CRITICAL NOTES
Romans 3:9.—Do we bring pleas forward on behalf of ourselves—i.e., in fear of a sentence of condemnation against ourselves? (Stuart.)
Romans 3:10.—The apostle having mentioned that he had impeached both Jews and Gentiles of being under sin, adduces documentary evidence of the legitimacy of his impeachment (Wordsworth).
Romans 3:19.—By the “law” here expositors understand the written revelation as a whole. That every month may be stopped.—Phraseology borrowed from the custom of gagging criminals.
MAIN HOMILETICS OF THE PARAGRAPH.— Romans 3:9-20
A great deficit to all.—There may be a surplus of privilege, and a deficit of conduct—plenty of light from heaven, and yet such depravity that, in the midst of light, we are still in darkness. The Jews a people favoured of Heaven, and this favour not without some good results; but from time to time how dark their state, how deplorable their condition! A dark picture is by the apostle here presented to our view—a correct representation in its general aspect. How much light in England! And yet what a dark picture must be drawn! Notwithstanding our Christianity and our civilisation, we have often hard work in keeping the forces of evil at bay. Let us not too easily lay the flattering unction to our souls that we are better than the Jew. We have all the light God will shed upon our race, and yet how morally dark is our condition! We may still mournfully cry that both Jews and Gentiles, both Christians and “heathen” (we mean by the term the peoples born in a Christian country and raised under Christian influences), are all under sin. As it is written, “There is none righteous; no, not one.” Here, then, is the doctrine of universal depravity, which shows itself by:—
I. Practical atheism.—“There is none that seeketh after God.” “There is no fear of God before their eyes.” The avowed atheist says, “There is no God”; the practical atheist acts as if there were no God. So that both characters come to the same practical result, and both are the outcome of a degenerate nature. In our darker moods, how often rise to our lips the words, “There is none that seeketh after God”! Where are those who seek after God as the soul’s true and only good? Where are those who can legitimately use the language of the sacred poet, “My soul thirsteth for God”? We thirst for the material benefits a God may be supposed to confer. We thirst for a material God, for a God that we can presume to put to serviceable uses, and not for a God who shall put us to serviceable uses. Each man seeks for his own God, who is thus a being subject to human imperfections and limitations. In fact, the modern Christian says God is not wisely trusted when declared unintelligible. And yet can a God of perfect rectitude be fully knowable to a creature who is all imperfect? “Canst thou by searching find out God?” Canst thou find out the Almighty to perfection? Who is there that seeks after the unknowable God—unknowable in His perfections, and yet so far knowable in the manifestation made by the God-man that we may feel it is no vain search? Is not the fear of man stronger than the fear of God, so that the words have a very wide application, “There is no fear of God before their eyes”? If God were a detective dogging each man’s steps, there would be a change in society. Do we fear God as a judge? Do we fear God as a father? Have we the loving fear that prompts to holy action and sweet deeds of divine charity?
II. A depraved understanding.—There is a depravity of morals which works depravity of intellect. In these days we pride ourselves on our intellectual greatness. Some mental philosophers affirm that mind is sublimated matter. They are materialists. They are so far correct that our modern tendencies are materialistic. Morally it may be said “there is none that understandeth.” We understand science, literature, art, commerce, creeds, an outside religion. Where is the man who touches the core and heart of the spiritual sphere? “There is none that understandeth.”
III. A depraved physical nature.—We are so far materialists that we believe the elevation of the moral is the elevation of the physical, and that the depravation of the former is the depravation of the latter. The throat becomes sepulchral. Instead of the sweet odour of gracious words flowing through the portals of the lips, there comes the death-producing miasma of profane thoughts in the vehicle of ribald language. Honeyed lips cover the secreted poison. Thought touches speech. Evil thoughts and evil speech defile the organs of utterance. These, unrestrained, terminate in the climax of brutality. “Their feet are swift to shed blood. Destruction and misery are in their ways.” Thank God, there is a force of good stronger than the force of evil. As we see men restrained from extreme violence, we the more firmly believe in an overruling good force. If it were not so, the feet would run so swiftly to shed blood that soon on this bloodstained earth there would be no blood to shed—the last man, gloated in human blood, would perish a victim of his own vile doings. Wars and rumours of wars have been many. Wild beasts in human form have fought like fiends. Modern skill and science have made the shedding of human blood one of the fine arts. Adored be the great Peace-bringer that the way of peace is not unknown! Give peace in our time, O Lord—national peace, individual peace; harmony amongst the nations—harmonious adjustment and working of all the soul’s powers.
IV. The revelation of the law.—When the law speaks in its awful majesty, the sad doom of universal guilt is pronounced. The law is a revealing force; the law condemns; the law renders speechless when its voice is properly heard and felt in the secret chambers of imagery. When the man is so oppressed with the sense of his guilt that he can frame no words of apology, and stands self-confessed a sinner in the presence of the infinite Justice, then the light of redeeming love and mercy breaks through the oppressive gloom, the clouds are scattered, the shadows flee away, the morning light glints the mountain tops, the voice of merry singing is heard in the land, the soul glows with the gladness of the upper sphere, the spirit soars to unite itself with the spirit of the Eternal, and the redeemed man wonders at the marvel of divine grace, and humbly asks himself if it be indeed true that he is a member of that race which has shown itself capable of a depravity so appalling.
Romans 3:13-18. Dignity of human nature shown from its ruins.—A dark picture of humanity, and yet it has two aspects. In one view it is the picture of weakness and shame; in the other it presents a fearfully great being. I propose to call your attention to:—
The dignity of man as revealed by the ruin he makes in his fall and apostasy from God.—It has been the way of many in our time to magnify humanity; but I undertake to show the essential greatness of man from the ruin itself which he becomes. As from the ruins of ancient dynasties and cities we tell their former greatness, so it is with man. Our most veritable though saddest impressions of his greatness as a creature we shall derive from the magnificent ruin he displays. And exactly this, I conceive, is the legitimate impression of the Scripture representations of man as apostate from duty and God. Thoughtfully regarded, all exaggerations and contending theories apart, it is as if they were showing us the original dignity of man from the magnificence of the ruin in which he lies. How sublime a creature must that be, call him either man or demon, who is able to confront the Almighty and tear himself away from His throne! So of the remarkable picture given by Paul in the first chapter of the Epistle to the Romans. In one view we are disgusted, in another shocked, doubting whether it presents a creature most foolish and vile or most sublimely impious and wicked. And the picture of the text corresponds, yielding no impression of a merely feeble and vile creature, but of a creature rather most terrible and swift—destructive, fierce, and fearless—miserable in his greatness—great as in evil. But we come to the ruin as it is, and receive the true impression for ourselves. We look, first of all, upon the false religions of the world—pompous and costly rites transacted before crocodiles and onions, magnificent temples built over all monkeyish and monstrous creatures carved by men’s hands, children offered up by their mothers in fire or in water, kings offered on the altars by their people to propitiate a wooden image, gorgeous palaces and trappings of barbaric majesty studded all over with beetles in gold or precious stones to serve as a protection against pestilences, poisons, and accidents. I cannot fill out a picture that so nearly fills the world. The wars of the world yield a similar impression. These are men such as history in all past ages shows them to be—swift to shed blood, swifter than the tiger race, and more terrible. Cities and empires are swept by their terrible marches, and become a desolation in their path. Destruction and misery are in their ways—oh, what destruction, misery! how deep and long! And what shall we think of any creature of God displayed in signs like these? Plainly enough he is a creature in ruins; but how magnificent a creature! Consider again the persecutions of the good. What does it mean? Man hates with a diabolical hatred. Feeling “how awful goodness is,” the sight of it rouses him to madness, and he will not stop till he has tasted blood. And what a being is this that can be stung with so great madness by the spectacle of a good and holy life! The great characters of the world furnish another striking proof of the transcendent quality of human nature by the dignity they are able to connect even with their littleness. But we must look more directly into the contents of human nature and the internal ruin by which they are displayed. And here you may notice, first of all, the sublime vehemence of the passions. Consider again the wild mixture of thought displayed both in the waking life and the dreams of mankind. How grand! how mean! how sudden the leap from one to the other! how inscrutable the succession! how defiant of orderly control! Notice also the significance of remorse. How great a creature must that be that, looking down upon itself from some high summit, in itself withers in condemnation of itself! So again you may conceive the greatness of man by the ruin he makes if you advert to the dissonance and obstinacy of his evil will. How great a creature is it that, knowing God, can set itself off from God, and maintain a persistent rebellion even against its own convictions, fears, and aspirations. Consider once more the religious aspirations and capabilities of religious attraction that are garnered up and still live in the ruins of humanity. Regarding man, then, as immersed in evil—a spiritual intelligence in a state of ruin—we derogate nothing from his dignity. O Thou Prince of life! come in Thy great salvation. Breathe on these majestic ruins, and rouse to life again, though it be but for one hour, the forgotten sense of their eternity.—Bushnell.
The consciousness of evil.
I. Law discovers the fact of sin.—Renan has written, “It may be said, in fact, that original sin was an invention of the Jahveist.” What a strange misuse of language to speak of the sacred writers as inventing original sin! Can we say that Jenner invented the smallpox, or that Pasteur invented the rabies, or that any of the celebrated physicians invented the maladies which are known by their names? What these famous men did was to successfully diagnose, characterise, and to treat diseases which already existed, and which proved their malignant power by carrying thousands of men and women to the grave. Did the sacred writers invent sin? Listen to a modern writer on science who has no theological sympathy whatever, but who is constrained to give a testimony to a theological tenet that is to thousands a huge offence. “Men are born with their moral natures as deformed or as imperfect as their physical ones. To the doctrine of original sin science thus has given an unexpected support.” No, revelation did not invent the doctrine of original sin; that doctrine serious men have discerned in all ages; that doctrine the scientist finds deep down in the grounds of human nature. What revelation has done is to define the doctrine, to make clear its real nature, to express its characters, to discover its source, to bring it home to the conscience, and, thank God, to prescribe for it a sovereign remedy. The law showed the apostle that the reality of sin was in his own heart, that it lived and worked there beneath all the moral aspects of his character; the law convinced him that his conduct—socially and ecclesiastically blameless—was nevertheless essentially false and hollow. Says George Sand: “Proprieties are the rule of the people without soul or virtue.” Says Schopenhauer: “Politeness is a conventional and systematic attempt to mask the egoism of human nature. To combine politeness with pride is a masterful piece of wisdom.” And, indeed, how little do many of those grand words mean which are on our lips! What does “good form” mean—etiquette, decorum, good breeding, “the code of honour,” respectability? What do justice, temperance, diligence, benevolence, and other of our virtues mean if they are severely looked into? What do reputation, fame, success, glory, often mean? What the Frenchwoman saw, what the German saw, what we all see dimly from time to time of the dimness of human virtue, the apostle in presence of the law saw and felt profoundly; he was overwhelmed to find under all the proprieties of his life the fact and power of sin. “We all do fade as a leaf.” Before the searching brightness of the eternal righteousness our proud virtues wither; for they have no depth of earth, no sap of life. Studying the commandments of Sinai; pondering the exposition of the law in prophet, psalmist, and apostle; listening to the Sermon on the Mount; beholding the beauty of the Lord,—we become conscious how deeply we are wrong at heart; what a mysterious weakness, disharmony, perverseness, exists within us; spoiling our great gifts and possibilities; involving our life in constant failure; filling us with remorse. In the purgatory of the Chinese is the mirror of sin. Into this mirror departed sinners are compelled to gaze and see all the naughtiness of their own heart, after which they are dismissed to punishment. The moral law is that mirror, here and now revealing the wickedness and deceitfulness of our heart. One of our novelists writes of “the tragedy of the mirror.” The mirror has its tragedies. It makes palpable to us the ravages of grief; it pathetically discloses the lines of suffering; but the real tragedy of the mirror is when revelation sharply frees us from all illusions, and from its infinite depths of purity flashes back upon our consciousness the image of our moral self.
II. By the law we discover the nature of sin.—It discloses the real character of that dark mysterious power which forbids our perfection and felicity. And what then is sin? Sin as against God is the preference of our own will to the supreme will. “I had not known sin except the law had said, Thou shalt not covet.” Sin is not limitation; we act irregularly, not because we are so much less than God, but because we are contrary to God.
III. By the law as unfolded in revelation we discover the strength of sin.—The presence of the law brings out the virulence and wrath of the evil principle which is in our heart. “When the commandment came sin revived.” “The strength of sin is the law.” The presence of the lofty, the beautiful, in the first instance evokes, stirs up, draws out, the morbid humours of the soul; the fierce light stimulates the vicious germs which are in us.
IV. By the law as unfolded in revelation we discover the guilt of sin.—It is the ministry of condemnation; it convinces us that our transgressions are worthy of death. With the law before us we cannot plead that sin is ignorance. Sin is the transgression of the law, but we should think mercifully of sin committed in total ignorance of the law. But the law which convicts us first enlightens us; we clearly see our duty, and yet persist in carrying out our own desires. With the law before us we cannot plead that sin is imperfection. It is now seen that sin is not finiteness, but contradictoriness; it is a conflict of wills. With the law before us we cannot plead that sin is misfortune. By the deepest of instincts we discern the vast difference between a misfortune and a sin. And the law brings sin and guilt home to us personally. It does not impeach and condemn a race so much as it challenges the man, the woman, the child. Those who have no proper consciousness of sin must come to the light. We must test ourselves by the standard of Sinai; we must submit ourselves to the white light which shines upon us and into us in the perfection of Jesus Christ. The law does not give deliverance from sin. The redemption of our life is in Christ Jesus. He turns the knowledge of sin into true sorrow for sin. Its issue is eternal life. He also awakens in us the love of holiness. We have redemption in His blood, even the forgiveness of sin. How infinite our debt to Jesus Christ! If He has banished the light laughter of Grecian joyousness, He has brought in a diviner joy. He has changed a life of petty thoughts, narrow sympathies, ignoble aims, into a life of large ideas, of emotions at once blissful and profound, of delightful fellowships, of sublime charity, and of most glorious hope.—W. L. Watkinson.
SUGGESTIVE COMMENTS ON Romans 3:9-20
Jews and Gentiles guilty.—Of these passages it is unnecessary to offer a particular illustration. They are selected from different parts of the inspired books, but chiefly from the poetical parts of Scripture, and sometimes the sense is expressed rather than the words of the original. They are quite sufficient to establish the wickedness of the Jews, which they are brought to prove. But the strong and amplified expressions common in Eastern poetry must not be understood according to their literal meaning in our speech. Nor is it to be presumed that all parts of the description apply to the general body of the nation, or that there were not many good men among them who did not deserve to be thus characterised. The passages describe either the general character of the wicked or of the people at large in times of great degeneracy, though no doubt with many exceptions. They are intended as the proof of what the apostle had immediately before asserted—that the Jews as well as the Gentiles are all guilty of sin, and generally also of very heinous sins, and that, consequently, they are as far from deserving to be justified by their works as the Gentiles are. Now as these quotations express the conviction of their own inspired writers, the Jews could not deny their truth. Had the apostle described their sins in his own language, they might have refused to acquiesce in his statement; but when he merely quotes their own Scriptures in which they gloried, and the inspiration of which they admitted, they could not refuse assenting to his conclusion. It may be observed, further, of these quotations, that though intended to describe the character of the wicked, or the national character generally, in times of great degeneracy, they are, however, true to a certain extent of every individual, seeing every individual may justly be charged with much sin, though not with each of the particular sins here specified. Still, however, it was possible for the Jews to flatter themselves that these descriptions were not intended to apply to themselves, but to the heathen; and to take away the possibility of this pretence, the apostle adds in the nineteenth verse: “Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God.”—Ritchie.
Paul’s mosaic of sin.—On what principle and with what precise object did Paul select these quotations? We cannot conceive that he gives here a universal or even a comparatively fair description of the nation. He has rather gathered together into one awful picture the very darkest lines of the many delineations of character contained in the Jewish Scriptures. The men before us are of the very worst kind. The opening of their mouths is the opening of a grave. They are deadly as vipers. Their language is a curse. The prospect of murder hurries them on with rapid steps. Where they have been destruction and calamity are found. How to walk so as to be at peace they know not. The delineations form one picture. Romans 3:13-14 describe their words; Romans 3:15-17, their actions; Romans 3:18 gives the cause of the whole. Paul has, in my view, put together this mosaic of sin to prove that the Old Testament teaches that Jewish privileges do not in themselves save even from the lowest depths of sin. He does not say that the objector of chap. 2 is as bad as these men. But whatever he has pleaded for himself these might have pleaded. These bad men whose names are forgotten, but in whose character is plainly written the condemnation of God, arise from oblivion to declare that outward privileges, even though they come from God, and outward connection with the covenant people, do not necessarily save.—Beet.
Fear of God.—“If,” says Cartwright, “the prophet and apostle had laid their heads together to have found out the most forcible words, and most significative, to shut all men, born of the seed of men, from righteousness, and to shut them under sin, they could not have used more effectual speeches than these.” Clause is piled upon clause to the effect that “all have sinned and come short of the glory of God.” The passages which are quoted in continuation are tacked on to the quotation from the fourteenth Psalm, and not as containing additional Scripture evidence of the universality of sin, but as exhibiting in graphic touches, and distributively, as Zwinger remarks, representative specimens of the very varied forms into which the essential principle of sin has in its universal range developed itself. The reference more particularly is, as Melancthon observed, to breaches of the second table of the law.—Annot.
“It is a grand and magnificent thing,” says Origen, “always to have before the eyes of the heart the fear of God.” Such fear is “the beginning of wisdom,” and it is not far removed from the end of it. There is a fear indeed which “hath torment”—the fear of the lash, the dread foreboding of final woe. It is well when this fear is “cast out,” and supplanted by perfect confidence in the propitious favour of God. And it is ousted from the soul when the soul is filled with love; and the soul is filled with love when “we have known and believed the love that God hath to us.” Nevertheless there is always an element of sensitive fear in man’s love to God and in man’s love to man. There is a fear of doing anything to offend or to wound. This fear is inseparable from a consciousness of imperfection, and it is at once a self-imposed rein to restrain and a self-appointed watch to keep guard. When it is said that “there is not the fear of God before the eyes,” “there” is objectively ascribed to a condition which is psychologically subjective. But the subjective may become objective when it is made the mark of reflective thought. The wicked not only do not feel as a general rule “the fear of God”—they do not even think of it as a feeling which they should cherish. It is not “kept in view” by them as an object to be realised in emotion.—Morrison.
Corrupt in thought, abominable in deed.—“They are corrupt, they have done abominable things; there is none that doeth good.” “Men,” says Bernand, “because they are corrupt in their minds, become abominable in their doings—corrupt before God, abominable before men. There are three sorts of men of which none doeth good. There are those who neither understand nor seek God, and they are the dead. There are others who understand Him, but seek Him not, and they are the wicked. There are others who seek Him, but understand Him not, and they are the fools.” “O God!” cries a writer of the Middle Ages, “how many are here at this day who, under the name of Christianity, worship idols, and are abominable both to Thee and to men! For every man worships that which he most loves. The proud man bows down before the idol of worldly power, the covetous man before the idol of money, the adulterer before the idol of beauty, and so of the rest.” And of such saith the apostle, “They profess that they know God, but in works deny Him, being abominable and disobedient, and unto every work reprobate” (Titus 1:16). “There is none that doeth good.” Notice how Paul avails himself of this testimony of the Psalmist, among those which he heaps together in the third chapter of the Epistle to the Romans, where he is proving concerning “both Jews and Gentiles that they are all under sin.”—John Mason Neale.
ILLUSTRATIONS TO CHAPTER 3
Romans 3:13-18. Littleness of great men.—On a small island of the southern Atlantic is shut up a remarkable prisoner, wearing himself out there in a feeble mixture of peevishness and jealousy, solaced by no great thoughts and no heroic spirit, a kind of dotard before the time, killing and consuming himself by the intense littleness into which he has shrunk. And this is the great conqueror of the modern world, the man whose name is the greatest of modern names, or, some will say, of all names the human world has pronounced—a man, nevertheless, who carried his greatest victories and told his meanest lies in close proximity—a character as destitute of private magnanimity as he was remarkable for the stupendous powers of his understanding and the more stupendous and imperial leadership of his will. How great a being must it be that makes a point of so great dignity before the world, despite of so much that is really little and contemptible! But he is not alone. The immortal Kepler, piloting science into the skies and comprehending the vastness of heaven for the first time in the fixed embrace of definite thought, only proves the magnificence of man as a ruin, when you discover the strange ferment of irritability and “superstition wild” in which his great thoughts are brewed and his mighty life dissolved. So also Bacon proves the amazing wealth and grandeur of the human soul only the more sublimely that, living in an element of cunning, servility, and ingratitude, and dying under the shame of a convict, he is yet able to dignify disgrace by the stupendous majesty of his genius, and commands the reverence even of the world as to one of its sublimest benefactors. And the poet’s stinging line,
“The greatest, wisest, meanest of mankind,”
pictures only with a small excess of satire the magnificence of ruin comprehended in the man. Probably no one of mankind has raised himself to a higher pitch of renown by the superlative attributes of genius displayed in his writing than the great English dramatist—flowering out, nevertheless, into such eminence of glory on a compost of fustian, buffoonery, and other vile stuff, which he so magnificently covers with splendour and irradiates with beauty that disgust itself is lost in the vehemence of praise. And so we shall find, almost universally, that the greatness of the world’s great men is proved by the inborn qualities that tower above the ruins of weakness and shame in which they appear, and out of which pillars and dismantled temples they rise.
Romans 3:18. Restraining grace.—The rev. and pious Dr. Ives, whose house was on Oxford Road, and by which the criminals were carried weekly in carts to Tyburn, used to stand at his window and say to any young friends who might be near him, pointing out any of the most notorious malefactors, “There goes Dr. Ives!” If an explanation were asked, he took occasion to expound the innate corruption of the heart, and appealed to the experience of his auditors whether they had not often felt the movements of those very passions, errors, prejudices, lusts, revenge, covetousness, etc., whose direct tendency was to produce the crimes for which these offenders satisfied the claims of public justice, and which were solely prevented from carrying them to the same dreadful fate by the restraining grace of God.