You will recollect that by the argument of the foregoing
chapter, our apostle, after having demonstrated the universality of Gentile
guilt in the sight of God, attempts the same demonstration in reference to the
Jews. He proves, that, with the possession of all that which distinguished them
outwardly from other nations, they might fully participate in that condemnation
to which sin has rendered us all liable; and even affirms as much as may lead
us to understand, that the privileges which belonged to them, when neglected
and abused, were in fact so many circumstances of aggravation. It was very
natural, that, at this point of his argument, he should conceive an objeetion
that might arise against it, and, speaking in the person of an adversary, he
proposes this objection in the form of a question from him. This question he
answers in his own name. And the remonstrance of his imaginary opponent,
together with his own reply to it, occupy the first and second verses of the
chapter upon which we have entered. Look upon these two verses as the first
step and commencement of a dialogue, that is prosecuted onwards to the 9th
verse; and you have, in what we have now read, a kind of dramatic interchange
of argument, going on between Paul and a hostile reasoner, whom he himself, by
an act of imagination, has brought before him. This is a style of argumentation
that is quite familiar in controversy. The preacher will sometimes deal with an
objection, just in the very terms he would have done, if it were cast in living
conversation against him, by one standing before his pulpit; and the writer,
when he anticipates a resistance of the same kind to his reasoning will just
step forward to encounter it, as he would have done, if an entrance were
actually made against him on the lists of authorship. This is the way in which
the apostle appears to be engaged in the verses before us; and if you conceive
them made up of objections put by an antagonist, and replies to those questions
by himself, it will help to clear your understanding of the passage now under
our consideration.
You have already heard at length all the elucidation
which we mean to offer, on the first question and part of the first answer of
this dialogue. After the Jew had been so much assimilated in guilt to the
Gentile, as he had been by the apostle in the last chapter, the objection
suggests itself, where then is the advantage of having been a Jew? Where is the
mighty blessedness which was spoken of by God to the patriarchs, as that which
was to signalize their race above all the other descendants of all other
families The reply given to this in the second verse is, that the chief
advantage lay in their having committed to them the oracles of God. You will
recollect the inference that we drew from this answer of the apostle - even,
that though the Scriptures laid a heavier responsibility upon those who had
them, than upon those who had them not; and though, in virtue of this, the many
among the ancient Hebrews were rendered more criminal than they else would have
been, and were therefore sunk on that account more deeply into an abyss of
condemnation; and though they were only the few who by faith in these
Scriptures attained to the heights of celestial blessedness and glory - yet
there must have been a clear preponderance of the good that was rendered over
the evil that was incurred, seeing it to be affirmed by the inspired author of
this argument that there was a clear advantage upon the whole. We will not
repeat the applications which we have already made of this apostolic statement,
to the object of vindicating a missionary enterprise, by sending the light and
education of Christianity abroad - or vindicating the efforts of diffusing more
extensively than heretofore the same education at home. But be assured, that it
were just as wrong to abstain from doing this which is in itself good, lest
evil should come - as it were to do that which is in itself evil, that good may
come. Nor, however powerfully they may have operated in retarding the best of
causes, is there any thing in the objections to which we there adverted, that
ought to keep back our direct and immediate entrance upon the bidden field of
"
Go and teach all nations" - " Go and preach the Gospel to every creature
under heaven."
The apostle we conceive to be still speaking in his own-
person, throughout the third and fourth verses. It is to be remarked that
"some" in the original signifies a part of the whole, but not necessarily a
small part of it. It may be a very great part and majority of the whole - as in
that passage of the book of Hebrews, where it is said "some when they had heard
did provoke: howbeit not all that came out of Egypt by Moses." The truth is,
that, as far as we historically know of it, all did provoke God upon that
occasion, save Joshua and Caleb, and those younger of the people who were still
incapable of bearing arms. And in Timothy we read that "
some shall depart
from the faith" - though the apostle is there speaking of that overwhelming
apostacy of the middle ages, which left so faint and feeble a remainder of
light to Christendom for many centuries.
And, in like manner, were they
the greater number of the Jews, who were only so in the letter, and in the
outward circumcision; and were not so in spirit, or in the circumcision of the
heart. They were greatly the more considerable part who did not believe; and
yet, in the face of this heavy deduction from the good actually rendered to the
Jews, could the apostle still stand up in the vindication of those promises
which God held forth to their ancestors; of a blessing upon those who should
come after them - letting us know, that, though they were the many who
aggravated their own condemnation, and the few who by inheriting the privileges
inherited a blessing, yet the truth of God here called the faith of God, was
not unfulfilled - that whatever comes in the shape of promise or of prophecy
from Him, will have its verification - that whatever be the deceitfulness of
man, God.will still retain the attribute given to Him by the apostle elsewhere,
even that He cannot lie. So that, should it be questioned whether the family of
Israel, in consequence of God's dealing with them, had an advantage over all
the other families, it will be found in the holy and faithful men of the old
dispensation, few as they were; and it will be found on the great day of
manifestation, when all the reverses of Jewish history from the first calling
forth of Abraham to their last glorious restoration shall have been
accomplished - that He will be justified in every utterance He made respecting
them, and that He will overcome when He is judged of it.
"God forbid"
is in the original simply " Let it not be".
In the fifth verse the
apostle again brings forward his objector, and puts into his mouth an
arguement. It is our unrighteousness, says he, which hath made room for God's
righteousness in its place, which sets it off as it were, and renders it so
worthy of acceptation; and, if this be the case, might it not be said that it
is not righteous in God to inflict wrath for that which hath redounded so much
to the credit and the manifestation of his own attributes. This objection is
brought forward in another form in the 7th verse. If God's truth have been
rendered more illustrious by my lie, or by my sin, and so He has been the more
glorified in consequence - why does He find fault with me, and punish me for
sins which advance eventually His honour? Should not we rather sin that God's
righteousness may be exalted, and do the instrumental evil that the ultimate
good may come out of it? The apostle gives two distinct answers to these
questions, after giving us a passing intimation in the 5th verse, that he is
not speaking in his own person as an apostle when he brings forward these
objections, but only speaking as a man whom he supposes to set himself against
the whole of his argument; and tells us also in the 7th verse that the maxim of
doing evil that good may come, which he here supposes to be pled by an
unbelieving Jew,was also charged, but slanderously charged, upon Christians.
The way in which he sets aside the objection in the 5th verse is, that, if
admitted, God would be deprived of His power of judging the world - and the
objection in the 7th and 8th verses is set aside by the simple affirmation,
that if there be any who would do evil that good may come, their condemnation
is just.
Before urging these lessons any further, let us offer a
paraphrase of these verses.
What is the advantage then possessed by the
Jew, it will be said, or what benefit is it to him that he is of the
circumcision We answer that the benefit is great many ways - and chiefly that
to that people have been committed the revealed scriptures of God. And even
though the greater part did not believe, yet still their unbelief puts no
disparagement on the veracity of God. Though all men were liars, this would
detract nothing from the glory of God's truth; and, however this objection may
be pushed, it will be found in the language of the Psalmist that God will be
justified in all His sayings and will overcome when He is judged. But to this
it may further be said, if God do not suffer in His glory by our guilt - nay
if, out of the materials of human sinfulness, He can rear a ministration by
which He and all His attributes may be exalted - why should He deal in anger
against those, whom He can thus turn into the instruments of His honourl The
unrighteousness of man sets off the righteousness of God; and He gets glory to
Himself by our doings; and is it therefore a righteous thing in Him to inflict
vengeance on account of them.
Such is the sophistry of vice, but it
cannot be admitted - else the judgment of God over the world is at an end. And
it is further said by those who, in the language of a former chapter, have
turned God's truth into a lie - that that hath made God's truth to abound the
more unto His own glory - that He has so dealt with them as to bring a larger
accession of glory to Himself; and where then is the evil of that which finally
serves to illustrate and make brighter than before His characterl Should I be
condemned a sinner, for having done that which glorifies God - might not I do
the instrumental evil, for the sake of the eventual good ! Such is the morality
that has been charged upon us - but falsely so charged - for it is a morality
which ought to be reprobated.
In this passage the apostle touches,
though but slightly and transiently, on a style of scepticism to which he
afterwards adverts at greater length in the 9th chapter of this epistle; and
we, in like manner, shall defer the great bulk of our observations about it,
till we have arrived at the things hard to be understood which are found
therein. But let us also follow the apostle, in that fainter and more temporary
notice which he takes of these things on the present occasion - when before
completing his proof that both Jews and Gentiles were under sin, he both
affirms that God was glorified upon the former in spite of their
unrighteousness; and yet deals with that unrighteousness as if it was an
offence to Him - that even out of their disobedience an actual honour accrues
to Himself; and yet that the vengeance of His wrath is due to that disobedience
- that, let the worthlessness of man be what it may, the vindication and the
victory will be God's; and yet upon this very element of worthlessness, which
serves to illustrate the glories of His character, will He lay the burden of a
righteous indignation. There was something in the subtlety of the Jewish
doctors of that age, which stood nearly allied with the infidel meta-physics of
the present; and which would attempt to darken and to overthrow all moral
distinctions, and to dethrone God from that eminence, which, as the Moral
Governor of the world, belongs to Him. And it is well that the apostle gives us
a specimen of his treatnient of this sophistry, that, when exposed to it
ourselves, we may know what is the scriptural way of meeting it, and what are
the scriptural grounds on which its influence may be warded away from us.
The truth is, that, in the days of the apostle as well as in our own
days, speculative difficulties vere made use of to darken and confound the
clearest moral principles; and, then as well as now, did the imaginations of
men travel into a region that was beyond them, whence they fetched conceits and
suppositions of their own framing, for the purpose of extinguishing the light
that was near and round about them. And some there were who took refuge from
the conviction of sin, in the mazes of a sophistry, by which they tried to
perplex both themselves and others out of the plainest intimations of
conscience and common sense. There is no man of a fair and honest
understanding, who, if not carried beyond his depth by the subtleties of a
science falsely so called, does not yield his immediate consent, and with all
the readiness he would to a first principle, to the position that God is the
rightful judge of His own creatures; and that it is altogether for Him to place
the authority of a law over them, and to punish their violations; and that it
is an unrighteous thing in us to set our will in opposition to His will, and a
righteous thing in Him to avenge Himself of this disobedience.
These
are what any plain man will readily take up with, as being among the
certainties of the Divine Government; and not till he bewilders himself by
attempting to explain the secrecies of the Divine Government, will the
impression of these certainties be at all deafened or effaced from the feelings
of his moral nature. Now what the apostle appears to be employed about in this
passage, is just to defend our moral nature against an invasion upon the
authority of its clearest and most powerful suggestions. The antagonists
against whom he here sets himself, feel themselves pursued by his allegations
of their guilt; and try to make their escape from a reproachful sense of their
own sinfulness; and, for this purpose, would they ambitiously lift up the
endeavours of their understanding towards the more high and unsearchable
counsels of God. It is very true, that, however sinfully men may conduct
themselves, He will get a glory to His own attributes from all His dealings
with them. It is very true, that, like as the wrath of man shall be made to
praise Him, so shall the worthlessness of man be made to redound to the honour
of God's truth and of God's righteousness. Should even all men be liars, the
veracity of God will be the more illustrated by its contrast with this
surrounding evil, and by the fulfilment upon it of all His denunciations. The
holiness of the Divinity will blazen forth as it were into brighter
conspicuousness, on the dark ground of human guilt and human turpitude. God
manifests the dignity of His character, in His manifested abhorrence against
all unrighteousness and ungodliness of men. In the last day the glory of His
power will be made known, when the Judge cometh in flaming fire to take
vengeance on those who disobey Him; and even the very retribution which He
deals forth on the heads of the rebellious, will be to Him the trophies of an
awful and lofty vindication.
Now the objection reiterated in the
various questions of this passage is, that if out of the unrighteousness of
man, such a revenue as it were of fame and character shall accrue to the Deity
- why should He be offended? Why should He inflict so much severity on the sin,
which after all serves to illustrate His own sacredness, and to exalt His own
majesty? Why should He lay such a weight of guilt on those, who, it would
appear, are to be the instruments of His glory? Is not sin, if not a good thing
in itself, at least a good thing in its consequences, when it thus serves to
swell the pomp of the Eternal, and throw a brighter radiance around His ways
And might not we then do this evil thing that the final and the resulting good
may emerge out of it? And might not that sin, which we have been taught to shun
as dishonouring to God, be therefore chosen on the very opposite principle, of
doing that which will ultimately bring a reversion of honour to His character,
and of credit and triumph to all His administrations?
One would have
thought, that the obvious answer to all this sophistry, was, that if you take
away from God the prerogative ofjudging and condemning and inflicting
vengeance, you take away from Him all the ultimate glory which He ever can
derive, from the sinfulness of His own creatures - that the very way in which
the presence of sin sets forth the sacredness of the Deity, is by the
abhorrence that He manifests towards it - that the righteousness of man
commendeth the righteousness of God, only by God dealing with this
unrighteousness, in the capacity of a judge and of a lawgiver - that if you
strip Him of the power of punishment, you strip Him of the power of rendering
such a vindication of His attributes, as will make Him venerable and holy in
the eyes of His own subjects - that, in fact, there remains no possibility of
God fetching any triumph to himself, from the rebelliousness of His creatures,
if He cannot proceed in the work of moral government against their rebellion.
And thus, if God may not find fault, and if His judicial administration of the
world is to be overthrown, there will none of that glory come to Him out of
human sinfulness, which the gainsayer of our text pleads in mitigation of human
sinfulness.
This Paul might have said. But it is instructive to
perceive, that, instead of this, he satisfies himself with simply affirming the
first principles of the question. He counts it enough barely to state, that if
there was anything in the reasoning of his opponent, then God's right of
judging the world would be taken away. He holds this to be a full condemnation
of the whole sophistry, that, if it were admitted, how then could God judge the
world? With the announcement of what is plain to a man of plain understanding,
does he silence an argument which can only proceed from a man of subtle
understanding. And in reply to the maxim, let us do evil that good may come, he
enters into no depths of jurisprudence or moral argumentation upon the subject;
but simply affirms that the condemnation of all who should do so were a
righteous condemnation.
It is not for us to enter on the philosophy of
any subject, upon which Paul does not enter. But we may at least remark, that
this treatment of his adversaries by the apostle is consonant with the soundest
maxims of philosophy. We know not a better way of characterizing the spirit of
that sound and humble and sober philosophy, which has conducted the human mind
to its best acquisitions on the field of natural truth, than simply to say of
it, that it ever prefers the certainty of experience, to the visions of a
conjectural imagination - that it cautiously keeps within the line which
separates the known from the unknown, and would never suffer a suspicion
fetched from the latter region, to militate against a plain certainty that
stands clearly and obviously before it on the former region. And when it
carries its attention from natural to moral science, it never will consent to a
principle of sure and authoritative guidance for the heart and conduct of man
in the present time, to be subverted by any difficulty drawn from a theme so
inaccessible as the unrevealed purposes of God, or from a field of
contemplation so remote, as the glories which are eventually to redound to the
character of God at the final winding up of His administration. It is not for
man to hold at abeyance the prompt decisions of the moral sense, till he make
out an adjustment between them and such endless fancies as may be conjured up
from the gulphs of misty and metaphysical speculation. Both piety and
philosophy lend their concurrence to the truth, that secret things belong to
God, and revealed things only belong to us and to our children. He has written,
not merely on the book of His revealed testimony, but He has written on the
book of our own consciences the lesson, that He is rightfully the governor of
the world, and that we are rightfully the subjects of that government. There is
a monitor within, who, with a still and a small but neverthelees a powerful
voice, tells that if we disobey Him we do wrong. There is a voice of the heart
which awards to Him the place of sovereign, and to us the place of servants. If
He ought not to judge, and may not impose the penalties of disobedience, this
relationship is altogether dissolved. And it is too much for man to fetch,
either from the aerial region that is above him, or from the dark and hidden
futurity that is before him, a principle which would lay prostrate the
authority of conscience, and infuse the baleful elements of darkness and
distrust into its clearest intimations.
Go to
Lecture 10