But here is solved that
question of the Diatribe so often repeated throughout its book—"if we can do
nothing, to what purpose are so many laws, so many precepts, so many threatenings, and so
many promises?"
Paul here gives an answer: "By the law is the knowledge of sin." His answer
is far different from that which would enter the thoughts of man, or of
"Free-will." He does not say, by the law is proved "Free-will,"
because it co-operates with it unto righteousness. For righteousness is not by the law,
but, "by the law is the knowledge of sin:" seeing that, the effect, the work,
and the office of the law, is to be a light to the ignorant and the blind; such a light,
as discovers to them disease, sin, evil, death, hell, and the wrath of God; though it does
not deliver from these, but shews them only. And when a man is thus brought to a knowledge
of the disease of sin, he is cast down, is afflicted, nay despairs: the law does not help
him, much less can he help himself. Another light is necessary, which might discover to
him the remedy. This is the voice of the Gospel, revealing Christ as the Deliverer from
all these evils. Neither "Free-will" nor reason can discover Him. And how
should it discover Him, when it is itself dark and devoid even of the light of the law,
which might discover to it its disease, which disease, in its own light it seeth not, but
believes it to be sound health.
So also in Galatians iii., treating on the same point, he saith, "Wherefore then
serveth the law?" To which he answers, not as the Diatribe does, in a way that proves
the existence of "Free-will," but he saith, "it was added because of
transgressions, until the Seed should come, to whom the promise was made." (Gal. iii.
19). He saith, "because of transgressions;" not, however, to restrain them, as
Jerome dreams; (for Paul shews, that to take away and to restrain sins, by the gift of
righteousness, was that which was promised to the Seed to come;) but to cause
transgressions to abound, as he saith Rom. v. 20, "The law entered that sin might
abound." Not that sins were not committed and did not abound without the law, but
they were not known to be transgressions and sins of such magnitude; for the most and
greatest of them, were considered to be righteousnesses. And while sins are thus unknown,
there is no place for remedy, or for hope; because, they will not submit to the hand of
the healer, considering themselves to be whole, and not to want a physician. Therefore,
the law is necessary, which might give the knowledge of sin; in order that, he who is
proud and whole in his own eyes, being humbled down into the knowledge of the iniquity and
greatness of his sin, might groan and breathe after the grace that is laid up in Christ.
Only observe, therefore, the simplicity of the words, "By the law is the
knowledge of sin;" and yet, these alone are of force sufficient to confound and
overthrow "Free-will" altogether. For if it be true, that of itself, it knows
not what is sin, and what is evil, as the apostle saith here, and Rom. vii. 7-8, "I
should not have known that concupiscence was sin, except the law had said, Thou shalt not
covet," how can it ever know what is righteousness and good? And if it know not what
righteousness is, how can it endeavour to attain unto it? We know not the sin in which we
were born, in which we live, in which we move and exist, and which lives, moves, and
reigns in us; how then should we know that righteousness which is without us, and which
reigns in heaven? These works bring that miserable thing "Free-will" to
nothing—nothing at all!
- Martin Luther (The Bondage of the Will, Section 145)
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