[1] Exod. iv. 23; Hos. xi. 1.
[2] Exod. xvi. 10.
[3] Or 'pray' (marg.) literally 'I was praying.'
[4] Cf. Eph. v. 8-14.
[5] Cf. Col. iii. 9.
[6] Exod. xxxii. 32.
[7] 2 Esdr. viii. 15-16, x. 21-23. The latter passage is not spoken to God, but by one Jew to another.
[8] 2 Cor. iii. 8.
[9] See 1 Cor. x. 1-13.
[10] Heb. x. 29.
[11] 1 Thess. i. 10; Rom. viii. 3.
[12] Acts xx. 28.
[13] Phil. ii. 6-11.
[14] Without the article which makes it a proper name of the Father.
[15] R. V. margin2. It does further violence to the Greek to translate as R. V. margin1, 'He who is God over all is (be) blessed for ever.' I have nothing to add on the matter to S. and H. in loc., especially p. 236.
[16] Tit. ii. 13. This is probably the right rendering.
[17] St. Matt. iii. 9.
[18] Great stress was laid by the prophets on the absence of any original merit or power in Israel, which caused the divine election; see Ezek. xvi, Deut. xxvi. 5.
[19] See especially Amos ix. 7-10: 'Are ye not as the children of the Ethiopians unto me, O children of Israel? saith the Lord. Have not I brought up Israel out of the land of Egypt, and the Philistines from Caphtor, and the Syrians from Kir? Behold, the eyes of the Lord God are upon the sinful kingdom, and I will destroy it from off the face of the earth; saving that I will not utterly destroy the house of Jacob, saith the Lord. For, lo, I will command, and I will sift the house of Israel among all the nations, like as corn is sifted in a sieve, yet shall not the least grain fall upon the earth. All the sinners of my people shall die by the sword, which say, The evil shall not overtake nor prevent us.'
[20] Gen. xii. 3; Isa. lxvi. 18; Zech. viii. 23, &c.
[21] Matt. viii. 11, 12.
[22] In Weber's Jüdische Theologie (Leipzig, 1897, formerly called System der Altsynagog. Palästin. Theol. or Die Lehre des Talmud), pp. 51 ff, there are striking illustrations from the Talmud of this fixed tendency of thought among the Jews. Thus 'there exists no clearer proof of the Talmudic conviction of the absolutely holy character of Israel than that in all the places of Scripture in which Israel is reproved and has evil attributed to it, the expression, "the haters of Israel," is substituted for Israel.' 'We read: Isaiah was punished, because he called Israel a people of unclean lips,' &c. Cf. S. and H., p. 249, and my Ephesians, p. 261.
[23] 1 Pet. iv. 6. 'The gospel was preached to' these 'dead men that they might be judged according to men in the flesh,' i.e. by perishing in the flood, 'but live according to God in the spirit,' i.e. through our Lord's preaching in Hades. There is, I think, so far, no ambiguity about this passage.
[24] Not, however, without regard to man's will to respond to the divine offer, see later, p. 82 ff.
[25] Mal. i. 2, 3. 'Was not Esau Jacob's brother? saith the Lord: yet I loved Jacob; but Esau I hated, and made his mountains a desolation, and gave his heritage to the jackals of the wilderness. Whereas Edom saith, We are beaten down, but we will return,' &c. This passage (1) plainly refers to Esau as meaning Edom, the people; (2) describes not the original lot of Esau, which was secondary indeed, but highly blessed (Gen. xxvii. 39, 40); but the ultimate lot of Esau when he had misused his original endowment in violence and cruelty.
But the obvious reply of the Jewish objector to St. Paul's assertion of the absolute and apparently arbitrary freedom of God's election is that it is unfair. It convicts God of unrighteousness. To this objection (ver. 14), which St. Paul deprecates with horror, he replies not by any large consideration of divine justice, but still by keeping the Jew to his own scriptures. The God revealed in scripture must be to the objector still the just God. He cannot call God unjust if His method as it now appears is that to which He called attention long ago. Look back, then, at the past records. Did God disclose Himself as bound to show mercy on Moses the Israelite, or to harden and judicially condemn Pharaoh the Egyptian? No, He declares to Moses His unrestricted freedom to exhibit His compassion on whom He will (Exod. xxxiii. 19). Men cannot by any choice or efforts of their own produce an exhibition of divine favour such as was shown to Moses the leader of Israel: the absolute initiative must come from God, and in taking that initiative He declares Himself absolutely free. In the same way God implicitly asserts His sovereign freedom when He brings Pharaoh out upon the stage of history as an example of the way in which He hardens men's hearts with a hardening which is the prelude to overthrow, that men all over the world may see and tremble at the divine power. It is not because Pharaoh is an Egyptian that he is hardened. He is hardened, as Moses has compassion shown him, simply because it is the will of God so to do in his case.
But the objector comes forward again (ver. 19): 'If this is the arbitrary method of God—if we are simply powerless puppets in the hands of an absolute and arbitrary will, to be saved or be destroyed—at any rate He has no reason to complain of us. If all the power is His, so is the responsibility.' Now St. Paul has it in his hand to show that there remains to man a very real power to retain his position, and consequently a very real responsibility and room for being blamed or praised: for if we cannot create our vocation, we can and we are required to correspond with it in a reverent and docile faith; and it was exactly here that the Jews had failed, in spite of all their prophets had taught them. But he keeps back this answer awhile, because he finds the attitude of such an objector toward God in itself so reprehensible. Such an one has not given consideration to what the relation of man to God really is—the creature to the creator. His critical, complaining attitude is nothing better than foolish.
Thus he takes his antagonist back upon the old prophetic metaphor of the potter and his clay, with which Isaiah and Jeremiah had rebuked the arrogance and impatience of men long ago: 'Shall the thing framed say of him that framed it, He hath no understanding; and shall the clay say to him that fashioneth it, What makest thou[1]?' He follows, however, most closely upon the later writer of the Book of Wisdom: 'For a potter, kneading soft earth, laboriously mouldeth each several vessel for our service: nay, out of the same clay doth fashion both the vessels that minister to clean uses, and those of a contrary sort. All in like manner; but what shall be the use of each vessel of either sort, the craftsman himself is the judge[2].' The thought was often in St. Paul's mind of the inequality of lots in the world and the Church. There are more and less honourable limbs in the body politic: there are vessels for honourable and vessels for dishonourable purposes in the great social economy[3]. So it is with the races of men. They are all of one blood—of the one lump. But some have high and others low vocations, and the right to determine of what sort the lot shall be in each case lies absolutely with the Divine Potter. It is childish to dispute His title. And not only so: when the potter, whom Jeremiah was ordered to observe, found a vessel he was making marred under his hand, 'he made it again another vessel, as seemed good to the potter to make it[4].' Accordingly, when the chosen material (i.e. the Jews) would not mould to the high purpose for which the Potter was fashioning it, who shall complain if He diverted it to lower uses or threw it away to destruction, and produced out of His stores other vessels which He had already prepared and destined for glorious functions (that is to say, the Gentile Christians)? But the case is even stronger than this. Who indeed shall complain if, when the vessels originally destined for the higher uses prove fit for nothing but destruction, the Divine Potter—though willing, now as in the case of Pharaoh, to let His wrath fall and to manifest His power—yet shows almost unlimited forbearance with them (as in fact God did with the Jews); and when at last He does let His wrath fall, only does so in order to manifest anew the resourcefulness of His mercy[5] upon a new and larger Israel, gathered not from among the Jews only, but from among all nations, to be the object of His compassionate regard?
Indeed, the prophet Hosea (ii. 23, i. 10) foresaw this choice of a yet unrecognized people to be God's people. Isaiah again (x. 22) anticipated no more than a remnant surviving of all the multitudes of Israel, because of the sharpness and conclusiveness of the divine judgement upon them. And (i. 9) it is only to the compassion of God that he attributes their exemption by means of the faithful remnant from entire annihilation, like that of the Cities of the Plain.
What shall we say then? Is there unrighteousness with God? God forbid. For he saith to Moses, I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion. So then it is not of him that willeth, nor of him that runneth, but of God that hath mercy. For the scripture saith unto Pharaoh, For this very purpose did I raise thee up, that I might shew in thee my power, and that my name might be published abroad in all the earth. So then he hath mercy on whom he will, and whom he will he hardeneth.
Thou wilt say then unto me, Why doth he still find fault? For who withstandeth his will? Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why didst thou make me thus? Or hath not the potter a right over the clay, from the same lump to make one part a vessel unto honour, and another unto dishonour? What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering vessels of wrath fitted unto destruction: and that he might make known the riches of his glory upon vessels of mercy, which he afore prepared unto glory, even us, whom he also called, not from the Jews only, but also from the Gentiles? As he saith also in Hosea,
I will call that my people, which was not my people;
And her beloved, which was not beloved.
And it shall be, that in the place where it was said
unto them, Ye are not my people,
There shall they be called sons of the living God.
And Isaiah crieth concerning Israel, If the number of the children of Israel be as the sand of the sea, it is the remnant that shall be saved: for the Lord will execute his word upon the earth, finishing it and cutting it short. And, as Isaiah hath said before,
Except the Lord of Sabaoth had left us a seed,
We had become as Sodom, and had been made like
unto Gomorrah.
What has been already said will have been enough to guard against the main sources of mistake in reading this section. St. Paul might have much to say about God's righteousness in general, and large ways of vindicating it. But here he holds fast to the single aspect of righteousness according to which it means that God has been true to the original principles of His covenant. The God who chose Abraham and Moses is the God who is now, and rightly on His own declared principles of government, rejecting the greater part of the people of Abraham and Moses. This—faithfulness to His own declared principles—is what St. Paul here means by His righteousness. And as it was God's declared principle to retain His own liberty to show mercy on men according to His free will, inside or outside the chosen people, so on the other hand He retained His liberty to exhibit His judgement of hardening according to His will inside or outside the chosen people. He who brought Pharaoh the Egyptian upon the stage of history[6], as an example of hardening judgement, is within His right in doing the same now with (the mass of) the people of His choice. The liberty asserted for God is wholly consistent with His being found, in fact, to have 'hardened' those only who have deserved hardening by their own wilfulness. It was for such a moral cause that God hardened the hearts of the Jews, that 'seeing they might not see, and hearing they might not hear[7].' We can feel no doubt that some similar moral cause underlay the hardening of Pharaoh. But this is not St. Paul's present point. All his argument is directed to asserting God's liberty to show mercy or harden, irrespectively of considerations of race, when and where He in His sovereign moral will chooses.
We should notice that St. Paul's method is here, as elsewhere, what is called ideal or abstract, in the sense that he makes abstraction of a particular point of view; and, apparently indifferent to being misunderstood, substantiates his argument upon the particular aspect which he has taken apart from the whole matter in hand, till it is done with, and then other points can be taken in their turn. And he does not, as a modern writer would do, painfully correlate the various aspects of the subject[8].
By means of the famous simile of the potter St. Paul asserts two principles about God: (1) that God is free, and condescends to give no account to His creatures, in absolutely determining the high or low vocations of men. To one man or nation He gives five talents, to another two, to another one. He makes vessels to honourable and vessels to (comparatively) dishonourable uses. He makes men Jews or Assyrians, Englishmen or Hottentots, at His absolute discretion. (2) That God is absolutely free, when the human material which He is moulding for His purposes proves intractable, to repudiate and reject what has, by its refusal to mould, become a 'vessel of wrath' fit 'to be taken and destroyed.' And it is only by a voluntary limitation of this freedom that He exhibits long toleration with the intractable and obstinate, and is longsuffering with them even when His wrath is ready and waiting to show itself. These are the two distinct points in the simile of the potter. We must distinguish carefully between the 'vessels destined for dishonour'—the 'less honourable limbs' of humanity—and the 'vessels of wrath,' or 'vessels fitted for destruction,' i.e. those which have proved themselves unfit for the vocation to which they were destined and have to be rejected. We note that St. Paul does not say that God fitted vessels for destruction, but that He bore long with those which had so become fitted. St. Paul never gives us any real justification—if we look at his language carefully—for the idea of any predestination to rejection, as distinct from predestination to higher or lower purposes. And the New Testament is full of assurances that a predestination to a low vocation in this world may be a predestination to high glory in eternity, if the humble calling is faithfully followed.
It ought not to be denied, however, that in all this passage St. Paul's feet, as he moves along his argument, are dogged by the metaphysical difficulty of finding room for human free-will inside the universal scope of the divine action and the prescience of the divine wisdom. This is a perennial difficulty. But St. Paul does not touch it. He does not even touch the question of whether God does actually (in our sense) foreknow the final destiny of every individual, and how he will act on each occasion[9]; he does not touch the question how or how far human wilfulness can be allowed to disturb the divine order. In the Pharisaic schools he would certainly have been brought up, as Josephus tells us, both to 'attribute everything to fate and God,' and also to recognize that it 'lay with men for the most part to do right or wrong': to believe that 'everything was foreseen,' and also that 'free-will was given'; or, as Josephus elsewhere puts it (as if it made no difference), to believe 'that some things, but not all, are the work of fate, and other things are in men's own power and need not happen[10].' That is to say, he would have been educated to believe both in predestination and in freedom, without any special attempt to reconcile the two. We can tell for certain that this inherited belief was further moralized in St. Paul's case by his enlarged view of the divine purpose as working through high and low estates alike, for the final good of all men; and by his deepened perception of the correspondence with God's purpose, which, in the exercise of our freedom, is required of us. But, so far as we know, St. Paul left the strictly metaphysical question exactly where he found it—as an imperfectly reconciled antithesis. And there perhaps we men shall always have to leave it, or at least till we come to know even as we are known.
In the quotations from the Old Testament, with which the section concludes, we notice that St. Paul varies the original application of the passages from Hosea. In the prophet they refer to the recovery of dejected and dishonoured Israel, while the apostle applies them to the exaltation of the Gentiles from their low estate. As is often the case, while other passages in the prophets were there to prove exactly what he wanted[11], St. Paul takes the words which come into his mind with a considerable latitude of application, and without any critical argument. Thus, if he makes somewhat free with the particular texts, it is in order to vindicate the real teaching of the Old Testament. He has, if not exact criticism, what is much better, profound spiritual insight.
The passages quoted from Isaiah are characteristic and central. This great prophet first clearly perceived that most striking law of human history—that progress comes, not mostly through the majority of a nation, but through the faithful remnant. It is the few best through whom alone God can freely work. It is the best who in the long run determine the moral level of the nation, and either keep the mass of men around them from corruption, or, if that is impossible, provide a fresh point of departure and hope in a society now inevitably, as a whole, hastening to decay and judgement. 'As a terebinth, and as an oak, whose stock remaineth, when they are felled; so the holy seed is the stock thereof[12].'
[1] Isa. xxix. 16, xlv. 9, lxiv. 8; Jer. xviii. 6; Ecclus. xxxiii. 13.
[2] xv. 7.
[3] 1 Cor. xii. 22-5; 2 Tim. ii. 20.
[4] Jer. xviii. 4. The passage continues with a strong assertion of God's freedom to govern the destinies of nations on moral principles.
[5] When Moses asked to see God's glory (Exod. xxxiii. 18), what was revealed to him was His goodness and free mercy, and what St. Paul here means by God's glory is His mercy especially.
[6] In the original the words run, 'For this cause have I made thee to stand,' i.e. probably, 'I have preserved thy life under the plague of boils, and other plagues, in order to make thee an example of a more conspicuous judgement.' But St. Paul, departing from the Greek Bible, uses a word 'raised thee up,' which in Pharaoh's case, or in that of Cyrus, means to bring upon the stage of history. Isa. xli. 2; cf. Jer. 1. [xxvii in the Greek] 41; Hab. i. 6.
[7] See Matt. xiii. 14, 15; Mark iv. 12; John xii. 40.
[8] Cf. vol. i. p. 75.
[9] On the meaning of divine foreknowledge in St. Paul see vol. i. p. 317.
[10] See Joseph. Antiq. xiii. 5, 9; xviii. 1, 3; Bell. Jud. ii. 8, 14. Cf. Schürer, Jewish People (English trans.), Div. ii. vol. ii. pp.14 ff.; James and Ryle, Ps. of Solomon, p. 96. The Essenes, Josephus says, believed in fate, and not in free-will; the Sadducees in free-will and not in fate; but the Pharisees in both. No doubt Josephus is importing Greek philosophical views into his account of Jewish parties, but substantially his account is probably true.
[11] e.g. Isa. xix. 24; Ezek. xvi. 55. (The exaltation into the fellowship of the chosen people of Egypt, Assyria, Sodom, and Samaria.)
[12] Isa. vi. 13.
What is to be our conclusion then? That Gentiles, men beyond the pale of God's covenant, who made no pretension of pursuing righteousness, all at once laid hold on righteousness and made it their own, simply by accepting in faith the divine offer which came their way; while Israel, the chosen people, devoted to pursuing a law of righteousness, never caught up with that of which it was in pursuit. The result seems strange enough. But the reason of it is apparent. Israel[1] had been put under a divine election, which required of them the open ear, the responsive will, of faith. But instead of cultivating this temper of faith, they fastened upon the specified observances of the Mosaic law, and blindly adhered to them, as if God had nothing deeper or greater to teach them, and they had nothing deeper or greater to receive. Thus, when the Christ came, with His completer light and claims, they would not have Him. They wanted nothing further, nothing more than they were accustomed to. And thus Isaiah's prophecy was fulfilled, that the Christ, the tried foundation stone, the destined security of all who should believe in Him, would turn out to be a stone at which the chosen people should stumble, and a rock on which it should meet disaster[2] (ix. 30-33).
And here is the pathos of the situation. Here is what puts passion into St. Paul's desire and his prayer for Israel's entrance into the great deliverance. It is that they have such a real zeal for God, though without any spiritual insight to guide it. A real zeal for God! of that St. Paul's own experience qualified him to testify. But in what sense without insight? In the sense that with Jesus of Nazareth there appeared a divine righteousness, which God was communicating to men[3]; but the Jews, preoccupied with maintaining a standard of righteousness which they had taken for their own—which had become identified, that is to say, with their own self-satisfaction and pride of privilege and independence of interference—failed to perceive the divine purpose, and, in fact, refused to submit themselves to it. For that principle of law which the Jews had come to regard as God's final word, He really intended only as a temporary discipline to be brought to an end by the coming of the Christ, and by the disclosure of the real righteousness which, in Christ, God should offer and man should simply accept in faith. Law and faith are in sharp and intelligible contrast. Under the law of works a man, as Moses says[4], stands to preserve his life (or save his soul) according as he performs the specified requirements (as if man were an independent being who could thus stand over against God on his merits). But faith, attributing nothing to itself, simply accepts the offer of God, the divine message of compassion brought near to it. Moses of old told the Israelites[5] that the commandment was not too hard for them, neither was it far off. It was not in heaven, that they should say, who shall go up for us to heaven, and bring it unto us, and make us to hear it, that we may do it? Neither was it beyond the sea, that they should say, who shall go over the sea for us, and bring it unto us, and make us to hear it that we may do it? But the word was very nigh unto them, in their mouth and in their heart, that they might do it. These words really describe the character of the Christian message of faith, of which the apostles are the heralds. Truly there is no need for the believer in Jesus to seek some one to scale heaven to reach a remote God, for Christ is come down. Or to descend into the abyss to seek a Christ dead and lost, for Christ is risen. The great deliverance is offered to us on very easy terms. A man has only openly to confess that the human Jesus is really the divine Lord, and heartily to believe that God raised Him from the dead. Let him heartily accept that message, and the fellowship in the divine righteousness is his. Let him publicly confess that creed, and the great salvation is open to him. It is the old teaching of Isaiah[6]—if a man but believe (in the Christ) there is no fear of his being put to shame. And here Jews and Greeks are all on the same level of need and opportunity. There is over all the same Lord Christ, with the same inexhaustible good will towards all who simply call on Him. Again the old scripture testifies that it is every one who calls on the name of the Lord who shall be saved[7]. The conditions then are very simple. To call on the Lord, we may say, men must believe in Him. To have the opportunity of believing on Him, they must have heard about Him. To hear about Him, they need one to speak in His name. And how can men speak in the name of God except as His apostles, as men commissioned and sent from Him? And these terms we know well enough have all been fulfilled. The commissioned heralds of the good tidings of God have gone forth, so that all men may hear and believe and call out to God. Truly Isaiah's vision of the welcome preacher of good tidings[8] is realized to-day (x. 1-15).
Now we have clear before us the simplicity of the gospel, the message to faith. And we have before us the plain fact that the Israelitish people, preoccupied with their own temporary and misunderstood standard of the law, have not generally accepted it. But this is no more than Isaiah led us to expect. 'Lord,' he cries, 'who gave credence to our message[9]?' (Faith, you see, according to the prophet, requires just a listening to a divine message; and this message has come to men by the preaching about Christ.) And can it be pleaded that the Jews have not had the opportunity of hearing the message? No, truly, as the Psalmist says, the voice of God's messengers has gone over all the earth, and their words to the end of the inhabited world[10]. Or can it be said that Israel did not know that a preaching to the Gentiles was to be looked for? No, a succession of warnings had reached them. Thus Moses foretold that it should be a nation which (religiously speaking) was no nation, a people without understanding, that God would use to provoke His people to jealousy, and stimulate their emulation[11]. Again, Isaiah uses startling words, and declares that God has been discovered by those who never sought Him, and revealed to those who never asked for Him[12]—that is the Gentiles. But the words of Isaiah that follow describe truly the relation of God and Israel. God has tenderly and persistently been offering His love to them, but they have proved themselves only rebellious and full of contradiction (x. 16-21).
This, then, is the plain summary. Israel is rejected because, after every offer, and with every opportunity, they have refused God's leading, refused to be docile, refused to believe, refused to obey.
What shall we say then? That the Gentiles, which followed not after righteousness, attained to righteousness, even the righteousness which is of faith: but Israel, following after a law of righteousness, did not arrive at that law. Wherefore? Because they sought it not by faith, but as it were by works. They stumbled at the stone of stumbling; even as it is written,
Behold, I lay in Zion a stone of stumbling and a rock of offence:
And he that believeth on him shall not be put to shame.
Brethren, my heart's desire and my supplication to God is for them, that they may be saved. For I bear them witness that they have a zeal for God, but not according to knowledge. For being ignorant of God's righteousness, and seeking to establish their own, they did not subject themselves to the righteousness of God. For Christ is the end of the law unto righteousness to every one that believeth. For Moses writeth that the man that doeth the righteousness which is of the law shall live thereby. But the righteousness which is of faith saith thus, Say not in thy heart, Who shall ascend into heaven? (that is, to bring Christ down:) or, Who shall descend into the abyss? (that is, to bring Christ up from the dead.) But what saith it? The word is nigh thee, in thy mouth, and in thy heart: that is, the word of faith, which we preach: because if thou shalt confess with thy mouth Jesus as Lord, and shalt believe in thy heart that God raised him from the dead, thou shalt be saved: for with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation. For the scripture saith, Whosoever believeth on him shall not be put to shame. For there is no distinction between Jew and Greek: for the same Lord is Lord of all, and is rich unto all that call upon him: for, Whosoever shall call upon the name of the Lord shall be saved. How then shall they call on him in whom they have not believed? and how shall they believe in him whom they have not heard? and how shall they hear without a preacher? and how shall they preach, except they be sent? even as it is written, How beautiful are the feet of them that bring glad tidings of good things!
But they did not all hearken to the glad tidings. For Isaiah saith, Lord, who hath believed our report? So belief cometh of hearing, and hearing by the word of Christ. But I say, Did they not hear? Yea, verily,
Their sound went out into all the earth,
And their words unto the ends of the world.
But I say, Did Israel not know? First Moses saith,
I will provoke you to jealousy with that which is no nation,
With a nation void of understanding will I anger you.
And Isaiah is very bold, and saith,
I was found of them that sought me not;
I became manifest unto them that asked not of me.
But as to Israel he saith, All the day long did I spread out my hands unto a disobedient and gainsaying people.
In this passage St. Paul gives us the other side of the question of the rejection of the Israelites. God had retained an absolute freedom, not to be questioned by men, to reject whom He willed. That was the first point. But can we see whom our God wills to reject, or why in particular He rejected (though not finally, as will appear) the chosen people? It is because they failed in faith. And faith is precisely that which is necessary to maintain correspondence with God—it is the faculty of fellowship with Him. They failed because the false principle of justification by works had obscured in their minds the need and meaning of faith. The false principle meant, as we have already seen, the maintaining an accepted standard of conduct and divine service, especially in outward matters, and for the rest claiming to be left alone. The accepted standard was that which distinguished Israel from the rest of the world, and what they had become accustomed to. It was a righteousness of 'their own.' They prided themselves on it. Their public opinion required its observance. It had come to usurp the place of any direct relationship to the voice of God. They had no idea that God could have anything more or deeper to require of them. They had lost personal touch with Him. Therefore seeking to establish this, their own righteousness, they failed to submit themselves to the (now newly revealed) righteousness of God in Christ. This unprogressiveness of the Jewish ideal, this substitution of the accepted standard under the law for the word of God, on the part of the Pharisees, the religious representatives of Israel, is precisely what the pages of the Gospel record. Therefore the 'corner stone of sure foundation' for the divine building became to them the stone on which they stumbled and fell. And yet that the law was a temporary expedient, and not the whole counsel of God, was the deepest witness of the Old Testament; and in being false to the further revelation of the will of God in Christ, they were false to their own deepest principles. All this ground we have gone over already, and need not traverse again[13].
So also we have already become familiar with the simplicity of the message of God in Christ, and the simplicity of the faith which, rooted in the consciousness of sin and need, and equally possible for all men who can share this consciousness, is required to welcome God's offer, and so be brought by Christ into living union with Him. All this St. Paul has already elaborated, and is here only resuming and recapitulating by the way. But one or two points in the recapitulation require notice.
1. St. Paul takes the basis of his statement of the principle of grace and faith out of the heart of the books of Moses—the idea of the 'word very nigh thee,' of the simple message claiming only to be simply accepted, and of the 'very present help' of a gracious God needing only to be welcomed. The fact is that St. Paul usually idealizes when he treats of 'the law of Moses'; as, for example, when he here says that 'Moses writeth that the man that doeth the righteousness ... shall live thereby,' as if that was all that Moses said. The principle of law, as Saul the Pharisee had learned to understand it, is the dominant principle in the five Books of the Law, but not the only one. 'Grace, already existing in the Jewish theocracy, was the fruitful germ deposited under the surface, which was one day to burst forth and become the peculiar character of the new covenant[14].' The God of the new covenant is the God also of the old, and was there already intimating His truer and deeper character. To this St. Paul bears witness by resting his statement of the principle of the new covenant upon the words of the old.
2. In this passage we have the germ of what we call the creed. The lordship of Jesus, in the sense which implies His proper divinity, and His resurrection and triumph over death—was already matter of public confession in the Christian church: to make profession that 'Jesus is Lord' qualified for 'the salvation'[15]: and in this lay hid all that is essential to the Christian creed. Already then in the earliest church subjective faith involved a certain objective and public creed[16] which came very soon to be called 'the faith.' In this passage also, as in xiv. 9 and in St. Peter's epistle, we recognize, as an element in the common tradition, the belief in the Descent into Hades (the abyss).
3. St. Paul incidentally shows us his instinctive feeling that to be a trustworthy ambassador for God one needs 'apostolate.' 'How shall they preach except they be sent?' And this apostolate, as he uses it, means not only an inward sense of mission, but an external sending by Christ Himself; and in pursuance of the same principle, when once the Church has been established, it would mean a sending by those authorized to send in His name. This is the root principle of the Christian 'stewardship.' As the subapostolic Clement expresses it, 'Christ (was sent) from God, and the apostles from Christ. Each came in due order from the will of God. Therefore, having received the words of command, and having been fully convinced by the resurrection of our Lord Jesus Christ, and been assured in the message of God with conviction of the Holy Ghost, they came forth, preaching the gospel that the kingdom of God was to come. Therefore as they preached in country and towns they established their first-fruits, when they had put them to the proof, to be bishops (i.e. presbyters), and deacons of those who were to come to the faith.' And afterwards, in view of disputes over the presbyteral office, which divine inspiration enabled them to anticipate, they made provision for a due succession in the 'episcopate' on the death of those first appointed[17].
4. St. Paul's singularly free, but deeply inspired, manner of applying texts from the Old Testament is especially illustrated in this passage.
Thus the passages quoted from Isaiah about the Stone, which St. Paul applies to Christ, refer originally to Jehovah simply in one case (Isa. viii. 14), and probably to His will and covenant as the foundation of Israel's polity in the other (Isa. xxviii. 16). Jewish tradition had possibly already referred them to the Christ[18]; and certainly our Lord's use of Ps. cxviii. 22—'The stone which the builders rejected'—as applying to His own rejection, made the reference more obvious. It is indeed in deepest accordance with the spirit of Isaiah: and St. Peter (1 Peter ii. 6), we notice, follows St. Paul in the use of them. Another passage (lii. 7) about 'the feet of those who preach good tidings' is transferred, with added meaning, from the heralds of the redemption from Babylon, to the heralds of the greater redemption. And the opening of chapter lxv, which originally refers altogether to apostate Israel, is divided, and applied in part to the Gentiles, in part to the Jews. (Other passages in the prophets, we should observe, would justify the former application.) Again, a passage from Ps. xix is transferred very beautifully from the witness of the heavens to the witness of the Gospel; as if St. Paul would say—grace is become as universal as nature. The language of a passage from Deuteronomy, as we have seen, is taken from the law to express the spirit of the gospel. The calling upon Jehovah in Joel becomes in St. Paul's quotation the calling upon Christ. All this free citation, uncritical according to our ideas and methods, yet rests upon a profoundly right apprehension of the meaning of the Old Testament as a whole. The appeal to the Old Testament, even if not to the particular passage, is justified by the strictest criticism.