Romans 5:20-21 Moreover the law entered, that the offense might abound. But where sin abounded, grace did much more abound:… There is no point upon which men make greater mistakes than upon the relation between the law and the gospel. Some men put the law instead of the gospel; others put the gospel instead of the law; some modify both, and preach neither; and others entirely abrogate the law, by bringing in the gospel. Many think that the law is the gospel, and who teach that men by good works may be saved. On the other hand, many teach that the gospel is a law, by obedience to which men are meritoriously saved. A certain class maintain that the law and the gospel are mixed, and that partly by the law, and partly by grace, men are saved. Consider the text — I. AS CONCERNING THE WORLD. 1. The object of God in sending the law was "that the offence might abound." There was sin in the world long before; and where that law has never been heard, there is sin, — because, though men cannot sin against the law which they have never seen, yet they can all rebel against the light of nature, against the dictates of conscience, and against that traditional remembrance of right and wrong (Romans 1:20). The law makes offences "abound," because — (1) It tells us that many things are sins which we should never have thought to be so if it had not been for the additional light. What man by the light of conscience would keep holy the Sabbath day? Moreover, if in the term "law" we comprehend the ceremonial ritual, we can plainly see that many things, in appearance quite indifferent, were by it constituted sins — the eating of animals that do not chew the cud and divide the hoof, the wearing of linsey woolsey, and all seem to have no sin in them, but the law made them into sins, and so maple the offence to abound. (2) Law has a tendency to make men rebel. Human nature rises against restraint. I had not known lust except the law had said," Thou shalt not covet." So evil are we, that we conceive at once the desire to commit an act, simply because it is forbidden (Romans 7:7, 8, 11). The law is not faulty, but sin uses it as an occasion of offence, and rebels when it ought to obey. says, "The law is not in fault, but our evil and wicked nature; even as a heap of lime is still and quiet, until water be poured thereon, but then it begins to smoke and burn, not from the fault of the water, but from the nature and kind of the lime which will not endure it."(3) The law increases the sinfulness of sin, by removing all excuse of ignorance. Until men know the law, their crimes have at least a palliation of partial ignorance, but when the code is spread before them, their offences become greater, since they are committed against light and knowledge. The more light the greater guilt — the law affords that light, and so causes us to become double offenders. But does it not seem very harsh that God should give us a law which will not justify, but indirectly cause our condemnation to be greater? But there is a gracious purpose even here. Natural men dream that by a strict performance of duty they shall obtain favour; but the law never came to save men. It came on purpose to make the evidence complete that salvation by works is impossible, and thus to drive the elect of God to rely wholly on the finished salvation of the gospel. 2. The superabundance of grace. (1) Grace excels sin in the numbers it brings beneath its sway. It is written that in all things Jesus shall have the preeminence: and why is this to be left out? Can we think that Satan will have more followers than Jesus? Oh, no; for while it is written that the redeemed are a multitude that no man can number; it is not recorded that the lost are beyond numeration. Think for a moment of the army of infant souls who are now in heaven. (2) Grace doth "much more abound," because a time shall come when the world shall be all full of grace; whereas there has never been a period when it was wholly given up to sin. (3) Hath the world lost its possessions by sin, it has gained far more by grace? True, we have been expelled from Eden, but we have through Jesus a fairer habitation. Did we lose natural life and subject ourselves to painful death by sin? Has not grace revealed an immortality for the sake of which we are too glad to die? Jesus has clothed us with a Divine righteousness, far exceeding the robes of created innocence. II. AS CONCERNING THE HUMAN HEART. 1. The law causes the offence to abound — (1) By discovering sin to the soul. When once the Holy Ghost applies the law to the conscience, secret sins are dragged to light, little sins are magnified to their true size, and things apparently harmless become exceedingly sinful. John Bunyan says that "the Interpreter took Christian by the hand and led him into a very large parlour that was full of dust, because never swept; in which after he had reviewed it a little while, the Interpreter called for a man to sweep. Now, when he began to sweep, the dust began so abundantly to fly about, that Christian had almost therewith been choked. Then said the Interpreter to a damsel that stood by, 'Bring hither water, and sprinkle the room'; the which when she had done, it was swept and cleansed with pleasure. Then said Christian, 'What means this?' The Interpreter answered, 'This parlour is the heart of man. The dust is his original sin and inward corruptions. He that began to sweep at first, is the law; but she that brought the water, and did sprinkle it, is the gospel. Now whereas thou sawest, that as soon as the first began to sweep, the dust did so fly about, that the room could not by him be cleansed, but that thou wast almost choked therewith; this is to show thee that the law, instead of cleansing the heart (by its working) from sin, doth revive (Romans 7:9), put strength into (1 Corinthians 15:56) and increase it in the soul (ver. 20), even as it doth discover and forbid it, for it doth not give power to subdue. Again, as thou sawest the damsel sprinkle the room with water, upon which it was cleansed with pleasure; this is to show thee that when the gospel comes in the sweet and precious influences thereof to the heart, so is sin vanquished, and the soul made clean, through the faith of it, and consequently fit for the King of glory to inhabit.'"(2) By showing us how very black we are. Some of us know that we are sinners. It is very easy to say it, but it does not appear exceedingly sinful till the law comes. How many do we find who are saying, "There may be a little amiss at the top, but I am very good-hearted at bottom." If you saw some fruit on the top of a basket that was not quite good, would you buy the basket because they told you, "Aye, but they are good at the bottom"? No; you would say, "They are sure to be the best at the top, and if they are bad there, they are sure to be rotten below."(3) By discovering to us the depravity of our nature. We are all prepared to charge the serpent with our guilt, or to insinuate that we go astray, from the force of ill example — but the Holy Spirit dissipates these dreams by bringing the law into the heart. Then the fountains of the great deep are broken up, the chambers of imagery are opened, the innate evil of the very essence of fallen man is discovered. (4) By bringing home the sentence of condemnation. It mounts the judgment seat, puts on the black cap, and pronounces the sentence of death. (5) By discovering the powerlessness occasioned by sin. It not only condemns but it actually kills. He who once thought that he could repent and believe at pleasure, finds in himself no power to do either the one or the other. 2. Grace excels sin — (1) In its measure and efficacy. Though your sins are many, mercy hath many pardons. (2) Sin shows us its parent, and tells us our heart is the father of it, but grace surpasseth sin there, and shows the Author of grace — the King of kings. (3) Just as sin makes us sick, and downcast, and sad, so does grace make us far more joyful and free. Sin unfits us for heaven. Grace makes us fit companions for seraphs and the just made perfect. (C. H. Spurgeon.) Parallel Verses KJV: Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound: |
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