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I. THE CONDITION WHEREIN WE ARE BY NATURE "without strength." This will appear if you consider man's condition —

1. With respect to the law (Galatians 3:10). Consider —

(1) The duty it exacts; universal, perpetual, perfect obedience. If man fails in one point, he is gone (Ezekiel 18:4; Ezekiel 20:11). Now if God should call us to an account for the most inoffensive day that ever we passed over, what would become of us? (Psalm 130:3). So that we are "without strength" to conform to the law's requirements (chap. Romans 8:3).

(2) The penalty it inflicts: "Cursed is everyone."(a) In all he hath (Deuteronomy 28:15-18).

(b) In all he doeth (Proverbs 21:27).

(c) For evermore (Matthew 25:41). We are "without strength," because we cannot satisfy the justice of God for one sin.

(3) Its operation. Consider how all this works.

(a) Sometimes it terrifies (Hebrews 2:15; Acts 24:25).

(b) Sometimes it stupefies the conscience so that men grow senseless of their misery (Ephesians 4:19).

(c) Sometimes it irritates inbred corruption (Romans 7:9). As a dam makes a stream the more violent or as a bullock at the first yoking becometh the more unruly.

(d) Sometimes it breeds a sottish despair (Jeremiah 18:12). It is the worst kind of despair, when a man is given up to his "own heart's lust" (Psalm 81:12), and runs headlong in the way of destruction, without hope of returning. Thus as to the law man is helpless.

2. With respect to terms of grace offered in the gospel. This will appear —

(1) By those emphatic terms by which the case and cure of man are set forth.

(a) His case. He is born in sin (Psalm 51:5), and things natural are not easily altered. He is greedy of sin (Job 15:16). Thirst is the most implacable appetite. His heart is a heart of stone (Ezekiel 36:26), and deceitful above all things, and desperately wicked (Jeremiah 17:9), and the New Testament is no more favourable than the Old. There you will find man represented as a "child of wrath by nature" (Ephesians 2:3), a "servant of sin" (Romans 6:17), "alienated from God" (Ephesians 4:18). An enemy to God (Romans 8:7), "dead in trespasses and sins" (Ephesians 2:1-5). Certainly man contributeth little to his own conversion: he cannot "hunger and thirst" after Christ that "drinks in iniquity like water." If the Scripture had only said that man had accustomed himself to sin, and was not "born in sin"; that man was somewhat prone to iniquity, and not "greedy" of it, and did often think evil, and not "continually"; that man was somewhat obstinate, and not a "stone," an "adamant"; if the Scripture had only said that man was indifferent to God, and not a professed "enemy"; if a captive of sin, and not a "servant"; if only weak, and not "dead"; if only a neuter, and not a "rebel"; — then there might be something in man, and the work of conversion not so difficult. But the Scripture saith the quite contrary.

(b) The cure. To remedy so great an evil requires an almighty power, and the all-sufficiency of grace; see, therefore, how conversion is described in Scripture. By enlightening the mind (Ephesians 1:18). By opening the heart (Acts 16:14). God knocks many times by the outward means, and as one that would open a door — He tries key after key, but till He putteth His fingers upon the handles of the lock (Song of Solomon 5:4, 5), the door is not opened to Him. If these words are not emphatic enough, you will find conversion expressed by regeneration (John 3:3), resurrection (Ephesians 2:5), creation (Ephesians 2:10; 2 Corinthians 4:6; 2 Corinthians 5:17; Psalm 51:10), victory (1 John 4:4), the beating and binding of the "strong man" by one that is "stronger than he" (Luke 11:21, 22).

(2) By those assertions whereby all power is denied to man to convert himself to God, or to do anything that is spiritually good. As when it is said he cannot know (1 Corinthians 2:14), believe (John 6:44), obey (Romans 8:7). Nay, to instance in single acts: he cannot think a good thought of himself (2 Corinthians 3:5), speak a good word (Matthew 12:34), do anything (John 15:5). Surely, then, man is "without strength," to turn himself to God. But here are objections —

(a) How can it stand with the mercy, justice, and wisdom of God to require of man what he cannot pay? Answer first — God doth not lose His right, though man hath lost his power; their impotency doth not dissolve their obligation; a drunken servant is a servant, and it is against all reason that the master should lose his right to command by the servant's default. A prodigal debtor, that hath nothing to pay, yet is liable to be sued for the debt without any injustice. And shall not God challenge the debt of obedience from a debtor that is both proud and prodigal? Answer second — Our natural impotency is voluntary. We must not consider man only as impotent to good, but as delighting in evil: he will not come to God (John 5:40). Our impotency lies in our obstinacy, and so man is left without excuse. We refuse the grace that is offered to us, and by continuing in sin increase our bondage, our inveterate customs turning to another nature.

(b) If man be so altogether without strength, why do ye press him to the use of means? Answer — Though man cannot change himself, yet he is to use the means. First, that we may practically see our own weakness. Men think the work of grace is easy, till they put themselves upon a trial: the lameness of the arm is found in exercise. Whosoever sets himself in good earnest to get any grace, will be forced to cry for it before he hath done. When a man goes to lift up a piece of timber heavy above his strength, he is forced to call in help. Second, the use of the means we owe to God as well as the change of the heart. God, that hath required faith and conversion, hath required prayer, hearing, reading, meditating; and we are bound to obey, though we know not what good will come of it (Hebrews 11:8; Luke 5:5). Our great rule is, we are to do what He commandeth, and let God do what He will. Third, to lessen our guilt. For when men do not use the means, they have no excuse (Acts 13:46; Matthew 25:26). Fourth, it may be God will meet with us. It is the ordinary practice of His free grace so to do; and it is good to make trial upon a common hope (Acts 8:22).

II. SOME REASONS GOD PERMITS THIS WEAKNESS.

1. To exalt His grace.

(1) Its freeness; for God hath shut up all under the curse, that there may be no way of escape but by His mercy (Romans 11:32; Galatians 3:22).

(2) Its power (Ephesians 1:19). When we consider it, we may wonder at it that ever such a change should be wrought in us that are so carnal, so obstinate (1 Peter 2:9). It is indeed marvellous that ever we should get out of the prison of sin; more miraculous than Peter's getting out of prison.

2. To humble the creature thoroughly by a sense of his own guilt, unworthiness, and nothingness (Romans 3:19).Conclusion: The subject is of use —

1. To the unconverted — to be sensible of their condition, and mourn over it to God. Acknowledge the debt; confess your impotency; beg pardon and grace; and, in a humble sense of your misery, endeavour earnestly to come out of it. By such doctrines as these men are either "cut at heart" (Acts 7:54) or "pricked at heart" (Acts 2:37).

2. To press the converted to thankfulness. We were once in such a pitiful ease.

3. Let us compassionate others that are in this estate, and endeavour to rescue them.

(T. Manton, D. D.)

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KJV: For when we were yet without strength, in due time Christ died for the ungodly.

WEB: For while we were yet weak, at the right time Christ died for the ungodly.