A change also of the law
Change in the law
It is modified in these circumstances:
1.
In regard of justification (Acts 13:39). The law was first given to justify the observers thereof; but now in regard of man’s corruption that is impossible (Romans 8:3; Galatians 3:11). God therefore now hath appointed another means for that end, which is Christ and faith in Him Acts 13:39; Romans 3:28).
2. In regard of the rigour thereof. The law accepteth no duty but that which is every way perfect. This much is implied (Romans 10:5). This, there, fore, is the doom of the law (Galatians 3:10). Yet there is a righteousness (though not framed according to this exact rule) which is accepted of God. This is the righteousness of faith, whereby laying hold on Christ’s righteousness to be justified (Acts 24:16).
3. In regard of an accidental power which the law, through man’s corruption, hath to increase sin, and to make it out of measure sinful Romans 7:13). For the very forbidding of a sin by the law maketh the corrupt heart of man more eagerly pursue it: as a stubborn child will do a thing the more, because it is forbidden. There is a secret antipathy in our corrupt nature to God’s pure law. But by the Spirit of Christ that antipathy is taken away, and another disposition wrought in true believers: namely, a true desire and faithful endeavour to avoid what the law forbiddeth; and to do that which it requireth. In this respect, saith the apostle, “I delight in the law of God concerning the inward man” (Romans 7:22).
4. In regard of the curse of the law. Yet the law peremptorily denounceth a curse against every transgressor and transgression (De Galatians 3:10). The law admits no sure y, nor accepts any repentance. Thus, “all men having sinned, come short of the glory of God” Romans 3:23). Yet this curse doth not light on all (Galatians 2:13). In this respect, “there is no condemnation to them that are in Christ Jesus” Romans 8:1). Though the moral law be altered in the forementioned respects, yet still it remains to be of use for instruction and direction.
1. For instruction, it demonstrateth these points following:
(1) What God Himself is (Exodus 20:2).
(2) Want His holy will is (Psalms 40:8).
(3) What our duty is to God and man (Matthew 22:37-39).
(4) What sin is (1 John 3:4; Romans 3:20).
(5) What are the kinds of sin (James 2:11; Romans 7:7).
(6) What the pravity of our nature is (Romans 7:14).
(7) What the sinfulness of our lives is (Romans 7:19).
(8) God’s approbation of obedience (Exodus 20:6; Exodus 20:12).
(9) God’s detestation of transgressors (Exodus 20:5; Exodus 20:7).
(10) The fearful doom of sinners (Galatians 3:10).
(11) Man’s disability to keep the law (Romans 8:3).
(12) The necessity of another means of salvation (Romans 3:20-21).
2. For direction. The law is of use to these points following:
(1) To convince men of sin.
(2) To humble them for the same.
(3) To work an hatred of sin.
(4) To restrain them from it.
(5) To work self-denial.
(6) To drive men to Christ.
(7) To put them on to endeavour after as near a conformity to the law as they can.
(8) To make them fearful of pulling upon their souls a more fearful doom than the curse of the law: which is by despising the gospel.
(9) To make impenitents the more inexcusable.
(10) To make believers more thankful for Christ’s active and passive obedience; whereby as a surety He hath done for them what they could not, and endured that curse which they deserved, to free them from the same. (W. Gouge.)
Divine institutions abrogated
I. NOTWITHSTANDING THE GREAT PROVOCATIONS OF THEM BY WHOM IT WAS EXERCISED AND DISCHARGED, YET GOD TOOK IT NOT AWAY, UNTIL IT HAD ACCOMPLISHED THE END WHEREUNTO IT WAS DESIGNED.
1. Neither the wickedness of the people nor of the priests themselves could provoke the Lord to revoke His institution until the appointed end of it was come.
2. God took it not away till He brought in that which was more excellent, and advantageous unto the Church, namely, the Priesthood of Christ. And if this be not received through their unbelief, they alone are the cause of their being losers by this alteration.
3. In abundant patience and condescension, with respect unto that interest which it had in the consciences of men from His institution, God did not utterly lay it aside in a day, after which it should be absolutely unlawful to comply with it. But God took it away by degrees.
II. THE EFFICACY OF ALL ORDINANCES OR INSTITUTIONS OF WORSHIP DEPENDS ON THE WILL OF GOD ALONE. Whilst it was His will that the priesthood should abide in the family of Levi, it was useful and effectual unto all the ends whereunto it was designed. But when He would make an alteration therein, it was in vain for any to look for either benefit or advantage by it. And although we are not now to expect any change in the institutions of Divine worship, yet all our expectations from them are to be resolved into the will of God.
III. DIVINE INSTITUTIONS CEASE NOT WITHOUT AN EXPRESS DIVINE ABROGATION. Where they are once granted by the authority of God, they can never cease without an express act of the same authority taking of them away.
IV. GOD WILL NEVER ABROGATE OR TAKE AWAY ANY INSTITUTION OR ORDINANCE OF WORSHIP UNTO THE LOSS OR DISADVANTAGE OF THE CHURCH. He would not remove or abolish the priesthood of Levi, until that which was incomparably more excellent was introduced and established.
V. GOD IN HIS WISDOM SO ORDERED ALL THINGS, THAT THE TAKING AWAY OF THE PRIESTHOOD OF THE LAW, GAVE IT ITS GREATEST GLORY. For it ceased not before it had fully accomplished the end whereunto it was designed, which is the perfection of any ordinance: even the mediation of Christ Himself shall cease when all the ends of it are fulfilled. And this end of the priesthood was most glorious; namely, the bringing in that of Christ, and therein of the eternal salvation of the Church.
VI. IT IS A FRUIT OF THE MANIFOLD WISDOM OF GOD, THAT IT WAS A GREAT MERCY TO GIVE THE LAW, AND THE GREATER TO TAKE IT AWAY. VII. If under the law the whole worship of God did so depend on the priesthood, and that failing or being taken away, the whole worship of itself was to cease, as being no more acceptable before God; HOW MUCH MORE IS ALL WORSHIP UNDER THE NEW TESTAMENT REJECTED BY HIM, IF
THERE BE NOT A DUE REGARD THEREIN UNTO THE LORD CHRIST, as the only High Priest of the Church, and to the efficacy of His discharge of that office.
VIII. It is the highest vanity to pretend use or continuance in the Church, FROM POSSESSION OR PRESCRIPTION, OR PRETENDED BENEFIT, BEAUTY, ORDER, OR ADVANTAGE, WHEN ONCE THE MIND OF GOD IS DECLARED AGAINST IT. The pleas of this kind for the old priesthood and law excelled all that can be insisted on with respect unto any other things for which any pretend a veneration in Divine worship; yet were they of no validity or efficacy. (John Owen, D. D.)