So then, the law is holy, and the commandment is holy, righteous, and good. Sermons I. THE LAW AS REVEALING SIN. "For," says the apostle, "I had not known sin, except through the Law; I had not known coveting, except the Law had said, Thou shalt not covet." Here we have a general principle, and a special instance. Law, by saying, "Thou shalt not," brings home to our conscience the knowledge that certain tendencies, which we had followed unconsciously before, are wrong; the separate commandments of the Law stamp this character of wrongness on each separate tendency respectively. Thus we learn the great distinctions of right and wrong; the particular distinctions in particular cases. To us, then, as fallen creatures, there is a great revelation of wrong. When Law first speaks, we awake to find ourselves sinful, i.e. dead! Till then? Alive, without law; yes, even as the brute beasts are alive, not being conscious of any moral disharmony or disorder. They may covet and strive and fight, but to them this is not wrong; Law is silent, and therefore sin, in its recognized character, is not - it is dead. So with us. But Law comes; sin revives; we die! II. THE LAW AS AN EXCITANT TO SIN. To innocent creatures law would be directive, and restraining; to corrupt creatures it is galling, and incentive to yet worse outbreaks. Illustrate, unruly horse. The very curbing makes it spring forth more furiously. So sin works in us, through the commandment, all manner of coveting. And surely nothing shows the exceeding sinfulness of sin more strikingly than this, that a Law which is acknowledged as holy and good should be the means of making it more rampant and riotous! Sin works death "through that which is good." And we, meanwhile? Slain] slain, that we may desire a better life. Law the necessary preparative for redemption. But when are these successive experiences realized? When are we "alive without law"? In the days of irresponsible infancy, when we are sinful indeed, but unconsciously sinful, yielding to the wrong tendency even as we yield to the right, not knowing, not reflecting. More or less, though only partially, this is the case among the untaught heathen also; only partially, for there is law written on the heart. To some extent the case even amongst the enlightened, even amongst the regenerate; for it is only by degrees that the Law of Christ unfolds to us its sublime perfection. And when, and to what extent, are we dead, when sin revives? As childhood develops into fuller life, and the Law without awakes the law within. Also, as the heathen, the uninstructed, are taught the fuller truth. And, in accordance with above, as the Christ unfolds to us his perfection, and we do not at once respond. And so it is that "They who fain would serve thee best
Wherefore the law is holy, and the commandment holy: and Just, and good. I. ITS NATURE. It is —1. Universal in its extent. It is binding at all times, in all places, and upon all. 2. Perpetual in its obligation: it can allow of no change. Other laws, the ceremonial laws, e.g., may be abrogated or altered, but the moral law, being founded upon the Divine nature, knows no change. "Heaven and earth shall pass away," etc. 3. Perfect in its character. Being the expression and emanation of the perfect nature and will of God, "the law of the Lord is perfect, converting the soul." 4. Spiritual (ver. 14). It comes from God who is Spirit; and it demands of man spiritual obedience. 5. "Holy"; free from all spot and blemish. 6. "Just," founded upon the eternal principles of right. 7. "Good," benevolent in its design, tending to promote happiness, and promising life to those that observe it. II. ITS EXCELLENCE AND IMPORTANCE. This is implied in its nature; but it will further appear if we consider — 1. It was originally implanted in the constitution of man's nature. A written law was not necessary, for the love of God, the essential principle of this law, was bound up in the constitution of Adam (Genesis 1:27; Romans 2:15). And it is the purpose of God to replace the law in the position which it originally occupied; to rewrite it upon man's heart. 2. In the giving of this law at Sinai we see another illustration of its excellence.(1) The law contained in the ten commandments was given directly by word of mouth from God. All the other commandments were given through Moses.(2) It was written twice by the finger of God upon both sides of the tables, perhaps covered the whole of them to show that there was to be no addition or alteration.(3) It was written not upon parchment, but upon stone, to show its perpetual obligation. 3. Our Lord(1) Ever recognised it, vindicated its authority, expounded its import, and enforced it by His own sanction and teaching.(2) Not only taught the law, but practised it, rendering it a perfect and sinless obedience.(3) Honoured it by undergoing the penalty which it threatens against all that break its enactments. III. ITS USE. 1. To mankind at large —(1) It exhibits, magnifies, and explains the character of God.(2) It teaches men the principles of right and wrong, and how they are bound to act with reference to God, their neighbour, and themselves. The gospel has in no sense superseded or abrogated the law. It comes in as a supplemental system, saving man from the penalty which the law threatens, and placing man in a position whereby he may render obedience to that law. 2. But whilst saying this a considerable difficulty suggests itself as to the relation of the believer to the law. We find a class of passages which appear to teach its eternal obligation upon all men (Matthew 5; Romans 3:31; Romans 13:10; James 1:25; James 2:8). But we find other passages which appear to teach that the Christian is not under the law (1 Timothy 1:9; Romans 6:14; Romans 7:6). How are we to understand this? The true believer is not under the law —(1) As a ground of condemnation or as a ground of justification. Inasmuch as Christ has perfectly obeyed the law, and atoned for the Jaw's breach, that work is imputed and made over to him that believes, so that he is delivered from the condemnation of the law (Romans 8). So far therefore as his judicial standing before God is concerned, he and the law are altogether separated.(2) In regard to sanctification. When a man believes truly in Christ, he has not only imputed to him the merits of Christ, but he has imparted to him the power of Christ's new life. He is born again of the Spirit. And where that Holy Spirit is, every desire which He inspires, every principle which He suggests, is holy. The man is no longer under the law as a handwriting against him, for he has its principle implanted in his heart, and he can say, "Oh, how I love Thy law; it is my meditation all the day." 3. Of what use then is the law to a believer? I answer that if the work of grace were perfected within us, that if we acted in perfect harmony with the instincts and quickenings of the Spirit of God, it would be of no use. But inasmuch as the work of grace is not perfected within us, inasmuch as there is a tendency oftentimes towards evil, the law of God is necessary for him who is not under the law, but under grace.(1) In keeping us under grace. The law not only leads him as to a schoolmaster first of all to Christ, but keeps him trusting in the Saviour.(2) In restraining the believer from sin. There are those who think there is but one motive which ought to influence a Christian's heart — love, and no doubt perfect love would be enough. But we are not perfect, and therefore, though we are delivered from the fear of bondage and the fear of terror, yet the fear of reverence ought ever to influence the Christian. 4. As regards the unconverted, the law is of great importance.(1) As a restraining principle to keep them back from open and notorious sin.(2) As a convincing principle (ver. 9).(3) As a principle of conversion. "The law of the Lord is perfect, converting the soul." Use it honestly, prayerfully, perseveringly, and you will find you can have no rest, until it has shut you up into the faith, until it has been the means of driving you to that refuge which is open for the sinner in Christ. (E. Bayley, B. D.) Observe —I. THE DOCTRINE laid down in my text. 1. The law has different meanings. At one time it stands for the whole religion of Moses; as when the Jews are said to "make their boast of the law." In another place it means the ceremonies which formed a prominent part of that religion; in which sense "the law had a shadow of good things to come." But, very frequently the ten commandments are meant, as here.(1) By quoting the tenth commandment in ver. 7, Paul shows that the whole argument relates to the moral law.(2) This allusion also explains the repetition in the text. The whole law, but particularly that commandment to which I have alluded, is "holy, just, and good."(3) The selection of this particular command shows that Paul viewed it as a spiritual law; extending, not to actions only, but to desires. He never knew what the law was till this tenth commandment came with power to his conscience; e.g., the sixth, he thought, forbad only actual murder; the seventh, actual adultery; the eighth, actual stealing. But when at length it was said, "Thou shalt not covet," he then perceived that even the desire of things forbidden was sinful. 2. What, then, is the doctrine laid down by St. Paul concerning this heart-searching law?(1) It is holy. (a) (b) II. ITS PRACTICAL USES. Learn — 1. A lesson of the deepest self-abasement. The law, when first given to man, only made known to him his duty; but ever since the fall it has taught "the knowledge of sin." The law is holy; but what are we? Moreover, the doctrine shuts out all excuse. We cannot complain of the law, for it is just and good. Yet have we all our lives acted contrary to it. 2. A lesson of despair. Whatever it may have been to man in a state of innocence, it is now the ministration of condemnation. It pronounces a curse on every transgressor; it worketh wrath; it has shut us up like prisoners, under a charge of sin so fully proved that it cannot be evaded. From all this let us learn that by the deeds of the law no flesh can be saved. Perfect obedience is necessary if we are to be justified by it. Can you, then, stand up and claim a full acquittal? If once you have sinned your soul is lost. Learn this and you will then be prepared to hear of a Saviour, who hath redeemed us from the curse of the law, being made a curse for us, and despair will prove the parent of hope and joy. 3. How you ought to walk and please God. The law is what it ever was, holy, and just, and good. And therefore, though it cannot justify us as a covenant, it must still instruct us as a guide. (J. Jowett, M. A.) I. HOLY.1. In principle. 2. In requirement. 3. In operation. 4. In tendency.As a whole and in each commandment it bears the character and expresses the mind and will of Him who is infinitely holy, and requires only what is holy and pure (Micah 6:8). II. JUST. It demands what is just and right and nothing more, and requires only what man was made capable of rendering. It tends to promote justice and righteousness everywhere; and secures to each his due — God, our neighbour, ourselves. III. GOOD — useful, beneficial, tending to the happiness of man. The commandment broken was Paradise lost; the commandment observed will be Paradise restored. (T. Robinson, D. D.) Some think these high characters are given to the law as being holy, in teaching us our duty towards God; just in prescribing our duty towards our neighbour, and good in regard to ourselves. Others thus, the law is holy respecting the matter of it, because it prescribeth holy things; just in propounding rewards and punishments, and good in respect to the end, leading to holiness and happiness. But I think we ought to carry the point much further: all these titles are given to the law, both in relation to the Author, the matter, and the end of the law. The Author of the law is holy, just and good; so is the doctrine or matter contained in the law; and so is the end proposed by the law.(J. Stafford.) Holy in its origin, just in its requirements, good in its purpose.(Archdn. Farrar.) Holy in its nature, just in its form, good in its end.(T. Robinson, D. D.) God's justice is seen in the law given to man as the universal law of his existence. To give law to rational creatures is the prerogative of their Creator, and His law is, by an inevitable consequence, holy, just and good; it neither prohibits nor enjoins anything that is not in the most perfect accordance with the infinite perfections of God and the true and best interests of man. "It represents Him as the Righteous Governor of the universe, whose laws are in perfect consistency with the principles of equity, and whose character is in accordance with His laws. Referring to these principles of morality which are engraven on the heart of man, it declares that they were engraven by the finger of God, and that conscience is His vicegerent, speaking to us in His name, and making known to us the principles of His moral administration. And it unfolds a more copious code of morality, in which the same principles are revealed, for our better information and surer guidance — principles which, being engraven in the book of nature, and revealed in the written Word, are infallibly certain, and ought to be regarded as a true manifestation of the righteous character of Him who is the Author alike of nature and of revelation."(J. Buchanan.) I. THEIR DIFFERENCE.1. In time and mode of original relation. The law is coeval with creation; the gospel was made known after the fall. The law is discoverable by the light of nature, the gospel is a hidden mystery. 2. The law addresses man as a creature, the gospel as a sinner. 3. Command, the characteristic of the law; promise of the gospel is the promise of life in Christ. Contrast between the covenant of Sinai and the covenant of grace. 4. The law condemns, the gospel justifies. Law only acquits or condemns, mercy is revealed in the gospel. 5. The law requires, the gospel enables. No enabling power in a command; motive and power supplied by the gospel. II. THEIR HARMONY. 1. There is no real antagonism.(1) The law prepares the way for the gospel.(2) The gospel fulfils, and so establishes the law. There are two ways of dealing with law, repeal and relaxation. Neither mode supposable in Divine government. How can man be saved and yet the law upheld? Perfect obedience the one condition of life. Christ undertakes for man. Fulfilment in man's own person. Faith lays hold of precepts as well as promises. The law is a rule of life, written on the heart. The gospel secures its fulfilment for man and in man. (a) (b) 1. How sure a foundation laid for the believer's hope. 2. How sure a provision made for the believer's holiness. (E. Bayley, B. D.) People Paul, RomansPlaces RomeTopics Command, Commandment, Holy, Indeed, Itself, Law, Orders, Righteous, Upright, WhereforeOutline 1. No law has power over a man longer than he lives.4. But we are dead to the law. 7. Yet is not the law sin; 12. but holy, just and good; 16. as I acknowledge, who am grieved because I cannot keep it. Dictionary of Bible Themes Romans 7:12 1050 God, goodness of 5380 law, and gospel Library Advent LessonsWestminster Abbey, First Sunday in Advent, 1873. Romans vii. 22-25. "I delight in the law of God after the inward man: but I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. O wretched man that I am! who shall deliver me from the body of this death? I thank God through Jesus Christ our Lord." This is the first Sunday in Advent. To-day we have prayed that God would give us grace to put away the works … Charles Kingsley—All Saints' Day and Other Sermons July 24. "The Righteousness of the Law Might be Fulfilled in Us" (Rom. vii. 4). The Original and the Actual Relation of Man to Law. Sin is Spiritual Slavery The Impotence of the Law. The Fainting Warrior Thou Shalt not Commit Adultery. "O Wretched Man that I Am!" How Christ is to be Made Use of as Our Life, in Case of Heartlessness and Fainting through Discouragements. Of the Corruption of Nature and the Efficacy of Divine Grace The Positive Side Carey's Last Days His Freedom from Sin. Sin not a Mere Negation. The Good that I Would I do Not. Rom 7 There are Therefore in us Evil Desires, by Consenting not unto which we Live... Its Source Temptations. Work, for God Works in You Redemption "Who Walk not after the Flesh, but after the Spirit. " Impossible with Man, Possible with God How Christ is to be Made Use Of, in Reference to the Killing and Crucifying of the Old Man. That all Troubles are to be Endured for the Sake of Eternal Life Links Romans 7:12 NIVRomans 7:12 NLT Romans 7:12 ESV Romans 7:12 NASB Romans 7:12 KJV Romans 7:12 Bible Apps Romans 7:12 Parallel Romans 7:12 Biblia Paralela Romans 7:12 Chinese Bible Romans 7:12 French Bible Romans 7:12 German Bible Romans 7:12 Commentaries Bible Hub |