Why The Law?
Posted: Wed May 18, 2016 6:19 pmWould it not serve to be unfair in sending souls into the battlefield short of informing them of how to identify the enemy? For the Christian, all opposition derives itself from three foundations of source; self (old self), Satan and society. I also believe this accounting is in the proper order of priority.
Yes, “the enemy within” (old man) is the greatest danger, for not only is it where accountability is incurred but I’m convinced the other two enemies must enter through this passage (old self or sinful nature) to reach the saint. Regardless of the evil which God reveals in and to the believer concerning the sinful nature, we must always be mindful that “the law entered, that the offence might abound. But where sin abounded, grace did much more abound” (Rom 5:20). “That the offence might abound” or shows us to learn the depths of our sin source, in order to continue to learn the heights of God holiness. “Grace did much more abound” is where faith in Christ’s expiation is progressively tested, resulting only towards maturity.
-NC
Why The Law?
We might consider the question, “What is the proof of the law?” If God meant to give the inheritance by promise, why bring in the law? If you examine the dealings of God with His people in the early days, He promised them a blessing, and they took it without looking at themselves to see whether they deserved it or not. This unquestioning confidence is all very blessed; but it is not for a man’s good not to know what he is. It is of great moment that I should learn what my condition really is*.
Now the object of the law was to bring out the sinner’s true condition of soul; not at all to bring him into blessing, but to bring out the fearful ruin into which man had got by sin*. The law was not meant to be the rule of life; indeed, it is rather the rule of death (Gal 3:10 – NC). If a man had no such thing as sin, it might be the rule of life; but he being a sinner*, it is an absurd misnomer to call it the rule of life.
“Wherefore then serveth the law? It was added because of transgression” (Gal 3:19). It is not said, “because of sins.” God never would do anything to make one a sinner—but “it was added because of transgressions.” What’s the difference? Sin is in every child of Adam; sin was in man before the law, as much as after. When the whole world was corrupt—when all flesh became so violent that God was obliged to judge it by the flood, it is too clear that they were all sinners. After He gave the law to Israel, they were no longer merely sinners, but became transgressors (which would have been the same for any people, as evidenced by the world’s ways since Christ). Rebels against God’s authority, they became actual violators of His law*.
“Knowing this, that the law is not made for a righteous man but for the lawless and disobedient, for the ungodly and for sinners” (1Tim 1:9). Whoever was made righteous by the law? Is he an honest man who merely refrains from taking your watch for fear of being locked up? The only really honest person is he who has the fear of God before his eyes. The law has the effect of punishing those that break it, but it is not what makes a man honest even in a human sense, much less in the divine. Through the faith of Christ one becomes a new man, the possessor of a new life which is dependent and obedient, loving to do the will of the Father because He wishes it, and not merely through dread of going to hell*.
If you take the law as well as the Lord Jesus, you become at least half a Jew. Actually, you become a spiritual adulterer (Rom 7:1-4). We are called to look at the Lord Jesus, and Him only—He being the source of our life (Col 3:4; 2Cor 3:18). He is the one who creates, and fashions, and constitutes every particle of righteousness and life that the believer possess. So the apostle Paul prays that they might be more and more “filled with the fruits of righteousness.” The natural man would allow the need of the works of righteousness which are demanded by the law*; but he knows nothing of those “fruits of righteousness which are by Jesus Christ unto the glory and praise of God” (Phil 1:11). The law was the rule of death for the sinner; the Lord Jesus Christ is the rule of life for the saint.
“Wherefore then serveth the law?” The law “was added because of transgressions, till the seed (Christ) should come to whom the promise was made”* (Gal 3:19). God was pleased to use this platform negatively for a time (Acts 17:30 - NC); but now the Seed is come, and the platform is gone concerning the Christian—the believer has died to it*. It is all-important for convicting the sinner, the standard of what a sinful man ought to do for God. But it is neither the reflection of God nor the pattern for the saints; the Lord Jesus is both, and He only.
- Wm Kelly
Poster’s Notes:
*”learn what my condition really is”: It’s not for the believer to only be aware of the indwelling sin nature (old man) but to own up to it while the Spirit of God opposes it in us, which is in accordance to our “yielding to God” (Gal 5:17; Rom 6:13, 19); which nature was manifested even prior to the “transgression” (Gen 3:6; Rom 5:14; 1Tim 2:14).
It is interesting to note the consistency of Scripture by seeing how Genesis 3:6 and 1John 2:16 directly collate:
“The woman saw that the tree was good for food” / “the lust of the flesh.”
“It was pleasant to the eyes” / “the lust of the eyes.”
“A tree to be desired to make one wise” / “the pride of life.”
*”got by sin”: since the law reveals the offence, “the law worketh wrath: for where no law is, there is no transgression” (Rom 4:15). Learning the wrong incurs accountability, hence Christ’s statement, “If I had not come and spoken unto them, they had not had sin: but now they have no cloke for their sin.” And, “If I had not done among them the works which none other man did, they had not had sin” (John 15:22, 24). I believe this is why many would rather not know the wrong they do, because “It would be better if they had never known the way to righteousness than to know it and then reject the command they were given to live a holy life” (2Pet 2:21 NLT).
*”being a sinner”: the value of a work consists not in the doing as much as it does within its intent (Heb 4:12; Mat 12:35). Therefore the new nature (new man) by the Spirit of God is what causes believers to bring forth works always with good intention, which is more significant than the outcome of the work, which may not necessarily be correct due to the effect of the old nature.
*”violators of His law”: God’s revelation to Israel (who were a type-representative of mankind) concerning their guilt was too show their need for Him, through revealing not only their condemnation but also redemption from it.
*”dread of going to hell”: though many initially seek God to avoid hell, which is a show of belief in God and in His Word concerning hell, they eventually learn that it is, “the goodness of God leadeth thee to repentance” (Rom 2:4), and it is in His “goodness” that He teaches us His love! It’s obvious that those who do not seek God do not believe in hell, otherwise there would no doubt be a different outcome for most. One never stumbles onto truth, for it must be sought to be found (Mat 7:7), thus condemnation is “inexcusable” apart from Christ.
*”works of righteousness which are demanded by the law”: which are required by God, not to man but to Christ, which is manifest in His “propitiation,” and which can only be performed by One who is without a sin nature, thereby amplifying the strength of our faith in His atonement alone for receiving and retaining our salvation.
*”the believer has died to it”: how could one who was never under the law die to it? For the Gentile it refers to the moral law of God (Gen 2:16, 17), which all have always been under. The Gentiles were those “that are without law” e.g. Moses’ Law of God, but were never “without law to God” (1Cor 9:21) e.g. were always accountable to God for morality towards one another. Godliness traverses beyond morality, in that it is the conduct of man towards man, rather than conduct of man towards God.
Yes, “the enemy within” (old man) is the greatest danger, for not only is it where accountability is incurred but I’m convinced the other two enemies must enter through this passage (old self or sinful nature) to reach the saint. Regardless of the evil which God reveals in and to the believer concerning the sinful nature, we must always be mindful that “the law entered, that the offence might abound. But where sin abounded, grace did much more abound” (Rom 5:20). “That the offence might abound” or shows us to learn the depths of our sin source, in order to continue to learn the heights of God holiness. “Grace did much more abound” is where faith in Christ’s expiation is progressively tested, resulting only towards maturity.
-NC
Why The Law?
We might consider the question, “What is the proof of the law?” If God meant to give the inheritance by promise, why bring in the law? If you examine the dealings of God with His people in the early days, He promised them a blessing, and they took it without looking at themselves to see whether they deserved it or not. This unquestioning confidence is all very blessed; but it is not for a man’s good not to know what he is. It is of great moment that I should learn what my condition really is*.
Now the object of the law was to bring out the sinner’s true condition of soul; not at all to bring him into blessing, but to bring out the fearful ruin into which man had got by sin*. The law was not meant to be the rule of life; indeed, it is rather the rule of death (Gal 3:10 – NC). If a man had no such thing as sin, it might be the rule of life; but he being a sinner*, it is an absurd misnomer to call it the rule of life.
“Wherefore then serveth the law? It was added because of transgression” (Gal 3:19). It is not said, “because of sins.” God never would do anything to make one a sinner—but “it was added because of transgressions.” What’s the difference? Sin is in every child of Adam; sin was in man before the law, as much as after. When the whole world was corrupt—when all flesh became so violent that God was obliged to judge it by the flood, it is too clear that they were all sinners. After He gave the law to Israel, they were no longer merely sinners, but became transgressors (which would have been the same for any people, as evidenced by the world’s ways since Christ). Rebels against God’s authority, they became actual violators of His law*.
“Knowing this, that the law is not made for a righteous man but for the lawless and disobedient, for the ungodly and for sinners” (1Tim 1:9). Whoever was made righteous by the law? Is he an honest man who merely refrains from taking your watch for fear of being locked up? The only really honest person is he who has the fear of God before his eyes. The law has the effect of punishing those that break it, but it is not what makes a man honest even in a human sense, much less in the divine. Through the faith of Christ one becomes a new man, the possessor of a new life which is dependent and obedient, loving to do the will of the Father because He wishes it, and not merely through dread of going to hell*.
If you take the law as well as the Lord Jesus, you become at least half a Jew. Actually, you become a spiritual adulterer (Rom 7:1-4). We are called to look at the Lord Jesus, and Him only—He being the source of our life (Col 3:4; 2Cor 3:18). He is the one who creates, and fashions, and constitutes every particle of righteousness and life that the believer possess. So the apostle Paul prays that they might be more and more “filled with the fruits of righteousness.” The natural man would allow the need of the works of righteousness which are demanded by the law*; but he knows nothing of those “fruits of righteousness which are by Jesus Christ unto the glory and praise of God” (Phil 1:11). The law was the rule of death for the sinner; the Lord Jesus Christ is the rule of life for the saint.
“Wherefore then serveth the law?” The law “was added because of transgressions, till the seed (Christ) should come to whom the promise was made”* (Gal 3:19). God was pleased to use this platform negatively for a time (Acts 17:30 - NC); but now the Seed is come, and the platform is gone concerning the Christian—the believer has died to it*. It is all-important for convicting the sinner, the standard of what a sinful man ought to do for God. But it is neither the reflection of God nor the pattern for the saints; the Lord Jesus is both, and He only.
- Wm Kelly
Poster’s Notes:
*”learn what my condition really is”: It’s not for the believer to only be aware of the indwelling sin nature (old man) but to own up to it while the Spirit of God opposes it in us, which is in accordance to our “yielding to God” (Gal 5:17; Rom 6:13, 19); which nature was manifested even prior to the “transgression” (Gen 3:6; Rom 5:14; 1Tim 2:14).
It is interesting to note the consistency of Scripture by seeing how Genesis 3:6 and 1John 2:16 directly collate:
“The woman saw that the tree was good for food” / “the lust of the flesh.”
“It was pleasant to the eyes” / “the lust of the eyes.”
“A tree to be desired to make one wise” / “the pride of life.”
*”got by sin”: since the law reveals the offence, “the law worketh wrath: for where no law is, there is no transgression” (Rom 4:15). Learning the wrong incurs accountability, hence Christ’s statement, “If I had not come and spoken unto them, they had not had sin: but now they have no cloke for their sin.” And, “If I had not done among them the works which none other man did, they had not had sin” (John 15:22, 24). I believe this is why many would rather not know the wrong they do, because “It would be better if they had never known the way to righteousness than to know it and then reject the command they were given to live a holy life” (2Pet 2:21 NLT).
*”being a sinner”: the value of a work consists not in the doing as much as it does within its intent (Heb 4:12; Mat 12:35). Therefore the new nature (new man) by the Spirit of God is what causes believers to bring forth works always with good intention, which is more significant than the outcome of the work, which may not necessarily be correct due to the effect of the old nature.
*”violators of His law”: God’s revelation to Israel (who were a type-representative of mankind) concerning their guilt was too show their need for Him, through revealing not only their condemnation but also redemption from it.
*”dread of going to hell”: though many initially seek God to avoid hell, which is a show of belief in God and in His Word concerning hell, they eventually learn that it is, “the goodness of God leadeth thee to repentance” (Rom 2:4), and it is in His “goodness” that He teaches us His love! It’s obvious that those who do not seek God do not believe in hell, otherwise there would no doubt be a different outcome for most. One never stumbles onto truth, for it must be sought to be found (Mat 7:7), thus condemnation is “inexcusable” apart from Christ.
*”works of righteousness which are demanded by the law”: which are required by God, not to man but to Christ, which is manifest in His “propitiation,” and which can only be performed by One who is without a sin nature, thereby amplifying the strength of our faith in His atonement alone for receiving and retaining our salvation.
*”the believer has died to it”: how could one who was never under the law die to it? For the Gentile it refers to the moral law of God (Gen 2:16, 17), which all have always been under. The Gentiles were those “that are without law” e.g. Moses’ Law of God, but were never “without law to God” (1Cor 9:21) e.g. were always accountable to God for morality towards one another. Godliness traverses beyond morality, in that it is the conduct of man towards man, rather than conduct of man towards God.