PAUL
THE
APOSTLE
point,
for
the
Apostle
is
proving
the
truth
of
the
Res-urrection.
In
the
latter
we
have
the
sequence
'died'
—
'
was
raised
'
—
'
is
at
the
right
hand
of
God
'
—
'
maketh
intercession.'
If
we
are
to
take
the
second
and
third
phrases
as
denoting
one
act,
why
not
the
first
and
second?
[For
a
full
discussion
on
this
point,
see
Swete,
The
Apostles'
Creed,
p.
64
£f.]
6.
The
Holy
Ghost.—
In
Ro
8'-"
St.
Paul
gives
a
great
exposition
of
the
work
of
the
Spirit,
which
closely
approximates
to
the
description
of
the
Paraclete
(Helper,
Comforter,
Advocate)
in
Jn.,
though
the
name
itself
is
not
used.
The
'Spirit
of
life'
dwells
in
us
(cf.
1
Co
S"
6")
to
quicken
us
[at
the
same
time
we
read
of
this
as
'Christ'
being
'in
us,'
Ro
8'-"],
to
lead
us,
and
to
help
us
to
pray.
He
makes
intercession
for
us
[to
the
Father]
—
words
in
which
St.
Paul
indicates
what
the
technical
language
of
Christianity
calls
the
'personality'
of
the
Holy
Spirit,
distinct
from
the
Father.
So
in
Eph
i"
the
Holy
Ghost
can
be
grieved.
He
is
the
'Spirit
of
Christ"
(Ro
8').
In
1
Co
12
the
Apostle
describes
the
varying
work
of
the
Spirit
in
man,
'dividing
...
as
he
will'
(v.";
note
the
indication
of
personality).
We
live
by
the
Spirit
(Gal
5»).
In
2
Co
3"
the
Spirit
is
at
first
sight
identified
with
Christ
—
'the
Lord
is
the
Spirit';
the
gift
of
the
Spirit
is
the
gift
of
Christ.
Here
again
we
recall
our
Lord's
words
in
Jn.,
where
the
coming
of
the
Spirit
and
the
coming
of
Christ
are
identified
(Jn
14;"-23).
So
also
are
reconciled
the
apparently
con-tradictory
sayings,
'I
will
be
with
you
alway'
(Mt
28^")
and
'
I
go
away
...
I
will
send
him
unto
you'
(Jn
16').
It
is
the
work
of
the
Spirit
to
make
Christ's
presence
real
to
us.
Hence
also
the
Spirit
works
within
us;
we
are
united
to
Christ
by
Him,
and
from
the
beginning
of
our
Christian
life
we
are
all
baptized
in
one
Spirit
into
one
body
(1
Co
12>').
The
Spirit
is
also
spoken
of
as
being
givem.
to
us
(Gal
3',
Tit
3»,
Ac
IQ"-
«
etc.).
Lastly,
we
notice
that
the
Father,
Son,
and
Spirit
are
joined
together
in
the
Apostolic
benediction
(2
Co
13"),
but
in
a
striking
order,
our
Lord
coming
first.
Perhaps
the
Apostle's
thought
is
that
it
is
only
by
the
grace
of
the
Son
that
we
can
come
to
the
love
of
the
Father,
and
that
the
outpouring
of
the
gifts
of
the
Spirit
applies
that
grace
and
love
to
us.
7.
Justification
by
faith.
—
The
Jewish
teachers
who
bad
preceded
St.
Paul
had
taught
that
man
is
always
laying
up
a
treasure
of
good
and
bad
deeds
(cf
.
Ro
2')
;
and
according
as
either
preponderate
at
any
given
time,
he
is
declared
righteous
or
is
condemned
;
while
it
the
good
and
evil
deeds
are
equal,
God
gives
man
the
benefit
of
the
doubt;
and
moreover,
a
man's
good
deeds
may
be
supplemented
by
those
of
the
patriarchs.
[An
echo
of
this
may
be
seen
in
Ro
ll^';
see
Thackeray,
op.
dt.
p.
83t.]
It
was
taught
that
the
whole
trans-action
was
a
matter
of
contract,
God
owing
a
debt
to
man
for
goodness.
St.
Paul
adopts
the
forensic
metaphor
of
judge
and
verdict;
man
is
'justified,'
or
accounted
righteous,
by
God,
though
he
is
not
righteous.
'The
Christian
life,'
it
has
been
said,
'is
made
to
have
its
beginning
in
a
fiction'
(Sanday-Headlam,
Romans,
p.
36).
But
this
is
merely
another
way
of
saying
that
God
does
not
exact
the
debt
to
the
utmost
;
He
forgives
freely
(Ro
S"
8'»).
Man
is
given
a
fresh
start,
with
a
clear
record.
The
great
difference
between
St.
Paul
and
the
Jewish
teachers
lies
in
the
place
assigned
by
him
to
faith
(Ro
1"
4^,
Gal
3»-
"),
in
his
denying
the
merits
of
works
of
the
Law
(Gal
2"
3"),
and
in
the
gift
of
justification
being
free.
The
Jews
recognized
faith
only
as
one
of
the
works,
and
with
them
it
was
no
more
than
obedience
to
the
Law.
The
forgiveness
of
man
is
described
by
St.
Paul
as
a
manifestation
of
the
righteousness
(or
'a
righteous-ness')
of
God
(2
Co
5^1,
Ro
1",
Ph
3»),
which
is
regarded
as
being
diffused
among
men,
as
in
the
second
Isaiah
(Is
4523
RVm,
46"
51'
56').
But
the
condition
of
forgiveness
is
faith,
which
for
the
Christian
is
a
real
belief
in
Christ
—
that
conviction
which
the
Apostle
PAUL
THE
APOSTLE
himself
attained
at
his
conversion,
an
active
and
enthusi-astic
belief
infiuencing
his
whole
life.
Abraham
was
justified
because
he
believed
the
promises;
the
Christian
will
be
justified
if
he
believes
the
revelation
of
Jesus
Christ
(Ro
1'
3"
10»-
"
etc.);
this
is
'the
faith'
(2
Ti
4»
etc.).
In
this
connexion
we
may
glance
at
St.
Paul's
view
of
the
mosaic
Law.
He
was
no
Marciouite,
rejecting
the
OT.
In
his
view
the
Law
was
useful
as
a
guardian,
a
tutor,
having
charge
of
the
world
in
its
childhood
(Gal
B"!-).
It
is
proved,
however,
to
have
been
sub-sidiary
and
transitory,
(a)
by
the
fact
that
the
promise
was
given
to
Abraham,
before
the
Law
(Gal
3")
—
and
in
this
place
St.
Paul
uses
a
Rabbinical
argument
from
the
grammatical
form
of
the
word
'seed,'
which
he
applies
to
Christ;
and
(6)
by
the
fact
that
it
was
given
not
direct
from
God,
as
was
the
promise
to
Abraham,
but
by
the
hands
of
angel
ministers
(Gal
3";
the
reference
is
perhaps
to
Dt
33^,
Ps
68";
cf.
Ac
7"),
and
by
a
mediator,
Moses
(cf.
Dt
5i>).
The
Law
affixes
a
penalty
to
sin,
but
does
not
provide
the
way
to
escape
from
it;
thus
those
who
are
under
the
Law
are
under
a
curse,
which
is
removed
by
the
gospel
(Gal
S"").
In
another
passage
St.
Paul
draws
an
allegory
from
the
story
of
Moses'
veil,
put
on
his
face
that
the
people
might
not
see
the
glory
passing
away
from
it.
For
the
Lawgiver
veiled
himself,
not
because
they
could
not
bear
to
look
on
his
face,
but
because
he
knew
that
the
Law
was
transitory,
and
wished
to
hide
the
fact
from
the
people.
This
seems
to
be
the
Apostle's
meaning
in
2
Co
3'«-
(see
Thackeray,
op.
dt.
p.
75).
In
teaching
free
forgiveness
St.
Paul
does
not
teach
lawlessness
(Ro
6"-;
see
8).
But
it
was
perhaps
a
distorted
account
of
his
early
teaching
that
caused
St.
James
to
write
the
famous
passage
on
works
which
occurs
in
his
Epistle
(Ja
2''''').
There
is
no
real
con-tradiction
between
the
two
Apostles;
as
so
often
in
religious
controversy,
an
apparent
difference
comes
from
words
being
used
in
diverse
senses.
St.
James
speaks
of
an
empty
faith
which
does
not
produce
a
holy
life,
that
is,
which
is
no
real
faith
at
all
;
while
St.
Paul
speaks
of
barren
works
that
are
a
mere
mechanical
obedience
to
the
Law,
as
opposed
to
a
faith
which
necessarily
produces
active
obedience
to
the
commands
of
the
Master.
8.
Sanctification
and
Sacraments.
—
As
has
been
said,
St.
Paul
dwells
on
the
necessity,
not
only
of
forgiveness,
but
of
holiness.
The
two
are
inextricably
interwoven.
We
must
'become
the
righteousness
of
God'
(2
Co
5^')
and
be
'conformed
to
the
image
of
his
Son'
(Ro
8^")
as
the
Son
is
the
image
of
the
Father
(see
above,
3).
Sancti-fication
is
described
as
an
implanting
in
the
Christian
of
the
life
of
Christ
(Gal
2?'),
for
the
risen
life
must
begin
in
a
very
real
sense
here
below
if
it
is
to
be
per-fected
hereafter
(Col
3').
By
a
slightly
different
figure
we
are
said
in
Ro
&
(see
RV)
to
be
united
by
growth
[with
Christ],
in
respect
of,
or
by,
the
likeness
of
(i.e.
by
partaking
in)
His
death
and
resurrection
(cf.
Ph
3'");
the
language
closely
resembles
our
Lord's
words
at
Capernaum
(Jn
6''-"),
and
His
parable
of
the
Vine
(Jn
15'^).
Of
this
union
baptism
is
at
once
a
symbol
and
an
instrument;
we
are
immersed
and
submerged,
then
emerge
from
the
font
—
the
reference
is
to
the
custom
of
baptism
by
immersion
—
and
so
we
die,
are
buried,
and
rise
with
Christ
to
a
new
life
(Ro
6"-
;
cf
.
Col
2'2,
Tit
3');
by
baptism
we
are
incorporated
with
Him
(Ro
6';
cf.
Gal
3",
1
Co
!"■
«
RV,
Mt
28"
RV,
Ac
8"
RV,
19'
RV).
The
phrase
'baptized
into'
or
'
unto
'
denotes
either
the
purpose
of
baptism
(e.g.
remis-sion
of
sins)
or
the
person
to
whom
the
baptized
is
united.
[In
1
Co
10'
the
words
are
used
in
an
inferior
sense,
of
the
obedience
of
the
Israelites
to
Moses.]
It
has
been
objected
to
this
interpretation
that
our
Lord
gave
the
command
to
baptize
(Mt
28")
in
Aramaic,
and
that
the
phrase
used
in
that
language
could
only
mean
'
to
baptize
under
the
authority
of
'
(Dean
Robin-
