God. Now as this covenant did end at Christ's death, yet could
cease only with the death of one of the parties, the question arises, which of the
parties died? The fourth verse answers, not the law, but ourselves. As Christ died
to atone for our sins, we are, in the sense of this portion of the Scripture,
represented as dying with him. [See Rom.vi,6.] Then mark, THE LAW STILL
LIVES. The dissolution of the first covenant, does not abolish the law of God, as
we shall hereafter show. The sixth verse may be adduced as proof that the law is
also dead. But the marginal reading shows that this text refers not to the law but
to ourselves. The translations of Macknight and Whiting both render it thus. It is
further evident from the fourth verse, which, as we have already seen, states the
fact as it is given in the margin of this text. [See also Gal.ii,19,20.] And it is still
more evident from the fact that the death of one party, only, is required in order to
dissolve the covenant. In verses 4-6, the fruit of the two covenants is contrasted.
By the first covenant we bring forth fruit unto death; by the second we bring forth
"the fruit of the Spirit" unto God. The first points out our duty, but leaves us
unable to perform it; the second points us to the same holy, just, and spiritual law,
as the sum of our duty, and at the same time reveals the source of our strength
to keep its requirements, viz., the grace of God, through faith in Jesus. Thus we
"serve in newness of spirit, and not in the oldness of the letter." In proof of this,
contrast the remainder of this chapter from verse 7, with chapter viii. The manner
in which the law convinces of sin is shown in verse 7. In proof that the term law
here refers particularly to the ten commandments, see the close of the verse
where the tenth commandment is quoted. Paul has elsewhere said, that the law
was "our
11
school-master to bring us to Christ." The remainder of this chapter gives us his
experience in that school. Verses 8-11, show Paul's efforts to live by the law, and
also his utter failure to keep its precepts, and satisfy its demands. Verse 12. He
acknowledges the holiness, justice, and goodness of the law. Verse 13. But
through his inability to keep the law, sin works in him death by its means. Verses
14-25. He wills that which is good, and even delights in the law of God, but how
to perform that which is good he finds not. The "school-master" sets before him
the righteous requirements of God's law, and with unrelenting severity, as he is
not able to keep it, compels him to exclaim, "O wretched man that I am, who shall
deliver me from the body of this death"! He is now convinced that he cannot be
justified by the deeds of the law, and in his despair, he flies to Jesus Christ. The
next chapter shows him delivered from "the carnal mind" by the Spirit of Life in
Christ Jesus, and having obtained power to obey, as well as forgiveness for past
offences, he exclaims, "There is therefore, now no condemnation to them which
are in Christ Jesus; 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 by a sacrifice
of sin, [margin,] condemned sin in the flesh; that THE RIGHTEOUSNESS OF
THE LAW MIGHT BE FULFILLED IN US." Rom.viii,1-7.
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IICor.iii. The testimony of this chapter has an important bearing on the
subject. As those who teach the abrogation of God's law regard it as their most
important evidence, we will briefly state and examine their position. It is as
follows:- "1. The law of God written on tables of stone constituted the first
covenant. - 2. This covenant is here called "the "ministration of death" or
"ministration of condemnation," and is abolished or done away in Christ. Verses
7,13,14. - 3. The abrogation of this covenant annulled the law of God."
To the first point we answer, that a covenant is a mutual agreement between
two parties; or, according to its second definition, it is a writing containing the
terms of agreement. - [Noah Webster.] The first covenant, according to the first