And there are two minor elements in natural religion, as commonly understood, for which St. Paul here makes himself responsible. It has been generally understood that all men instinctively desire their own happiness, and that this is natural and right; and that as we should reasonably prefer our more permanent and deeper good to what is only transitory and superficial, so we should strive for the happiness and satisfaction which is eternal—the eternal reward, which only the stern pursuit of virtue can obtain for us. This deep desire for our own substantial happiness our Lord sanctions and continually suggests as a principal motive for right living. The love of others does not annihilate it. 'Thou shalt love thy neighbour as thyself.' So then St. Paul also, following his Master, recognizes it as lying at the heart of what is right and true in mankind, that we should 'seek' for ourselves 'glory, honour, and incorruption'—the glory and honour which abide eternally. It is plain that he would have us pay no heed to that truly unnatural modern altruism which would disparage and depreciate this motive of a right self-love, and which would treat the desire for eternal happiness, and fear of eternal loss, as a base and unworthy element in religion. No doubt it is not the only motive. It is not even the characteristically Christian motive. But it is a natural and legitimate motive all the same. It is an inextinguishable consciousness in us that we were meant for blessedness.
But, once more, the only true happiness is moral happiness: it is a 'glory and honour' springing out of the man's character and belonging to it: it is a happiness that is in this sense deserved. True, the servant of God in heaven will always feel that what he is receiving is infinitely beyond his deserts, and that his deserts are what God has wrought in him, not he himself. None the less the reward springs out of and belongs to what God has actually made him to be. Heaven is not a happy place in such a sense that we could be made happy by being 'put there' by an arbitrary fiat of God. It is fellowship with God, the All-holy; and God's holiness is intolerable, it is 'devouring fire and everlasting burnings,' to those who are not morally like Him. Here lies the reason why a heaven is not possible to moral beings without the accompanying possibilities of a hell. For the moral possibility of acquiring the holy character involves the opposite moral possibility: and it does not lie in the moral nature of things that the bad character should receive anything except what it deserves—the 'indignation and wrath' which God, because He is God, must express towards the sinful, wilful character, and which to the character itself means 'tribulation and anguish.' This, St. Paul says positively, must be the lot of 'every soul of man that doeth evil.' It is this inevitably two-sided law that a large part of the kindly-disposed world to-day are trying to get rid of, or to forget, on its severe and dark side. But it is in fact a law that works even more necessarily and inexorably than physical laws, inasmuch as it is the expression of God's necessary moral being. God cannot 'let us off' the punishment of our sins, which is only their inevitable fruit. Nor does He disclose to us any necessary limit to the ruin which we may work in our being. This stern principle of natural religion is taken up into, and indeed intensified in, the gospel. St. Paul, however, neither here nor elsewhere uses 'immortality' to describe the future state of those whom God condemns. He uses it only of God and of those who enjoy the vision of God. The 'immortality of the soul'—the idea that every soul as such necessarily and consciously exists to all eternity—is an idea which the language of Scripture does not seem to warrant.
4. There are also two less prominent points in the second chapter that we must not entirely pass over.
St. Paul, we should find, if we were to investigate the matter, is wholly true in his interpretation of the Old Testament in general. He interprets its spirit and meaning with perfect insight. But he is not always what we should call critically exact, any more than the other interpreters of his day, in his use of particular texts. Thus, in this chapter he gives to some words of Isaiah[13] a meaning which is indeed to be found elsewhere in the prophets[14], but does not really belong to the original of this particular passage. Isaiah is saying that God's name is being blasphemed by the oppressors of Israel—'Continually all day long my name is blasphemed.' But the Greek version of the Bible inserted the words 'through you' (the Jews[15]); and St. Paul interprets this insertion to mean that it was the moral inconsistency of the chosen people themselves which caused God's name to be blasphemed. Perhaps the fact that he uses the formula of quotation 'as it is written' after the words referred to, is a sign that he had employed the words in his own sense before he became conscious that they were in fact a quotation. But in any case he shows no anxiety to follow critically the original meaning of a particular passage which he cites.
At the end of this passage occurs the antithesis familiar in modern language of 'the letter and the spirit.' In its modern sense it is used as equivalent to the literal and the metaphorical, or the definite and the vague. But this is not at all its sense in St. Paul. With him 'the letter' means the written law, and 'spirit' means, in this connexion, what we may broadly describe as vital moral energy. Thus, in its most characteristic use with St. Paul, the antithesis distinguishes the mere external information as to God's will, which was all the written law ('the letter') could give the Jews, from the activity of the Holy Spirit or the spiritual power of moral freedom which, through the gifts of the Holy Spirit, we enjoy under the gospel. In this passage the antithesis is similar, but not the same. It contrasts the merely physical state of circumcision according to the written law—'with the letter and circumcision' means 'having the written law and being accordingly circumcised'—with what the Old Testament had called 'the circumcised heart,' i.e. the really obedient will or 'spirit' which may exist independently of the outward rite. 'Spirit,' we observe, may refer to the activity of either the Holy Spirit of God, or of the human will, or of both without discrimination.
[1] Cf. Eccles. viii. 11: 'Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is emboldened to do evil.' Ps. x. 11: 'He saith in his heart, God hath forgotten.' Wisd. xi. 23: 'Thou overlookest the sins of men to the end they may repent.' Ecclus. v. 4: 'Say not, I sinned, and what happened unto me? For the Lord is longsuffering.' 2 Pet. iii. 9: 'The Lord is not slack concerning his promise, as some count slackness; but is longsuffering to youward, not wishing that any should perish, but that all should come to repentance.' Cf. also Isa. lvii. 11.
[2] Or rather 'their own conscience bearing witness with them and, in their mutual relations, their reflections accusing or even excusing them.'