Romans 5:20-21
Mirror of Unrighteousness
The Law is a kind of mirror. As in a mirror we discover any stains upon our face, so in the Law we behold, our impotence; then, in consequence of it, our iniquity; and, finally, the curse, as the consequence of both. He who has no power of following righteousness is necessarily plunged in the oppression of iniquity, and this iniquity is immediately followed by the curse.
Accordingly, the greater the transgression of which the Law convicts is, the severer the judgment to which we are exposed. To this effect is the Apostle’s declaration that “by the law is the knowledge of sin” (Romans 3:20). But these words he only points out the first office of the Law as experienced by sinners not yet regenerated. In conformity to this, it is said “the law entered that the offence might abound,” and, accordingly, that it is “the ministration of death,” that it “works wrath” and kills (Romans 5:20; 2 Corinthians 3:7; Romans 4:15).
For there cannot be a doubt that the clearer the consciousness of guilt, the greater the increase of sin—because to transgression a rebellious feeling against the Lawgiver is added. All that remains for the Law is to arm the wrath of God for the destruction of the sinner, for by itself it can do nothing but accuse, condemn, and destroy him.
Assuredly, if our whole will were formed and disposed to obedience, the mere knowledge of the law would be sufficient for salvation. But since our carnal and corrupt nature is contradictory and opposed to the divine Law (and is in no degree amended by its discipline) the consequence is that the Law which, if it had been properly attended to, would have given life becomes the occasion of sin and death. When all are convicted of transgression, the more it declares the righteousness of God, the more it discloses our iniquity; the more certainly it assures us that life and salvation are treasured up as the reward of righteousness, the more certainly it assures us that the unrighteous will perish.
Readings taken from Day by Day With John Calvin
Mirror of Unrighteousness
The Law is a kind of mirror. As in a mirror we discover any stains upon our face, so in the Law we behold, our impotence; then, in consequence of it, our iniquity; and, finally, the curse, as the consequence of both. He who has no power of following righteousness is necessarily plunged in the oppression of iniquity, and this iniquity is immediately followed by the curse.
Accordingly, the greater the transgression of which the Law convicts is, the severer the judgment to which we are exposed. To this effect is the Apostle’s declaration that “by the law is the knowledge of sin” (Romans 3:20). But these words he only points out the first office of the Law as experienced by sinners not yet regenerated. In conformity to this, it is said “the law entered that the offence might abound,” and, accordingly, that it is “the ministration of death,” that it “works wrath” and kills (Romans 5:20; 2 Corinthians 3:7; Romans 4:15).
For there cannot be a doubt that the clearer the consciousness of guilt, the greater the increase of sin—because to transgression a rebellious feeling against the Lawgiver is added. All that remains for the Law is to arm the wrath of God for the destruction of the sinner, for by itself it can do nothing but accuse, condemn, and destroy him.
Assuredly, if our whole will were formed and disposed to obedience, the mere knowledge of the law would be sufficient for salvation. But since our carnal and corrupt nature is contradictory and opposed to the divine Law (and is in no degree amended by its discipline) the consequence is that the Law which, if it had been properly attended to, would have given life becomes the occasion of sin and death. When all are convicted of transgression, the more it declares the righteousness of God, the more it discloses our iniquity; the more certainly it assures us that life and salvation are treasured up as the reward of righteousness, the more certainly it assures us that the unrighteous will perish.
Readings taken from Day by Day With John Calvin
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