August 20

"Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin. But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe . . . .” Romans 3:20-22.

Thus does Paul triumphantly establish the perfect freeness and unconditional character of a sinner's acceptance with God. By "the deeds of the law," he has reference to those many and fruitless efforts to obey the law which men in a state of nature are found so zealously to aim at. Are you striving, dear reader, to conform to the requirement of this holy, this inflexible law of God? Let me assure you, that all these strivings, all these works, all this toiling, is worse than worthless in God's holy sight; they are sinful—they proceed from an unregenerate nature, from an unrenewed, unsanctified heart—they flow not from faith and love; and therefore, the heart being thus a fountain of corruption, every stream that branches from it must partake of the foulness of the source from where it flows. Let the failure of the past suffice to teach you that this holy law you can never keep. Let your formal prayers, your lifeless religion, your vows forsworn, your resolutions broken, all confirm the solemn declaration of the apostle: "by the deeds of the law there shall no flesh be justified in His sight." Again: "For by the law is the knowledge of sin." Accompanied by the Spirit of God, it discloses to the soul the sinfulness of the heart and life, and brings it in guilty and self-condemned before God. Now, how is it possible that the law can ever be an instrument of life and an instrument of death to a sinner? It is utterly impossible that it can be. It never yet gave spiritual life to the soul—it never yet emancipated the soul from its thraldom—it never yet conducted it to Jesus—it never yet whispered liberty and peace. It can and does condemn—it can and does curse—and this is the utmost extent of its prerogative. Oh, then, resign all the hope you fondly cherish of life, peace, and acceptance by "the deeds of the law," and betake yourself to Him who has, by His most precious blood, "redeemed us from the curse of the law, being made a curse for us."

Having established the incapacity of the law to justify the sinner, the apostle then proceeds to unfold the glory, fitness, and freeness of that righteousness which can and does justify the soul before God. He takes up and argues two important points—the nature of the righteousness, and the instrument by which it is received. With regard to the first, he declares it to be "the righteousness of God"—and nothing but "the righteousness of God" can justify a soul in the sight of God. It must not be the righteousness of angels, nor the righteousness of Adam, nor the righteousness of Moses—it must be the righteousness of God in our nature. Away with every other refuge—away with every other covering; and let not the reader dream of entering with acceptance into the presence of a holy and heart-searching God, clad in any other righteousness than that which the adorable Immanuel wrought out. In this righteousness the believing sinner is safe, and safe forever; take him for a moment out of this righteousness, and he is lost, and lost for ever!

The instrument by which this divine righteousness is received is the second point established by the apostle. He clearly proves it to be by faith. Thus: "Even the righteousness of God, which is by faith of Jesus Christ unto all and upon all those who believe." How perfectly does this statement of the instrument or medium by which the blessings of pardon and justification are received into the soul harmonize with every other portion of God's word! Thus, for instance—"By Him all that believe are justified from all things." "Believe in the Lord Jesus Christ, and you shall be saved." "God so loved the world, that He gave His only begotten Son, that whoever believes in Him should not perish, but have everlasting life." Oh see, disconsolate soul, the freeness of the gift! "To him that believes"—not to him that works, not to him that deserves, not to the worthy, but "to him that believes." "Where is boasting, then? It is excluded. By what law? Of works? No, but by the law of faith. Therefore we conclude that a man is justified by faith (in Christ) without the deeds of the law."