THE RIGHTEOUSNESS OF THE LAW—THE PURPOSE OF THE GOSPEL.
By John Nevins Andrews
TEXT.—"For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin condemned sin in the flesh: that the righteousness of the law might be fulfilled in us who walk not after the flesh but after the Spirit." Rom. viii, 3, 4. THIS text shows very clearly that God purposes to secure a righteous character in every person that he saves. The gospel of Christ brings salvation within the reach of every man. Yet we are not to understand that we can be saved by Christ even though our sins are not all put away. Far from this. The standard of piety is neither changed nor lowered; but means are provided adequate to reach and help us in our fallen state. It would surprise most persons to learn that the gospel of Christ is designed to bring men up to the exact standard of the righteousness set forth in the moral law. They would be grieved and astonished to learn that God purposes to make men exactly right before he makes them partakers of his own immortality. Yet this is his design, and he will never swerve from it. He desires truth in the inward parts, and he will have it in all such as he accepts at the great day. 1. What does the apostle mean when he says of the law, "that it was weak through the flesh?" By the term "flesh" he designates the carnal mind. This is evident from the whole connection; but especially from verses 5-9. "For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit, the things of the Spirit. For to be carnally minded is death; but to be spiritually minded is life and peace. Because the carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be. So then they that are in the flesh cannot please God. But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you." The law was weak then in consequence of the carnal mind. The carnal mind is the evil disposition which men are subject to in a state of nature, or before being truly converted to God. It is "enmity against God; for it is not subject to the law of God, neither indeed can be." But how does this wicked disposition in man make the law of God to be weak? Can a rebellious spirit in man abate the authority of the law of God? If so, then persistent rebellion would annul the law and break down the government of the Lawgiver. The strength of the law does not depend upon the submission of man; but upon the power of God. Yet there is one interpretation we can give these words which gives us a consistent view of them. This view is so reasonable that no one will dispute its truth. This is the sense of the apostle: the law demanded a certain thing, which in consequence of the carnal mind in men it was not able to obtain. This is the only sense in which it can be said to be weak through the flesh. 2. What was it then which the law could not do because of this wicked nature which thwarted all its efforts? This is a very important question. It is however capable of being answered in a definite manner so that we may be certain of the truth. The great Lawgiver had an important purpose which through his law he commanded men to accomplish. The carnal mind rendered men incapable of fulfilling that just demand, as may be seen illustrated in Paul's own experience in Rom. vii, 7-25. What the law could not do is certainly what it attempted to do. What it failed to do, it would have accomplished had it not been for the carnal mind which neutralised all its efforts. But that which the carnal mind was able to hinder or to prevent, the Lord does not relinquish. He finds out a method to accomplish that very thing. And thus Paul, stating first the manner in which the law was thwarted, and second the means by which this may be overcome, presents definitely the purpose which the law attempted to accomplish, but which could only be accomplished by a sacrifice of infinite value. Thus he states the object in view: "THAT THE RIGHTEOUSNESS OF THE LAW MIGHT BE FULFILLED IN US." What therefore the law demands, the gospel accomplishes . The carnal mind thwarted the law of God. The gospel takes away the carnal mind. "If any man be in Christ he is a new creature; old things are passed away; behold, all things are become new. 2 Cor. v, 17. The standard of piety in the gospel of Christ is the law of God. We must come up to this; we are not required to go beyond it. The fulfillment of the righteousness of the law in us is precisely the result aimed at in the gospel of Christ. Certainly it is worth our attention that the God of Heaven does not relinquish the grand object in view. The gospel does not go beyond the law of God, nor does it fall short of it. It does not substitute something else in the place of that perfection which the law demands; but it provides the requisite means for securing that very perfection in us. 3. What did the Lawgiver do to relieve man's helpless condition? He sent his own Son in the likeness of sinful flesh, and by a sacrifice for sin [margin], condemned sin in the flesh. Jesus came in the likeness of sinful flesh, but he had no sinful disposition within him. He was subjected to the utmost power of temptation, but he knew no sin. He rendered perfect obedience to his Father's law. Then he took the curse of that law which stood against us upon himself. He died, the just for the unjust, that he might bring us to God. He is the great sacrifice for sin. His blood is our effectual sin offering. We can be pardoned for our past transgressions of the law of God, but we must not presume to continue in transgression. His grace can take away our carnal minds and give us strength to obey the commandments of God. Surely this was very expensive to the Lawgiver, that his only Son should die. The law which demands such a sacrifice must be a sacred law. The Lawgiver who could thus yield up his Son to die, must have had the tenderest love for sinful man, and the most sacred regard for his law. 4. What did Jesus condemn, and undertake to remove? Two answers are returned. 1. He came to take away the law of God. 2. He came to take away sin, the transgression of that law. The first answer is that which those return who break the commandments and teach men so. Matt. v, 17-19. The second is the answer of those who do and teach the commandments. Surely there is a very wide difference in these answers. In fact, one is just the opposite of the other. Happily Paul has not left us in uncertainty. "By a sacrifice for sin [margin,] condemned sin in the flesh; that the righteousness of the law might be fulfilled in us." It was sin which our Lord came to put away. And when this deadly evil was put far from us, then we were to fulfill the righteousness of the law. John sets forth the subject with equal clearness. He says, "Whosoever committeth sin, transgresseth also the law; for sin is the transgression of the law. And ye know that he was manifested to take away our sin; and in him was no sin." I John iii, 4, 5. Then it is certain that our Lord did not die to take away the law of God, but to take away sin, the transgression of that law. There is a very wide and marked difference between these things, surely. That abominable50thing which the Lord hates, is not the law of God, but sin, the transgression of that law. 5. What is the righteousness of the law? Righteousness is right doing. The righteousness of the law is simply the right doing that the law of God demands. The law of God is comprehended in two great commandments, and written in ten lesser ones, upon two tables of stone. Before this law, the earthly priest offered the blood of sin-offering. Because this could not take away sin, Jesus made his costly sacrifice, laying down his own life, then ascending on high to minister before the ark containing that sacred law. Rev. xi, 19. The righteous precepts of the law of God are therefore to be exemplified in the lives of those who are saved by the blood of Christ. Why should not this be, when the new covenant writes the law of God upon our hearts? Why should not men serve the law of God, when the carnal mind, which is enmity to that law, is slain? 6. But does not this represent us as justified by the law? By no means. It shows us to be pardoned sinners. It represents that pardon as purchased for us by the blood of the Son of God. It shows our guilt; it reveals our helpless bondage of sin, and magnifies the work of Christ in saving lost men. It is not the law of God that justifies. It is the gospel of the grace of God that has the power to justify the sinner. But when the gospel has wrought its work of justification, then the man who is justified is brought into exact harmony with the law of God that condemned him. Thus if we wish to ascertain whether a board designed to fit a certain place in a building, is square or not, we lay a square upon it. If it be not square, that fact is discovered at once. The square condemns the board as it now is. It shows its fault, but it cannot remove the fault. Shall we throw away the square because it cannot correct this fault? By no means. It is to the square that we are indebted for a knowledge of the real fault. We will mark the board by the square, and then take the saw and cut it by that mark. When we have done this, we will try the square again, and if it now agrees therewith, it is fit for the place it was designed to fill. So with the law of God and the gospel of Christ. The law shows what God justly demands, and it condemns us for not fulfilling that just requirement. The gospel brings us pardon by the blood of Christ, and takes away our carnal mind that is enmity to the law of God, and gives us grace to keep it from the heart. In fact it puts that law in our hearts. When the gospel has wrought its work perfectly in our hearts, we are in exact conformity to the law of God. "The law reveals and makes us know,
What duties to our God we owe;
But 'tis the gospel must reveal,
Where lies our strength to do his will." "By the law is the knowledge of sin." Rom. iii, 20. So then the standard of right is the law of God. This law has ten precepts. By this moral standard or rule the timber is framed for the heavenly temple. Now suppose we cut off one tenth of this standard and make our rule like the builder's ten foot pole which an enemy has shortened to nine feet, would not utter confusion be caused in such a builder's work? And what else can be the effect of removing from God's perfect standard one tenth of its precepts? God's law as it stands is just right. It is ourselves that are in fault. Let us not vainly trust in Christ for salvation while we live in violation of the holy law of God. If we pass the test of the day of Judgment, the righteousness of the law of God must be fulfilled in us.