1 Timóteo 1:8

DISCOURSE: 2221
THE LAW GOOD, IF USED ARIGHT

1 Timóteo 1:8. We know that the law is good, if a man use it lawfully.

TO live under the government of laws that are wisely enacted and well administered, is a blessing of no ordinary kind. But the best of laws, if perverted to ends which were never contemplated by the legislature, may be made sources and instruments of the most grievous oppression. In like manner, even the law of God itself may be abused, and, through the perversion of it, be made injurious to the souls of men. Of this there is abundant evidence in the passage before us; where we find persons turning the Scriptures into an occasion of dispute; and occupying themselves with subjects which ministered to “vain jangling,” rather than to “edification in the faith of Christ [Note: ver. 4, 6.].” This, however, afforded no just objection to the law itself; for that was good, and “must ever be good, if only it be used lawfully,” according to the ends for which it was given.

In confirming the Apostle’s assertion, I shall consider it,

I. In reference to the law which belonged exclusively to the Jewish people—

The Jewish dispensation itself was good, as being well adapted to the persons to whom it was given, and for the purposes for which it was established. God intended to keep the posterity of Abraham a separate and distinct people; and, in due time, to bring forth from them, and in the midst of them, the promised Messiah. For this end were ordinances given to them; even such ordinances, as, if observed, must prevent them from ever becoming blended with the other nations of the earth. Still, if this dispensation were regarded as of universal and perpetual obligation, its excellence would wholly disappear.
But, to speak more particularly of the whole Ceremonial Law, which formed the great line of distinction between them and others; this was good:

It was good, I say, if used lawfully—
[The ceremonial law was intended to shadow forth the mysteries of the Gospel, the privileges of the Gospel, the duties of the Gospel; and thereby to prepare men for the Gospel itself.

Does the Gospel hold forth to us the incarnation of our Lord Jesus Christ, and his substitution in the place of sinful man, and the reconciliation effected between God and man by the blood of his cross? Does it declare, that, by the operation of the Spirit of God upon the soul of man, the most polluted of sinners may be sanctified and saved? All this was shadowed forth by the special presence of the Deity in the most holy place; by the sacrifices offered upon the altar; by their blood sprinkled upon the mercy-seat; and by all the various lustrations and sprinklings which were appointed for the cleansing of the offerers, and of every thing connected with them. Even the offices of Christ were distinctly marked: as the Sacrifice, he bled, whilst, as the great High Priest, he offered up himself; and with his own blood he entered within the vail, there to offer up continual intercession in behalf of those for whom he died. The more this subject is prosecuted, the more excellent will that law appear, which so minutely exhibited every part of this mysterious dispensation — — —

The privileges too, that are enjoyed by means of the Gospel, are no less clearly marked. For here we see the offender transferring to his victim all his guilt; and liberated from the judgments to which, on account of his transgressions, he had been exposed. Whatever his offence had been, we see him bringing an appropriate offering, which God had promised to accept; and not only receiving a personal absolution on every different occasion, but annually, on the great day of atonement, having the pardon sealed on his soul, in common with every other offender in the whole nation.

Nor was he less instructed in the path of duty by this law which God had given him. The whole life of faith and holiness was here held forth to him. He was taught to approach his God on all occasions through a Mediator; to trust altogether to the blood of the sacrifice that was offered for him; and to expect the renovation of his soul through those very ordinances by which he was reconciled to God. The water which was sprinkled on him, in conjunction with the blood, taught him, that sanctification must be sought no less than pardon, and that those who obtained remission of their sins must henceforth walk in newness of life.]

Yet, if used unlawfully, its goodness was destroyed—
[Many there were who relied upon the outward act which had been prescribed, instead of looking, through the act, to Him whom it shadowed forth: many also put the observance of their ceremonies in the place of morality itself; laying a great stress on some trifling matter, whilst they disregarded the weightier and indispensable duties of “judgment, mercy, and faith [Note: Mateus 23:23.].” Now, this was an abuse of the law, which was never intended for such ends as these. For “how could the blood of bulls and of goats ever take away sin?” or how could sacrifice ever be accepted in the place of mercy [Note: Mateus 12:7.]? To make such an use of the law as this, was to “frustrate the grace of God, and to make the very death of Christ himself in vain [Note: Gálatas 2:21.].” Hence God himself, when he found how the law was perverted, spake of it in the most contemptuous terms [Note: Isaías 66:3.]. St. Paul also represents it as consisting of “weak and beggarly elements [Note: Gálatas 4:9.],” and as “disannulled on account of the weakness and unprofitableness thereof [Note: Hebreus 7:18.].”]

Let us further consider our text,

II.

In reference to the law; which, though given by God himself to the Jews, belongs equally to the whole world—

It is of the Moral Law that the Apostle principally speaks in my text: for it was that law which forbad all the different kinds of immorality which he proceeds to specify [Note: ver. 9, 10.]. And this law was not, so to speak, “made for the righteous,” but, as all human laws are, for the prevention of evil: and hence, with the exception of the fourth commandment, the whole Decalogue consists of prohibitions, rather than commands; and tells us rather what we are not to do, than what we are to do.

Now this law also is good, if used lawfully—
[It is good, in that it restrains us from the commission of evil, whether towards God or man. It is good, also, in that it shews how much sin has abounded in the world, and what reason we all have to humble ourselves on account of it. It is good, in that it points out to us the necessity of a Saviour, and leads us to welcome that Saviour to our hearts. Still further it is good, in that it directs us how to walk and to please God, when we have obtained mercy with him through his dear Son. These are the proper uses for which it was designed: and, when improved for these ends, we may well account it “dearer to us than thousands of silver and gold [Note: Salmos 119:72.]” — — —]

But, if perverted, even this also ceases to be good—
[True, in itself it is, and ever must be, “holy, and just, and good [Note: Romanos 7:12.]:” but, in its use, it proves an occasion of death to many souls. Many there are who seek to establish a righteousness for themselves, by their obedience to it. But to fallen man it never could answer any such end as this: and to attempt to make any such use of it, to set aside the whole Gospel, and to make void all that Christ has done and suffered for us, in this very way it proved fatal to millions amongst the Jews [Note: Romanos 9:31.], and still becomes an occasion of death to millions amongst ourselves [Note: Gálatas 5:4.]. If we will follow it as “a schoolmaster to bring us unto Christ,” it will prove an inestimable blessing to our souls: but if we will set it up against Christ, and found our hopes of salvation on our obedience to it, we shall despoil it of its true excellence, and make it only a stumbling-block to our eternal ruin.]

Having thus explained the Apostle’s assertion, I will now endeavour to point out the proper bearings of it, in a few reflections.

1. How inexpedient is it for novices to dogmatize in matters of religion!

[It was in a way of reproof to such persons, that the Apostle uttered the words before us. There were some who “desired to be teachers of the law, whilst yet they understood not what they said, nor whereof they affirmed [Note: ver. 7.].” Now, such persons there are in the Church at all times: and, in fact, there are no persons more dogmatical than those who have espoused some favourite theory of religion; nor is there any subject whatever on which men express greater confidence than this. And what is the consequence? They are given to “vain jangling;” and all their conversation is on subjects which, when so treated, can never administer to “godly edifying.” Earnestly would I entreat all persons, and especially those who are but novices in religion, to remember, that they have yet much to learn; and that they need to be well instructed themselves, before they presume to make their own sentiments a standard for all around them.]

2. How absurd is it to condemn religion for the faults of those who profess it!

[The persons whom the Apostle reproved, had abused the law. But did the Apostle account the law itself responsible for them? No: he said, and said with confidence, “We know that the law is good, if a man use it lawfully:” and, if he use it unlawfully, it is he, and not the law, that is to be blamed. So, then, do I say in relation to religion itself. I will grant, that, amongst those who profess it, there are still many who are full of pride, and conceit, and uncharitableness, and a thousand other evils, just as there were in the Apostle’s days. But must religion itself therefore be condemned? As well might you condemn religion for Judas’ sake. Learn to judge righteous judgment. You do not condemn reason, because some pervert it in support of error, and assume to themselves the title of rational Christians: neither, then, should you think the less favourably of religion, because some, under its sacred guise, indulge unholy and injurious dispositions. If, indeed, it generated, or even sanctioned, any thing that was unholy, it might well be an object of reproach: but if it inculcate only what is good, then let it have the praise that is due unto it, and those who violate it bear the blame of their own ungodliness.]

3. How necessary is it to distinguish justly between the use, and the abuse, of that which is in itself good!

[The world is good, to one who makes the proper use of it: and therefore we are told to “use the world as not abusing it.” So the law is good, and the Gospel also, if used lawfully; and, as I have said, neither of them is to be condemned on account of the faults or follies of those who profess a regard for them. But you will ask, perhaps, What is the legitimate use of the Law? and what of the Gospel? I answer, The Law must be used evangelically; and the Gospel practically. Then will they subserve the best of purposes, and be instrumental in effecting all for which they have been given. But if the Gospel be not kept in view whilst we pay attention to the Law, we shall never attain the liberty of God’s children, nor ever possess the kingdom which he has prepared for us. So also, if we separate holiness from the Gospel, we shall lose all the benefits which the Gospel is intended to convey: for God has expressly ordained, “that without holiness no man shall see the Lord.”]

4. How desirable is it to make a just improvement of every word of God!

[As the law is capable of a right use, so is every word of God. We are not to take one part of the inspired volume, and to leave another; not to embrace one doctrine because it is agreeable to our minds, and to reject another because it offends our prejudices. Earnestly would I guard you against that. The law bids you, “Do, and live:” the Gospel says, “Believe, and be saved.” Set them in opposition to each other, and you will fall into a fatal error: but take the one in subserviency to the other, and all will be well. So would I say respecting many other points, which have been made grounds of controversy and contention for hundreds of years. Only let the different declarations of Scripture find their proper place, and be improved to their proper end, and numberless difficulties will vanish; and the whole system of divine truth will be found harmonious, even as the stars which move in their orbits. To a superficial observer, the various truths may appear to clash; but to one that is conversant with the design of God in them, they will all be found to promote his glory, and to advance the welfare of those who, with childlike humility, embrace them. I mean not to say that you are to take any thing without examination: for you are to “prove all things, and then hold fast that which is good.” But look for the practical use of every thing that the Scriptures contain, and then will you derive benefit from all, and have reason to bless your God for all.]