The distinctively Christian righteousness.
The apostle has clearly shown that righteousness by the Law is not possessed by men, and that in this way is no hope for the salvation of the human race. Such is the negative conclusion to which facts and reason compel him. Yet it is not his vocation to preach a doctrine of despair. True, without righteousness there can be no salvation. Therefore, if light is to be cast upon human darkness, it must come else whither than from the Law. So it is that St. Paul preaches the new and distinctively Christian righteousness, to be secured by conditions that may be fulfilled by men of every race—a righteousness that avails before God, and ensures the acceptance and the spiritual welfare and elevation of men.
I. THE CHARACTER AND DESIGNATION OF THIS RIGHTEOUSNESS: IT IS OF GOD, OR DIVINE.
1. It has its source in God. In this it is distinguished from the rectitude which is "by works;" that in a sense is of human origin. It is shown to be "of grace," i.e. to be the provision of Divine favour, free and undeserved. And further, this expression, "of God," implies the perfection of this righteousness in comparison with all beside.
2. It is divinely adapted by God to man. There is presupposition of man's helplessness and dependence; it is presumed—which is indeed the fact—that man cannot work out a righteousness of his own. Hence there is a ground for this new righteousness in a Divine provision of substitution. The apostle would be misunderstood were his teaching upon this point to be interpreted, as some have interpreted it, as representing God as indifferent to the person by whom suffering is endured and obedience rendered. Yet Christ, by his suffering the consequences of sin in this humanity and by his perfect obedience and holiness, has laid the foundation for the acquisition by man of the distinctively Christian righteousness.
3. It avails and is acceptable before God. According to the representations of the context, it consists in the remission of sins, and acquittal and acceptance before the Divine tribunal, and in the manifestation of positive Divine approval; which may be regarded as the two parts of "justification." It is evident that such righteousness is imputed, and not inherent—a theological expression which must not, however, be interpreted to imply its unreality. Thus the Divinity of the Christian righteousness may be made apparent, as an object of admiration and of aspiration.
II. THE MEANS OF THE ATTAINMENT OF THIS RIGHTEOUSNESS—THROUGH FAITH IN JESUS CHRIST. In order to the fulfilment of this condition upon which the Christian righteousness may he attained, there must be:
1. Belief in the Scripture testimony concerning Christ, that he is the Son of God and the appointed Saviour of mankind. This is indispensable; for faith is not a vague sentiment—it has an Object, and an Object which justifies and deserves it. Yet, though indispensable, this is not sufficient. There must be also:
2. Trust or confidence in Christ as a personal Saviour. Faith is not merely intellectual assent; it is the consent of the heart and the will. It is capable of degree, and there is strong faith and weak faith. But the important point is that the soul, in the attitude and exercise of faith, is brought into personal relation with the holy Saviour.
III. THE UNIVERSALITY OF THIS RIGHTEOUSNESS: IT IS UNTO ALL, AND UPON ALL, THEM THAT BELIEVE. The rectitude itself is a possession which men may share, whatever their nationality, their condition in life, their individual history. And the condition of its attainment is equally universal; there is nothing in faith which limits its exercise to any special members, or any section of the human race. In this Christianity proves itself to be—and this is its glory, its Divinity—the universal religion.
HOMILIES BY C.H. IRWIN