How should man be just with (or before) God? (Job 9:2).  Job's question

has been called the oldest question in the world, and certainly the answer to

it goes to the very root of all our relationships as sinners with a holy God.

In arriving at a Scriptural understanding of the great doctrine which the

question involves, we shall need clear apprehension of the functions and

realm of law, grace, righteousness and faith.  In this study we propose an

examination of the place and purpose of the law in God's plan.  Writing to

the Galatians Paul said:

'Christ is become of no effect unto you, whosoever of you are justified

by the law; ye are fallen from grace' (Gal. 5:4).

Again and again this sentiment is expressed in Paul's Epistles, so that

a true understanding of the function of the law is of vital importance.  The

giving of the law at Mount Sinai took place about 2,400 years after the

creation of Adam, but there are many evidences that law was known among men

during the long period between these two events.  Moses himself speaks of

making known laws and statutes before Sinai (Exod. 18:16); Abraham obeyed

God's 'voice' and kept His 'charge', 'commandments', 'statutes' and 'laws'

(Gen. 26:5).  In Genesis alone, thirty -four such laws have been noted in

operation.  Moreover, Romans 2:14,15,26,27 bears witness to the fact that the

nations of the earth had something similar to the law of Sinai 'written in

their hearts'.  Finally, the Saviour made it clear that all the law and the

prophets hung upon the primal law of love to God and to neighbour.

We are, therefore, right in asking the question, why was the law

specially given at Sinai?  What purpose did it serve?  Has obedience to this

law, either in person or by a substitute, any place in the justification

which pertains to the Gospel?

Exodus 19:1 -7 and 24:3 -8 make it clear that, at Sinai, Israel entered

into a covenant with God.  They would be His peculiar treasure and become a

kingdom of priests if they kept this law, but the remainder of the Old

Testament is tragic witness to the utter failure of Israel to keep

its terms.  The Old Covenant is likened to Hagar and gendereth to bondage,

and all under it are likened to those 'born after the flesh' (Gal. 4:21 -31).

The Epistle to the Hebrews speaks of the 'weakness and

unprofitableness' of this covenant; it shows that the 'law made nothing

perfect'; that its ordinances were 'carnal'; its priests 'infirm'; its

sacrifices utterly without avail either to touch the conscience or to put

away sins.  It declares that God found fault with this first covenant, but

that in Christ He has established a New Covenant with a better Sacrifice, a

better Priesthood, a better hope and better promises:

'In that He saith, A new covenant, He hath made the first old.  Now

that which decayeth and waxeth old is ready to vanish away' (Heb. 8:13;

cf. 10:1 -4).

'By the deeds of the law there shall no flesh be justified in His

sight' (Rom. 3:20).