Knowledge of sin by the Law.
Although the apostle aimed in this Epistle to show that the Law by itself was unable and unfitted to secure men's salvation, it is evident, both that he honoured the Law as an expression of the Divine character and will, and that he considered it, from a Christian point of view, to fulfil a most important purpose. Especially in this verse does he set forth the Law as awakening conscience of sin, and so preparing the way for the introduction of the gospel, both in the order of the Divine dispensations and in the course of individual experience. His own spiritual history is represented as typical: "I had not known sin, but by the Law."
I. LAW IS THE REVELATION OF THE SUPERIOR WILL TO THE SUBJECT AND INFERIOR WILL. There is a sense in which the word "law" is commonly used in the exposition of physical science; it is in such connections equivalent to uniformity of antecedence and sequence. But this, though a proper employment of the term, is secondary and figurative; part of the connotation is intentionally abandoned. The faller meaning of law is seen when the reference is to requirement of certain modes of action; and when the requirement is made by one who has a just right to make it, a just claim upon the submission and obedience of those to whom the command is addressed. The superiority in the Lawgiver does not lie simply in physical power, but in moral character and authority.
II. BEING UNDER SUCH LAW IMPLIES THE POSSESSION OF INTELLIGENT AND VOLUNTARY NATURE. The inferior animals are not, in the proper sense of the term, under law. Nor are babes, or idiots, or any whose moral nature is undeveloped. Man, as an intelligent being, can apprehend law; as an active and voluntary being, can obey law. Kant has put the matter in a very striking and a very just light, in saying that, whilst the unintelligent creation acts according to law, an intelligent being has the prerogative of acting according to the representation of law; i.e. he can understand, consciously adopt, and willingly and without constraint obey the law. Freedom is the power to obey or to disobey.
III. IN PROPORTION TO THE DEFINITENESS OF THE LAW IS THE MEASURE OF RESPONSIBILITY ATTACHING TO THOSE WHO ARE SUBJECT TO IT. Confining attention to human beings possessed of thought, reason, and will, we cannot fail to detect degrees of acquaintance with the revelation which in various ways is vouchsafed to the race. There are those, as for example untutored savages, and the "waifs and strays" of a civilized community, whose knowledge of the Divine will is both very imperfect and very indistinct. Such in former ages was the case of the Gentiles as compared with the highly favoured Jews. Now, our Saviour himself, and, following his teaching, the inspired apostles, have plainly taught that responsibility varies with knowledge and opportunity.
IV. ON THE OTHER HAND, THE POSSESSION OF EXPRESS AND VERBAL LAW INVOLVES HEIGHTENED RESPONSIBILITY. When the knowledge of duty is clear, defection and rebellion are aggravated in guilt. The sin of transgression is increased as the light sinned against is brighter. Such was the case with the Jews, who were worthy of sorer condemnation than the Gentiles, where both were disobedient. Comparatively, they only knew sin who knew the Law by which sin is prohibited. True, there is a general conscience, against which even the unenlightened transgressors are offenders; but they are the worse culprits who, having the light, walk not in it.
V. THUS THE LAW, BY REVEALING A HIGHER STANDARD OF DUTY, AND BY MAKING SIN "EXCEEDING SINFUL," PREPARES THE WAY FOR THE INTRODUCTION OF THE DIVINE GOSPEL OF SALVATION AND LIFE. The apostle avers that, but for the Law, he had not known sin, i.e. comparatively. If this had been all, he would have had little reason to thank the Law. But, in fact, the Law, proving the holiness and righteousness of God, and the powerlessness of man to obey, served to make the introduction of a new dispensation—that of grace—doubly welcome. Men were brought to feel their need of a Saviour, and, when that Saviour came, to receive him with alacrity and gratitude, and to use the means prescribed by which the penalties of the Law may be escaped, and the blessings of eternal salvation enjoyed.
HOMILIES BY C.H. IRWIN