第43章

The business of the Gospel, on the other hand, is to quicken, to comfort, to raise the fallen. The Gospel carries the news that God for Christ's sake is merciful to the most unworthy sinners, if they will only believe that Christ by His death has delivered them from sin and everlasting death unto grace, forgiveness, and everlasting life. By keeping in mind the difference between the Law and the Gospel we let each perform its special task. Of this difference between the Law and the Gospel nothing can be discovered in the writings of the monks or scholastics, nor for that matter in the writings of the ancient fathers. Augustine understood the difference somewhat. Jerome and others knew nothing of it. The silence in the Church concerning the difference between the Law and the Gospel has resulted in untold harm. Unless a sharp distinction is maintained between the purpose and function of the Law and the Gospel, the Christian doctrine cannot be kept free from error.

VERSE 19. It was added because of transgressions.

In other words, that transgressions might be recognized as such and thus increased. When sin, death, and the wrath of God are revealed to a person by the Law, he grows impatient, complains against God, and rebels. Before that he was a very holy man; he worshipped and praised God; he bowed his knees before God and gave thanks, like the Pharisee. But now that sin and death are revealed to him by the Law he wishes there were no God.

The Law inspires hatred of God. Thus sin is not only revealed by the Law; sin is actually increased and magnified by the Law.

The Law is a mirror to show a person what he is like, a sinner who is guilty of death, and worthy of everlasting punishment. What is this bruising and beating by the hand of the Law to accomplish? This, that we may find the way to grace. The Law is an usher to lead the way to grace.

God is the God of the humble, the miserable, the afflicted. It is His nature to exalt the humble, to comfort the sorrowing, to heal the broken-hearted, to justify the sinners, and to save the condemned. The fatuous idea that a person can be holy by himself denies God the pleasure of saving sinners.

God must therefore first take the sledge-hammer of the Law in His fists and smash the beast of self-righteousness and its brood of self-confidence, self-wisdom, self-righteousness, and self-help. When the conscience has been thoroughly frightened by the Law it welcomes the Gospel of grace with its message of a Savior who came into the world, not to break the bruised reed, nor to quench the smoking flax, but to preach glad tidings to the poor, to heal the broken-hearted, and to grant forgiveness of sins to all the captives.

Man's folly, however, is so prodigious that instead of embracing the message of grace with its guarantee of the forgiveness of sin for Christ's sake, man finds himself more laws to satisfy his conscience. "If I live," says he, "I will mend my life. I will do this, I will do that." Man, if you don't do the very opposite, if you don't send Moses with the Law back to Mount Sinai and take the hand of Christ, pierced for your sins, you will never be saved.

When the Law drives you to the point of despair, let it drive you a little farther, let it drive you straight into the arms of Jesus who says: "Come unto me, all ye that labour and are heavy laden, and I will give you rest."

VERSE 19. Till the seed should come to whom the promise was made.

The Law is not to have its say indefinitely. We must know how long the Law is to put in its licks. If it hammers away too long, no person would and could be saved. The Law has a boundary beyond which it must not go.

How long ought the Law to hold sway? "Till the seed should come to whom the promise was made."

That may be taken literally to mean until the time of the Gospel. "From the days of John the Baptist," says Jesus, "until now the kingdom of heaven suffereth violence, and the violent take it by force. For all the prophets and the law prophesied until John." (Matthew 11:12, 13.) When Christ came the Law and the ceremonies of Moses ceased.

Spiritually, it means that the Law is not to operate on a person after he has been humbled and frightened by the exposure of his sins and the wrath of God. We must then say to the Law: "Mister Law, lay off him. He has had enough. You scared him good and proper." Now it is the Gospel's turn.

Now let Christ with His gracious lips talk to him of better things, grace, peace, forgiveness of sins, and eternal life.

VERSE 19. And it was ordained by angels in the hand of a mediator.

The Apostle digresses a little from his immediate theme. Something occurred to him and he throws it in by the way. It occurred to him that the Law differs from the Gospel in another respect, in respect to authorship.

The Law was delivered by the angels, but the Gospel by the Lord Himself.

Hence, the Gospel is superior to the Law, as the word of a lord is superior to the word of his servant.

The Law was handed down by a being even inferior to the angels, by a middleman named Moses. Paul wants us to understand that Christ is the mediator of a better testament than mediator Moses of the Law. Moses led the people out of their tents to meet God. But they ran away. That is how good a mediator Moses was.

Paul says: "How can the Law justify when that whole sanctified people of Israel and even mediator Moses trembled at the voice of God? What kind of righteousness do you call that when people run away from it and hate it the worst way? If the Law could justify, people would love the Law. But look at the children of Israel running away from it."