Sixty-eight years ago this week (May 28-June 4, 1940), the British and French armies struggled for their lives with the Germans. Early fighting in France proved too much for the under-prepared British and French forces, as Hitler's Wermacht in the air and Panzer divisions on land, squeezed the Brits and French in a pincer move, until their backs were against the Atlantic Ocean. The beaches of Dunkirk became what seemed the inevitable demise of over 300,000 troops. Hemmed in with the sea at their backs and Hitler's crushing power at every point, the only hope for deliverance would come from without. They had no strength to counter-attack or enough resources to sustain defensive measures. Sapped of strength and supplies, overpowered and outmanned, thirty miles across the English Channel between Dunkirk and Dover lay their freedom but unless a miraculous rescue occurred, all hope seemed dashed.
Moving 300,000 troops in a week without air attacks and constant bombardment would be impossible in even the best circumstances, given the available naval strength. But to do it with incessant attacks in which every hour spelled disaster only complicated such a feat. Three hundred thousand men were without any way of escape by their own power.
Dunkirk is legendary in British history as one of the nation's finest hours. "Operation Dynamo," as it was called, hoped to rescue 50,000 soldiers, at best; facing the horror of leaving the rest to death or imprisonment. But the call went out for every seaworthy vessel to come to the rescue. In the end, 860 vessels of all sizes—naval, cruise, fishing, and pleasure boats—made repeated trips across the Channel from Dover to Dunkirk facing all that Hitler could throw at them, to rescue 338,000 troops. Apart from that rescue, World War II would likely have had a different outcome [summarized from Winston Churchill, Memoirs of the Second World War (Boston: Houghton Miflin Co, 1987 from abridgement of 1959 six-volumes), 274-285].
There is a sense that Paul, in Romans 1-3, has corralled us to our own Dunkirk with our only hope being rescue from outside. Of course, the illustration faces limitations when we begin to analyze the sinfulness in each of us as well as the righteous judgment of God and the price of redemption through Christ. Yet the picture proves helpful to capture something of what the Apostle has been demonstrating. We're hemmed in by the Law as sinners. There's no where for us to go but to face the wrath of God. Only God's sovereign grace rescuing us through the redemptive death of His Son gives hope.
That rescue through Christ, at the cost of His perfect obedience to the Law and His bloody death absorbing God's wrath for us at the cross, counts us righteous. Imagine such a truth! Sinners, hopeless, hell-deserving sinners through sovereign grace counted righteous in Christ—that's the message of the gospel. To be counted righteous in Christ is a gift of infinite grace. Therefore, it is offensive to God for us to think we can achieve righteousness through our works or to think we can add to Christ's sufficiency. The Apostle intends to overwhelm us in this section of Scripture: by the awful depravity of our natures, on one hand; and by the extraordinary gift of God's righteousness through Christ, on the other. Let us be overwhelmed! But are you? Do you see how desperate you are apart from Christ? Do you see how you contribute absolutely nothing to your salvation?
Paul takes us to the ancient courtroom where the charges are leveled and the defense shrivels at the weightiness of evidence substantiating the charges. While we may be accustomed to the modern antics that occasionally disgrace the courtroom and justice, there are no such antics or breach of justice in the divine court. Paul insists that each of us is liable before God, not of a slight offense, but of such charges as deserve infinite wrath to assuage divine justice. Consider how he concludes the argument that he's constructed in 1:18-3:18.
Paul has used the term "law" at least eighteen times before arriving at verse 19. The Law serves as the divine standard of righteousness. Everything that has to do with moral thought, motive, and deed falls under the tenets of the Law. It is the basis for judgment: "For all who have sinned without the Law will also perish without the Law, and all who have sinned under the Law will be judged by the Law; for it is not the hearers of the Law who are just before God, but the doers of the Law will be justified" (2:12-13). God will accept nothing less than perfect righteousness. While the Jews had the Law in written form, they failed to keep it. The Gentiles, not having a written Law, had the same written on their hearts so that their consciences either accused or defended them (2:14-15). The Law, whether written on stone or in the conscience, condemned the sinful thoughts, motives, and actions of Jews and Gentiles, because "both Jews and Greeks are all under sin" (3:9).
This Law is actively engaged in its work. "Now we know that whatever the Law says, it speaks to those who are under the Law." Paul ascribes character and speech to the Law, using two different words to express this. Whatever the Law says, it's not doing so without effect. It's speaking to those who are under the Law. That last phrase, "under the Law," is better translated "in the Law" or even better still, "in the sphere of the Law." In other words, the Law speaks to everyone who exists in the sphere of the Law's influence and direction. Many interpreters point out that Paul had Jews in mind with that phrase since the Jews were the initial recipients of the Law. Moreover, Paul argues that the Jew relies on the Law (2:17), sees the embodiment of knowledge and truth in the Law (2:20), and boasts in the Law (2:23). He even has "the letter of the Law" yet is "a transgressor of the Law" (2:27) who will be judged by the Law (2:12).
But I think that Paul used the term more broadly in this context. His goal and the goal of the Law was "that every mouth may be closed and all the world may become accountable to God." In other words, he was not limiting the effects of the Law to Jews only. Gentiles, though not having the written Law, had it written on the conscience (1:18-19; 2:14-15; 2:26-27). John Murray pointed out that Paul gave "the note of all-inclusive universality, especially in the words "the whole world"." Consequently, "The Gentiles are therefore regarded as "in the law", that is to say, in the sphere within which the law of which Paul had quoted samples had relevance" [NICOT: Romans, 106].
The Law calls for absolute conformity. If one refuses to comply, then it requires absolute justice. The Law is never neutral or offered as one of many options for mankind. What the Law speaks, it speaks to all of those within its sphere—whether they listen or have interest or object or not. Hear the Law loudly and clearly!
Notice the purpose clause in the second half of verse 19: "so that (Greek hina) every mouth may be closed and all the world may become accountable to God." In other words, the goal of the vocal Law is to close mouths that would try to defend against God's indictment of human sinfulness and consequently, bring all the world into accountability to God as Judge.
In the courtroom, a defendant with his legal representation makes a vigorous defense against the charges that have been leveled against him. He explains why the charges lack merit or why he could not possibly be guilty of such charges. He uses every bit of persuasiveness and rhetorical skills he can muster to convince the judge of his innocence.
But when his defense runs dry, when he realizes that he has no more excuses or arguments, and when he realizes the veracity of the charges against him, he is silent. "So that every mouth may be closed" or silent or shut tight indicates that the excuses have ended. His guilt is certain and his defense exhausted.
We find Job vigorously defending himself before God and his friends. He thought that he could lay out a clear rationale that would exonerate him from the hand of God against him. Yet as the Lord illustrated His infinite glory, majesty, righteousness, and power, while also showing Job his littleness before the might of God, Job grew silent. "Behold, I am insignificant; what can I reply to You? I lay my hand on my mouth…I have heard of You by the hearing of the ear; but now my eye sees You; therefore I retract, and I repent in dust and ashes" (40:4; 42:5-6). I shut my mouth! I retract my foolish defense and I repent!
That's precisely what the Law does with us. Until one's mouth is closed before God in admission of his guilt, he will not trust in God's provision of justification through Christ. A rush of excuses and defense against the revelation of God's Law concerning our sin never saved anyone from divine wrath. Mouths are closed not only in admission of guilt but also with realization that there's no ground to talk down the anticipated sentence of divine justice. There's no plea bargaining with God when the Law does its work.
I realize that many people think that they can stand before God and talk their way out of judgment. They've been effective with doing the same when confronted by parents or teachers or law enforcement; so why not with God? The reason is two-fold. First, God's standard is infinitely higher than parent, teacher, or judge. He is unbending because to bend at the point of divine righteousness would be unrighteousness. Second, God knows the heart and the motive. He knows that the excuses made belie the reality of the heart treacherously devoted to sin.
The Law does its work, speaking to those who exist in the sphere of the Law as the divine standard, so that "all the world may become accountable to God." The noun "accountable" is a legal term borrowed right out of the ancient courtroom meaning "to answer to" or "to bring under cognizance of" or to be liable to judgment or liable to punishment [Rogers, ELKGNT, 320]. So, it implies the reality that God's charges concerning our sin are just and therefore, we are under the brow of divine judgment. There's the sense of awaiting sentencing by this term; it hasn't happened as yet but it is coming shortly. We merely await the Chamber door opening, the Judge seated, and the gavel falling with the verdict of eternal judgment.
That last prepositional phrase, "to God," points to God as the one against whom the crimes have been perpetrated, the Prosecutor who tries the case, and the Judge who renders the verdict. He is the One infinitely offended by our sin. His Law has been broken; His name besmirched by our arrogant defiance of His righteousness; and His honor and glory trampled upon by every transgression. Justice must be appropriately measured according to the seriousness of whom we have sinned against.
For instance, if you're in casual conversation and you get mad at someone and say, "I'm going to knock your block off!" If there're no punches thrown there might not be any legal issue. There could be, depending on the nature of the situation but it might also be brushed off as inconsequential. But if you happen to be in conversation with the President and you appear angry with him and say, "I'm going to knock your block off!" Then you will be immediately taken down by Secret Service agents, handcuffed, and charged with criminal intent against the President. The status of the President carries more gravity if we threaten him as opposed to threatening a friend or someone on the street.
If you sin against me then while I may be offended and expect you to repent and apologize, my status as a fellow sinner limits the degree of offense against me and the measures that I can take to bring you to justice. But if you sin against God who is infinitely worthy of honor and glory and obedience, then the degree of the offense is multiplied by infinity. The worth of the one offended determines the extent of the judgment levied.
God is also the Judge before whom every one will give an account (14:10). This kind of accountability implies a Day of Reckoning when the verdict concerning the Law's charges against us will be issued. How well will you fare on Judgment Day? Unless you possess perfect righteousness then the Prosecutor will press His case for justice and then you have nothing to shield you from the fierceness of divine wrath in the Day of Judgment. Our mouths are closed; we're all held accountable to God. Our only hope is the manifestation of the righteousness of God through faith in Jesus Christ, for all that believe (3:21-22).
"Ahh," someone says, "you don't know what a hard worker that I am. You don't know all of the good deeds that I've done, the many times I've served others, the countless worship services that I've participated in, and the deeds of charity that mark my whole life. Surely, God will accept these things at least as partial repayment for my sin debt. Maybe by combining what I've done and what Christ has done there will be adequate righteousness for me before God."
If you're counting on that—DON'T! That's Paul's message: the measure of your guilt is such that until it is removed and you stand in righteousness, you are unacceptable before God. For that reason, the Law backs us into a corner so that there's no excuse; we see our accountability before God.
"Because" begins verse 20 as an explanation of verse 19. Why does the Law close every mouth and hold everyone accountable to God? "Because by the works of the Law no flesh will be justified in His sight." Because we cannot remove our guilt by any amount of works and attempts at obedience, the Law holds us accountable. By "works of the Law," Paul has in mind much more than ceremonial law; he's speaking of every aspect of the Law—moral, ceremonial, and civil. He's already highlighted the ceremonial law in circumcision, showing its inadequacy to make us righteous (2:25-29). And Paul's already indicated the inadequacy of the moral law to produce righteousness, not due to the law's fault but due to our bent to sin (2:17-24).
So, is Paul encouraging us to cast care to the wind and transgress the law whenever we desire? Of course not; God has called us to civility and respect in relationship to others through His law. Works are helpful; they are wonderful in their own right. They make life better for everyone involved. How much better off we are when people take seriously our nation's laws and even more so with the Law of God! Doing the works of the law can even make you feel better about yourself in that you know you are doing something that is right. But doing the works of the law cannot take away the guilt of your sin. Let me offer two reasons why this is so.
First, works of the law are our responsibility before God. They are not extras as though we are to be commended for doing them or as though we gain merit for doing what is our duty to God. We do not find police officers passing out commendations for everyone that stops at stop signs or keeps their speed under the speed limit. That is our responsibility—it's basic to our being part of the community. We're expected to do those things. God does not command His law to give us options for behavior.
Second, guilt requires justice. Infinite guilt requires infinite justice. God's warning to Adam in the Garden concerning the effects of sin have not changed. Sin kills. Sin brings judgment and eternal destruction. Sin against God must be judged by God. It is basic to His righteous nature to deal appropriately with all unrighteousness. He is the Judge who understands precisely what is necessary to satisfy justice with regard to our sin. Works of the law that are our duty have no atoning or justifying qualities. We must consider the infinite majesty that we've offended by our sin and realize that absolute justice is demanded for our offense.
That's why efforts to do good works as the means to cleanse our guilt and establish us in righteousness before God always fail. Good works can do neither.
The aim that one may have with works of the law is to "be justified in His sight." In other words, what we want God to do is to accept our attempts at works of the law as appropriate satisfaction so that He might declare us to be righteous. Righteousness is what we need but as long as the guilt of sin remains and we persist in sin rather than perfect conformity to the Law, we have no righteousness.
That term "justified" is another legal term drawn from the ancient courtroom. It means to be declared "not guilty" or to be acquitted of the charges against you. Works of the law cannot remove the weight of the offense. Where there's a good work there's also a long list of sins. We cannot work fast enough, even if it was possible, to overcome our sin. While we worked to supposedly cancel our sins, we keep on sinning. The guilt keeps on piling up: "because by the works of the Law no flesh will be justified in His sight."
We think too little of God and too highly of ourselves if we think that our good deeds satisfy divine justice and count us righteous. What kind of righteousness do you need before God? When Isaiah saw the throne of God, and the Lord high and lifted up on His throne, this great prophet of God cried, "Woe is me, for I am ruined!" Cries of "woe" are cries of self-judgment. Isaiah had nothing to offer God to atone for His sin. It took action of sovereign grace from the throne for Isaiah to be accepted by God, cleansed of his sin, and fit to serve the Lord (Isa. 6:1-7).
The phrase "in His sight" is very intense in the Greek. We might do enough good works to convince someone lacking perfect righteousness and omniscience to let us slide. But our attempt at self-justification is "in His sight" or 'before His face.' No one will be justified before the face of God by his attempts at good works. Jonathan Edwards pointed out in this regard that many fail to be saved for the very reason that "you are not willing that your goodness should be set at nought" [The Works of Jonathan Edwards, I, 676]. In other words, your goodness is worth nothing. Some very religious people remain in their sin and guilt because they think that they're making a contribution to their justification by their works. But God declares, "By the works of the Law no flesh will be justified in His sight." Here is the universal exclusiveness: no one will be justified by works. God doesn't accept them or credit them to an advantage.
Then why bother with the Law if there's no means of justification in doing the works of the Law? Paul answers quite simply: "for through the Law comes the knowledge of sin." The preposition "through" (Greek, dia) implies that the Law is the instrument of knowing or realizing or recognition of our sin. "Knowledge" is a Greek word that adds the prefix "upon" (epi) to the root word "to know" in order to intensify the reality of this knowledge. In the baseness of human nature, we sin without restraint. But the Law stops us in our tracks and declares it to be a transgression against God, missing the mark of God's glory, and a traitorous offense against the Creator. Until the law does its work in exposing our sinfulness and hopelessness before God, then the gospel will not do its work in our hearts. The law convinces us that we're not sufficient to stand before God. It substantiates our guilt before God and the certainty of judgment to come. Unless the law convinces us of our sin and guilt then we will not be convinced that we must rely only upon Christ as our Mediator and Redeemer. We will trust in ourselves as adequately righteous before God until we recognize through the work of the Law that we're not.
A few answers from The Shorter Catechism—a Modest Baptist Revision, may prove helpful.
(1)The law shows us what constitutes sin: "sin is any lack of conformity unto, or transgression of, the law of God" (1 John 3:4; Q.15).
(2)The law shows us who our sin is against: "Our first parents, being left to the freedom of their own will, fell from the estate wherein they were created, by sinning against God" (Gen. 3:6-7; Q.14).
(3)The law shows us why sin is offensive to God: "God is a Spirit, infinite, eternal, and unchangeable, in His being, wisdom, power, holiness, justice, goodness, and truth" (John 4:24; Rev. 4:8; Psa. 90:2; Jas. 1:17; Ex. 3:14; Psa. 147:5; Isa. 6:3; Ex. 34:6-7; Q.5).
(4)The law shows us the penalty of sin: "All mankind by their fall lost communion with God, are under His wrath and curse, and so made liable to all the miseries in this life, to death itself, and to the pains of hell forever" (Gen. 3:24; Isa. 59:2; Eph. 2:3; Rom. 6:23; Matt. 25:41; Q.20).
(5) The law shows the claim that sin has on us: "The sinfulness of that estate whereinto man fell, consists in the guilt of Adam's first sin, the lack of original righteousness, and the corruption of his whole nature, which is commonly called Original sin; together with all actual transgressions which proceed from it" (Rom. 5:19; 3:10; Eph. 2:1-3; Psa. 51:5; Matt. 15:19-20; Q.19).
Yet what the Law cannot do is tell us how our guilt can be removed and how we, as sinners, can be declared righteous before a holy God. It can only show us our sin and the guilt in which we stand. We must look to the gospel of Christ Jesus our Lord for the answer to the questions the law cannot give us so that we might live before God. In this gospel is "the righteousness of God through faith in Jesus Christ for all who believe." This gospel tells us that we are "justified as a gift by His grace through the redemption which is in Christ Jesus" (3:22-24).
Has the law done its work in you so that you see yourself helpless and condemned before God? Do you rely upon Christ and His justifying work alone?
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