1. The 'Scripture proof' which St. Paul here offers of universal human corruption is, according to a recognized Hebrew practice, made up by stringing together a number of separate texts,--Ps. xiv. 1-3, v. 9, cxl. 3, x. 7, Isa. lix. 7, 8, Ps. xxxvi. 1. They represent the impression made by human wickedness upon the righteous observer. The estimate covers Israel as well as, indirectly, the world at large[1]. It is thus an authoritative rebuke to Jewish self-complacency. It is as if an English preacher were to rebuke similar self-complacency in Englishmen by a collection of passages from standard English authorities, in which our nation was judged, in common with others, in a manner most humiliating to its pride. It is this, though, inasmuch as the psalmists and prophets were and are believed to have spoken under the inspiration of the Spirit of God, it is also something more. It is well known that, as the quotations in {124} the New Testament have frequently affected the Greek text of the Old, so here this conglomerate of quotations came to be attached altogether to Ps. xiv in some Greek MSS., increasing it by four verses. Thence they passed into the later Latin Vulgate. Thence into Coverdale's Bible and into the Great Bible, and so into the Prayer Book version of the Psalms. But our present Bible version remains true to the Hebrew original. 2. 'To be justified,' in ver. 20, means to be acquitted, or proved righteous, or reckoned righteous in the trial before God. This, and not to _make_ righteous, is the meaning of the word 'to justify,' both in the Old and New Testament and elsewhere. There is scarcely an exception. It is a forensic word, that is, a word derived from processes of law, and it describes the favourable verdict after a trial. It is used of vindicating God's character to His people[2], or of vindicating one's own character; of God's judicial acceptance of men or men's judicial acceptance of one another[3]. And so far as real righteousness is necessary for judicial {125} acquittal, the word implies real righteousness, but it does not primarily mean it. 3. Here we find briefly stated St. Paul's apparently wholly original view of 'the law,' as given simply to enlighten the conscience by keeping men informed as to their duty, without supplying them with any moral assistance in performing it. Thus the ultimate aim of the law was to make man know his own sinfulness; to convince him that his attempted independence was a failure, and that he could not save himself; and so to prepare him to cry out for the gift of grace, and to welcome it when it was given. 'The law was given,' as St. Augustine is fond of saying, 'that grace might be sought, and grace was given that the law might be kept.' This antithesis is thoroughly after St. Paul's mind.