Do we then make law void through faith? God forbid: nay, we establish law. The question naturally arises after what has been said about justification being χωρὶς νόμου. Do we then make out our revealed Law, which we have accounted so holy and Divine, to be valueless? Or. rather, as the question is more generally put ( νόμον being without the article, and therefore translated as above), "Do we make of none effect the whole principle of law, embodied to us in our Divine Law? Regarded erroneously as a principle of justification, the apostle might have answered. "Yes, we do." But any disparagement of it, regarded in its true light and as answering its real purpose, he meets with an indignant μὴ γένοιτο. On the contrary, he says, we establish it. Law means the declaration of righteousness, and requirement of conformity to it on the part of man. We establish this principle by our doctrine of the necessity of atonement for man's defect. We put law on its true base, and so make it the more to stand ( ἰστάνομεν) by showing its office to be, not to justify—a position untenable—but to convince of sin, and so lead up to Christ (cf. Romans 7:12, etc.; Galatians 3:24). In pursuance of this thought, the apostle, in the next chapter, shows that in the Old Testament itself it is faith, and not law, which is regarded as justifying; as, in the first place and notably, in the case of Abraham; thus proving the previous assertion in Romans 3:21, ΄αρτυρουμένη ὑπὸ τοῦ νόμου καὶ τῶν προφητῶν. In Romans 7:1-25. he treats the subject subjectively, analyzing the operation of law in the human soul, and so bringing out still more clearly its true meaning and purpose.
HOMILETICS
Prerogative.
The differences in men's circumstances and advantages are great, and are altogether inexplicable by human wisdom. We may not, probably we cannot, in all things "justify the ways of God to men." There is much in the inequality of the human lot that is perplexing to the reflective and sensitive mind, which we cannot reconcile with our belief in God's perfect justice, and his omnipotent and universal rule. This, however, is an insufficient reason for doubting the conviction of our moral nature, for questioning the declarations of Scripture, that the Judge of all the earth doeth right.
I. IT IS POSSIBLE TO OVERESTIMATE THE ADVANTAGE OF PECULIAR PRIVILEGES. This was the case with many of the Jews, who relied upon ancestral, hereditary advantages, and who even believed that, as children of Abraham, they were certain of Divine favour and of eternal life. Just as many in human society lay stress absurdly great upon their family, the status they enjoy in consequence of hereditary title or wealth, so is it in religious life. Not a few, like the Jews, rely far too much upon the Church with which they are connected, the ministry by which they are served, the sacraments to which they are admitted, the opportunities of knowledge, fellowship, and service with which they are favoured, it is too often forgotten that these privileges are only means to an end, and that the right and reasonable use of the means is necessary in order to the desired end.
II. IT IS POSSIBLE TO DISPARAGE ADVANTAGES WHICH, IT IS DISCOVERED, HAVE BEEN OVERVALUED. It is a tendency of human nature to fly from one extreme to the other. St. Paul supposes some reader, convinced by what he has said of the possibility of gaining no benefit by advantages enjoyed, to turn completely round and to ask what advantages accrue to those who enjoy what seem to be remarkable privileges. "What advantage, then, hath the Jew? or what is the profit of circumcision?" And it is still, no doubt, often the case that men, convinced that it is vain to rely upon their religious privileges, question whether they are in any better position for possessing such privileges. Social advantages are so evidently serviceable, that men suppose the same must be the case with religious advantages; and when they find that the possession of these last is compatible with censure and condemnation, they are apt to turn round, and to say, "Better to be without privileges which may lead to nothing!" Yet this is an unreasonable way of regarding such matters. For—
III. IT IS POSSIBLE SO TO USE RELIGIOUS ADVANTAGES AS TO MAKE THEM THE MEANS TO SPIRITUAL GOOD. The apostle points out that the Jew occupied a position peculiarly favourable. "First of all, because they were entrusted with the oracles of God." This was evidently a sacred prerogative, and there were many of the favoured nation who made so good a use of their opportunities that they became, not only intelligently acquainted with Divine truth, but penetrated by the Divine Spirit, and consecrated to the Divine service. Similarly, although the possession of the Scriptures and the privileges of the Christian Church will be occasion of condemnation to those hearers of the gospel who are negligent, unbelieving, and impenitent; on the other hand, these will be means of grace, and they actually are such, to all who use such opportunities of knowledge, fellowship, and improvement in a right spirit and method. There is obvious justice in this arrangement; the greater the privilege, the greater the responsibility. "To whom much is given, of him much will be required." Those who are "entrusted with the oracles of God" may well be summoned seriously to consider what is becoming on the part of those so favoured, and diligently to use opportunities so precious, privileges and prerogatives so momentous and so unparalleled.
The purpose of Law.
Although it is the main intention of the apostle, in speaking of the Law, to show its insufficiency for the purpose with which its introduction and publication were commonly credited, his teaching would be misunderstood were he supposed to disparage it; for St. Paul held the Law of God in the highest reverence, although he did not attribute to it all with which it was connected in the mind of the unchristian Jew.
I. THE PRIMARY PURPOSE OF THE LAW. This was unquestionably the revelation of the Divine character, attributes, and will. God is not only the perfectly holy Being; he is also the perfectly righteous Ruler. Truth declares what he is; Law declares what he will have his subjects to be. Accordingly, revelation takes the form, not only of the indicative, but of the imperative. Law is the expression of God's justice, and of his will that all the subjects of his moral government should partake of his holiness, and, in their relations to one another and to him, should do those things that please him. His commandments, statutes, ordinances, are the utterance of his judgment as to what is good, what is best, for his intelligent creatures.
II. THE SECONDARY PURPOSE OF THE LAW. It is upon this that the inspired apostle lays stress in the passage now before us.
1. The Law reveals sin. It is a standard beside which the deficiencies and errors of men's conduct become plainly manifest.
2. The Law condemns the sinner. It is not simply a declaration of what is right; it exposes and censures what is wrong. It speaks the sentence against the violators of its rules.
3. The Law silences the sinner. It leaves him without justification, apology, or excuse.
III. THE ULTIMATE PURPOSE OF THE LAW. This is unquestionably, in the case of our humanity, to prepare the way for the gospel. The Law is the pedagogue, the slave who attends and conducts the pupil, and it leads unto Christ. "By the works of the Law shall no flesh be justified in God's sight." Yet we cannot believe that a merciful God publishes the Law simply for the condemnation of men. It does reveal the heinousness of sin, making it appear exceedingly sinful. It does reveal the helplessness of the sinner. But all this is preparatory to a remedial and redemptive intervention. What the Law could not do, God does by the gift of his Son, who obeyed and magnified the Law in his own Person, and at the same time secured for sinful men, upon compliance with the conditions of faith and repentance, their exemption from the Law's penalties, and their enjoyment of the Divine favour, participation in the Divine nature and life, and inheritance in the Divine and eternal blessedness. Thus that which appeared the instrument of wrath has been converted into the occasion of salvation.