Secondly. To use it superstitiously.
It is plain that this was the use made of it by the Ephesian teachers.—v. 4. It seemed to them that law was pleasing to God as restraint. Then unnatural restraints came to be imposed—on the appetites, fasting; on the affections, celibacy. This is what Paul condemns.—ch. iv., v. 8. “Bodily exercise profiteth little.”
And again, this superstition showed itself in a false reverence—wondrous stories respecting angels—respecting the eternal genealogy of Christ—awful thoughts about spirits. The Apostle calls all these, very unceremoniously, “endless genealogies,” v. 4, and “old wives' fables.”—ch. iv., v. 7.
The question at issue is, wherein true reverence consists: according to them, in the multiplicity of the objects of reverence; according to St. Paul, in the character of the object revered ... God and Right the true object.
But you are not a whit the better for solemn and reverential feelings about a mysterious, invisible world. To tremble before a consecrated wafer is spurious reverence. To bend before the Majesty of Right is Christian reverence.
Thirdly. To use it as if the letter of it were sacred. The law commanded none to eat the shewbread except the priests. David ate it in hunger. If Abimelech had scrupled to give it, he would have used the law unlawfully.
The law commanded no manner of work. The apostles in hunger rubbed the ears of corn. The Pharisees used the law unlawfully, in forbidding that.
II. The lawful use of law.
1. As a restraint to keep outward evil in check ... “The law was made for sinners and profane.” ... Illustrate this by reference to capital punishment. No sane man believes that punishment by death will make a nation's heart right, or that the sight of an execution can soften or ameliorate. Punishment does not work in that way. It is not meant for that purpose. It is meant to guard society.
The law commanding a blasphemer to be stoned, could not teach one Israelite love to God, but it could save the streets of Israel from scandalous ribaldry.