Law and guilt.
God, as the Judge, is utterly impartial. But how, then, shall the differences between Jew and Gentile, especially in respect of the Law, be dealt with in that day? Sin shall be judged, condemned, in Jew or Gentile. The Gentile shall perish according to the measure of his sin; the Jew according to the measure of his. For law must pass into life, otherwise it is void and useless, save for condemnation. We have here—the Gentiles and the Jews in their respective relations to Law; and the supreme sin of the Jews.
I. THE GENTILES AND THE JEWS IN THEIR RESPECTIVE RELATIONS TO LAW. The Gentile might have pleaded that his ignorance should save him; the Jew certainly did assume that his knowledge would save him. Paul will lay to their charge "that they are all under sin" (Romans 3:9), and to this end he now shows that they are all under law before God.
1. Gentiles.
2. Jews. But man's heart is corrupt and man's mind is dark by reason of hereditary sin; therefore to the Jews God gave, in trust for the world, a Law, to correct and confirm the law of the heart and mind. The coincidence of the Law of Sinai with the true law of the heart and mind; the convincing authority of that Law, in its Divine power of awakening and purifying the law within. Hence to the Jew there was added the Law of revelation. He was doubly taught his duty.
II. THE SUPREME SIN OF THE JEWS. But to what end was the Law given, whether of nature or of revelation? To teach righteousness. And therefore the man who wrought unrighteousness, according to his knowledge of the Law, whether Jew or Gentile, frustrated the purpose of God, was under condemnation, and would "perish." Yet the Jew gloried in his enlightenment, oblivious of its purport and intent!
1. The Boast.
(a) His name—"a Jew." Called by God, indeed, but for work rather than privilege. He perverted his call by a narrow, selfish exclusion.
(b) Resting upon the Law. Knowledge was safety, he thought; whereas knowledge was duty (see Romans 2:18, Romans 2:20).
(c) Glorying in God: a merely national God to him, and One who would merely "save."
(a) Guide of the blind.
(b) Light of them that are in darkness.
(c) Corrector of the foolish.
(d) Teacher of babes.
2. The shame.
Our higher privilege, in the matter of law: Christ, and the Spirit. Our graver peril: orthodoxy, and the name of Christian. "Why call ye me, Lord, Lord, and do not the things which I say?" (Luke 6:46).—T.F.L.