In no instance does the word convey any thought of a mere "free-offer of grace."
When Jesus stood and cried, "If any man thirst, let him come unto Me and drink," He no more invited the thirsty, than He invited the light when He said, Let there be light.
In the first place there is not a soul on the earth that does or can thirst for the living waters which flow from Him, until He quickens it, and makes it thirst, and when made to feel its thirst, and even when the tongue faileth for thirst, it can no more approach the living fountain than it can make a world, until Jesus applies, not the invitation, but the word, "Come unto Me." His words are spirit and they are life; and His sheep hear them, and they know His voice, and they follow Him; because they have no power or even disposition to resist their Shepherd's voice (John 10).
The calling of the saints is nowhere in the scriptures denominated an invitation. He calleth His own sheep by name, and leadeth them out. If he only invited them they would have to get out themselves, or stay behind. But when he calls, the dead hear His voice, (not His invitation,) and they that hear shall live.
How would it suit the condition of a poor, lost, helpless soul, one that feels his poverty, inability and impotence, to read the word thus: The hour is coming, and now is, when the dead shall be invited to live, and they who accept the invitation shall live. And when He inviteth forth His own sheep He goeth before them, provided they accept the invitation.
It is perfectly in keeping with every feature of Arminianism for workmongers to talk of invitation of the gospel, because the very term implies the willing and the doing power to be in the creature. But it is neither in harmony with the doctrine of experience of the saints of God to so speak of His communications to them as to imply that He has yielded up the government to them; that He has hinged the effect and result of His communications on their will instead of His own will. It is derogatory to His character, it reflects on His wisdom, power, and grace.
Gilbert Beebe, July 15, 1846
Showing posts with label grace. Show all posts
Showing posts with label grace. Show all posts
Wednesday, June 29, 2011
Wednesday, August 11, 2010
Our name is Mephibosheth
By Bill Parker
Mephibosheth is a great picture of how God saves His covenant children for Christ’s sake. Mephibosheth was the grandson of a fallen king, i.e. Saul, and so are we as we are by nature the fallen sons of Adam. (Romans 5:12)
Mephibosheth “was lame on both his feet” (II Samuel 9:13), because of a fall, and so are we. We were all born dead in sin with no ability or desire to seek God (John 6:44; Ephesians 2:1-3).
Mephibosheth was the object of a covenant made between David and Jonathan (I Samuel 20:11-17, II Samuel 9:1,7). WE who are saved by God’s grace in Christ were and are the objects of an everlasting covenant made between the Father, Son and Holy Spirit. (Ephesians 1:1-13; Hebrews 13:20)
Mephibosheth did not come to the king’s house of his own free will. He was “fetched.” (II Samuel 9:5) – “taken, laid hold of, seized, bought, and brought.” (John 6:37; 12:32)
King David did not ask Mephibosheth to come to him. He sent his servant to bring him to the palace. Christ saved us and brings us to Himself by the work of the Holy Spirit in the new birth. (John 1:12-13)
Mephibosheth feared the king’s wrath until he heard the king’s word. (II Samuel 9:6-7) We by nature fear God’s wrath and seek to hide behind false refuges, but Christ speaks words of mercy and love in the Gospel. He draws us to Himself as He tells us of His great sacrifice for our sins, the satisfaction and righteousness he established for us. (Romans 3:21-26; I John 4:10)
Mephibosheth expressed his own unworthiness – “And he bowed himself, and said, What is thy servant, that thou shouldest look upon such a dead dog as I am?” (II Samuel 9:8)
When the Holy Spirit shows us our sin and brings us by faith to Christ, we, like Mephibosheth, whose name means “utterance of shame,” express our unworthiness and proclaim Christ alone as worthy. (Revelations 5)
Mephibosheth ate CONTINUALLY at the king’s table as one of the king’s sons. We who are saved by the blood of Christ are children of God, and we feast at His table forever even thought we are still lame on our feet. Even as saved sinners, born again by the Holy Spirit, we still have no power or ability of our own – “For it is God which worketh in you both to will and to do of his good pleasure.” (Philippians 2:13)
We are already complete and perfect IN CHRIST, but not yet in ourselves. We will one day be perfect within ourselves when we are glorified together with Christ. (Titus 2:13; I John 3:2)
http://testallthings.com/2009/11/15/bill-parker-our-name-is-mephibosheth/
Mephibosheth is a great picture of how God saves His covenant children for Christ’s sake. Mephibosheth was the grandson of a fallen king, i.e. Saul, and so are we as we are by nature the fallen sons of Adam. (Romans 5:12)
Mephibosheth “was lame on both his feet” (II Samuel 9:13), because of a fall, and so are we. We were all born dead in sin with no ability or desire to seek God (John 6:44; Ephesians 2:1-3).
Mephibosheth was the object of a covenant made between David and Jonathan (I Samuel 20:11-17, II Samuel 9:1,7). WE who are saved by God’s grace in Christ were and are the objects of an everlasting covenant made between the Father, Son and Holy Spirit. (Ephesians 1:1-13; Hebrews 13:20)
Mephibosheth did not come to the king’s house of his own free will. He was “fetched.” (II Samuel 9:5) – “taken, laid hold of, seized, bought, and brought.” (John 6:37; 12:32)
King David did not ask Mephibosheth to come to him. He sent his servant to bring him to the palace. Christ saved us and brings us to Himself by the work of the Holy Spirit in the new birth. (John 1:12-13)
Mephibosheth feared the king’s wrath until he heard the king’s word. (II Samuel 9:6-7) We by nature fear God’s wrath and seek to hide behind false refuges, but Christ speaks words of mercy and love in the Gospel. He draws us to Himself as He tells us of His great sacrifice for our sins, the satisfaction and righteousness he established for us. (Romans 3:21-26; I John 4:10)
Mephibosheth expressed his own unworthiness – “And he bowed himself, and said, What is thy servant, that thou shouldest look upon such a dead dog as I am?” (II Samuel 9:8)
When the Holy Spirit shows us our sin and brings us by faith to Christ, we, like Mephibosheth, whose name means “utterance of shame,” express our unworthiness and proclaim Christ alone as worthy. (Revelations 5)
Mephibosheth ate CONTINUALLY at the king’s table as one of the king’s sons. We who are saved by the blood of Christ are children of God, and we feast at His table forever even thought we are still lame on our feet. Even as saved sinners, born again by the Holy Spirit, we still have no power or ability of our own – “For it is God which worketh in you both to will and to do of his good pleasure.” (Philippians 2:13)
We are already complete and perfect IN CHRIST, but not yet in ourselves. We will one day be perfect within ourselves when we are glorified together with Christ. (Titus 2:13; I John 3:2)
http://testallthings.com/2009/11/15/bill-parker-our-name-is-mephibosheth/
Sunday, June 6, 2010
Jesus' body and blood
When this Jesus, who has won heaven for those who believe in him, tells us that he gives us his body and blood—we should indeed believe it.
Do we need to believe in the Roman Catholic teaching of transubstantiation? No. We need to believe Jesus. We need to believe that he gives us what he promises us.
He has promised all who believe in him receive his body and blood at his Supper in this life, and they receive everlasting life with him in the next life.
Do we need to believe in the Roman Catholic teaching of transubstantiation? No. We need to believe Jesus. We need to believe that he gives us what he promises us.
He has promised all who believe in him receive his body and blood at his Supper in this life, and they receive everlasting life with him in the next life.
Thursday, August 13, 2009
Q & A with Brother Mike Gowens, Primitive Baptist Church
Online - http://www.lexpbc.org/
Q: I have been studying Romans 3:22 for a number of weeks, off and on, trying to settle on an answer. I have not had any insight as of yet. My brother is a universalist and this is his crutch verse that all will be saved. The part of the verse is the two “all's” worded "...unto all and upon all them that believe:...". Your thoughts please.
A: The "But now" in the previous verse (v. 21) signals a contrast to those who attempt to be made righteous by keeping the law. It suggests that since Christ came and died, God has "manifested" (this is a key word) his way of making sinners righteous.
If you connect this verse with Rom 1:17, you will note that Paul understands the Gospel of Christ to be the means by which God "reveals" or "manifests" his way of making sinners righteous, i.e. through the redemptive work of the Lord Jesus Christ. God's "revelation" was restricted to the Jewish people under the Old Covenant, "BUT NOW" it is opened up "UNTO ALL
AND UPON ALL THEM THAT BELIEVE, FOR THERE IS NO DIFFERENCE".
The former distinctions between Jew/Gentile are now obsolete. Since God has a people among the Gentiles as well as among the Jews, He has been pleased to make the revelation of redemption known to them as well. In this, the initial promise to Abraham that "In thee shall ALL THE NATIONS [note: not just his own natural descendants] be blessed" is fulfilled (cf. Rom. 4:2ff; Gal. 3).
In other words, the Abrahamic Covenant was intended to be international in scope. When one distinguishes between the FACT of redemption and the REVELATION or manifestation of redemption, as between the objective reality and the subjective awareness, it becomes clear why Paul finds it necessary to emphasize that the former class distinctions between people no longer, i.e.
since Christ, exist. All believers in Jesus Christ, not just Abraham's physical descendants, regardless of ethnicity, socioeconomic status, or gender, may rejoice in the good news that God has made His people righteous by the imputed righteousness of Jesus Christ. So, the passage is not talking about the objective fact of eternal salvation, but the subjective manifestation of that fact in the gospel – a gospel that is available to “all”
God’s children, regardless of their ethnicity. It's not an easy passage, but it is important to grasp the central theme. I hope my ramblings help a little. God bless.
Q: I have been studying Romans 3:22 for a number of weeks, off and on, trying to settle on an answer. I have not had any insight as of yet. My brother is a universalist and this is his crutch verse that all will be saved. The part of the verse is the two “all's” worded "...unto all and upon all them that believe:...". Your thoughts please.
A: The "But now" in the previous verse (v. 21) signals a contrast to those who attempt to be made righteous by keeping the law. It suggests that since Christ came and died, God has "manifested" (this is a key word) his way of making sinners righteous.
If you connect this verse with Rom 1:17, you will note that Paul understands the Gospel of Christ to be the means by which God "reveals" or "manifests" his way of making sinners righteous, i.e. through the redemptive work of the Lord Jesus Christ. God's "revelation" was restricted to the Jewish people under the Old Covenant, "BUT NOW" it is opened up "UNTO ALL
AND UPON ALL THEM THAT BELIEVE, FOR THERE IS NO DIFFERENCE".
The former distinctions between Jew/Gentile are now obsolete. Since God has a people among the Gentiles as well as among the Jews, He has been pleased to make the revelation of redemption known to them as well. In this, the initial promise to Abraham that "In thee shall ALL THE NATIONS [note: not just his own natural descendants] be blessed" is fulfilled (cf. Rom. 4:2ff; Gal. 3).
In other words, the Abrahamic Covenant was intended to be international in scope. When one distinguishes between the FACT of redemption and the REVELATION or manifestation of redemption, as between the objective reality and the subjective awareness, it becomes clear why Paul finds it necessary to emphasize that the former class distinctions between people no longer, i.e.
since Christ, exist. All believers in Jesus Christ, not just Abraham's physical descendants, regardless of ethnicity, socioeconomic status, or gender, may rejoice in the good news that God has made His people righteous by the imputed righteousness of Jesus Christ. So, the passage is not talking about the objective fact of eternal salvation, but the subjective manifestation of that fact in the gospel – a gospel that is available to “all”
God’s children, regardless of their ethnicity. It's not an easy passage, but it is important to grasp the central theme. I hope my ramblings help a little. God bless.
Sunday, March 22, 2009
Question: What is a carnal Christian?
(for more of the following, go to http://www.gotquestions.org/)
Answer: Can a true Christian be carnal? In answering this question, let’s first define the term carnal. The word carnal is translated from the Greek word sarkikos, which literally means "fleshly." This descriptive word is seen in the context of Christians in 1 Corinthians 3:1-3. In this passage the Apostle Paul is addressing the readers as "brethren," a term Paul uses almost exclusively to refer to other Christians, and then goes on to describe them as "carnal."
Therefore, we can conclude that Christians can be carnal. The Bible is absolutely clear that no one is sinless (1 John 1:8). Every time we sin, we are acting carnally.The key thing to understand is that while a Christian can be, for a time, carnal, a true Christian will not remain carnal for a lifetime.
Some have abused the idea of a “carnal Christian” by saying that it is possible for people to come to faith in Christ and then proceed to live the rest of their lives in a completely carnal manner, with no evidence of being “born again” or a “new creation” (2 Corinthians 5:17). Such a concept is completely unbiblical. James 2 makes it abundantly clear that genuine faith will always result in works. Ephesians 2:8-10 declares that, while we are saved by grace alone through faith alone, salvation will result in works.
Can a Christian, in a time of failure and/or rebellion, appear to be carnal? Yes. Will a true Christian remain carnal? No.Since eternal security is a fact of Scripture, even the carnal Christian is still saved. Salvation cannot be lost, because salvation is a gift of God that He won't take away (see John 10:28; Romans 8:37-39; 1 John 5:13). Even in 1 Corinthians 3:15, the carnal Christian is assured of salvation: "If anyone's work is burned, he will suffer loss; but he himself will be saved, yet so as through fire."
The question often is not whether a person has lost his salvation, but whether a person was truly saved in the first place (1 John 2:19).For Christians who become carnal in their behavior, God lovingly disciplines them (Hebrews 12:5-11), so they can be restored to close fellowship with Him and be trained to obey Him.
God’s desire in saving us is that we would progressively grow closer to the image of Christ (Romans 12:1-2), becoming increasingly spiritual and decreasingly carnal, a process known as sanctification. Until we are delivered from our sinful flesh, there will be outbreaks of carnality. For a genuine believer in Christ, though, these outbreaks of carnality will be the exception, not the rule.Recommended Resource: Overcoming Sin and Temptation by John Owen.
Answer: Can a true Christian be carnal? In answering this question, let’s first define the term carnal. The word carnal is translated from the Greek word sarkikos, which literally means "fleshly." This descriptive word is seen in the context of Christians in 1 Corinthians 3:1-3. In this passage the Apostle Paul is addressing the readers as "brethren," a term Paul uses almost exclusively to refer to other Christians, and then goes on to describe them as "carnal."
Therefore, we can conclude that Christians can be carnal. The Bible is absolutely clear that no one is sinless (1 John 1:8). Every time we sin, we are acting carnally.The key thing to understand is that while a Christian can be, for a time, carnal, a true Christian will not remain carnal for a lifetime.
Some have abused the idea of a “carnal Christian” by saying that it is possible for people to come to faith in Christ and then proceed to live the rest of their lives in a completely carnal manner, with no evidence of being “born again” or a “new creation” (2 Corinthians 5:17). Such a concept is completely unbiblical. James 2 makes it abundantly clear that genuine faith will always result in works. Ephesians 2:8-10 declares that, while we are saved by grace alone through faith alone, salvation will result in works.
Can a Christian, in a time of failure and/or rebellion, appear to be carnal? Yes. Will a true Christian remain carnal? No.Since eternal security is a fact of Scripture, even the carnal Christian is still saved. Salvation cannot be lost, because salvation is a gift of God that He won't take away (see John 10:28; Romans 8:37-39; 1 John 5:13). Even in 1 Corinthians 3:15, the carnal Christian is assured of salvation: "If anyone's work is burned, he will suffer loss; but he himself will be saved, yet so as through fire."
The question often is not whether a person has lost his salvation, but whether a person was truly saved in the first place (1 John 2:19).For Christians who become carnal in their behavior, God lovingly disciplines them (Hebrews 12:5-11), so they can be restored to close fellowship with Him and be trained to obey Him.
God’s desire in saving us is that we would progressively grow closer to the image of Christ (Romans 12:1-2), becoming increasingly spiritual and decreasingly carnal, a process known as sanctification. Until we are delivered from our sinful flesh, there will be outbreaks of carnality. For a genuine believer in Christ, though, these outbreaks of carnality will be the exception, not the rule.Recommended Resource: Overcoming Sin and Temptation by John Owen.
Saturday, March 14, 2009
Christ is the End of the Law
By Don Fortner (Go to http://www.sovereign-grace.com/doctrine/gcdoc0057.htm)
"Christ is the end of the law for righteousness to everyone that believeth." – Romans 10:4
"Christ is the end of the law." It is entirely correct to do with that statement exactly what the whole religious world says we must not do with it. Take it and run with it just as far as possible. There is no sense in which Christ is not the end of the law. He is the fulfilment of the law, the conclusion of the law, the finality of the law, the object of the law, the reason why the law was given, and the termination of the law.
"Christ is the end of the law for righteousness." There is no righteousness of any kind, justifying righteousness or sanctifying righteousness, to be had by our personal obedience to the law. It is written, "If righteousness come by the law, then Christ is dead in vain!"
Christ is not the end of the law for everyone. The Son of God did not fulfill the law's demands for everyone. He is the end of the law for God's elect, for all who trust him. "Christ is the end of the law for righteousness to everyone that believeth."
Holy, Just and Good
When the apostle Paul declares, "Christ is the end of the law," he is not telling us that the law is evil. It is not (1 Tim. 1:8-9). It is an evil thing to misuse the law; but the law is not evil. Writing by divine inspiration, the apostle tells us those apostate religious leaders who try to mix law and grace, who try to put believers under the yoke of bondage, desiring to be teachers of the law, do not know what they are talking about, "understanding neither what they say, nor whereof they affirm." The law was never intended, in any sense, for those who are righteousness before God. The law was given for the unrighteous. The law is not evil. It is holy, just, and good. It would be well if all men lived in conformity to the law's commands, both in outward practice and in inward principle. Indeed, it is ordained of God and used by all civil governments to protect society from those who would otherwise disregard all respect for the rights, property, and lives of others.Delight in the Law
When the Scriptures affirm, as the New Testament constantly does, that Christ is the end of the law and the believers are entirely free from the law, the Spirit of God certainly is not suggesting that believers are free to break, or disregard God's holy law. Not only is the believer not free to break the law, he has no desire to do so. To those who believe, God's commandments are not grievous (1 John 5:1-3). Every child of God in this world truly delights in the law of God after the inward man (Rom. 7:22). If we could, we would love God with all out hearts. If we could, we would love our neighbor as ourselves. But we do not have the ability to do so.Bible Doctrine
I am fully aware that the creeds, confessions, and religious dogma of almost every Protestant or Baptist denomination, as well as those written by papists, stringently affirm that there is a sense in which believers are yet under the law. (That fact alone ought to be enough to convince us that it is contrary to Holy Scripture!)) But the Word of God declares exactly the opposite, and states the believer's freedom from the law with such frequency and clarity that error in this regard is utterly in excusable. In Christ every believer is entirely free from the law, because Christ is the end of the law for righteousness to everyone that believeth." "We are not under law, but under grace" (Rom. 6:14-15). We have been crucified with Christ, and we are "become dead to the law by the body of Christ" (Rom. 7:4). There is no sense whatsoever in which it may be said that the believer is under the law (Rom. 8:1-4; Gal. 2:19-21; 3:1-3, 13, 18-19, 21-26; 4:9-11, 21, 30; 5:1-5; Col. 2:8-23).
"I defy anyone to find a solitary text of Scripture in the New Testament that uses the law to motivate, inspire, regulate, or even guide the believer. Believers are motivated by love, inspired by gratitude, regulated by grace, and guided by the Holy Spirit. The whole Word of God, the complete revelation of his will is our law. Our lives are governed by love, not by fear. We walk by faith, not by legislation. We walk in the Spirit, not in the flesh (Rom. 8:9-14; Gal. 3:3)." – (Scott Richardson)
Our law, our rule of life, is not one section of Scripture [1],
[1] Frequently, the word "law" is used in the Old Testament, particularly in the psalms, to refer to the whole Word of God, the whole revelation of God and his will in Holy Scripture. Sometimes the Word "law" is used to refer to the ceremonial, dietary and sometimes to the civil law given to the nation of Israel. And the word "law" is often used to refer specifically to the ten commandments as recorded in Exodus 20.
These ten commandments are commonly referred to as "the moral law" by preachers and theologians. However, you will search the Word of God in vain to find a separation between the ten commandments and the other laws given by the hand of Moses to the children of Israel. When the Scriptures declare that believers in Christ are free from the law and that Christ is the end of the law the declaration is that we are free from all the Mosaic law (civil, dietary, economic, and moral) by which the nation of Israel was governed in the Old Testament, but the whole revealed will of God in Holy Scripture.
We take the Word of God in its entirety as our only rule of faith and practice. However, we rejoice in the fact that we are no longer ruled, motivated or governed by the law. We do not live before God upon legal principles. Therefore we sing with joy,
"Free from the law, oh, happy condition!Christ has redeemed us from every transgression."
In Christ, the child of God, those who live in the Spirit, those who walk by faith, are entirely free from the law. We have no covenant with the law. We live under a covenant of grace. We have no commitment to the law. Our commitment is to Christ, who obeyed the law for us. We do nothing by constraint of the law. "The love of Christ constraineth us." We fear no curse from the law. "Christ hath redeemed us from the curse of the law, being made a curse for us. For it is written, Cursed is everyone that hangeth on a tree."
False Accusations
Because the doctrine of the believer's freedom from the law is so clearly and universally taught in the Scriptures that it cannot, upon any grounds, be refuted, those who refuse to bow to the Word of God have only one other course of action by which to persuade men against it: Slander.
They attempt to justify themselves and their doctrine by making the doctrine of Holy Scripture and those who teach it appear vile. Men often accuse us of being antinomians. They accuse us of promoting licentiousness. They censor us and warn others to avoid contact with us, as though our liberty in Christ were some kind of spiritual leprosy. But we will not again be entangled with the yoke of bondage. We will not attempt to reach the throne of God by climbing Mt. Sinai. We will simply trust the grace of God streaming to us from the wounds of our crucified Savior, finding all our righteousness and all our redemption in that One who died for our sins at Mt. Calvary.
Be Warned
Let all who seek God's favor by their obedience to the law be warned – "Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace." Show me a man who trusts his own righteousness, his own obedience, his own devotion, his own feelings, or anything else of his own as a basis of acceptance with God to any degree or for anything, and I will show you a man who is entirely lost, a man to whom the blood of Christ, the righteousness of Christ, and the grace of Christ is worthless.
"Christ is the end of the law."
The law of God is that which we ought to dread above all things, for the sting of death is sin and the strength of sin is the law. The law condemns us and demands our execution. In solemn terms, it appoints for us a place among the damned. "For it is written, Cursed is everyone that continueth not in all things which are written in the book of the law to do them" (Gal. 3:10).Yet, man has a strange infatuation with the law. Like the gnat that is drawn to the candle that will destroy it, man by nature is drawn to the law for righteousness, when all the law can give is destruction. The law can do nothing else but reveal sin and pronounce condemnation on the sinner (Rom. 3:19-20).
Still, we cannot get men to flee from the law. They are so enamored with their own self- righteousness and their own self-worth that they will cling to the law with a death-grip, though there is nothing to cling to. They prefer Sinai to Calvary, though Sinai offers them nothing but death. Listen to the Word of God. If the opinions of men, or your own opinions contradict the Word of God, "Let God be true and every man a liar."
The law was never given to save sinners; and it can never serve that purpose (Gal. 2:16).
The law was never given to motivate the people of God to holiness and service; and it cannot serve that purpose. The one thing that God requires is a willing heart (2 Cor. 8:12; 1 Cor. 6:19-20; Rom. 12:1-2).
The law was never given as a rule of life, or standard of conduct for the believer; and it cannot serve that purpose (Rom. 3:28, 31; 1 John 3:23).
The law was not given to produce sanctification in the believer; or even to be a measure of sanctification, and it cannot serve such purposes (Gal. 3:1-3).
Christ is our sanctification!
The law was given to point men to Christ for salvation. The law was given to show man his guilt, his sin, and his need of a Substitute. This is the law's only purpose; and it serves that purpose very well (Rom. 3:19-22). The thunders of Sinai drive us away and point us with its lightening bolts to Calvary and to Christ who is the end of the law.
When the Holy Spirit asserts that Christ is the end of the law, he means for us to understand that the Lord Jesus Christ is the end of the law's purpose. He is the purpose and object of the law. The law was given to lead us to Christ. The law was our schoolmaster to bring us to Christ (Gal. 3:24-25). "But after that faith is come, we are no longer under a schoolmaster."
The law is the sheriff's deputy who shuts men up in prison for their sin, concluding them all under condemnation, so that they may look to the free grace of God in Christ for deliverance. This is the purpose of the law. It empties, that grace may fill. It wounds, that grace may heal. The law was given to lead sinners to faith in Christ, by showing them the impossibility of salvation in any other way. Spurgeon said, "The law is God's black dog, by which he fetches his sheep to the Shepherd."
How does the law perform its work? How does the law bring men to Christ? It exposes our sin (Rom. 7:7-9). The law shows us what the result of sin must be. It declares that sin has separated and will forever separate man from God, unless justice is satisfied and sin removed. The law declares, "The soul that sinneth, it shall die" (Ezek. 18:20).
The only way any man can obtain mercy from God is to approach him with the bloody sacrifice of his own darling Son.
The law reveals our utter helplessness (Psa. 24:3-4). Any man who thinks he can keep the law, and thereby win God's favor, simply does not know what the law requires. "Tell me, ye that desire to be under the law, do ye not hear the law?" (Gal. 4:21). The law demands perfection. The law demands satisfaction. If we ever see what God requires in his law, we will beg for a Mediator (Ex. 20:1-19).
God's holy law shows us our great need of Christ as our Substitute. Our only hope before God is that God himself will send One who is able and willing to satisfy his holy law for us. We must have a Substitute, one who is able to make us righteous, one who is able to redeem (Rom. 3:24-26).
Knowing what the law requires, my soul cries, "Give me Christ. I want nothing to do with God's naked law!" The law strips. Christ covers. The law condemns. Christ pardons. The law kills. Christ gives life.
Not only is Christ the purpose and object of the law, the One to whom the law points. Christ is also the fulfillment of the law (Isa. 42:21). Our Lord said, "I came not to destroy the law, but to fulfil the law." The law demands complete obedience, without one spot or speck, failure or flaw. The law demands holiness, righteousness, perfection. The terms of the law cannot be lowered, not even in order to save God's elect.
The law demands complete satisfaction. It will settle for nothing less than the death of every transgressor. In Christ God's elect have all that the law demands. His life of obedience is our perfect righteousness. His sin-atoning death is our satisfaction of divine justice (Rom. 5:19). In Christ we are free from the law's curse (Rom. 8:1). In Christ the believer fulfills the law by faith (Rom. 3:31).
Christ fulfilled the law representatively for us; and we fulfill the law by faith, offering to God what his law demands: – The Obedience and Blood of Christ!
Our Lord Jesus Christ is the termination of the law. Yes, read that right. Christ is the end of the law in the sense that he is the termination of the law. Dead is just about as terminated as you can get; and Paul tells us that if we are truly married to Christ we are dead to the law (Rom. 7:1-4). Christ has terminated the law as a covenant of life. – "We are not under the law, but under grace." Christ has terminated the law's curse and penalty. In Christ, every believer has a just, righteous claim of merit upon all the blessedness of everlasting glory (Psa. 32:1-2; Col. 1:12).
Do you see the sweet mystery of salvation by the substitutionary work of Christ? The law has no claim upon those for whom Christ died. The curse spent itself on our Redeemer. Dying in Christ, when he died for us upon the cursed tree, we are dead to the law. We are righteous, justified, guiltless, innocent, holy, without blemish, perfect before the holy Lord God in Christ."Christ is the end of the law for righteousness."
Sinners cannot obtain righteousness of any kind, of any merit before God by the works of the law (Gal. 2:21). God requires perfect righteousness (Matt. 5:20; Heb. 12:14). We have no righteousness of our own, and we have no ability to produce righteousness (Isa. 64:6). Christ has established righteousness for his people that meets the law's demands (Phil. 3:8-10). His name is "THE LORD OUR RIGHTEOUSNESS!" The righteousness of the law is found only in Christ."Christ is the end of the law for righteousness to everyone that believeth."
The one issue of vital importance is just this: – "Dost thou believe on the Son of God?" If you believe, Christ is the end of the law to you. If you do not believe, you are yet under the curse of God's holy law. If you would be saved you must submit to the righteousness of God. You must trust Christ alone for righteousness. Your sin cannot be put away except by his blood atonement. You cannot be made holy before God except by Christ. If you refuse to submit to the righteousness of God in Christ, you must forever perish under the infinite curse of God's holy law.
Let us never attempt to serve God by a legal principle (Col. 2:16-23). We must never allow anyone to bring us back into bondage, no not for a moment (Gal. 5:1-4). We must never trust our own righteousness (Gal. 5:2). Self-righteousness sticks to human flesh like leaches. Shake it off. Flee from it. Cling to Christ alone for all your hope before God. He is "THE LORD OUR RIGHTEOUSNESS."
"Christ is the end of the law for righteousness to everyone that believeth." – Romans 10:4
"Christ is the end of the law." It is entirely correct to do with that statement exactly what the whole religious world says we must not do with it. Take it and run with it just as far as possible. There is no sense in which Christ is not the end of the law. He is the fulfilment of the law, the conclusion of the law, the finality of the law, the object of the law, the reason why the law was given, and the termination of the law.
"Christ is the end of the law for righteousness." There is no righteousness of any kind, justifying righteousness or sanctifying righteousness, to be had by our personal obedience to the law. It is written, "If righteousness come by the law, then Christ is dead in vain!"
Christ is not the end of the law for everyone. The Son of God did not fulfill the law's demands for everyone. He is the end of the law for God's elect, for all who trust him. "Christ is the end of the law for righteousness to everyone that believeth."
Holy, Just and Good
When the apostle Paul declares, "Christ is the end of the law," he is not telling us that the law is evil. It is not (1 Tim. 1:8-9). It is an evil thing to misuse the law; but the law is not evil. Writing by divine inspiration, the apostle tells us those apostate religious leaders who try to mix law and grace, who try to put believers under the yoke of bondage, desiring to be teachers of the law, do not know what they are talking about, "understanding neither what they say, nor whereof they affirm." The law was never intended, in any sense, for those who are righteousness before God. The law was given for the unrighteous. The law is not evil. It is holy, just, and good. It would be well if all men lived in conformity to the law's commands, both in outward practice and in inward principle. Indeed, it is ordained of God and used by all civil governments to protect society from those who would otherwise disregard all respect for the rights, property, and lives of others.Delight in the Law
When the Scriptures affirm, as the New Testament constantly does, that Christ is the end of the law and the believers are entirely free from the law, the Spirit of God certainly is not suggesting that believers are free to break, or disregard God's holy law. Not only is the believer not free to break the law, he has no desire to do so. To those who believe, God's commandments are not grievous (1 John 5:1-3). Every child of God in this world truly delights in the law of God after the inward man (Rom. 7:22). If we could, we would love God with all out hearts. If we could, we would love our neighbor as ourselves. But we do not have the ability to do so.Bible Doctrine
I am fully aware that the creeds, confessions, and religious dogma of almost every Protestant or Baptist denomination, as well as those written by papists, stringently affirm that there is a sense in which believers are yet under the law. (That fact alone ought to be enough to convince us that it is contrary to Holy Scripture!)) But the Word of God declares exactly the opposite, and states the believer's freedom from the law with such frequency and clarity that error in this regard is utterly in excusable. In Christ every believer is entirely free from the law, because Christ is the end of the law for righteousness to everyone that believeth." "We are not under law, but under grace" (Rom. 6:14-15). We have been crucified with Christ, and we are "become dead to the law by the body of Christ" (Rom. 7:4). There is no sense whatsoever in which it may be said that the believer is under the law (Rom. 8:1-4; Gal. 2:19-21; 3:1-3, 13, 18-19, 21-26; 4:9-11, 21, 30; 5:1-5; Col. 2:8-23).
"I defy anyone to find a solitary text of Scripture in the New Testament that uses the law to motivate, inspire, regulate, or even guide the believer. Believers are motivated by love, inspired by gratitude, regulated by grace, and guided by the Holy Spirit. The whole Word of God, the complete revelation of his will is our law. Our lives are governed by love, not by fear. We walk by faith, not by legislation. We walk in the Spirit, not in the flesh (Rom. 8:9-14; Gal. 3:3)." – (Scott Richardson)
Our law, our rule of life, is not one section of Scripture [1],
[1] Frequently, the word "law" is used in the Old Testament, particularly in the psalms, to refer to the whole Word of God, the whole revelation of God and his will in Holy Scripture. Sometimes the Word "law" is used to refer to the ceremonial, dietary and sometimes to the civil law given to the nation of Israel. And the word "law" is often used to refer specifically to the ten commandments as recorded in Exodus 20.
These ten commandments are commonly referred to as "the moral law" by preachers and theologians. However, you will search the Word of God in vain to find a separation between the ten commandments and the other laws given by the hand of Moses to the children of Israel. When the Scriptures declare that believers in Christ are free from the law and that Christ is the end of the law the declaration is that we are free from all the Mosaic law (civil, dietary, economic, and moral) by which the nation of Israel was governed in the Old Testament, but the whole revealed will of God in Holy Scripture.
We take the Word of God in its entirety as our only rule of faith and practice. However, we rejoice in the fact that we are no longer ruled, motivated or governed by the law. We do not live before God upon legal principles. Therefore we sing with joy,
"Free from the law, oh, happy condition!Christ has redeemed us from every transgression."
In Christ, the child of God, those who live in the Spirit, those who walk by faith, are entirely free from the law. We have no covenant with the law. We live under a covenant of grace. We have no commitment to the law. Our commitment is to Christ, who obeyed the law for us. We do nothing by constraint of the law. "The love of Christ constraineth us." We fear no curse from the law. "Christ hath redeemed us from the curse of the law, being made a curse for us. For it is written, Cursed is everyone that hangeth on a tree."
False Accusations
Because the doctrine of the believer's freedom from the law is so clearly and universally taught in the Scriptures that it cannot, upon any grounds, be refuted, those who refuse to bow to the Word of God have only one other course of action by which to persuade men against it: Slander.
They attempt to justify themselves and their doctrine by making the doctrine of Holy Scripture and those who teach it appear vile. Men often accuse us of being antinomians. They accuse us of promoting licentiousness. They censor us and warn others to avoid contact with us, as though our liberty in Christ were some kind of spiritual leprosy. But we will not again be entangled with the yoke of bondage. We will not attempt to reach the throne of God by climbing Mt. Sinai. We will simply trust the grace of God streaming to us from the wounds of our crucified Savior, finding all our righteousness and all our redemption in that One who died for our sins at Mt. Calvary.
Be Warned
Let all who seek God's favor by their obedience to the law be warned – "Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace." Show me a man who trusts his own righteousness, his own obedience, his own devotion, his own feelings, or anything else of his own as a basis of acceptance with God to any degree or for anything, and I will show you a man who is entirely lost, a man to whom the blood of Christ, the righteousness of Christ, and the grace of Christ is worthless.
"Christ is the end of the law."
The law of God is that which we ought to dread above all things, for the sting of death is sin and the strength of sin is the law. The law condemns us and demands our execution. In solemn terms, it appoints for us a place among the damned. "For it is written, Cursed is everyone that continueth not in all things which are written in the book of the law to do them" (Gal. 3:10).Yet, man has a strange infatuation with the law. Like the gnat that is drawn to the candle that will destroy it, man by nature is drawn to the law for righteousness, when all the law can give is destruction. The law can do nothing else but reveal sin and pronounce condemnation on the sinner (Rom. 3:19-20).
Still, we cannot get men to flee from the law. They are so enamored with their own self- righteousness and their own self-worth that they will cling to the law with a death-grip, though there is nothing to cling to. They prefer Sinai to Calvary, though Sinai offers them nothing but death. Listen to the Word of God. If the opinions of men, or your own opinions contradict the Word of God, "Let God be true and every man a liar."
The law was never given to save sinners; and it can never serve that purpose (Gal. 2:16).
The law was never given to motivate the people of God to holiness and service; and it cannot serve that purpose. The one thing that God requires is a willing heart (2 Cor. 8:12; 1 Cor. 6:19-20; Rom. 12:1-2).
The law was never given as a rule of life, or standard of conduct for the believer; and it cannot serve that purpose (Rom. 3:28, 31; 1 John 3:23).
The law was not given to produce sanctification in the believer; or even to be a measure of sanctification, and it cannot serve such purposes (Gal. 3:1-3).
Christ is our sanctification!
The law was given to point men to Christ for salvation. The law was given to show man his guilt, his sin, and his need of a Substitute. This is the law's only purpose; and it serves that purpose very well (Rom. 3:19-22). The thunders of Sinai drive us away and point us with its lightening bolts to Calvary and to Christ who is the end of the law.
When the Holy Spirit asserts that Christ is the end of the law, he means for us to understand that the Lord Jesus Christ is the end of the law's purpose. He is the purpose and object of the law. The law was given to lead us to Christ. The law was our schoolmaster to bring us to Christ (Gal. 3:24-25). "But after that faith is come, we are no longer under a schoolmaster."
The law is the sheriff's deputy who shuts men up in prison for their sin, concluding them all under condemnation, so that they may look to the free grace of God in Christ for deliverance. This is the purpose of the law. It empties, that grace may fill. It wounds, that grace may heal. The law was given to lead sinners to faith in Christ, by showing them the impossibility of salvation in any other way. Spurgeon said, "The law is God's black dog, by which he fetches his sheep to the Shepherd."
How does the law perform its work? How does the law bring men to Christ? It exposes our sin (Rom. 7:7-9). The law shows us what the result of sin must be. It declares that sin has separated and will forever separate man from God, unless justice is satisfied and sin removed. The law declares, "The soul that sinneth, it shall die" (Ezek. 18:20).
The only way any man can obtain mercy from God is to approach him with the bloody sacrifice of his own darling Son.
The law reveals our utter helplessness (Psa. 24:3-4). Any man who thinks he can keep the law, and thereby win God's favor, simply does not know what the law requires. "Tell me, ye that desire to be under the law, do ye not hear the law?" (Gal. 4:21). The law demands perfection. The law demands satisfaction. If we ever see what God requires in his law, we will beg for a Mediator (Ex. 20:1-19).
God's holy law shows us our great need of Christ as our Substitute. Our only hope before God is that God himself will send One who is able and willing to satisfy his holy law for us. We must have a Substitute, one who is able to make us righteous, one who is able to redeem (Rom. 3:24-26).
Knowing what the law requires, my soul cries, "Give me Christ. I want nothing to do with God's naked law!" The law strips. Christ covers. The law condemns. Christ pardons. The law kills. Christ gives life.
Not only is Christ the purpose and object of the law, the One to whom the law points. Christ is also the fulfillment of the law (Isa. 42:21). Our Lord said, "I came not to destroy the law, but to fulfil the law." The law demands complete obedience, without one spot or speck, failure or flaw. The law demands holiness, righteousness, perfection. The terms of the law cannot be lowered, not even in order to save God's elect.
The law demands complete satisfaction. It will settle for nothing less than the death of every transgressor. In Christ God's elect have all that the law demands. His life of obedience is our perfect righteousness. His sin-atoning death is our satisfaction of divine justice (Rom. 5:19). In Christ we are free from the law's curse (Rom. 8:1). In Christ the believer fulfills the law by faith (Rom. 3:31).
Christ fulfilled the law representatively for us; and we fulfill the law by faith, offering to God what his law demands: – The Obedience and Blood of Christ!
Our Lord Jesus Christ is the termination of the law. Yes, read that right. Christ is the end of the law in the sense that he is the termination of the law. Dead is just about as terminated as you can get; and Paul tells us that if we are truly married to Christ we are dead to the law (Rom. 7:1-4). Christ has terminated the law as a covenant of life. – "We are not under the law, but under grace." Christ has terminated the law's curse and penalty. In Christ, every believer has a just, righteous claim of merit upon all the blessedness of everlasting glory (Psa. 32:1-2; Col. 1:12).
Do you see the sweet mystery of salvation by the substitutionary work of Christ? The law has no claim upon those for whom Christ died. The curse spent itself on our Redeemer. Dying in Christ, when he died for us upon the cursed tree, we are dead to the law. We are righteous, justified, guiltless, innocent, holy, without blemish, perfect before the holy Lord God in Christ."Christ is the end of the law for righteousness."
Sinners cannot obtain righteousness of any kind, of any merit before God by the works of the law (Gal. 2:21). God requires perfect righteousness (Matt. 5:20; Heb. 12:14). We have no righteousness of our own, and we have no ability to produce righteousness (Isa. 64:6). Christ has established righteousness for his people that meets the law's demands (Phil. 3:8-10). His name is "THE LORD OUR RIGHTEOUSNESS!" The righteousness of the law is found only in Christ."Christ is the end of the law for righteousness to everyone that believeth."
The one issue of vital importance is just this: – "Dost thou believe on the Son of God?" If you believe, Christ is the end of the law to you. If you do not believe, you are yet under the curse of God's holy law. If you would be saved you must submit to the righteousness of God. You must trust Christ alone for righteousness. Your sin cannot be put away except by his blood atonement. You cannot be made holy before God except by Christ. If you refuse to submit to the righteousness of God in Christ, you must forever perish under the infinite curse of God's holy law.
Let us never attempt to serve God by a legal principle (Col. 2:16-23). We must never allow anyone to bring us back into bondage, no not for a moment (Gal. 5:1-4). We must never trust our own righteousness (Gal. 5:2). Self-righteousness sticks to human flesh like leaches. Shake it off. Flee from it. Cling to Christ alone for all your hope before God. He is "THE LORD OUR RIGHTEOUSNESS."
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