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.