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I. ITS NATURE. It is —

1. Universal in its extent. It is binding at all times, in all places, and upon all.

2. Perpetual in its obligation: it can allow of no change. Other laws, the ceremonial laws, e.g., may be abrogated or altered, but the moral law, being founded upon the Divine nature, knows no change. "Heaven and earth shall pass away," etc.

3. Perfect in its character. Being the expression and emanation of the perfect nature and will of God, "the law of the Lord is perfect, converting the soul."

4. Spiritual (ver. 14). It comes from God who is Spirit; and it demands of man spiritual obedience.

5. "Holy"; free from all spot and blemish.

6. "Just," founded upon the eternal principles of right.

7. "Good," benevolent in its design, tending to promote happiness, and promising life to those that observe it.

II. ITS EXCELLENCE AND IMPORTANCE. This is implied in its nature; but it will further appear if we consider —

1. It was originally implanted in the constitution of man's nature. A written law was not necessary, for the love of God, the essential principle of this law, was bound up in the constitution of Adam (Genesis 1:27; Romans 2:15). And it is the purpose of God to replace the law in the position which it originally occupied; to rewrite it upon man's heart.

2. In the giving of this law at Sinai we see another illustration of its excellence.

(1) The law contained in the ten commandments was given directly by word of mouth from God. All the other commandments were given through Moses.

(2) It was written twice by the finger of God upon both sides of the tables, perhaps covered the whole of them to show that there was to be no addition or alteration.

(3) It was written not upon parchment, but upon stone, to show its perpetual obligation.

3. Our Lord(1) Ever recognised it, vindicated its authority, expounded its import, and enforced it by His own sanction and teaching.

(2) Not only taught the law, but practised it, rendering it a perfect and sinless obedience.

(3) Honoured it by undergoing the penalty which it threatens against all that break its enactments.

III. ITS USE.

1. To mankind at large —

(1) It exhibits, magnifies, and explains the character of God.

(2) It teaches men the principles of right and wrong, and how they are bound to act with reference to God, their neighbour, and themselves. The gospel has in no sense superseded or abrogated the law. It comes in as a supplemental system, saving man from the penalty which the law threatens, and placing man in a position whereby he may render obedience to that law.

2. But whilst saying this a considerable difficulty suggests itself as to the relation of the believer to the law. We find a class of passages which appear to teach its eternal obligation upon all men (Matthew 5; Romans 3:31; Romans 13:10; James 1:25; James 2:8). But we find other passages which appear to teach that the Christian is not under the law (1 Timothy 1:9; Romans 6:14; Romans 7:6). How are we to understand this? The true believer is not under the law —

(1) As a ground of condemnation or as a ground of justification. Inasmuch as Christ has perfectly obeyed the law, and atoned for the Jaw's breach, that work is imputed and made over to him that believes, so that he is delivered from the condemnation of the law (Romans 8). So far therefore as his judicial standing before God is concerned, he and the law are altogether separated.

(2) In regard to sanctification. When a man believes truly in Christ, he has not only imputed to him the merits of Christ, but he has imparted to him the power of Christ's new life. He is born again of the Spirit. And where that Holy Spirit is, every desire which He inspires, every principle which He suggests, is holy. The man is no longer under the law as a handwriting against him, for he has its principle implanted in his heart, and he can say, "Oh, how I love Thy law; it is my meditation all the day."

3. Of what use then is the law to a believer? I answer that if the work of grace were perfected within us, that if we acted in perfect harmony with the instincts and quickenings of the Spirit of God, it would be of no use. But inasmuch as the work of grace is not perfected within us, inasmuch as there is a tendency oftentimes towards evil, the law of God is necessary for him who is not under the law, but under grace.

(1) In keeping us under grace. The law not only leads him as to a schoolmaster first of all to Christ, but keeps him trusting in the Saviour.

(2) In restraining the believer from sin. There are those who think there is but one motive which ought to influence a Christian's heart — love, and no doubt perfect love would be enough. But we are not perfect, and therefore, though we are delivered from the fear of bondage and the fear of terror, yet the fear of reverence ought ever to influence the Christian.

4. As regards the unconverted, the law is of great importance.

(1) As a restraining principle to keep them back from open and notorious sin.

(2) As a convincing principle (ver. 9).

(3) As a principle of conversion. "The law of the Lord is perfect, converting the soul." Use it honestly, prayerfully, perseveringly, and you will find you can have no rest, until it has shut you up into the faith, until it has been the means of driving you to that refuge which is open for the sinner in Christ.

(E. Bayley, B. D.)

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KJV: Wherefore the law is holy, and the commandment holy, and just, and good.

WEB: Therefore the law indeed is holy, and the commandment holy, and righteous, and good.