We read it last week, therefore,
let's jump in at verse 7, please, of 2 Corinthians 3 and read for
a while as Paul talks about the law as a killing, ministration,
and condemnation. Verse 7. But if the ministration
of death, he means the law, written and engraven in stones was glorious
so that the children of Israel could not steadfastly behold
the face of Moses for the glory of his countenance, which was
to be done away. How shall not the ministration
of the Spirit be rather glorious? For if the ministration of condemnation
be glory, much more does the ministration of righteousness
exceed in glory. For even that which was made
glorious had no glory in this respect by reason of the glory
that excelleth. For if that which is done away
was glorious, much more that which remaineth is glorious."
Now that's enough right there as we look this morning at our
subject again. Number two, on the comparison
or the contrast of the law and of the gospel, and principally
this morning, proving that the law is a killing letter. I think that I did not say enough
last week on that matter, that Paul calls the law a killing
letter, which at the time was describing the law as glorious
in its giving at Mount Sinai before the people of Israel. So glorious was it that when
Moses came down, his face was glowing to such a degree that
the people could not bear to look upon the face of Moses for
the glory or the brightness, so he put a veil over his face
until he went in again before the Lord. And you have that in
Exodus 31, 18 and in Deuteronomy chapter 9 and verse 10. And I think this is to be mentioned,
that we might expect that the tablets would be the one glowing
when Moses came down, as they contain the law, the very Word
of God. And I think this is significant.
that not the law, not the tablets, but the face of Moses, the lawgiver
or bringer, did glow to such an extent. and that is significant
because the writers mention it on several occasions in the scripture. We know that it's in Exodus chapter
34 and verse 29, verse 30, and verse 35 that the face of Moses
did glow. Paul mentions it here in 2 Corinthians
chapter 3 and verse 7. and yet not as glorifying Moses,
but as glorifying and making glorious the giving of the law. Paul calls the ministration of
the law glorious three times in the text that we are using,
and twice uses the word glory pertaining unto the law. Now
these two words are related. The word glory and the word glorious. We look at the word glory and
we find out that it means dignity and it means honor. That there
is dignity and there is honor. Both in the law and in the manner
that the law was given. We look then at the word glorious
and it means to render. or to make or declare or to have
or to be glorious in its nature or in its essence. In another
context, Paul describes the law as holy and just and good. And you recognize that from Romans
chapter 7 and verse 12. Then again, down in verse 14,
He calls the law spiritual. So in that chapter, and we're
going there later, chapter 7 of Roman, the law is holy, it is
just, it is good, and it is spiritual. So that raises a connection in
the mind of the hearers or the readers of such things as Paul
has been writing in both contexts about the law. Romans 7, 2 Corinthians
chapter 3. Paul's question in Romans 7 and
verse 13, was that which is good and holy and just and spiritual
made death unto me? Was that which is that good the
occasion of my death and became actually, instead of life, it
became death unto me. And in 2 Corinthians chapter
3, we have to ask ourselves the question, how does Paul call
that which came with such great glory and manifestation, how
does he call it a ministration of death and even condemnation? After all, it came from God. It came with glorious, wonderful
manifestation. It lit up Moses' face so that
the people could not bear or tolerate it. It actually shook
or quaked the mount upon which Moses stood and God came down. God's voice was heard out of
the heaven with great thunder and great awe. And as already
mentioned, these words of the law on the tables of stone were
written by the finger of God, as we read in the Old Testament
scripture, and come in some way through or by the ministration
of angel, as Stephen said in Acts chapter 7 and verse 38 and
53. So the law, make no doubt about
it, was glorious. It came in glory. It came in
a glorious way, and yet Paul still calls it a ministration
of death and of condemnation. How can it be? Well, in Exodus
chapter 20 and verse 19, It confirms two things that we want to include
in our study. Number one, to just repeat, the
giving of the law was glorious, that is to say, it was given
in a way of glory, it was given in glory, and it was accompanied
with great glory beyond that which they had ever seen in their
life and in their experience with a God of heaven unless it
be the parting of the Red Sea. It was one of the most glorious
things that they would ever see in their dealing with God and
God's dealing with them. And number two, they thought
that they might die. And I want to emphasize that
point and go off on it a bit if we might. When they saw this,
when Israel saw this, and it went on and on and on, they began
to fear that they would die from the glory and the overwhelming
of it. And so what did they do? They
entreated Moses. They said to him, don't let God
speak to us directly anymore. Let him speak to you. You go
hear the words of God, and then you bring them down and tell
them unto us, lest we die. They thought they might die from
the glory, so they said, you speak unto us. But hear more. In Deuteronomy 5 and 25, they
said, Why should we die? For this great fire will consume
us. If we hear the voice of the Lord
our God anymore, then we shall die. Also, in Deuteronomy 18
and 16. It's mentioned in Hebrews chapter
12, 18 through verse 21. They entreated that the word
which they had heard should not be spoken unto them anymore directly
and by God out of heaven. for they could not endure that
which was commanded." That's in Hebrews 12. And so terrible was the sight
that Moses even said, I exceedingly fear and equate. Oh, we can say
what glory. We can read it in the scripture,
but hardly imagine that great sight and that great glory. Yet, let us remember, let us
remember this great glory. What they saw, what they heard,
what they were afraid of, what they thought might kill them.
did not make them immune from sin and idolatry. Did not make them immune from
idolatry. For soon they went against both
God and Moses, and they went against God, and they went after
strange gods very quickly after this great event at Sinai. So let's go back to the question.
Why and how Did it become, or is it, a ministration of condemnation
and death? Why does Paul say that unto them
in Corinthians? Now, I want us to go back to
the Mount. Let's see, I want to call your attention to a change
in the people during that occasion and the giving of the law. First
of all, they stood near, round about the Mount. Moses had prepared
them for three days, then he called them that morning. to
come and stand around about the mount. Exodus 19 and verse 17. Quote, to meet with God, unquote. They came there to that mount
called by Moses. Now, they came there and the
scripture said this, they stood at the nether part of the mount. Now, nether means the lower part
or the foot or the bottom. around it or close, but not own
it. And if they touched that mountain,
they died. And that included a beast who
strayed there would die. So great was the glory of that
occasion. But they came in eager anticipation. But I can imagine that they never
expected that great fireworks display, which they saw there
at Mount Sinai on that day. and the great eruptions that
came. And they continued so that the
people in Exodus 20, 18, they removed and stood afar off. They backed up. They backed away
as that great, glorious manifestation kept coming. And Exodus 20, 21,
and the people stood afar off, fearing that they might die. So powerful was the sound and
the sight of that event upon them. Now, my point in all that
is to emphasize this and to confirm Paul's justification in calling
the law a ministration of condemnation and of death. For the first to
witness it feared it and thought that they would die. That is
Israel standing around. Did they expect life, joy, peace,
exuberance, and glory? But they were fearful of death
instead. They said, no, let us hear more
and more and see more. thy glory they said let us hear
no more lest we die and they drew not closer and closer but
further and further away so that it drove them back so great was
the manifestation of the giving of the law on that occasion Moses
didn't come before him and he tells them in Exodus chapter
20 And verse 20, fear not. In other words, you're not going
to die, fear not, stand still, for God is come to prove you. And that is fear may be for your
faces that you sin not. That is to prove you and to test
you and to try you. whether you will walk in the
ways of the truth of God or not. You might want to put these scriptures
down that have to do with prove, or try, or attempt. God tried
this. God tried that one. God proved
that one. You have it in Genesis 22, 1
and 12, where God proved or tested Abraham. 13, 13, Deuteronomy 8, 2, and 16, and
more, that the Lord your God hath tried you whether you will
walk in his way. Now part of what they saw at
Sinai was thunder and lightning coming down up on the mount. In Exodus 19 and verse 16, and
let us remember that one of the plagues that were sent upon the
land of Egypt was thunder and hail and fire and ran along the
ground as God brought a plague upon them. Exodus 9, So perhaps
they remembered that at Sinai, and they thought, oh my God,
we may die, for many Egyptians died that night in that plague. And so Moses says unto them,
fear not. Exodus 20, 20, that is, you will
not die for God has done this to prove you and to put his fear
before your face that you sin not, whether or not you will
keep His commandment, Deuteronomy chapter 8 and verse 2, that He
might humble you and that He might prove you to do good in
the latter end, Deuteronomy 13 and 3. But alas, again I say,
this did not make them immune from idolatry, for in less than
three months They had built them a golden calf and ascribed glory
to it and danced around about it. Exodus chapter 32. And many
died because of that. On other occasions, the earth
opened up and swallowed many of them alive. And so how many
met their death in the transgression of the law under the old economy? Now, there is something that
comes out of this that we might either overlook or fail to consider
or pass over too lightly, and that is this, that sinful humans
are not capable of enduring the direct presence of God or having
God speak unto them directly. It terrified Israel. They wanted
no more of it. You might think, my, that's glory,
but in a depraved body and state. It would bring fear and even
the fear of death. It put the fear of death in the
children of Israel on that occasion. And their words are clear in
Exodus 20 and verse 19. Let God speak not unto us lest
we die. So they entreat Moses. to bring
God's Word to them and promise that they will keep it and that
they will be obedient unto it. And so they nominate Moses as
the mediator and intercessor between them and their God. Reading in Matthew Henry, he
noted, They promised to hearken to him, Moses, as God's messenger
and to hear God's word at Moses' mouth and to be obedient under
that. But alas, again, time and time
again, they rebelled against Moses and tried even to overthrow
him. They questioned his authority
and wanted to have nothing to do with him at time. But here's
the point. and Gil confirmed it in his writing
in Exodus 20 and verse 19. What I said earlier about the
effect of the law upon them, quote from Gil, that is law,
as it came from God unto them, sinful creatures was a killing
letter and a ministration of condemnation and of death, and
they feared that they would die if it continued. unquote, the
very words of Gil. And so God spoke and worked with
them from that time forward by and through a mediator. And that mediator was Moses. Moses, who was typical of the
Lord and Savior, Jesus Christ. That is the one and only mediator
between God and men, that is Christ, 1 Timothy chapter 2 and
verse 5. One mediator of the covenant,
and that is our blessed Lord and Savior, Jesus Christ. You have that in Hebrews 9.15,
12.24, and eight and six. God has spoken
unto us in these last days by or in His Son. Hebrews chapter
1 and 1 through 3. But now, let's return to our
original text in 2 Corinthians chapter 3 and further consider
here how and why Paul calls the law a ministration of death and
condemnation, that in spite of God being its author and angels
involved, and in spite of the glory with which it was delivered,
of the brightness of the face of Moses and all of those visible
manifestations that attended it, it still was a ministration
of death and condemnation. It works rad. Paul said in Romans
chapter 4 and verse 15. Not only that, but it curses
transgressors of the law in Galatians chapter 3 verse 10 through 13. And it cannot justify so much
as a single sinner For it cannot provide a saving righteousness
to a fallen creature. Therefore, for any sinner to
be under the law, it is to them a ministration of death and of
condemnation, and the only way to escape or avoid the wrath
of the law is to give it a perfect, absolute, unending obedience. I mean in every jot and every
tittle. Now, for an explanation of how
the law is an instrument of death and condemnation. Let's go back
to Romans chapter 7, if we might, how the law there is an instrument
of death and condemnation. Here there is a very interesting
passage from the Apostle Paul as he relates his own personal
experience with the law and the result of his encounter with
that law. Now, in Romans 7, we acknowledge
This is a very controversial and a very disputed passage of
the scripture. The Armenian takes one view,
the Calvinist takes another view of this passage. But Paul speaks
extensively of the law in the epistle of Romans. And he contrasts
the condition of those under the law with those that are under
the grace of God. and that freedom from the law
is necessary upon two specific accounts. Number one, because
the one under the law is under sin. To be under the law is to
be under sin, thus under condemnation. And number two, the one delivered
from the law is under the grace of God, is free and is no longer
the servant of sin. These are two aspects of the
gospel. Now, in Romans 7, In verse 1
through 4, we'll skip over it quickly, Paul uses the example
of marriage, a woman married by the law unto a man. Which law of marriage is dissolved
and she is free upon the death of her husband. so free, in fact,
that the widow may go and be the wife of another man and be
no adulteress, for she is freed by the death of her husband from
law subjection unto him." It involves death in that case. Now, for Paul's description of
his encounter with the law, which I think flows out of something
that he writes in verse 5. If you want to put your eyes
on Romans chapter 7 and verse 5, let's read it one more time. For when we were in the flesh,
the motions of sin which were by the law, notice that, did
work in our members to bring forth fruit unto death. Now let's
dissect that. First of all, notice the time
or the occasion. when we were in the flesh, which
identifies the time or, shall we say, the condition when we
were in the flesh, which Paul wishes to describe. When, that
is, during, or the, or that time, that or when we were in or under
the flesh. Flesh referring not to our body. He's not saying when we were
in our fleshly body, but when we were under the dominion of
our fleshly nature. Flesh by nature had our self
in bondage. The sinful and depraved state
into which we were born, in which we lived and continued until
grace delivered us. For Paul tells the believers
at Rome, once they were in the flesh, but no more. So it's not
referring to the flesh of the body. Flesh is used a lot of
way in the scripture. Verse 5, when we, that is, himself
included, were in the flesh. Look at verse 6. But now we are
delivered from the law. Romans 8, 9. Ye are not in the
flesh, not any longer. We are delivered from the law. We have become dead to the law
by the body of Christ. Romans 7 and verse 4. But furthermore, in verse 5,
there is an amazing statement for us to consider, that when
we were in the flesh, the motions of sin did work in our members
to bring forth fruit unto death. When we were in the flesh, the
motions, you find passion sometimes, the passions of sin did work
in our members to bring forth fruit unto death. As I said,
motion is in the margin of King James as passion. And the word
passions in the King James version of the scripture, that word or
Greek word is some 16 times in the New Testament altogether. It's the translation of a word
that I'll try to pronounce, patama, or something of that nature,
but only here. in Romans 7, is it translated
by the English word motions. In other places, it is translated
more often as suffering and affliction and affection. That's how you
find that word translated. So we might settle on the words
here in Romans 7 and verse 5 sinful or fleshly passion. But now hear what Paul said right
there in the middle of verse 5, that these sinful passions
were by the law. That these sinful passions were
by the law. One version has aroused by the
law. stirred up by the law as it comes
and is applied, put in motion by the exertion of the law, awakened
by the law. The footnote in the Geneva New
Testament Study Bible refers to, as quote, the negative effect
that the law has on the life of fallen humanity. A little later it said also,
this is God's ordained role of the law toward a fallen sinner. It's not to justify, it's not
to save him, it's not to bring him righteousness, but it is
to convince him that he is a sinner in the sight of God and has transgressed
the law. Now, by the law are these motions
of sin, Paul writes. Now Paul knows some things as
he says that, writes it unto them. He knows this, number one,
that this will be ever so offensive and will anger any unenlightened
Jew." He knows how offensive it will be unto them to speak
of the law in this negative way as Paul has done here and before
in the Roman epistle. A second, he knows, that this
needs some explanation. How is it that the law can be
the occasion of stirring up sinful passion? Well, it's wholly just,
good, and spiritual. How then does Paul write that
it stirs up sinful passion? Now, such questions Paul anticipated. Paul was the great anticipator
as he wrote his epistle, and he anticipated that there would
be objection that would be raised against this doctrine and its
teaching. Such objection as, A, is the
law sin? Does that make the law then sin? Does the law cause sin? Does the law put sin in the individual? And his answer is no, God forbid. Number two, B, could that which
promised life be the occasion of death? Down in verse 10, Romans
7. that which we sought life by,
that which contained the promise of life, could that then be the
cause or the occasion of death? Verse 10. And C, was the law
which is good made death unto Paul? Down in verse 13. We'll come to it in a moment.
Now to open this mystery, what he's talking about and to explain
it, Paul uses himself and his own personal experience with
the law in order to verify what he said in verse 5, that the
motions of sin which were by the law, as he says at least
three times in the verses just ahead, that he met death at the
hands of the law. See how he works his way now
into his encounter with the law. Verse 7, does this mean that
the law is sin? It stirs up, it puts fleshly
passions in motion. Does that mean then that the
law is sin? He vehemently denies that to
be the case. God forbid. Nor does the law put sin in us. It does not do that. The law
does not put sin in us. And when pressed upon us, When
declared before an unregenerate man, he finds it already there. Sin dwelleth in us. And so it stirs up sin. And here
let me sum it up by this. It revealed the animosity of
the natural man against the law of God and against God. The carmine is enmity against
God, not subject, neither can it be. Now consider some examples
in the scripture. when the truth of God, the word
of God, and the law of God is pressed upon sinful man. Let me give you some example. Perhaps you read in the book
of King, 1st King chapter 13, of old evil King Jeroboam. And a man of God came unto him
and chastised him and rebuked him for his sin and his wickedness. And the king became angry. angry
at the words of the prophet of God. Think about Ahab. Ahab,
who hated the truth, spoken by the servant of God to Micaiah,
as he came and told him, listen, tomorrow at this time you will
be dead and the dogs will lick your blood and you're not coming
back safely if you go. And old Ahab said, see, I told
you. He don't ever say nothing good
about me. He's always negative. He never
says anything good about me. Then there are the Jews who gnashed
their teeth against Stephen and put him to death in Acts chapter
7. But I want to show you something.
When the prophet of God came to David and rebuked David, and
exposed his sin and threw it in David's face, David had an
altogether different disposition. He was repentant, he was sorrowful,
and he confessed his sin. So you see the difference there
when the truth of God is brought against one who knows God and
one who knows not God. I would remind you of the reaction
and the behavior of the Sodomites in Genesis chapter 19 as they
rioted around the door of Lot that night, and Lot rebuked them
for their sin, and they turned violent against Lot, would have
destroyed him except for the angels of God. Let me bring one
closer to home. Look today at what's called the
LGBT community, quote, unquote. Look at their reaction to the
teaching of scripture. When we stand upon, thus saith
the word of God, when we put homosexuality in the light of
the scripture and don't agree with their alternative lifestyle,
what's their result? Riots in the street, calling
you racist, bigot, and everything of that sort. Same thing with
the illegal immigration deal. Bring the law of the country
to bear upon the issue, and they riot in the street. Riot in the
street against the law. So, in Romans chapter 7, Paul
raises the question, is the law sin? He says no. And then see
what he tells them in this verse, 7, of Romans 7. Yea, I had not
known sin, but by the law. Yea, I had not known sin, but
by the law. That it was by the law that he
discovered that there was sin in him that he was unaware of
and had never thought of it as being sin in his life at all. It goes with the words. in Romans
3 and verse 20. By the law is the knowledge of
sin. And in Romans chapter 5, the
law entered alongside of the sin of Adam that sin might abound. So it is contrasted with the
impossibility of any being justified by law. It doesn't cover sin. It doesn't hide it. It doesn't
forgive it. It reveals it and presses it
hard and hot upon the conscience. Hear Paul in 7.7 of Romans. I had not known sin, and particularly
I had not known lust or covetousness or desire, except the law had
said, Thou shalt not covet. And it does in Exodus chapter
20 and verse 17. Now the law not only forbids
idolatry and outward acts and deeds as adultery, murder, and
theft, but even certain desires are forbidden by the law as well. Exodus 20, 17, Thou shalt not
covet anything that is thy neighbor. Of all the other commandments,
Those of a pharisaic persuasion would insist why all these I've
kept from my youth. I've never committed adultery.
I've never murdered. I've never stolen. I honor father,
mother. I keep the Sabbath. I've kept
them from my youth, Matthew 19 and 20. Luke 18 and 21. And remember, Paul once saw himself
as blameless before the law in Philippians 3 and verse 6. In his days prior to conversion,
when a Pharisee, he considered himself to be blameless before
the law. That was Paul's view of himself
then. a.k.a. Saul, had not in the past
seen himself as a condemned sinner, being self-righteous to the last
degree. And during that time he likened
sin, Paul said in Romans, being dead while he was alive in his
own estimation but then the commandment came the commandment came sin
revived I died Paul saying all of this in Romans 7 the law thou
shalt not covet found in him he said every sort of coveting,
every sort of desire, every sort of concupiance. You know, Job
asked, who can say, I've made my heart clean, I'm pure in the
sight of God? Who has not been covetous or
envious or jealous about something? How many, though, would not count
these things as sin? You know, people say today, not
a sin to think it, only a sin if you do it or put it in action. But three times, yea four I think,
Paul talks about dying through the law. Let's look at them.
First of all, Romans 7 verse 9. I was alive without the law
once. The commandment came. Sin revived. I died. Look at verse 10. And
the commandment, which was ordained to life, I found to be unto death. Verse 11. For sin, taking occasion
by the commandment, deceived me, and by it slew me. Here we have it. Now look at
chapter 7 and verse 14. We know that the law is spiritual. I am carnal, sold under sin. Now the law is a ministration
of death in another way in Galatians 3, 10-13. Whosoever keeps not all of the
law, cursed is he. If you keep not all of the law,
you can't keep part. You know most people have the
idea, look, I do the best I can with the Ten Commandments, and
then the Lord makes up the difference. But keeping the law has never
saved a single sinner. Would you turn with me before
we close to Hebrews chapter 12? There's another great comparison
here, and let's just read it. We don't have much time to look
at it. But in Hebrews chapter 12 and verse 18, he makes another
great comparison between the law and the gospel. For ye are
not come unto the mount that might be touched, and that burned
with fire, nor unto blackness, and darkness, and tempest, and
the sound of a trumpet, and the voice of words, which voice they
that heard entreated, that the word should not be spoken to
them any more, for they could not endure that which was commanded,
and if so much as a beast touch the mountain, it shall be stoned
or thrust through with a dart. And so terrible was the sight
that Moses said, I exceedingly fear and quake. Ye are come unto
Mount Zion, and unto the city of the living God, the heavenly
Jerusalem, to an innumerable company of angels, to a general
assembly and church of the firstborn, which are written in heaven,
and to God the judge of all, and to the spirit of just men
made perfect. Now notice, sum it up. You're
not come. unto a mountain that might be
touched, or that burn with fire. But you are come, verse 22, unto
Mount Sinai, unto the city of the living God, the heavenly
Jerusalem, and the innumerable company of angels." There's a
great comparison as well. Mount Sinai or Mount Sinai. Had you rather stand before,
which had you rather climb, which had you rather have the result
of, the fire, the thunder, the anger of Mount Sinai, the death
there, or the life and peace and joy of Mount Sinai, spiritually
taken here by the Apostle? Yes. How glorious to be under
the gospel in grace and not under the law. It is a killing letter. It is a condemnation to be under
the law.