because God had in view that 'now at the present season,' or opportunity, He would 'show,' or prove, His whole righteousness, and be before men's eyes the righteous being that He is in fact (righteous rather than merely 'just'); and be able, without the danger of a great misunderstanding, to give His righteousness full scope by admitting into it, by a pure act of pardon, every one who comes simply taking Jesus at His word¹⁰⁴.

Here then there is no room for pride or glorying. It is utterly excluded because there is here no consideration of human merit. It is a pure and unmerited boon of the divine bounty bestowed, without reference to any law known or observed, simply on those who, utterly confessing their need, accept in faith the offer of love. Again there is no reference to any chosen race. Jew and Gentile, circumcision and uncircumcision, are all in the same case. All have the same need. God is the same, with the same offer, for all alike. He will accept the Jew because he believes, and He will accept the Gentile with no other equipment but his faith. Yet this principle of faith involves no repudiation of the principle of law; rather, it realizes the very end which law was intended to serve (vers. 27-31).

But now apart from the law a righteousness of God hath been manifested, being witnessed by the law and the prophets; even the righteousness of God through faith in Jesus Christ unto all them that believe; for there is no distinction; for all have sinned, and fall short of the glory of God; being justified freely by his grace through the redemption that is in Christ Jesus: whom God set forth to be a propitiation, through faith, by his blood, to shew his righteousness, because of the passing over of the sins done aforetime, in the forbearance of God; for the shewing, I say, of his righteousness at this present season: that he might himself be just, and the justifier of him that hath faith in Jesus. Where then is the glorying? It is excluded. By what manner of law? of works? Nay: but by a law of faith. We reckon therefore that a man is justified by faith apart from the works of the law. Or is God the God of Jews only? is he not the God of Gentiles also? Yea, of Gentiles also: if so be that God is one, and he shall justify the circumcision by faith, and the uncircumcision through faith. Do we then make the law of none effect through faith? God forbid: nay, we establish the law.

i

For our understanding of this famous passage a good deal depends on our fixing, as exactly as possible, what the 'righteousness of God' here spoken of means. Beyond all question it means in part God's own moral character. This is quite certain, as in the Bible generally, so in this very chapter¹⁰⁵. But it is also certain that God's character is, especially in this epistle, viewed as revealed to us in such a sense that we can take hold of it and become identified with it. Thus (especially in i. 17) human faith is spoken of as the starting-point or region for revealing divine righteousness. It extends to and embraces the believers¹⁰⁶. It is a righteousness communicated to us from God on the basis of faith¹⁰⁷. The 'righteousness of God' is what we men are to become¹⁰⁸. This transition of meaning from what God is in Himself to what we are by the gift of God is of course thoroughly natural. The grand idea of the Bible is that of a moral fellowship between man and God. The grand idea of the New Testament is, further, that of a disclosure and communication to us of the divine life.

And what is this moral quality described by 'righteousness' which belongs to God and is communicated to us? Righteousness is a term belonging primarily to man. A righteous man, in the Old Testament, is one who fulfils all that is expected of him, one who is blameless – towards man, but especially towards God. But if God expects such and such conduct in men it is because of what He Himself is. His requirements express His character. God Himself therefore is believed to be righteous, incorruptibly and awfully righteous. But a great strain is put upon this belief in the 'wild and irregular scene' of this world, the Governor of which appears so often indifferent to the sufferings of His most faithful servants. Thus the righteous cry out to God to vindicate Himself, and God's righteousness is, in the Old Testament, largely identified with God's vindication of His own character by righteous acts or judgements accomplished in the past or expected in the future; acts of such a character as that in them the wicked and insolent are put to confusion, and the meek and holy justified and exalted. Such righteous judgement is expected to characterize the kingdom of the Christ. Of course, in the general lowering of moral ideals among the Pharisaic Jews, the idea of righteousness suffered with all else. The righteous came to mean those who strictly keep the outward Jewish law; and God's righteousness was identified with His expected vindication of those who keep the law, i.e. the pious Jew, at the coming of the Messiah¹⁰⁹. Our Lord, and His disciples after Him, were engaged in nothing so much as in deepening the idea of righteousness again. Especially it is something much more than the mere observance of outward ordinances. It was, in fact, the fundamental error of the Jews to confuse the two. Righteousness in man must be real likeness to God, and God's righteousness is His holy character which He is now once more manifesting in the gospel of His Son; a character which is still shown in acts of justice¹¹⁰, in punishing the wicked and rewarding the righteous, but which manifests itself also more especially as love, and by gracious promises of forgiveness and acceptance¹¹¹. Thus, in Rom. i. 17, 18, the present 'revelation of divine righteousness' is a gracious manifestation which is put in contrast to the 'revelation of divine wrath,' the place of which it is intended to take. And yet, though the quality of mercy is made emphatic, it is not isolated. God's righteousness is not mere good nature. It would not be rightly revealed by any mere ignoring or passing over of sin. God's mercy is inseparable from His holiness, and His righteousness includes both¹¹². It needed the severe requirement of the atoning sacrifice, as well as the free gift of forgiveness and new life, to prove or exhibit it.

And if God's righteousness shows itself first of all in a simple act of justification of sinners – in simply forgiving men or pronouncing them righteous, irrespective of what they are in themselves at the moment, if only they will take God at His word – three points have to be borne in mind. First, that the mere offer of forgiveness is put in the forefront because this readiness on our part to be treated as helpless sinners is the annihilation of the one great obstacle to our reconciliation with God – the proud independence which led the Jews, and has led men since their day, to resent being dealt with by mere mercy, and to want to justify themselves. If the Christian character is to grow aright, it must have its root in an utter acknowledgement that we owe to God our power even to make a beginning in His service: that we can run the way of His commandments, because, and only because, He by His own act has set our hearts at liberty.