t forth to be a
propitiation through faith in His blood, to declare His
righteousness for the remission of sins that are past,
through the forbearance of God; 26. To declare, I say,
at this time His righteousness; that He might be just,
and the justifier of him which believeth in
Jesus.'--ROMANS iii. 19-26.

Let us note in general terms the large truths which this passage
contains. We may mass these under four heads:

I. Paul's view of the purpose of the law.

He has been quoting a mosaic of Old Testament passages from the
Psalms and Isaiah. He regards these as part of 'the law,' which term,
therefore, in his view, here includes the whole previous revelation,
considered as making known God's will as to man's conduct. Every word
of God, whether promise, or doctrine, or specific command, has in it
some element bearing on conduct. God reveals nothing only in order
that we may know, but all that, knowing, we may do and be what is
pleasing in His sight. All His words are law.

But Paul sets forth another view of its purpose here; namely, to
drive home to men's consciences the conviction of sin. That is not
the only purpose, for God reveals duty primarily in order that men
may do it, and His law is meant to be obeyed. But, failing obedience,
this second purpose comes into action, and His law is a swift witness
against sin. The more clearly we know our duty, the more poignant
will be our consciousness of failure. The light which shines to show
the path of right, shines to show our deviations from it. And that
conviction of sin, which it was the very purpose of all the previous
Revelation to produce, is a merciful gift; for, as the Apostle
implies, it is the prerequisite to the faith which saves.

As a matter of fact, there was a far profounder and more inward
conviction of sin among the Jews than in any heathen nation. Contrast
the wailings of many a psalm with the tone in Greek or Roman
literature. No doubt there is a law written on men's hearts which
evokes a lower measure of the same consciousness of sin. There are
prayers among the Assyrian and Babylonian tablets which might almost
stand beside the Fifty-first Psalm; but, on the whole, the deep sense
of sin was the product of the revealed law. The best use of our
consciousness of what we ought to be, is when it rouses conscience to
feel the discordance with it of what we are, and so drives us to
Christ. Law, whether in the Old Testament, or as wr