Abraham was reckoned by God as righteous because of his faith. This too was the covenant of the Lord, the Abrahamic Covenant. Yet, as Paul has said, how untrustworthy were men. Accordingly, four hundred and thirty years after that covenant was made, God gave men the law. The law was to be kept, and yet it did not disannul the covenant God had made with Abraham and his descendants. Then what is the use of the law? "What then is the law? It was added because of transgressions, till the seed should come to whom the promise hath been made (Gal. 3.19). With the law added, there comes transgression. Thus God is able to put His covenant into effect. Sin was originally present, but the sinner could not receive the grace of God because he had no knowledge of his sin. Now, though, he has sinned against the law; and so, he is able to receive grace. The law will continue on till the Lord Jesus shall come. For all the prophets and the law prophesied until John (Matt 11.13). The function of the law is to fulfill the promise. The end is grace, and the means is law. The law must be used to bring people into grace.
Do law and grace oppose each other? No. Wrote the apostle Paul: before faith came, we were kept in ward under the law, shut up unto the faith which should afterwards be revealed. So that the law is become our tutor to bring us unto Christ, that we might be justified by faith (Gal. 3.23-24). The law is Gods servant, leading us to Christ. Once we touch Christ, we are no longer under the tutor anymore, that is, under the law. Hereafter we do not live under law, nor do we follow it any longer. For the more we keep the law, the more hopeless we are. Nevertheless, it has led us to Christ. The law, therefore, is not to be considered a hindrance.
Some argue that even though we are saved by Christ and not by the law, we still need to keep the law after we are saved. Let us again look into the Letter to the Galatians and discover how it deals with such people. The apostle Paul maintains that as it was useless for man to keep the law for justification, so it is equally needless for man to keep the law after being justified through faith in Christ. Some Judaizers had urged the Galatian believers to keep the law. I marvel, said the apostle Paul, that ye are so quickly removing from him that called you in the grace of Christ unto a different gospel; which is not another gospel: only there are some that trouble you, and would pervert the gospel of Christ (Gal. 1.6-7). If you were not able to keep the law before, you are still unable to keep it now. Paul went further by saying, If any man preacheth unto you any gospel other than that which ye received, let him be anathema (v.9). Anathema means accursed.
If I build up again those things which I destroyed, I prove myself a transgressor (2.18). Whoever is to preach a gospel of another kind is to be cursed. If I build up this other and false gospel, I am a transgressor. For Christ has died to the law so that I might live unto Him. I have been crucified with Christ; and it is no longer I that live, but Christ liveth in me (v.20a). Only one who is living can again be put under the law. Since I have died with Christ, who will possibly be put under the law save Christ who lives in me? It is absolutely impossible. So I who now live unto Christ can never again be put under the law. The law speaks to the natural man; it cannot speak to the man who is dead.
O foolish Galatians, who did bewitch you, before whose eyes Jesus Christ was openly set forth crucified? . . . Are ye so foolish? having begun in the Spirit, are ye now perfected in the flesh? (3.1,3) The law has its demand upon the flesh, but you are in the Spirit. It would be going backward if you try to be perfected by keeping the law.
The fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, meekness, self-control; against such there is no law (5.22-23). Against such there is no law may also be interpreted as against which there is no control of the law. For the fruit of the Spirit is not under the control of the law. That which violates the law is the flesh; that which keeps the law is also the flesh. The fruit of the Spirit is beyond the reach of the law. If you try to keep the law, it is your flesh that attempts it. As the law enters in, the Holy Spirit ceases to be active. The moment you think of keeping the law, immediately the flesh comes forth. It is far better if you do not try to keep the law, for the object of the law is the flesh. So this is Christianity.
Since the law cannot give us justification, how can we who have been justified in Christ return again to the law? If we are not careful, we may easily be Judaized. People who do not understand Gods plan and arrangement of salvation always attach themselves to the law. When God gave the law to men, His purpose was not for them to keep the law for the laws sake. It did not say that keeping the law would satisfy His heart. The reason for asking them to keep the law was to obtain the righteousness according to the law. To not covet, to honor father and mother, and to not worship idolsall these are reckoned as righteousness. So the keeping of the law is not for the sake of honoring the law, but rather for the purpose of attaining to the righteousness according to the law.
Here we have (i) the keeping of the law, (ii) the righteousness according to the law, and (iii) the receiving of life before God. The righteousness according to the law comes through the keeping of the law, but who is able to keep the law? Now through Christ we have received life. After we have received life the Judaizers would tell us we must still keep the law. Yet this is recalling the old man back to life. We are saved because God has put us into the death of Christ. We are reckoned righteous through the blood of our Lord. In Him we receive a new life which is not subject to the keeping of the law. In order to again keep the law the flesh must be revived to keep it. For this new life has no need of keeping the law. When we receive life, the righteous requirement of the law is already fulfilled in us. There is no need for us to keep it. That the ordinance [requirement] of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit (Rom. 8.4). Do not covet is the law. Not coveting is righteousness. We today refrain from coveting because of the righteousness which comes from the life of Christ. We do not need to keep the law, and yet we have the righteous requirement of the law. This is the gospel. Christians do not covetyet this does not come from the law that says: Do not covet; it comes from the righteousness of the Holy Spirit. This truly is the gospel!
The law does not end in itself. It ends in righteousness. But now apart from the law, God has used another means to produce righteousness. We are not justified by keeping the law; therefore, once being justified we have no obligation to keep the law. Now because life does not come from keeping the law, so it is useless for us to keep the law after we have been saved and received new life. We have been crucified with Christ. We are not justified by keeping the law. The righteousness of God comes to us through faith in the finished work of Christ on the cross. Having begun in the Holy Spirit, we now must be perfected in the same Spirit. It is the Holy Spirit who works in us that righteousness.
But now that ye have come to know God, or rather to be known by God, how turn ye back again to the weak and beggarly rudiments, whereunto ye desire to be in bondage over again? (Gal. 4.9) For freedom did Christ set us free: stand fast therefore, and be not entangled again in a yoke of bondage (5.1). Wherefore, my brethren, ye also were made dead to the law through the body of Christ; that ye should be joined to another, even to him who was raised from the dead, that we might bring forth fruit unto God (Rom. 7.4). Everyone who has received life is joined to Christ. Through the death of Christ a Christian is raised from the dead that he might be joined to Christ. He not merely receives life; he actually is joined to the life of Christ. So a saved person is one who has been raised from the dead and is joined to Christ. He is married to Him. Whoever tempts him to go back to law makes him an adulteress. This is to be accursed.
In the latter part of Romans 7.4 it says: that ye should be joined to another, even to him who was raised from the dead, that we might bring forth fruit unto God. It does not say, do not worship idols. It says that we bear or bring forth the fruit of the Holy Spirit, and one of the fruits is not worshiping idols. We are not to produce the righteousness according to the law by keeping the law, but to fulfill the righteousness of the law through the fruit of the Holy Spirit. There is the righteousness of the law without the need of keeping the law.
Now concerning the keeping of the Sabbath, we have seen in the days of the local church at Smyrna that the Judaizers came in. Later, during the ascendancy of the Roman Church, Judaism and Christianity became deeply intertwined. For over a thousand years the Lords Day was called the Christian Sabbath. Furthermore, a century ago the Judaizers came into the Church again and commanded people to keep the Sabbath. They even hung the text of the Ten Commandments in church buildings. They considered the Sabbath, which is Saturday, to be the Lords Day. Yet Saturday is the Sabbath of the Jews, while Sunday is the Lords Day of the Christians. The Christians do not keep the Sabbath day of the Fourth Commandment. It is highly improper to change the Sabbath, which is the seventh day of the Jewish week, to the first day of the week. The real issue, however, does not lie in which day of the week it is. It rests in the fact that Christians do not keep the Sabbath, for we believers are not under the law.
Do law and grace oppose each other? No. Wrote the apostle Paul: before faith came, we were kept in ward under the law, shut up unto the faith which should afterwards be revealed. So that the law is become our tutor to bring us unto Christ, that we might be justified by faith (Gal. 3.23-24). The law is Gods servant, leading us to Christ. Once we touch Christ, we are no longer under the tutor anymore, that is, under the law. Hereafter we do not live under law, nor do we follow it any longer. For the more we keep the law, the more hopeless we are. Nevertheless, it has led us to Christ. The law, therefore, is not to be considered a hindrance.
Some argue that even though we are saved by Christ and not by the law, we still need to keep the law after we are saved. Let us again look into the Letter to the Galatians and discover how it deals with such people. The apostle Paul maintains that as it was useless for man to keep the law for justification, so it is equally needless for man to keep the law after being justified through faith in Christ. Some Judaizers had urged the Galatian believers to keep the law. I marvel, said the apostle Paul, that ye are so quickly removing from him that called you in the grace of Christ unto a different gospel; which is not another gospel: only there are some that trouble you, and would pervert the gospel of Christ (Gal. 1.6-7). If you were not able to keep the law before, you are still unable to keep it now. Paul went further by saying, If any man preacheth unto you any gospel other than that which ye received, let him be anathema (v.9). Anathema means accursed.
If I build up again those things which I destroyed, I prove myself a transgressor (2.18). Whoever is to preach a gospel of another kind is to be cursed. If I build up this other and false gospel, I am a transgressor. For Christ has died to the law so that I might live unto Him. I have been crucified with Christ; and it is no longer I that live, but Christ liveth in me (v.20a). Only one who is living can again be put under the law. Since I have died with Christ, who will possibly be put under the law save Christ who lives in me? It is absolutely impossible. So I who now live unto Christ can never again be put under the law. The law speaks to the natural man; it cannot speak to the man who is dead.
O foolish Galatians, who did bewitch you, before whose eyes Jesus Christ was openly set forth crucified? . . . Are ye so foolish? having begun in the Spirit, are ye now perfected in the flesh? (3.1,3) The law has its demand upon the flesh, but you are in the Spirit. It would be going backward if you try to be perfected by keeping the law.
The fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, meekness, self-control; against such there is no law (5.22-23). Against such there is no law may also be interpreted as against which there is no control of the law. For the fruit of the Spirit is not under the control of the law. That which violates the law is the flesh; that which keeps the law is also the flesh. The fruit of the Spirit is beyond the reach of the law. If you try to keep the law, it is your flesh that attempts it. As the law enters in, the Holy Spirit ceases to be active. The moment you think of keeping the law, immediately the flesh comes forth. It is far better if you do not try to keep the law, for the object of the law is the flesh. So this is Christianity.
Since the law cannot give us justification, how can we who have been justified in Christ return again to the law? If we are not careful, we may easily be Judaized. People who do not understand Gods plan and arrangement of salvation always attach themselves to the law. When God gave the law to men, His purpose was not for them to keep the law for the laws sake. It did not say that keeping the law would satisfy His heart. The reason for asking them to keep the law was to obtain the righteousness according to the law. To not covet, to honor father and mother, and to not worship idolsall these are reckoned as righteousness. So the keeping of the law is not for the sake of honoring the law, but rather for the purpose of attaining to the righteousness according to the law.
Here we have (i) the keeping of the law, (ii) the righteousness according to the law, and (iii) the receiving of life before God. The righteousness according to the law comes through the keeping of the law, but who is able to keep the law? Now through Christ we have received life. After we have received life the Judaizers would tell us we must still keep the law. Yet this is recalling the old man back to life. We are saved because God has put us into the death of Christ. We are reckoned righteous through the blood of our Lord. In Him we receive a new life which is not subject to the keeping of the law. In order to again keep the law the flesh must be revived to keep it. For this new life has no need of keeping the law. When we receive life, the righteous requirement of the law is already fulfilled in us. There is no need for us to keep it. That the ordinance [requirement] of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit (Rom. 8.4). Do not covet is the law. Not coveting is righteousness. We today refrain from coveting because of the righteousness which comes from the life of Christ. We do not need to keep the law, and yet we have the righteous requirement of the law. This is the gospel. Christians do not covetyet this does not come from the law that says: Do not covet; it comes from the righteousness of the Holy Spirit. This truly is the gospel!
The law does not end in itself. It ends in righteousness. But now apart from the law, God has used another means to produce righteousness. We are not justified by keeping the law; therefore, once being justified we have no obligation to keep the law. Now because life does not come from keeping the law, so it is useless for us to keep the law after we have been saved and received new life. We have been crucified with Christ. We are not justified by keeping the law. The righteousness of God comes to us through faith in the finished work of Christ on the cross. Having begun in the Holy Spirit, we now must be perfected in the same Spirit. It is the Holy Spirit who works in us that righteousness.
But now that ye have come to know God, or rather to be known by God, how turn ye back again to the weak and beggarly rudiments, whereunto ye desire to be in bondage over again? (Gal. 4.9) For freedom did Christ set us free: stand fast therefore, and be not entangled again in a yoke of bondage (5.1). Wherefore, my brethren, ye also were made dead to the law through the body of Christ; that ye should be joined to another, even to him who was raised from the dead, that we might bring forth fruit unto God (Rom. 7.4). Everyone who has received life is joined to Christ. Through the death of Christ a Christian is raised from the dead that he might be joined to Christ. He not merely receives life; he actually is joined to the life of Christ. So a saved person is one who has been raised from the dead and is joined to Christ. He is married to Him. Whoever tempts him to go back to law makes him an adulteress. This is to be accursed.
In the latter part of Romans 7.4 it says: that ye should be joined to another, even to him who was raised from the dead, that we might bring forth fruit unto God. It does not say, do not worship idols. It says that we bear or bring forth the fruit of the Holy Spirit, and one of the fruits is not worshiping idols. We are not to produce the righteousness according to the law by keeping the law, but to fulfill the righteousness of the law through the fruit of the Holy Spirit. There is the righteousness of the law without the need of keeping the law.
Now concerning the keeping of the Sabbath, we have seen in the days of the local church at Smyrna that the Judaizers came in. Later, during the ascendancy of the Roman Church, Judaism and Christianity became deeply intertwined. For over a thousand years the Lords Day was called the Christian Sabbath. Furthermore, a century ago the Judaizers came into the Church again and commanded people to keep the Sabbath. They even hung the text of the Ten Commandments in church buildings. They considered the Sabbath, which is Saturday, to be the Lords Day. Yet Saturday is the Sabbath of the Jews, while Sunday is the Lords Day of the Christians. The Christians do not keep the Sabbath day of the Fourth Commandment. It is highly improper to change the Sabbath, which is the seventh day of the Jewish week, to the first day of the week. The real issue, however, does not lie in which day of the week it is. It rests in the fact that Christians do not keep the Sabbath, for we believers are not under the law.