Now we know that the law [is] good if any one uses it lawfully,
Paul has just named teachers who wanted to teach the law without understanding it. Now he grants what no one disputes: the law is good — but good only when a person handles it lawfully, which raises the question of who the law was written for.
The law's goodness belongs to its own character, not to the results people get from it:
The law itself is "holy and just and good" (Rom. 7:12) whatever men may do with it. This verse says that when someone uses it lawfully, its practical effects are good. When people use it wrongly, as these law-teachers did, it does harm — though it stays perfectly good in itself.
The next verse gives the answer: God gave the law not for a righteous person but for the lawless. So using it rightly means turning it on sin. Wielding the sword and standing under it are worlds apart:
I hold that the law is good, if one uses it lawfully. It is useful to convict of sin, but it is not made for the righteous — at least so Scripture says. Using it to convict a sinner of sin is one thing. A Christian being under it is another. The difference is like holding a sword by the handle and running someone else through with it, compared with being run through yourself. The law is good, if one uses it lawfully; it is death and condemnation if he is under it.
Law of any kind has wrongdoers in view:
Law does not contemplate the good but the bad. Law is enacted to detect, convict, and punish. Law never made a just man, still less a good man. It is a sharp weapon to wound and kill lawbreakers. It was never designed to shape honest motives or a walk of true righteousness. Its excellence lies in sparing no evil; and man is evil, and that by nature.
If the law was given for sinners, then pressing it on people God has already justified turns it to the wrong target. That is exactly the mistake of the teachers Paul is correcting:
The law was not enacted for the righteous but for sinners. So to strongly enforce it upon those who were righteous, because justified by God Himself, was not a lawful use of it.
There is a second misuse, closer to home: taking the law up as evidence of one's own goodness. That reverses what the law is for, and it also asks the law for something it never carried:
Too many use it only to prop up their own self-righteousness. That use is completely false, for the law was not even given for a righteous man, but for the lawless, disobedient, ungodly, and sinners. It will expose and condemn sin without mercy, and it leaves the sinner — that is, everyone — under condemnation. It has no power whatever to forgive nor to justify, nor to take away the sin it exposes.
Since Paul calls the law good, it cannot be treated as cancelled. But good for what?
It is a very serious error to suppose the law is set aside. Far from it. The apostle in 1 Timothy declares, "the law is good, if one uses it lawfully." If the law were dead or set aside, it could not be called good for anything. What is dead is good for nothing. What then is the law good for? Not for justification, but for conviction — not as a rule of life, but as a rule of death.
Commentators differ here. Another writer warns that running the law down is itself a failure of the lawful use:
There is sometimes a mistaken effort to exalt the gospel by contrasting it with, and by implication belittling, the law. This is not "using the law lawfully." Even in its most legal and condemning passages, the law holds a foreshadowing of good things to come, by implication or prophecy.
If the law is not the believer's rule, something must take its place. Kelly points to Christ, the whole of Scripture, and the Spirit's help in applying it:
It is Christ Who above all acts by faith on the believer's soul. So he needs the word of God as a whole throughout his life, and the Spirit helps him to apply it in practical detail. This is the Christian's secret of true morality. In divine wisdom it ties the heart to the Saviour day by day. It makes the written word something to ponder constantly, for comfort and for careful application in the Spirit. But all of this is held in the sense of the true grace of God in which we stand.
The law is not the believer's rule, yet as Scripture it still teaches God's mind:
The law may also be used like all Scripture that teaches the mind of God. Ephesians 6 does this with obedience to parents: God thinks so much of it that it is the first commandment with a promise attached.
- Good — the law's goodness never changes, whatever people do with it. Only its effects change.
- Lawful — the lawful use is to convict of sin; holding the sword by the handle is not the same as being run through by it.
- Target — the law is written for the lawless. Press it on those God has justified, or use it to prop up your own goodness, and you aim it at the wrong person.
- Limit — it exposes and condemns sin, but has no power to forgive, justify, or remove what it exposes.
- Replacement — Christ, the whole word of God, and the Spirit shape the believer's walk. He stands in grace, not under law.
knowing this, that law has not its application to a righteous person, but to [the] lawless and insubordinate, to [the] impious and sinful, to [the] unholy and profane, to smiters of fathers and smiters of mothers; to murderers,
Some men wanted to be teachers of the law without understanding what they were saying. Paul does not attack the law. He says plainly who it is for — and that single point decides how a Christian relates to it.
The force of the verse rests on a legal term. One writer points out that the Greek word is the ordinary word for placing people under a statute:
It is not made for a righteous man, that is, for a Christian. "Law is not made" uses a technical word for those who are placed under it. English law applies to Englishmen, not to others; it cannot be applied to them. The only true translation is "law does not apply to" — it is not enacted for the righteous, and so it cannot direct God's people.
The "righteous" here is not a rare moral hero. He is the ordinary believer. The law has no claim on him because he already has a righteousness the law could never supply:
A believer with sincere faith and love out of a pure heart and a good conscience is righteous, and has nothing to do with the law. Possessing the righteousness which is apart from law, having the righteousness of God in Christ, the law has no power over the believer... The law was never designed to be the rule for the Christian's life. He is saved by grace, and that alone can produce godliness. It is grace which teaches him to live soberly, righteously and godly in this present age, and also gives the power for it.
Law works by threat and penalty. So it targets the bad, not the good, and it can never produce the character it demands:
Law does not have the good in view but the bad. Law is enacted to detect, convict, and punish. Law never made a "just man," still less "the good" man... It is a sharp weapon to wound and kill transgressors; it was never designed to form motives of integrity or a walk of true righteousness. Its excellence lies in this: it does not spare evil; and man is evil, and this by nature. Grace, not law, saves sinners.
Yet the law still has a real place. It is not the full expression of what God is:
The use of the law is to condemn, to kill, to deal with evil. This never could be the full expression of God. It does keep up a witness to God's hatred of evil; those who are presumptuous it leaves without excuse.
Verse 8 called the law good when it is used lawfully. Here is that lawful use — pressing guilt home on people who do not feel it:
I take up Paul's words: "We know that the law is good, if one uses it lawfully." A lawful use of it would be to bring its lash on the consciences of the ungodly. It would show them their sins, and how far they have fallen short of what it righteously requires... But some preach the law as a way to gain God's favour, and as the way of salvation and life. Such a man opposes the gospel. He slights God's great gift of His Son.
The list that follows is not random. Kelly reads the opening terms as deliberate pairs, moving from inward will to open violence:
Such are the pairs in this dark list of human depravity. First, the inner spring of self-will and its more open refusal to submit. Next, irreverence towards God, and evil towards man. Third, impiety and open profanity. Fourth, insolent violence towards parents, without going so far as killing. That last extreme opens the general group that follows, one name after another — murderers... and anything else that is against sound teaching.
Law is made for the lawless. So a believer who takes it as his own standard has changed sides. He steps back among the people it targets:
A Christian who takes up the law as the rule of his own life must first give up his place in Christ. He must abandon that righteousness of God which he is made in Him. The law was not enacted for the Christian. Of course no Christian deliberately intends such folly; but this is really what the error implies. The very principle of taking the law for himself gives up all his blessing in Christ — without knowing or intending it.
- Address. Law is legislation, and legislation names its subjects. This law names the lawless, not the righteous — just as English law applies to Englishmen and not to others.
- Purpose. Law exists to detect, convict, and punish. It is a sharp weapon against wrongdoers, never a tool for forming integrity.
- Person. The righteous man is the believer who already has the righteousness of God in Christ, so the law has no power over him.
- Proper use. Used lawfully, it lays its lash on the conscience of the ungodly; used as a way to earn God's favour, it opposes the gospel.
- Peril. Taking the law as your rule of life surrenders your place in Christ. Grace teaches godliness, and grace supplies the power for it.
fornicators, sodomites, kidnappers, liars, perjurers; and if any other thing is opposed to sound teaching,
Paul has been saying that the law is good if a person uses it properly. Verse 10 finishes his list of the people the law targets, then leaves it open: anything else "contrary to sound doctrine" belongs there too. Why does Paul measure these sins against the gospel and not against the law?
The list is a diagnosis, not a description of the believer:
An X-ray is not used on people who are perfectly healthy. It is used to find what may be wrong in the body. So, the law is not made for a righteous man. It is made to expose the many moral ailments that afflict mankind — lawlessness, disobedience, ungodliness, and all these dreadful evils that follow here. There is no need to name them one by one. They include everything that is contrary to sound doctrine.
So what place does the law have for a believer today?
The use of the law is to condemn, to kill, to deal with evil. This never could be the full expression of God. It does keep up a witness to God's hatred of evil, no doubt; those who are presumptuous it leaves without excuse. But if a Christian takes up the law as the rule of his own life, he must first give up his place as being in Christ. He must abandon that righteousness of God which he is made in Him. The law was not enacted for the Christian.
The word translated "enslavers" is rendered "men-stealers" in older versions. It means people who kidnap others and sell them. Christianity condemned the kidnapper, but it treated slavery itself in another way:
Though slavery came from sin, the law of Moses recognised it and gave rules about it, and for the protection of the slaves. In the New Testament Paul sent Onesimus, a runaway slave, back to his master, who was a Christian. He did not demand his release. Instead he made a beautiful appeal to Philemon: he should keep Onesimus no longer as a slave, but as a beloved brother. The effects of sin were in the world, and God did not bring in Christianity to set the world right. While He shed light on everything and proclaimed grace to all, His purpose was "to take from the Gentiles a people for His name." Christianity taught equal treatment of slaves, as we see in several of the letters that address masters. It condemned kidnappers.
The standard Paul names at the close of the list is not the law at all:
The law is a most powerful instrument of conviction for sinners. It shows no mercy to the terrible list of sins given in verses 9 and 10. But besides all these there were other things the law did not name, which were contrary to all sound teaching. The Apostle refers to these at the close of verse 10. Notice that he does not say "contrary to sound doctrine according to the holy standard established by the law." He says "in accordance with the gospel of the glory of the blessed God," for the gospel sets before us a standard of conduct higher than the law. The law did not set out the most that God could expect from man. It set out the least He demands, if man is to live on the earth. So to fall below that standard, in one thing on one occasion, was to incur the death penalty.
The word translated "sound" is a medical one. It describes teaching that keeps a soul well:
The word translated "sound" occurs again and again. It is the word from which we get "hygienic," so often on people's lips today. It means healthful. Sound doctrine is indeed doctrine which makes for spiritual health.
So sound doctrine is more than right belief. It shows in how a person lives:
Sound doctrine is not only a correct belief in the gospel of the glory of the blessed God... but sound doctrine also means practical godliness. Sound doctrine produces a holy life, and sound doctrine must lead to a holy life.
The law could not heal what it exposed, and it could not show God's heart:
The gospel is no less exclusive of evil than the law. But the gospel of the glory of the blessed God is the great remedy that brings health and soundness to the sick. In this, God's glory shines as it could not in the law. The law declared God's righteous judgment, but it could not reveal the love and grace of His heart.
- Diagnosis — The list of sins is the law's X-ray of a sick humanity. It exposes what is wrong. The law was not written for the righteous person.
- Limits — The law condemns and leaves the guilty without excuse. It was never the rule of a Christian's life.
- Reach — The law's verdict falls on "enslavers," those who kidnap and sell people. Christianity condemned the kidnapper and worked on hearts instead of reforming the world.
- Health — "Sound" is a medical word. Sound doctrine keeps the soul healthy, and it must show up as practical godliness.
- Cure — Paul measures every remaining evil by the gospel, not the law. The gospel is just as hard on sin, and it is also the remedy that heals.
according to the glad tidings of the glory of the blessed God, with which *I* have been entrusted.
Paul closes a hard list of sins with a surprising standard: not the law, but the good news entrusted to him. That phrase raises three questions: whose glory is this, why is God called "blessed," and what does Paul mean by a message put in his trust?
Paul does not simply call the gospel glorious. He names God's own glory, and one writer makes that glory the measure of everything else.
It is the gospel of God's glory, not "the glorious gospel." Such is the hope in which we rejoice, and such the standard by which He would have us measure and reject all evil. It is a standard that allows no compromise with man's hardness of heart, as the law did, but is completely intolerant of everything opposed to God's nature and presence on high.
The word "blessed" here means happy. One writer notes where the phrase sits: dark pictures of human evil stand on both sides of it.
What could exceed the moral filth and degradation of those who had fallen short not only of the law but of "the glory of God" (Rom. 3:23)? Their portrait appears in verses 9 and 10. Then in verse 11 comes "the gospel of the glory of the blessed God," followed in the next verses by the dark picture Paul gives of himself as an unconverted man. Look before and look after, and we see nothing but the shame of cursed and unhappy man. Into the middle of it comes the glad tidings of the glory of the blessed, or happy, God. A contrast indeed!
Why is God happy? Another writer points to how God speaks now, and to what made that possible.
God is now revealed as "the blessed God," because He speaks to us not from Sinai's fire and storm, but in the fullness of grace and truth of Christ. Once atonement was accomplished and the Saviour had gone up into glory, God was "happy" in acting freely in love to the lost.
One writer asks a plain question: what is glory? His answer comes from Paul's own conversion.
If anyone asks, what is glory? We may answer, it is excellence on display. God's excellence may be on display in a way the eye can see. But it may not be. A glory of a moral and spiritual kind, reaching the heart by channels other than the eye, is no less wonderful. When Saul of Tarsus was converted, a glory struck him to the ground and blinded his eyes. But the glory of that exceedingly abundant grace of our Lord "with faith and love which is in Christ Jesus" opened the eyes of his heart without dazzling the eyes of his head. That is the glory spoken of here.
Is the gospel a softer standard than the law? One writer answers by comparing what each one does.
The gospel, then, is no less exclusive of evil than the law is; but the gospel of the glory of the blessed God is the great remedy that brings health and soundness to the sick. And in this gospel God reveals His glory as He could not in the law. The law did declare God's righteous judgment, but it could not reveal the love and grace of His heart.
So "sound doctrine" here is never only correct opinion.
Sound doctrine is therefore not only a correct belief in the gospel of the glory of the blessed God — what that gospel accomplishes to the glory of God, and the glory it puts on our side. Sound doctrine also means practical godliness. Sound doctrine produces a holy life, and sound doctrine must lead to a holy life.
One writer warns against shrinking this message down to escape from judgment.
To preach forgiveness of sins and relief from judgment, with a sure hope of heaven at the end, is good as far as it goes. But the gospel of the glory of the blessed God is according to His purpose and grace, which He gave us in Christ Jesus before the world began. It takes us out of the world in spirit now. It brings us into salvation and a holy calling, with the enjoyment of eternal life now.
Paul ends the verse with a trust the Lord handed him. One writer weighs both sides of it.
This is the gospel the Lord has committed to His servants. Paul puts it this way: it is "the gospel of the glory of the blessed God with which I have been entrusted." Unspeakable privilege! Solemn responsibility! To be commissioned by the Lord Himself to proclaim that gospel far and near! That gospel is the highest display of the divine glory in the richest display of sovereign grace to man.
- Glory, first. The phrase is "the gospel of the glory," not just a glorious gospel. The message carries God's own excellence on display.
- Happy God, next. "Blessed" means happy: with atonement accomplished, God acts freely in love to the lost, and the good news drops into the middle of two dark pictures of man.
- Grace outreaches law. The law declared God's righteous judgment. Only this gospel reveals the love and grace of His heart — and it excludes evil no less.
- Doctrine becomes life. Sound teaching here is not correct opinion alone but practical godliness; a holy life comes out of it.
- Held in trust. The Lord commits this gospel to His servants; carrying it is privilege and responsibility together.