The purpose of the Law
[1] What is the purpose of the Law?
Romans 3:20 For by the Law is the knowledge of sin
Psalm 143: 1-12 for in thy sight shall no man living be justified
Galatians 2:16-21 Knowing that a man is not justified by the works of the law
Romans1:17 the just shall live by faith
Proverbs 6:20-23 For the commandment is a lamp; and the law a light
Note [27 Fundamental Beliefs pg236-238]-The Purpose of the Law
God gave His law to provide people with abundant blessings and to lead them into a saving relationship with Himself. Note the following specific purposes:
It Reveals God’s Will for Humanity. As the expression of God’s character and love, the Ten Commandments reveal His will and purpose for humanity. They demand perfect obedience, “for whoever shall keep the whole law, and yet stumble in one point, he is guilty of all” (James 2:10). Obedience to the law, as the rule of life, is vital to our salvation. Christ Himself said: “If you want to enter into life, keep the commandments” (Matt. 19:17). This obedience is possible only through the power the indwelling Holy Spirit provides.
It Is the Basis of God’s Covenant. Moses wrote the Ten Commandments, with other explanatory laws, in a book called the book of the covenant (Exodus 20:1, 24:8). Later he called the Ten Commandments “the tablets of the covenant,” indicating their importance as the basis of the everlasting covenant (Deut. 9:9; cf. 4:13).
It Functions as the Standard of Judgement. Like God, His “commandments are righteousness” (Ps. 119:172). The law, therefore, sets the standard of righteousness. Each of us will be judged by these righteous principles, not by our consciences. “Fear God and keep His commandments,” Scripture says, “. . . for God will bring every work into judgment, including every secret thing, whether it is good or whether it is evil” (Eccl. 12:13, 14; cf. James 2:12).
Human consciences vary. Some consciences are “weak,” while others are “defiled,” “evil,” or “seared with a hot iron” (1 Cor. 8:7, 12; Titus 1:15; Heb. 10:22; 1 Tim. 4:2). Like a watch, however well they may work, they must be “set” by some accurate standard to be of value. Our consciences tell us that we must do right, but they do not tell us what is right. Only consciences set by God’s great standard—His law—can keep us from straying into sin.
It Points Out Sin. Without the Ten Commandments people cannot see clearly God’s holiness, their own guilt, or their need to repent. When they do not know that they are in violation of God’s law, they do not sense their lostness or their need of the atoning blood of Christ.
To help people see their true condition, the law functions like a mirror (see James 1:23-25). Those who “look” into it see their own character defects in contrast to God’s righteous character. Thus the moral law demonstrates that all the world is guilty before God (Rom. 3:19), making everyone fully accountable to Him.
“Through the law we become conscious of sin” (Rom. 3:20, NIV) because “sin is the transgression of the law” (1 John 3:4, KJV). Indeed, Paul said, “I would not have known sin except through the law” (Rom. 7:7).
Convicting sinners of their sin, it helps them realize that they are condemned under the judgment of God’s wrath and that they are facing the penalty of eternal death. It brings them to a sense of their utter helplessness.
It Provides True Freedom. Christ said that “whoever commits sin is a slave of sin” (John 8:34). When we transgress God’s law, we have no liberty; but obedience to the Ten Commandments assures us true freedom. Living within the confines of God’s law means liberty from sin. And it means freedom from that which accompanies sin—the continual worry, wounding of the conscience, and increasing guilt and remorse that wear out life’s vital forces. Said the psalmist, “I will walk about in freedom, for I have sought out Your precepts” (Ps. 119:45, NIV). James referred to the Decalogue as “the royal law,” “the perfect law of liberty” (James 2:8; 1:25).
That we might receive this freedom, Jesus invites us to come to Him with our burdens of sin. He offers us in their stead His yoke, which is easy (Matt. 11:29, 30). A yoke is an instrument of service. By dividing the load, the yoke makes it easier to perform tasks. Christ offers to be yoked together with us. The yoke itself is the law; “the great law of love revealed in Eden, proclaimed upon Sinai, and in the new covenant written in the heart, is that which binds the human worker to the will of God.” When we are yoked with Christ, He bears the heavy burden and makes obedience a joy. He enables us to succeed at what was impossible before. So that the law, written on our hearts, becomes a delight and a joy. We are free because we want to do as He commands.
If the law is presented without Christ’s saving power, there is no freedom from sin. But God’s saving grace, which does not nullify the law, brings the power that liberates from sin, for “where the Spirit of the Lord is, there is liberty” (2 Cor. 3:17).
It Restrains Evil and Brings Blessings. The increase in crime, violence, immorality, and wickedness that floods the world has resulted from disregard for the Decalogue. Where this law is accepted, it restrains sin, promotes right actions, and becomes a means of establishing righteousness. Nations that have incorporated its principles into their laws have experienced great blessing. On the other hand, abandonment of its principles brings about a steady decline.
In Old Testament times God often blessed nations and individuals in proportion to their obedience to His law. “Righteousness exalts a nation,” Scripture says, and a “throne is established by righteousness” (Prov. 14:34; 16:12). Those who refused to obey God’s commandments encountered calamities (Ps. 89:31, 32). “The curse of the Lord is on the house of the wicked, but He blesses the habitation of the just” (Prov. 3:33; cf. Lev. 26; Deut. 28). The same general principle is true today.
[2] How particular is God concerning Christian conduct?
James 2:10 Whosoever shall keep the whole Law, and yet offend in one point is guilty of all
Deuteronomy 27:26 cursed be he that confirmeth not all the words of this Law to do them
Deuteronomy 28:15 If thou will not hearken to the voice of the Lord thy God, to observe to do all his commandments all these curses shall come upon thee
Psalm 119:21 the proud that are cursed, which do err from thy Commandments
Jeremiah 11:3-4 cursed be the man that obeyeth not the words of this covenant
Galatians 3:10-13 cursed is every one that continueth not in all things, written in Law
The one hundred and forty-four thousand are distinguished from all others by their having the seal of the living God in their foreheads. All who have this seal are included in this company. (Rev. 7:2-4) This distinguishing mark is called the “Father’s name.” (Rev. 14:3) Ezekiel was evidently shown the same work, and speaks of it as a “mark” upon the forehead. (Eze.9:4)
We are familiar with the term “seal” in connection with legal documents. A seal contains the name of the person issuing the document, his office or authority, and the extent of his jurisdiction. The seal placed upon the foreheads of the one hundred and forty-four thousand, is the seal of the living God. Seals are attached to laws and legal documents; therefore we should look for God’s seal to be attached to His law. The prophet Isaiah, looking down through the ages, saw a people who were expecting Christ to come from the heavenly sanctuary to the earth, and the message of God to them was, “Seal the law among My disciples.” (Isa. 8:16)
The Bible was given through prophets, – holy men whom God used as mouthpieces, to make His will known to His people; (2 Peter 1:20,21) but the law of God–the ten commandments–was not given through any human agent. God the Father, Christ the Son, and myriads of heavenly beings came down upon Mount Sinai, (Ps. 68:17) when the ten commandments were proclaimed to the vast multitude of Israel– over a million people. (Duet. 4:10,13,32,33)
Then, lest there might be some mistake in writing out the law which He had given, God called Moses up into the mountain, and gave him two tables of stone, upon which He any had engraved with His own finger the same ten commandments that He had spoken in the hearing of the multitude. (Duet. 10:1-5; Ex. 31:18; 32:15,19)
This law will be the standard by which every son and daughter of Adam will be judged. (James 2:10-12) Has God attached His seal to this law, whereby all may know its binding claims? Remembering that the seal must contain, first, the tame of the one issuing the law; second, the office or authority tested in the lawgiver; and third, the territory over which he roles, let us look for the seal in the law of God.
The first three commandments, and also the fifth, mention the name of God, (Ex. 20:3-7,12) but do not distinguish Him from other gods. (1 Cor.8:5) the last five commandments show our duty to our fellow men, but do not contain the name of God. (Ex. 20:13-17)
The fourth commandment contains:
- First, the name, “the Lord thy God;”
- Second, the statement that the Lord thy God is the Creator of all things, and therefore has power to issue this law;
- Third, a record of His territory, which consists of “heaven and earth,” which He created. (Ex. 20:8-11)
The fourth commandment requires all who dwell in the territory of the Lord God the Creator, to keep holy the seventh day of the week, which He has sanctified and blessed, (Gen. 2:2-3) as a memorial of His creative work.
The Sabbath commandment contains the seal of the law. The word sign is sometimes used as a synonym for “seal.” (Romans 4:11) Of the Sabbath God says:”It is a sign between Me and the children of Israel forever.” (Ex. 31:13,16,17) “Moreover also I gave them My Sabbaths, to be a sign between Me and them, that they might know that I am the Lord that sanctify them.” Eze. 20:12)
God blessed and sanctified the Sabbath; (Gen. 2:2) and to the one who will keep it holy, it is a sign, or seal, of God’s power to sanctify him. (Eze. 20:12, Isa. 58:13,14)) There is a knowledge of God in the proper observance of the Sabbath. “Hallow My Sabbaths; and they shall be a sign between Me and you, that ye may know that I am the Lord your God.” (Eze. 20:20)[The Cross and Its Shadow PG 359–361]
Christ Saves Man, magnifies Law
[1] What is the gospel declared to be?
Romans 1:16 I am not ashamed of the gospel of Christ, it is the power of God onto salvation
Psalm 40:8-10 I have not refrained my lips, o lord, thou knowest
2 Timothy 1:8-9 be not thou therefore ashamed of the testimony of our Lord
1Corinthains 1:18 The preaching of the cross to them that perish foolishness, to us who are saved, the power of God
Luke 2:30-32 A light to lighten the Gentiles, and the glory of thy people Israel
Note–27.Fundmental Beliefs PG 241—243 The Law and the Gospel
Salvation is a gift that comes by grace through faith, not by works of the law (Eph. 2:8). “No deeds of the law, no effort however commendable, and no good works–whether they be many or few, sacrificial or not–can in any way justify the sinner (Titus 3:5; Rom. 3:20).”(*18)
Throughout Scripture there is a perfect harmony between the law and the gospel, each upholding the other.
The Law and Gospel before Sinai
When Adam and Eve sinned, they learned what guilt, fear, and need are (Gen. 3:10). God responded to their need not by nullifying the law that condemned them; but instead, by offering them the gospel that would restore them into fellowship and obedience to Him. This gospel consisted of a promise of redemption through a Saviour, the seed of the woman, who would come someday and triumph over evil (Gen. 3:15). The system of sacrifices that God enjoined upon them taught them an important truth about the atonement: that forgiveness could be obtained only through the shedding of blood–through the death of the Saviour. Believing that the animal sacrifice symbolized the Saviour’s atoning death in their behalf, they obtained forgiveness of sin.(*19) They were saved by grace.
This gospel promise was the centre of God’s everlasting covenant of grace offered to humanity (Gen. 12:1-3; 15:4,5; 17:1-9). It was closely related to obedience to God’s law (Gen. 18:18,19; 26:4,5). The surety of God’s covenant was the Son of God, who, as the focal point of the gospel, was “the lamb slain from the foundation of the world” (Rev.
13:8). God’s grace, then, began to operate as soon as Adam and Eve sinned. David said, “The mercy of the Lord is from everlasting to everlasting on those who fear Him,…to such as keep His covenant, and to those who remember His commandments to do them” (Ps. 103:17,18).
The Law and Gospel at Sinai
There is a close relationship between the Decalogue and the gospel. The preamble to the law, for instance, refers to God as the Redeemer (Ex. 20:1). And following the proclamation of the Ten Commandments, God instructed the Israelites to erect an altar and begin offering the sacrifices that were to reveal His saving grace. It was on Mount Sinai that God gave Moses a large portion of the ceremonial law dealing with the building of the sanctuary, where God would dwell with His people and meet with them to share His blessings and forgive their sins (Ex. 24:9-31:18). This expansion of the simple system of sacrifices that had existed prior to Sinai foreshadowed Christ’s mediatorial work for the redemption of sinners and the vindication of the authority and holiness of God’s law. God’s dwelling place was in the Most Holy Place of the earthly sanctuary, over the mercy seat of the ark in which were kept the Ten Commandments. Every aspect of the sanctuary services symbolized the Saviour. The bleeding sacrifices pointed to His atoning death, which would redeem the human race from the condemnation of the law. While the Decalogue was placed inside the ark, the
ceremonial laws, together with the civil regulations God gave were written down in the “Book of the Law” and placed beside the ark of the covenant as “a witness against” the people (Deut. 31:26). Whenever they sinned, this “witness”condemned their actions and provided elaborate requirements for reconciliation with God. From Sinai until Christ’s death, transgressors of the Decalogue found hope, forgiveness, and cleansing by faith in the gospel portrayed by the sanctuary services of the ceremonial law.
[2] How was Christ’s attitude toward God’s law foretold?
Psalm 40:7-8 I delight to do thy will O Lord, thy Law is with my heart
Psalm 119-16-18,24,47,92,73 I delight myself in thy statues, I will not forget thy word
John 4:34 My meat is do the will of him that sent me
Romans 7:22-25 I delight in Law of God after the inward man
Psalm 1:2 His delight is in Law of the Lord, his Law doth he meditate day and night
Psalm 37:31 The Law of his God is in his heart, none of his steps shall slide
Jeremiah 31:33 I will put my Laws in their inward parts
Note–[Great controversy PG 466-467]- The new theological prism puts asunder what God has joined together. Is the divine law a good or an evil? It is a good. Then justice is good; for it is a disposition to execute the law. From the habit of underrating the divine law and justice, the extent and demerit of human disobedience, men easily slide into the habit of underestimating the grace which has provided an atonement for sin.” Thus the gospel loses its value and importance in the minds of men, and soon they are ready practically to cast aside the Bible itself.
Many religious teachers assert that Christ by His death abolished the law, and men are henceforth free from its requirements. There are some who represent it as a grievous yoke, and in contrast to the bondage of the law they present the liberty to be enjoyed under the gospel.
But not so did prophets and apostles regard the holy law of God. Said David: “I will walk at liberty: for I seek Thy precepts.” Psalm 119:45. The apostle James, who wrote after the death of Christ, refers to the Decalogue as “the royal law” and “the perfect law of liberty.” James 2:8; 1:25. And the revelator, half a century after the crucifixion, pronounces a blessing upon them “that do His commandments that they may have right to the tree of life, and may enter in through the gates into the city.” Revelation 22:14.
The claim that Christ by His death abolished His Father’s law is without foundation. Had it been possible for the law to be changed or set aside, then Christ need not have died to save man from the penalty of sin. The death of Christ, so far from abolishing the law, proves that it is immutable. The Son of God came to “magnify the law, and make it honorable.” Isaiah 42:21. He said: “Think not that I am come to destroy the law;” “till heaven and earth pass, one jot or one tittle shall in no wise pass from the law.” Matthew 5:17, 18. And concerning Himself He declares: “I delight to do Thy will, O my God: yea, Thy law is within My heart.” Psalm 40:8.
[5] What does Christ promise of the new covenant?
Hebrews 8:6,10 He is the mediator of a better covenant which was established upon better promises
2Corinthians 3:5-10 He made us able ministers of the new testimony, not of the letter but of spirit
Romans 2: 26-29 Circumcision is that of the heart, in the spirit and not in the letter
John 6:63 the words that I speak they are spirit and life
Note–[27.Fundamental Belief PG95-96]The Covenant Renewal.
Unfortunately mankind rejected this magnificent covenant of grace both before the Flood and after it (Gen. 6:1-8; 11:1-9). When God offered the covenant again, He did so through Abraham. Again He affirmed the promise of redemption: “‘In your Seed all the nations of the earth shall be blessed, because you have obeyed My voice'” (Gen. 22:18; cf. 12:3; 18:18).
The Scriptures particularly highlight Abraham’s faithfulness to the covenant conditions. Abraham believed God and He “accounted it to him for righteousness” (Gen. 15:6). That Abraham’s participation in the covenant blessings, while grounded in the grace of God, was also contingent upon his obedience reveals that the covenant upholds the authority of God’s law (Gen. 17:1; 26:5).
Abraham’s faith was of such quality that he was given the title “the father of all those who believe” (Rom. 4:11). He is God’s model of the righteousness by faith that reveals itself in obedience (Rom. 4:2, 3; James 2:23, 24). The covenant of grace does not automatically bestow its blessings on Abraham’s natural descendants, but only on such as follow Abraham’s example of faith. “Only those who are of faith are sons of Abraham” (Gal. 3:7). Every individual on earth can experience the covenant promises of salvation by meeting the condition: “If you are Christ’s, then you are Abraham’s seed, and heirs according to the promise” (Gal. 3:29). From the Godward side the Sinaitic covenant (also called the first covenant) was a renewal of the Abrahamic covenant of grace (Heb. 9:1). But Israel perverted it into a covenant of works (Gal. 4:22-31).
The New Covenant. Later scriptural passages speak of “a new or better covenant.”11 But they do so, not because the everlasting covenant was changed but because (1) through Israel’s unfaithfulness God’s everlasting covenant had been perverted into a system of works; (2) it was associated with a new revelation of God’s love in Jesus Christ’s incarnation, life, death, resurrection, and mediation (cf. Heb. 8:6-13); and (3) it was not until the cross that it was ratified by the blood of Christ (Dan. 9:27; Luke 22:20; Rom. 15:8; Heb. 9:11-22).12
What this covenant offers those who accept it is enormous. Through God’s grace it offers them the forgiveness of their sins. It offers the Holy Spirit’s work of writing the Ten Commandments on the heart, and restoring repentant sinners into the image of their Maker (Jer. 31:33). The new-covenant, new-birth, experience brings the righteousness of Christ and the experience of justification by faith.
The renewal of the heart it affords transforms individuals so that they will bring forth the fruits of the Spirit: “love, joy, peace, longsuffering, kindness, goodness, faithfulness, gentleness, self-control” (Gal. 5:22, 23). Through the power of Christ’s saving grace they may walk as Christ walked, daily enjoying the things that please God (John 8:29). Fallen humanity’s only hope is to accept God’s invitation to enter into His covenant of grace. Through faith in Jesus Christ we can experience this relationship that assures our adoption as children of God and heirs with Christ to His kingdom.
[6] What must we do in order to benefit by Christ’s work?
Romans 10:10 For with the heart man believeth unto righteousness
[7] For what did the apostle Paul trust Christ?
Philippians 3:8-9 And be found in him not having mine own righteousness, which is of the law, but through the faith of Christ
Romans 10:3-5 For Christ is the end of the law for righteousness to every one that believeth
Romans 1:17 The righteousness of God revealed from faith to faith.
[8] Does the faith which brings righteousness abolish the law?
Romans 3:31 Do we make void the law through faith? God forbid we establish the law
Note–the law demands obedience but cannot produce it; it is holy in self, but it cannot make us holy; it convinces of sin, but it cannot cure it; it reveals the disease, but it cannot provide the remedy; while the gospel both requires and enables, saves and sanctifies.(Romans 3: 19-21;4:15; 5:20 ,21;7:-713;2corin 3:7-9;Galat 3:21-24; 1 Timothy 1:8-11)
Note-the gospel shows us the Saviour whom we need, and declares that he has fully obeyed the precepts of the law by his spotless life as our great representative, as well as completely exhausted its penalties through his atoning death as our great substitute [ 2 Cor 5: 21]…Divine justice and righteousness have been more entirely vindicated through his work for man then they could have been by the obedience or sufferings of the whole human race!
“ It is the aim alike of the law and of the gospel to secure obedience,but the law compels us to it as a duty, making it Irksome and distasteful, while the gospel constrains us to it as a privilege, rendering it easy and a delight. The law sets obedience before us as a means of salvation, and makes blessing strictly conditional upon it.
The gospel reveals it as the natural consequence of redemption, and enjoins obedience as the necessary result of blessing”- Williams C Procter, Moody Bible Institute Monthly [Copyrighted], November,
1933, pp. 107, 108. Used by permission.
[9] What has Christ abolished?
2 timothy 1:10 the appearing of our saviour Jesus Christ who hath abolished death
Note-“Man… needs to be solemnly reminded that the law of the spirit of life in Christ sets him free from the law of sin and death, but not from the law of God.”-G Campbell Morgan, the Ten Commandments [Revell 1901 ed]P.12
Note–[Great controversy PG 532-533]- But what did Adam, after his sin, find to be the meaning of the words, “In the day that thou eatest thereof thou shalt surely die”? Did he find them to mean, as Satan had led him to believe, that he was to be ushered into a more exalted state of existence? Then indeed there was great good to be gained by transgression, and Satan was proved to be a benefactor of the race. But Adam did not find this to be the meaning of the divine sentence. God declared that as a penalty for his sin, man should return to the ground whence he was taken: “Dust thou art, and unto dust shalt thou return.” verse 19. The words of Satan, “Your eyes shall be opened,” proved to be true in this sense only: After Adam and Eve had disobeyed God, their eyes were opened to discern their folly; they did know evil, and they tasted the bitter fruit of transgression.
In the midst of Eden grew the tree of life, whose fruit had the power of perpetuating life. Had Adam remained obedient to God, he would have continued to enjoy free access to this tree and would have lived forever. But when he sinned he was cut off from partaking of the tree of life, and he became subject to death. The divine sentence, “Dust thou art, and unto dust shalt thou return,” points to the utter extinction of life.
Immortality, promised to man on condition of obedience, had been forfeited by transgression. Adam could not transmit to his posterity that which he did not possess; and there could have been no hope for the fallen race had not God, by the sacrifice of His Son, brought immortality within their reach. While “death passed upon all men, for that all have sinned,” Christ “hath brought life and immortality to light through the gospel.” Romans 5:12; 2 Timothy 1:10. And only through Christ can immortality be obtained. Said Jesus: “He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life.” John 3:36. Every man may come into possession of this priceless blessing if he will comply with the conditions. All “who by patient continuance in well-doing seek for glory and honor and immortality,” will receive “eternal life.” Romans 2:7.
[10]What change is brought about through the gospel?
2Corinthians 3:18 We all, with open face beholding as in a glass, the glory of the Lord, are changed into the same image from glory to glory
Note–It is sometimes claimed that Christ changed, abolished, or took away law, and put the gospel in its place; but this shows a misapprehension of the real work of Christ. The individual believer is changed by beholding the glory revealed in the gospel
(2 corinthians 4:4; John1:14); death has been abolished through the death of Christ; and sin has been taken away by the great Sin Bearer; but the law of God still remains unchanged as the very foundation of his throne.
.Note–27.Fundamental Belief PG 243–244- The Law and the Gospel after the Cross
As many Christians have observed, the Bible indicates that while Christ’s death abolished the ceremonial law, it affirmed the continued validity of the moral law. Note the evidence:
1. The ceremonial law.
When Christ died, He fulfilled the prophetic symbolism of the sacrificial system. Type met antitype, and the ceremonial law came to an end. Centuries earlier Daniel had predicted that the death of the Messiah would “bring an end to sacrifice and offering” (Dan. 9:27;). When Jesus died, the veil of the temple was supernaturally torn in two from top to bottom (Matt. 27:51), indicating the end of the spiritual significance of the Temple services. Although the ceremonial law filled a vital role before the death of Christ, it was deficient in many ways, being only “a shadow of the good things to come” (Heb. 10:1). It served a temporary purpose and was imposed on God’s people until the coming of “the time of reformation” (Heb 9:10; cf. Gal 3:19)–until the time when Christ died as the true Lamb of God.
At the death of Christ the jurisdiction of ceremonial law came to an end. His atoning sacrifice provided forgiveness for all sins. This act “wiped out the handwriting of requirements that was against us, which was contrary to us. And He has taken it out of the way, having nailed it to the cross” (Col. 2:14; cf. Deut. 31:26). Then it was no longer necessary to perform the elaborate ceremonies that were not, in any case, able to take away sins or purify the conscience (Heb. 10:4; 9:9,14). No more worries about the ceremonial laws, with their complex requirements regarding food and drink offerings, celebrations of various festivals (Passover, Pentecost, etc.), new moons, or ceremonial sabbaths (Col. 2:16; cf. Heb. 9:10), which were only a”shadow of things to come” (Col. 2:17). With Jesus’ death, believers no longer had any need to deal with shadows–reflections of the reality in Christ. Now they could approach the Saviour Himself directly, for the “substance is of Christ” (Col. 2:17).
As interpreted by the Jews, the ceremonial law had become a barrier between them and other nations. It had become a great obstacle to their mission to enlighten the world with the glory of God. Christ’s death abolished this “law of commandments contained in ordinances,” breaking down “the middle wall of division” between Gentiles and Jews so as to create one new family of believers reconciled into “one body through the cross” (Eph. 2:14-16).
2. The Decalogue and the cross.
While Christ’s death ended the authority of the ceremonial law, it established that of the Ten Commandments. Christ took away the curse of the law, thereby liberating believers from its condemnation. His doing so, however, did not mean that the law was abolished, giving us liberty to violate its principles. The abundant testimony of Scripture regarding the perpetuity of the law, refutes such a view. Calvin aptly stated that “we must not imagine that the coming of Christ has freed us from the authority of the law; for it is the eternal rule of a devout and holy life, and must, therefore, be as unchangeable as the justice of God.”
Paul described the relationship between obedience and the gospel of saving grace. Calling believers to holy living, he challenged them to present themselves “as instruments of righteousness to God. For sin shall have no dominion over you, for you are not under law but under grace” (Rom. 6:13,14). So Christians do not keep the law to obtain salvation–those who try to do so will only find a deeper enslavement to sin. “As long as a man is under law he remains also under the dominion of sin, for law cannot save one from either the condemnation or the power of sin. But those who are under grace receive not only release from condemnation (Rom. 8:1), but also power to overcome (Rom. 6:4). Thus sin no longer will have dominion over them.” “Christ,” Paul added, “is the end of the law for righteousness to everyone who believes” (Rom. 10:4). Everyone, then, who believes in Christ realizes that He is the end of the law as a way of obtaining righteousness. In ourselves we are sinners, but in Jesus Christ we are righteous through His imputed righteousness. Yet being under grace does not give believers the license to “continue in sin that grace may abound” (Rom. 6:1). Rather, grace supplies the power that makes obedience and victory over sin possible. “There is therefore now no condemnation to those who are in Christ Jesus, who do not walk according to the flesh, but according to the Spirit” (Rom. 8:1).
Christ’s death magnified the law, upholding its universal authority. If the Decalogue could have been changed, He would not have had to die. But because this law is absolute and immutable, a death was required to pay the penalty it imposed. This requirement Christ fully satisfied by His death on the cross, making eternal life available to all who accept His magnificent sacrifice.
[11] What spiritual interpretation did Christ gives to the sixth and seventh commandment?
Matthew 5:21-22 whosoever shall kill shall be in danger of the judgment
Matthew 5:27-28 whosoever shall say, thou fool, shall be in danger of hell fire
Exodus 20:13 thou shalt not kill.
1John 3:15 whosoever hateth his brother is a murderer.
[12] Of what prophecy was this teaching a fulfillment?
Isaiah 42:21 The Lord is well pleased for His righteousness’ sake; he will magnify the law and make it honourable
Note--Christ not only gave a spiritual interpretation to the law, and Himself thus observed it, but he showed the holiness and the immutable nature of the law by dying on the cross to pay the
penalty of its transgression. In this way, above all, He magnified the law.
Note: [Great controvesy Pg 467-68]
The law of God, from its very nature, is unchangeable. It is a revelation of the will and the character of its Author. God is love, and His law is love. Its two great principles are love to God and love to man. “Love is the fulfilling of the law.” Romans 13:10. The character of God is righteousness and truth; such is the nature of His law. Says the psalmist: “Thy law is the truth:” “all Thy commandments are righteousness.” Psalm 119:142, 172. And the apostle Paul declares: “The law is holy, and the commandment holy, and just, and good.” Romans 7:12. Such a law, being an expression of the mind and will of God, must be as enduring as its Author.
It is the work of conversion and sanctification to reconcile men to God by bringing them into accord with the principles of His law. In the beginning, man was created in the image of God. He was in perfect harmony with the nature and the law of God; the principles of righteousness were written upon his heart. But sin alienated him from his Maker. He no longer reflected the divine image. His heart was at war with the principles of God’s law. “The carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be.” Romans 8:7. But “God so loved the world, that He gave His only-begotten Son,” that man might be reconciled to God. Through the merits of Christ he can be restored to harmony with his Maker. His heart must be renewed by divine grace; he must have a new life from above. This change is the new birth, without which, says Jesus, “he cannot see the kingdom of God.”
The first step in reconciliation to God is the conviction of sin. “Sin is the transgression of the law.” “By the law is the knowledge of sin.” 1 John 3:4; Romans 3:20. In order to see his guilt, the sinner must test his character by God’s great standard of righteousness. It is a mirror which shows the perfection of a righteous character and enables him to discern the defects in his own.
The law reveals to man his sins, but it provides no remedy. While it promises life to the obedient, it declares that death is the portion of the transgressor.
Grace And Law
[1] On what basis was Abraham accounted righteous?
Romans 4:3 Abraham Believed God and it was counted unto him for righteousness
James 2:23 Abraham believed God, and it was imputed unto him for righteousness: and he was called the friend of God
[2] What scripture cuts off all hope of Justification by works?
Romans 3:20 By the deeds of the law there shall no flesh be justified
[3] In what way are all believers in Jesus justified?
Romans 3:24 Being justified freely by His grace through the redemption that is in Christ Jesus
Ephesians 2:8 For by grace are ye saved through faith, it is gift of God
Colossians 1: 14 We have redemption through his blood
1 Timothy 2:6 who gave himself a ransom for all
1 peter 1: 18-20 Ye know that ye were not redeemed with corruptible things as silver and gold
Note-Daniel and Revelation PG 396-97– “Faith,” says Paul, “is the substance of things hoped for, the evidence of things not seen.” Hebrews 11:1. To be “rich toward God,” rich in the spiritual sense, is to have a clear title to the promises, to be an heir of that “inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you,” 1 peter 1:4. “If ye be Christ’s then are ye Abraham’s seed, and heirs according to the promise.” Galatians 3:29. How do we
obtain this heirship?-In the same way that Abraham obtained the promise, that is, through faith. [Romans 4:13,14.] No wonder, then, that the entire eleventh chapter of Hebrews should be
devoted to this important subject, setting forth the mighty achievements that have been accomplished, and the precious promises that have been obtained, through faith. In Hebrews 12:1, the grand conclusion of the argument is given when Christians are exhorted to lay aside every weight, and the sin[of unbelief] that so easily besets them.
Nothing will sooner dry up the springs of spirituality, and sink us into utter poverty in reference to the things of the kingdom of God, than to let faith go out and unbelief come in. Faith must enter into every action that is pleasing in His sight. In coming to him, the first thing is to believe that He is. It is through faith, as the chief agent under the grace which the gift of God, that we are to be saved. [Hebrews 11: 6; Ephesians 2:8.]
From this it would seem that faith is a prinicipal element of spiritual wealth. But if, as already remarked, no one grace can answer to the
full import of the term “gold,” so doubtless other things are included with faith. “Faith is the substance things hoped for.” Hence hope is an inseparable accompaniment of faith [Hebrews11:1; Romans 8:24-25.] Again Paul tells us that faith works by love, and speaks in another place of being ” rich in good works.”[Galatians 5:6; 1 Timothy 6:18.] Hence love cannot be separated from faith. We then have before us the three things associated together by Paul in 1 Cointhians 13-faith,
hope, charity, or love; and the greatest of these is charity, which is “rich in good works.” Such is the gold tried by fire which we are a counseled to buy.
[4] Is the believer expected to go on in sin after this?
Romans 6:1-2 What shall we say then? Shall we continue in sin that grace may abound?
Galatians 2:17-20 If, while we seek to be justified by Christ we ourselves also are found sinners, is Christ the minister of sin?
Note–[27 Fundamenal PG 238]– It Is an Agent in Conversion. God’s law is the instrument the Holy Spirit uses to bring us to conversion: “The law of the Lord is perfect, converting the soul” (Ps. 19:7). When, after seeing our true character we realize that we are sinners, that we are on death row and without hope, we sense our need of a Saviour. Then the good news of the gospel becomes truly meaningful. Thus the law points us to Christ, the only one who can help us escape our desperate situation. It was in this light that Paul referred to both the moral law and the ceremonial law as “our schoolmaster [“tutor,” NKJV] to bring us unto Christ, that we might be justified by faith” (Gal. 3:24).
While the law reveals our sin, it can never save us. Just as water is the means to cleanse a dirty face, so we, after having discovered our need in the mirror of God’s moral law, reach for the fountain that is open “for sin and for uncleanness” (Zech. 13:1) and are cleansed by “the blood of the Lamb” (Rev. 7:14). We must look to Christ, “and as Christ is revealed to. . . [us] upon the cross of Calvary, dying beneath the weight of the sins of the whole world, the Holy Spirit shows. . . [us] the attitude of God to all who repent of their transgressions.” Then hope fills our souls, and in faith we reach out to our Saviour, who extends to us the gift of everlasting life (John 3:16).
[5] What was Christ’s personal attitude toward the law?
Matthew 5: 17-19 Think not that I am come to destroy the law, or the prophets
Galatians 3:24 The law was our school master to bring us unto Christ
John 15:10 If ye keep my Commandments, ye shall abide in my love
John 14:15 If love me keep my Commandments
John 14:21,23 He that hath my Commandments and keepeth them, it he whom love me
Note–Evangelism PG 597-599] False Doctrine-It Makes No Difference What You Believe] – There are many whose religion consists in theory. To them a happy emotion is godliness. They say, “come to Jesus, and believe in him. It makes no difference what you believe so long as you are honest in your belief.” They do not seek to make the sinner understand the true character of sin…
Satan is willing that every transgressor of God’s law shall claim to be holy. This is what he himself in doing. He is satisfied when men rest their faith on spurious doctrines and religious enthusiasm; for he can use such persons to good purpose in deceiving souls. There are many professedly sanctified ones who are aiding Satan in his work. They talk much of feeling; they speak of their love for God. But God does not
recognize their love; for it is a delusion of the enemy. God has given these persons light, but they have refused to accept it. With the father of lies, they will recieve the reward of disobedience-Review and Herald, June 26, 1900.
Note–[Another Error-Commandments Done Away–]
Christ warns His followers, “Beware of false prophets, which
come to you in sheep’s clothing but inwardly they are ravening wolves.” He exhorts us not to be deceived when false shepherds present their doctrines. These men tell us that the commandments of
God were done away at the death of Christ. Shall we believe them, these men who claim to be sanctified, while they refuse to obey God? They say the Lord has told them that they need not keep the Ten Commandments; but has the Lord told them this? No, God does not lie.
Satan, who is the father of lies, deceived Adam in a similar way, telling him that he need not obey God, that he would not die if he transgressed the law. But Adam fell, and by his sin he opened the floodgates of woe upon our world. Again, satan told cain that he need not follow expressly the comand of God in presenting the slain lamb as an offering. Cain obeyed the voice of the deceiver; and because God
did not accept his offering, while He showed His approval of Abel’s offering, Cain rose up in anger and slew his brother.
We need to know for ourselves what voice we are heeding, whether it is the voice of the true and living God or the voice of the great apostate…
When type met antitype in the death of Christ, the sacrifical offering ceased. The ceremonial law was done away. But by the crucifixion the law of Ten Commandments was established. The gospel has not abrogated the law, nor detracted one tittle from its claims. It still demands holiness in every part. It is the echo of God’s own voice, giving to every soul the invitation, come up higher. Be holy, holier still….Reveiw and Herald, June 26, 1900.
[6] What scripture shows that God’s remnant people will understand the proper relation between law and gospel?
Revelation 14:12 Here is the patience of the saints: here are they that keep the Commandment of God, and the faith of Jesus
Revelation 14:17 The dragon was wrath with the saints, who keep the Commandments of God
Note–[27 fundamental PG 241]–The saints defend the law. Obedience characterizes the saints who await the Second Advent. In the final conflict they rally to uphold God’s law. Scripture describes them in these terms: They “keep the commandments of God and have the testimony of Jesus” (Rev. 12:17; 14:12) and are patiently looking forward to Christ’s return.
In preparation for the Second Advent, these people proclaim the gospel, calling others to worship the Lord as Creator (Rev. 14:6, 7). Those who worship God in love will obey Him; as John said: “This is the love of God, that we keep His commandments. And His commandments are not burdensome” (1 John 5:3).
God’s judgments and the law. God’s judgment of the seven last plagues on the disobedient originates from the temple of “the tabernacle of Testimony” in heaven (Rev. 15:5). Israel was well acquainted with the phrase the tabernacle of the testimony; it designated the tabernacle that Moses built (Num. 1:50, 53; 17:8; 18:2, NIV). It was called this because the tabernacle housed the “ark of the Testimony” (Ex. 26:34), which contained the “two tablets of the Testimony” (Ex. 31:18). So the Ten Commandments are the “testimony”—the witness to humanity of the divine will (Ex. 34:28, 29).
But Revelation 15:5 refers to “the temple of the tabernacle of the testimony in heaven.” Moses’ was merely a copy of the heavenly temple (Ex. 25:8, 40; cf. Heb. 8:1-5); the great original of the ten-commandment law is kept there. That the final judgments are intimately related to the transgression of God’s law adds to the evidence for the perpetuity of the Ten Commandments.
The book of Revelation also depicts the opening of the heavenly temple, which brings into view the “ark of His covenant” (Rev. 11:19). The phrase ark of the covenant designated the ark of the earthly sanctuary, which held the tablets containing “the words of the covenant, the Ten Commandments” (Ex. 34:27; cf. Num. 10:33; Deut. 9:9). The ark of the covenant in the heavenly sanctuary is the original ark containing the words of the everlasting covenant—the original Decalogue. Thus it is clear that the timing of God’s final judgments on the world (Rev. 11:18), relates to the opening of this heavenly temple with its focus on the ark with the Ten Commandments—indeed, a fitting picture of the magnification of God’s law as the standard of the judgment.
Ambassadors of Christ 