《The Biblical Illustrator – Romans (Ch. 6b~8a)》

1. A state of unconscious sin. “Without the law sin was dead.” It produced no compunction. The soul was “dead in trespasses and sin.” There is no moral struggle against it. Still, though sin is not a matter of consciousness, it is sin.

2. A state of false life. “I was alive without the law once”--without the understanding of the law. In this fleshy stage of being, man is so destitute of all sense of responsibility, and all convictions of sin, that he fancies everything right. He lives, it is true. See him revelling in pleasure, or bustling in business. There is life, but it is a false life; not that of an intelligent moral being, made to act to the glory of God. It is the life of a dying man, who in his delirium fancies himself strong and hale; it is the life of a maniac who acts under the impression that he is a king. Such, then, is the state of man in the first stage of his soul’s history.

II. In violent battlings with the flesh (verses 9-24). In the first stage the conscience was asleep. Not so now. A new era has dawned--conscience is roused from her long slumbers, and a scene of terrible conflicts has commenced. This second stage--

1. Is introduced by a spiritual revelation of the Divine law. “The commandment came.” The law of God flashed on the conscience and revealed the true moral position. The bodily eye would never be developed without light. It would of course be a perfect organism, but it would not yield the sensation of sight. So with the conscience. It is a perfect organism, but without God’s law it will never see. Bring “the commandment” upon it, and it will give the man a new world. When the beams of morning play upon the eyeball, the slumbering tribes awake; so when the light of God’s law breaks on the conscience, the man awakes to his true condition. The revelation gives him three horrific feelings.

(a) In corporeal slavery the soul may rise on the wings of devotion, may revel in thought: but here the spiritual faculties are manacled.

(b) Death puts an end to physical and political slavery; but this spiritual slavery, death has no power to destroy.

2. Is characterised by a struggle to get deliverance by the law. In the first stage the law was disobeyed, but then there was no feeling about it; it was done mechanically. But now there is a struggle for a deliverance by the law.

III. In victorious sovereignty over the flesh. “I thank God through Jesus Christ our Lord.”

1. The deliverance comes not by the law. The law brought on the conflict. The law exposed the disease, but had no remedy; the slavery, but it could not emancipate; the danger, but it could not deliver.

2. As an illustration of the enormity of sin. It is sin that has reduced man to this state in which he cries out, “O wretched man that I am,” etc.

3. As a proof of the glory of the gospel. Science, education, law, the utmost human ingenuity and effort, none of these can deliver man. The gospel alone can do it, has done it, does it, and will do it. (D. Thomas, D. D.)

Verse 12

Romans 7:12

Wherefore the law is holy, and the commandment holy: and Just, and good.

The law

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 (Romans 7:14). 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.

3. Our Lord

III. Its use.

1. To mankind at large--

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 5:1-48; Romans 3:31; Rom_13:10; James 1:25; Jam_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; Rom_7:6). How are we to understand this? The true believer is not under the law--

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.

4. As regards the unconverted, the law is of great importance.

The law holy and just and good

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.

2. What, then, is the doctrine laid down by St. Paul concerning this heart-searching law?

(a) The things which it forbids are evil; the dispositions which it requires are excellent.

(b) By what standard shall we estimate holiness and unholiness?

There is none other but the will and character of God. Those actions and dispositions which are agreeable to His nature, and which resemble His inimitable perfections, are holy; those of a contrary kind are unholy. God’s law is the very copy of His own Holy character; were it perfectly obeyed man would be holy, as God is holy.

(a) God could require nothing short of this. Anything less than entire purity of heart is not only different from God’s nature, but directly opposed to it. We may, without offence, be less wise or powerful; but it is impossible to admit the thought of His consenting that we shall be less holy. God made man “in His own image, and after His own likeness”; “God made man upright.” Was it unreasonable to require that man should preserve this holy likeness?

(b) But you may object that we have now lost our original likeness to God; and that it is therefore no longer just to demand from us perfect obedience. But God’s rights cannot be diminished by any change in our condition. A bankrupt has lost the power of paying his debts; yet it is still just in the creditor to demand them, especially when, as is the case with men, the bankruptcy is the result of wickedness.

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.)

The law holy and just and good

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.)

The law holy and just and good

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.)

The excellence of the law

Holy in its origin, just in its requirements, good in its purpose. (Archdn. Farrar.)

The holy law

Holy in its nature, just in its form, good in its end. (T. Robinson, D. D.)

Perfection of the law

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.)

The law and the gospel

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.

(a) Assigns its just place and value to the Law in the Christian scheme.

(b) Assigns its just place and value to the gospel.

Conclusion;

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.)

Verse 13

Romans 7:13

Was then that which is good made death to me?
God forbid.

The law vindicated

The text is explanatory of two statements apparently contradictory, viz., that the law is holy, etc., and that this law worked death.

1. The apostle foresaw that a difficulty might arise, so, with his anxiety to be clear, he assumes the position of objector. “Was then that which was good,” etc. Death here means the depraving influence of sin upon the moral nature of its victim. The expression “working in me” favours the notion, as does the result of it as described in the last clause of the verse. “Exceeding sinful” is tantamount to “death.” This being so, the apostle’s meaning is--The law has been shown to be holy, etc.; but death is an evil; is it then true that this evil can be wrought by that which is so good? Here is the difficulty.

2. Now for the answer. There is--

But sin, that it might appear sin, working death in me by that which is good.

The work of sin

1. Sin slays by that which is good.

2. That thereby it may accomplish an act worthy of its nature.

3. And that thereby (final end) this nature may be manifested clearly. (Prof. Godet.)

The deadly nature of sin manifested

It is as though there were a certain poisoned river, and a parent had often said to his children, “Drink it not, my children, it is sweet at first, but soon it will bring on you pains most fearful, and death will shortly follow. Do not drink it.” But these children were very wilful and would not believe it; and, albeit that sometimes a dog or an ox would drink of it and be sore pained and die, they did not believe in all its injurious effects to them. But by and by One made like unto themselves drank of it, and when they saw Him die in anguish most terrible, then they understood how deadly must be the effects of this poisoned stream. When the Saviour Himself was made sin for us and then died in griefs unutterable, then we saw what sin could do, and the exceeding sinfulness of sin was displayed. To use another illustration: you have a tame leopard in your house, and you are often warned that it is a dangerous creature to trifle with; but its coat is so sleek and beautiful, and its gambols are so gentle that you let it play with the children as though it were the well-domesticated cat: you cannot have it in your heart to put it away; you tolerate it, nay, you indulge it still. Alas, one black and terrible day it tastes of blood, and rends in pieces your favourite child, then you know its nature and need no further warning; it has condemned itself by displaying the fell ferocity of its nature. So with sin. (C. H. Spurgeon.)

Silent soul operations

What a loom we carry in us! We stand by the side of a Jacquard loom, and wonder how wit could invent a machine that should act so like life. We wonder how any apparatus can be constructed to produce a fabric which shall come out with figures on it of birds, and men, and all manner of figures wrought apparently by the intelligent intent of the machine itself. But, strange as that may seem, it is not to be thought of in comparison with that loom which, without crank or shuttle, is perpetually producing fabrics which every sort of figure in the form of reason, and moral sentiments, and social affections, and passions and appetites. What a vast activity there is going on in the human mind so silently that there is no clanking heard! We go by men every day in each of whom are these fiery, flashing elements of power. Here are companies of them, here is an army of them, here is a city full of them, and there is the vastest activity in the mind of each; and who can conceive what is going on in the multitude of beating, throbbing lives which are flaming forth and reaching out to the uttermost in every direction, all as silent as the dew which is distilled on the myriad flowers in the meadow? Really vast, infinite, is this activity, when you think of it; and yet it goes on in perfect silence. (H. W. Beecher.)

The perversion of the moral law

I. The form of expression is obviously intended to throw emphasis on the false and abnormal relation of cause and effect here spoken of. We do not wonder at evil producing evil, and good good; but the cause to which the apostle here points us is like that of wholesome food producing the effects of poison, of pure air and other conditions of health issuing only in disease and death, and the idea he wishes to bring out is, that it is the worst and most appalling characteristic of sin that it sometimes manifests its presence by a result of this unnatural kind. It is sad enough when men become vitiated and degraded by the operation of influences that appeal directly to their evil desires. But we are here taught of a more subtle manifestation of sin. It is possible for sin to get hold of the very instruments of goodness, and to turn these to its own ends. The law of God instead of enlightening and quickening, may lead to destruction.

II. The particular way in which the apostle contemplates the Divine law as bringing about this unnatural result is--

1. By awakening in the soul a discord which the law itself cannot heal.

2. By infusing a new intensity into our sins.

III. The foregoing train of thought finds confirmation in one peculiar feature of the teaching of St. Paul. In treating of particular sins it is his characteristic to place by the side of the sin of which he is speaking the grace of which it may be said to be the counterfeit. We find him rebuking the sin of drunkenness not by simply denouncing it as bad, but by contrasting the false and spurious illusion of the drunkard with another and legitimate means of spiritual exhilaration. “Be ye not drunk with wine, wherein is excess, but be ye filled with the Spirit.” Again, with regard to the sin of covetousness. “Trust not in worldly riches, but in the living God.” The covetous man is unconsciously trying to find in money the happiness that can be found only in God. Let me illustrate this.

1. There is a sense in which so common a vice even as drunkenness may be said to work death in us in virtue of its likeness to what is good. The capacity of religion is a capacity to forget and cast behind us the stains of the past, to feel no more the earthly troubles, and to rise into a region where the interests and agitations of time become dwarfed, to an ecstacy of spiritual emotion where we can have communion with things eternal and unseen. It is of this experience of religion the vice I speak of can give a spurious imitation. It can make us forget for a moment the past; it can lift for a time into a rapturous elevation above care and sorrow, and transport the sin-stained soul into a sham heaven of sensuous enjoyment. Ah! it is but a sham self-forgetfulness, and its joyous transports are succeeded by an awakening to more hideous realities. In salvation through Christ can we find complete obliteration of the sins of the past, and “the peace of God that passeth all understanding.”

2. The secret of the mastery which covetousness gains over so many minds. Paul finds in this, that the love of money is misdirected worship. The covetous man is an idolator, and gives to mammon the trust, homage, and surrender that are intended for the living God. In its seeming omnipotence, in its capacity to gain us all our hearts can wish, money may present a certain sham resemblance to that to which our capacity of religion points. Now the one thing which makes man a religious being and shows that he was made for God is the capacity of absolute trust. I want in my conscious helplessness some presence near me in whose all-embracing power I can find--come good, come ill, come life, come death--the rock and refuge of my soul. Ah! but it is this capacity which can find its true object only in God, that makes it possible for me to waste on all manner of objects a boundless devotion. We cannot serve God and mammon, yet mammon presents to many a strange resemblance to Him who has power to prostrate and save. Sin, again, working ruin and death in us by that which is good. (J. Caird, D. D.)

On the quality of vice

I. That vice possesses some unknown malignant quality may be inferred from the observation that the consequences of it bear no proportion to our immediate sentiments concerning it. Revelation represents it as sweet in the mouth and bitter in the belly.

II. That vice possesses a malignity with which we are at present but very imperfectly acquainted, may be concluded from the activity of this quality and the unexpected but certain progress which it makes wherever it has been once admitted. It is an infection which from the slightest taint spreads actively throughout the whole character. And it exhibits the very same progress in societies as in individuals.

III. That vice possesses a malignity unknown to us appears from the remorse which follows it and the unaccountable terrors with which it agitates the mind. As soon as it has gained your confidence, it stings your bosom. It is a friend who flatters you into a bad action for some purpose of his own, and then leaves you to your reflections.

IV. That vice possesses some uncommon malignity of quality is evident from this remarkable observation, that the consequences of it almost always reach beyond the man himself who commits it and affect numbers of other people. The vices of every individual affect his neighbourhood and disturb the circle, whatever it is to which he is attached. The vices of the children affect the parents, and the vices of the parents result upon the family, and upon all who may have transactions with it. The vices of the magistrate affect the district over which he presides; the vices of the minister or sovereign affect the nation which they guide, and often pull down enormous ruin upon the community.