Romans 3:19-20 Now we know that what things soever the law said, it said to them who are under the law: that every mouth may be stopped… I. THE NATURE OF THE LAW. 1. Sin has no existence but in relation to the law; for "where there is no law, there is no transgression." The law may be compared to a straight rule. Sin is the deviation from this rule, and the enormity of the sin may be measured by the degree of obliquity in any act. 2. Laws are of different kinds, according to the nature of their subjects. The universe is under taw, for the Creator is a God of order. But our inquiry relates to the law given to man, as an accountable moral agent. This law was originally written on the human heart, but, as through the prevalence of ignorance and error, this law has been greatly defaced; it pleased God to make a full revelation of it, under two great commandments, enjoining love to God and our neighbour. But as the spiritual and perfect nature of the law was misapprehended by the Jews, and many of the precepts were set aside by false glosses, our Lord gave its true interpretation. 3. Many entertain very inadequate ideas of the nature and obligations of the law. (1) By some it is believed that its strictness is now relaxed, and that a more indulgent rule has succeeded. But no conclusion is more certain than the immutable nature of the law. It arises from the nature of God, and the relation of man to Him. As God is infinitely holy, He never can require less holiness in His creatures than they are capable of. The idea of bringing down the law to adapt it to the ability of fallen man is absurd. (2) Antinomians hold, that in consequence of Christ's perfect obedience, the law has no demands on those in whose place He obeyed. This is a gross abuse of a cardinal doctrine. And if the thing were true, it would be no privilege, but a real detriment to the believer; for he finds that the keeping of the commandments of God is attended with a great reward. (3) Others, again, entertain the opinion that the law was altered and improved by our Lord; and they refer to the Sermon on the Mount. But the alteration is not in the law itself, but in the interpretation of the law. Reason dictates that a rational, choosing agent should employ all his faculties, and direct all his actions, to the glory of his Creator; and as this end can in no other way be attained than by obeying the will of God, therefore the manifestation of the Divine will must be the law of all rational creatures. 4. That the law of God requires perfect obedience is self-evident. To suppose that any law could be satisfied by an imperfect obedience involves the absurdity that the law requires something which it does not require. If it should be alleged that uniform perfection of obedience ought not to be insisted on, since man is a fallible, erring creature, I would reply, that if any indulgence to sin be allowed, there can be no limit fixed to which it should be extended. Such a principle would destroy the obligation of the moral law. Again, these frailties belong not to our nature, as it came perfect from the hand of the Creator, but belong to our sinful nature, to which a holy law can show no indulgence. The ground of difficulty is in our depraved nature, which has lost all relish for the service of God. To a soul rightly constituted, the most intense exercise of holy affection is so far from being felt as a burden or task, that it affords the sweetest pleasure of which we ever partake. To be perfectly obedient to the commandments of God is to be completely happy. Surely no one ought to complain of being required to pursue his own greatest happiness. II. "BY THE LAW IS THE KNOWLEDGE OF SIN." 1. If our actions had always been conformable to the precepts of God, the closest application of that law would produce no conviction of sin. And that such perfection of obedience is possible to human nature is manifest by the example of Christ. 2. Human nature may be compared to a complicated machine, which has within it powerful springs to keep it in operation. But such a machine requires a balance or regulator, which may preserve all the parts in their proper places, and give due energy and direction to every part. If the balance wheel be taken away, the machine loses none of its power, but its action becomes irregular, and no longer subserves the purpose for which it was put in motion. It moves, it may be, more rapidly than before, but to its own ruin. So it is with man. He is an agent, possessing powers, appetites, affections, and passions which require to be regulated and properly directed; otherwise, their most powerful action will be of a ruinous character. Two things are necessary to give harmony and a right direction to the complex faculties and affections of man. The first is, light; the second, love — an enlightened conscience, and uniform and constant love to God. But when sin was introduced, the mind was blinded, conscience misdirected, and the love of God in the soul was extinct. 3. Although the mind of man has fallen into an awful state of blindness and disorder, yet conscience is not obliterated: as far as it has light, it still remonstrates against sin. Happily some actions are intuitively seen to be morally wrong; but in regard to a large part of sinful acts, or omissions, most men remain ignorant of them, because they know not the extent and spirituality of the law. Mere theoretical knowledge of the law is not sufficient: it requires the convincing light of the Holy Spirit to shine in upon the conscience, and to cause the mind to view itself, as it were, in the mirror of God's holy law. This conviction by the law is the common preparatory work before mercy is bestowed.Conclusion: 1. Let us endeavour to get clear views of the extent, spirituality, and purity of the moral law, in order that we may know something of the multitude and malignity of our sins. And, as all true spiritual knowledge is from the Holy Ghost, we should incessantly pray for this inestimable blessing. 2. As the law convicts every man of sin, justification by it is impossible; for even one sin would render it impossible for the transgressor to receive a sentence of acquittal; how much more impossible is it when our sins are literally innumerable! 3. If the law discovers sin of every kind to be a base and odious thing, we should be solicitous to be cleansed from its defilement; and, in order to this, should come often to the fountain for sin and uncleanness, opened by the death of Christ. 4. A spiritual knowledge of the law is the true source of evangelical repentance. 5. The knowledge of sin, produced by the law, will have a tendency to make the true penitent desirous of the perfect holiness of heaven. 6. The most important benefit of the knowledge of sin, by the law, is, that it shows us our absolute need of a better righteousness than our own, and impels us to look for salvation to the Cross of Christ. (A. Alexander, D. D.) Parallel Verses KJV: Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God. |
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