All that man has lost through sin has been restored "through the redemption which is in Christ Jesus." "For this purpose the Son of God was manifested that He might destroy [undo] the works of the devil." (1 John 3:8) All this is accomplished for us, "not by works of righteousness which we have done, but according to His mercy He saved us, by the washing of regeneration, and renewing of the Holy Ghost, which He shed on us abundantly through Jesus Christ our Saviour." (Titus 3:5, 6)
And yet God does not make His plan of salvation effective for any individual without his co-operation. God has honoured man by bestowing upon him reasoning powers and the freedom of choice, and while man can by no means save himself, yet it is not God's plan to save him contrary to his will. He says to him: "Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool." (Isa. 1:18) "He that will [willeth or chooseth] let him take of the water of life freely." (Rev. 22:17, R. V.)
In the beginning "God created man in His own image," "in the likeness of God made He him." But this image has been marred and well nigh obliterated by sin. Yet "God so loved the world that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life" (John 3:16), that thus through Him, "who is the image of the invisible God," man might be "created in Christ Jesus unto good works" (Eph. 2:10), and restored to the image of God, by being "conformed to the image of His Son." (Rom. 8:29) The wondrous provisions of God's grace whereby "He might be just, and the justifier of him which believeth in Jesus" (Rom. 3:26) have nothing less than this in view, that "as we have borne the image of the earthy, we shall also bear the image of the heavenly." (1 Cor. 15:49)
The agency employed by God to bring about this result is called "the gospel," which is defined to be "the power of God unto salvation to every one that believeth." (Rom. 1:16) It is "the gospel of your salvation," "the gospel of the grace of God," "the gospel of peace," the same gospel which was "preached before ... unto Abraham" (Gal. 3:8), and afterwards to the children of Israel, "for unto us was the gospel preached, as well as unto them." (Heb. 4:2) This gospel of Christ is God's divine power to save believers, "for therein is the righteousness of God revealed." (Rom. 1:17) The righteousness of God is revealed in the gospel; and for that reason the gospel "is the power of God unto salvation." It is salvation from sin and restoration to a life of righteousness which are needed, and this experience is provided for us through the incarnation, the death, and the resurrection of Christ, who "was made in the likeness of men," and "who was delivered for our offences, and was raised again for our justification." Rom. 4:25. But this is the gospel; for we read: "Moreover, brethren, I declare unto you the gospel... by which also ye are saved. ... For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the Scriptures; and that He was buried, and that He rose again the third day according to the Scriptures." (1 Cor. 15:1-4)
The efficacy of the gospel is also presented in these words: "For Christ sent me not to baptise, but to preach the gospel; not with wisdom of words, lest the cross of Christ should be made of none effect. For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God." (1 Cor. 1:17, 18) The gospel is the power of God to every one that believeth. A discourse concerning the cross is, to those who are saved, the power of God, because the cross of Christ--Christ the crucified Saviour dying for sin--is the central thought of the gospel. So also we read again: "But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness; but unto them which are called, both Jews and Greeks, Christ the power of God and the wisdom of God." (1 Cor. 1:23, 24)
From these scriptures it is evident that the efficacy of the gospel, its power to salvation, is found in the fact that it is "God's joyful message ... concerning His Son, Jesus Christ our Lord," who is "The Lord our Righteousness." (Jer. 23:6) Thus it appears that the gospel becomes the power of God unto salvation because of the righteousness which is revealed in it, and that this righteousness is found only in Christ, and is inseparable from Him. This is "the hope of the gospel ... which is Christ in you the hope of glory: whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus." "And ye are complete in Him."
Wrong views concerning our relation to God's plan of salvation for us have arisen from failing to comprehend the fulness of the character of God. While it is true that "He delighteth in mercy" and "taketh pleasure ... in those that hope in His mercy," it is also true that He is "of purer eyes than to behold evil," and that He will "execute judgment and justice in the earth." God requires that His own character, as revealed in Christ, should be the standard of character for His children. "Be ye therefore perfect, even as your Father which is in heaven is perfect." (Matt. 5:48) "But as He which hath called you is holy, so be ye holy in all manner of conversation." (1 Peter 1:15)
And abundant provision has been made in Christ that the expectation of God for man may be fully met. For He "hath blessed us with all spiritual blessings in heavenly places [or things] in Christ," and "hath chosen us in Him ... that we should be holy and without blame before Him in love," and "hath made us accepted in the beloved." (Eph. 1:3, 4, 6) But all this is for a definite purpose. It is that we "being made free from sin and become servants to God" (Rom. 6:22) should be found "righteous before God, walking in all the commandments and ordinances of the Lord blameless." Luke 1:6. "Thou shalt call His name Jesus, for He shall save His people from their sins." (Matt. 1:21) But there is no provision made to save people in their sins.
In order that man may intelligently cooperate with God in His purpose to restore His image in him, God has made a revelation to man of His own character as the standard of perfection, and the test of righteousness. Since God designs to renew His likeness in us, we may know what He is by what He requires of us. The holiness, the righteousness, and the goodness of God are set forth in His law, which is declared to be "holy, just [righteous] and good," and the perfection which He requires of us will be revealed in a life which is in harmony with "that good and acceptable and perfect will of God." (Rom. 12:2)
Because "a man is not justified by the works of the law, but by the faith of Jesus Christ" (Gal. 2:16), and because we "are not under the law but under grace" (Rom. 6:14), some have fallen into the error of supposing that Christians have nothing whatever to do with the law of God. It is therefore well worth our while to consider the purposes served by the law, and the relation between the law and the gospel.
In order that it may be true of us that "the blood of Jesus Christ His Son cleanseth us from all sin" (1 John 1:7), we must "confess our sins" (1 John 1:9), and we must be made aware of sin before we can confess it. This brings out the first purpose of the law, for by the law is the knowledge of sin (Rom. 3:20), and "I had not known sin, but by the law; for I had not known lust, except the law had said, Thou shalt not covet." (Rom. 7:7) The way in which the law reveals sin appears from the fact that "all unrighteousness is sin" (1 John 5:17), and that the law reveals unrighteousness by defining righteousness. The law, being a transcript of the righteous character of God, is used by the Holy Spirit to "reprove the world of sin" (John 16:8), by showing men that they are "wretched, and miserable, and poor, and blind, and naked" (Rev. 3:17) when their own characters are placed in contrast with the purity and holiness of God. When we thus see God we exclaim with Isaiah, "Woe is me! for I am undone; because I am a man of unclean lips" (Isa. 6:5), and with Job we say, "I abhor myself and repent in dust and ashes." Job 42:6. All this is made plain in the Scripture. "Righteous art Thou, O Lord, and upright are Thy judgments. Thy testimonies that Thou hast commanded are righteous and very faithful!" "My tongue shall speak of Thy word; for all Thy commandments are righteousness." (Ps. 119:137, 138, 172)
But while the law thus makes known sin to us by setting forth the righteous character of God, and being itself righteousness, it is yet utterly unable to confer that righteousness upon us. "I do not frustrate the grace of God; for if righteousness come by the law, then Christ is dead in vain." (Gal. 2:21) "For if there had been a law given which could have given life, verily righteousness should have been by the law. But the Scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe." (Gal. 3:21, 22) Here is where the work of Christ avails for us, and the very object of that work is that the righteousness defined by the law, and revealed in the gospel, may be fulfilled in us. "For what the law could not do, in that it was weak through the flesh, God sending His own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh; that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit." (Rom. 8:3, 4) "For He hath made Him to be sin for us, who knew no sin; that we might be made the righteousness of God in Him" (2 Cor. 5:21)
The righteousness of the law was fulfilled by Christ, who did "not come to destroy, but to fulfil" the law, and who by a life of perfect obedience to the Father's will, wherein He "became obedient unto death, even the death of the cross," was "made unto us wisdom, and righteousness, and sanctification, and redemption." (1 Cor. 1:30) "For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous. Moreover the law entered that the offence might abound. But where sin abounded, grace did much more abound; that as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord." (Rom. 5:19-21)
The work accomplished by Christ in behalf of man is more than to pay the penalty for a broken law; it includes the bringing of man into harmony with that law. He "gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people, zealous of good works." (Titus 2:14) For this it became necessary not only that righteousness should be imputed to us, but imparted to us; not only that Christ should live for us, but that He should live in us; not only that we should be "justified by faith" (Rom. 5:1), but that we should be " sanctified by faith." (Acts 26:18) So the Word was made flesh and dwelt among us (and we beheld His glory [His character], the glory [the character] as of the only begotten of the Father), full of grace and truth." (John 1:14) Angels could convey messages for God, and could do deeds for God, but only the Son of God could reveal the righteousness of God by being God.
In His life among men Christ became the righteousness which was defined in the law. "The law was given by Moses but grace and truth [grace and the reality] came by Jesus Christ." (John 1:17) In the law, considered merely as a code, we have only the form of truth, but Christ is the Truth. "Behold, thou art called a Jew, and restest in the law, and makest thy boast of God, and knowest His will, and approvest the things that are more excellent, being instructed out of the law; and art confident that thou thyself art a guide of the blind, a light of them which are in darkness, an instructor of the foolish, a teacher of babes, which has the form of knowledge and of the truth in the law." (Rom. 2:17-20) The law gives the form, but Christ is the reality. Christ had the law in His heart, and so His life was the law in living characters. This was set forth in the prophecy concerning His work centuries before He was "made of a woman": "I delight to do Thy will, O My God; yea, Thy law is within My heart." (Ps. 40:8)
In His teaching Christ interpreted the spiritual character of the law, showing that to hate was to commit murder, to think impurely was to commit adultery, to covet was to be an idolater, and His life was so completely in harmony with the sacred precepts as interpreted by Him that He could challenge those who were constantly seeking something against Him with the inquiry, "Which of you convinceth Me of sin?" (John 8:46)
And He "who did no sin" (1 Peter 2:22) wrought out this life of perfect righteousness not for Himself but for us, that the image of God might be again revealed in our lives. The law was within the heart of Christ, and He came to do the will of God, in order that the same law might be written in our hearts, and that we might be restored to the blessedness of doing God's will; that the form might become the reality in us. This is accomplished for each individual by his acceptance of the work of Christ for him through faith in the word of God, by opening the door of his heart to Christ, that He may become the very life of his life, so that he may be "saved by His life." (Rom. 5:10) This is righteousness by faith. This is being "found in Him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith." (Phil. 3: 9)
Thus we see that the law first gives knowledge of sin. It sets up a perfect standard of righteousness, and so defines the righteousness required; but it cannot confer that righteousness. It does not make one a sinner; it simply reveals the fact that he is a sinner. It cannot give righteousness; it simply shows the need of righteousness. But God, who requires the righteousness of the law in our characters, has made provision that this righteousness shall be brought to us in Christ, who is the centre of the gospel. The standard of character which is defined by the law is presented to us in Christ in the gospel. So we read: "But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; even the righteousness of God which is by faith of Jesus Christ, unto all and upon all them that believe; for there is no difference; for all have sinned and come short of the glory [the character] of God; being justified freely by His grace through the redemption that is in Christ Jesus; whom God hath set forth to be a propitiation through faith in His blood, to declare His righteousness for the remission of sins that are past, through the forbearance of God; to declare, I say, at this time His righteousness; that He might be just and the justifier of him which believeth in Jesus." (Rom. 3:21-26) By the law sin is revealed; in the gospel righteousness is revealed. By the law the disease is made known; in the gospel of Christ the cure is found. This is the first step in the relation between the law and the gospel.
After we have come to Christ and are justified by faith, without the deeds of the law (Rom. 3:28), after we have become "the children of God by faith in Christ Jesus" (Gal. 3:26), having received Him who is righteousness and the living law, what then is our relation to the law? This will perhaps best appear by considering the results of genuine faith in Christ.
To believe on Christ is to receive Christ; not to assent to a creed, but to accept a life; not to strive for the maintenance of certain outward forms, but to become "partakers of the divine nature." (2 Peter 1:4) Creeds and forms cannot save people from their sins. Terrible is the catalogue of the sins of those "having a form of godliness, but denying the power thereof." (2 Tim. 3:1-5) A new life must be imparted before man can "live unto God." "Except a man be born from above, he cannot see the kingdom of God." (John 3:3) For neither is circumcision anything, nor uncircumcision, but a new creation." (Gal. 6:15, R.V.) This experience depends upon the faith which each one exercises for himself, and "it is of faith, that it might be by grace." (Rom. 4:16) To all who sincerely pray the prayer, "Create in me a clean heart," (Ps. 51:10), the reply comes, "Believe ye that I am able to do this? ... According to your faith be it unto you." (Matt. 9:28, 29) "And this is the victory that overcometh the world, even our faith" (1 John 5:4); but faith for victory is the "faith which worketh by love." (Gal. 5: 6)
"Do we then make void the law through faith? God forbid: yea, we establish the law." (Rom. 3:31) "This is the victory which overcometh the world, even our Christ made present with all His glorious power by faith;" but this is the Christ in whose heart is the law of God; who said of Himself, "I have kept my Father's commandments" (John 15:10); who was and is the law of God in life, so that when the prayer, "that Christ may dwell in your hearts by faith" (Eph. 3:17), is answered, the law in Christ is "written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshy tables of the heart." (2 Cor. 3:3) And thus do we establish the law.
"Where there is not only belief in God's word, but a submission of the will to Him--where the heart is yielded to Him, the affections fixed upon Him, there is faith, faith that works by love and purifies the soul. Through this faith the heart is renewed in the image of God. And the heart that in its unrenewed state is not subject to the law of God, neither indeed can be, now delights in its holy precepts." "God is love." (1 John 4:8) His law is an expression of His love, and Christ is that law of love expressed in life; so when we receive Christ into our hearts, then love, the fruit of the Spirit, is received into our hearts, and "when the principle of love is implanted in the heart, ... the new covenant promise is fulfilled, I will put my laws into their hearts, and in their minds will I write them" (Heb. 10:16)[1]; for "love is the fulfilling of the law." (Rom. 13:10) And thus do we "establish the law" by faith.
But after the law is thus by faith established in the heart by abiding in Christ, and having Him, who is the living law, abide in us, then the fruit of such a union with Christ will appear in the life. "He that abideth in Me, and I in him, the same bringeth forth much fruit" (John 15:5), and thus are we "filled with the fruits of righteousness." (Phil. 1:11) And now the law, which revealed sin but could not confer righteousness, witnesses to the character of the righteousness which we have received through faith in Christ. "But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets." (Rom. 3:21) The law reveals sin by defining righteousness, by showing us the character of God. The gospel reveals righteousness. "Therein is the righteousness of God revealed." (Rom. 1:17) We receive this righteousness as the free gift of God in receiving Jesus Christ. The law cannot give us what we need. It urges us to Christ, where we receive what it demands but cannot bestow. Then we return to the same law, and it bears witness to the fact that the righteousness we have received in Christ Jesus is the very righteousness which it demands but cannot impart.
This was God's plan for those who would believe in Christ. "God offered them in His Son the perfect righteousness of the law."[2] If they would open their hearts fully to receive Christ, then the very life of God, His love, would dwell in them, transforming them into His own image; and thus through God's free gift they would possess the righteousness which the law requires.
The words "abolish," "take away," "destroy," and "change" have been so persistently connected with the law by some public teachers that there exists in the minds of many people the honest conviction that all which is expressed by these words was done to the law by Christ. It is true that He came to "abolish" something, and to "take away" something, and to "destroy" something, and to "change" something; but it is important that we should know just what it was that He abolished, and what it was that He took away, and what it was that He destroyed, and what it was that He intended to change by His work in behalf of man. This we can easily learn from the Scriptures.
What was abolished
It is said of our Saviour, Jesus Christ, that He "hath abolished death, and hath brought life and immortality to light through the gospel." (2 Tim. 1:10) Death is the result of sin. "Sin, when it is finished, bringeth forth death." James 1:15. But "sin is the transgression of the law." (1 John 3:4) Christ, therefore, came to abolish that which is the result of being out of harmony with the law, and He did it, not by abolishing the law, but by bringing us into harmony with the law.
What was taken away
We read that Christ "was manifested to take away our sins." (1 John 3:5) He is the sin-bearer, "who His own self carried up our sins in His body to the tree, that we having died unto sins, might live unto righteousness." (1 Peter 2:24, R.V., margin) Sin is lawlessness, and Christ was manifested to take away, not the law, but lawlessness.
What he came to destroy
The attitude of Christ toward the law is set forth in the prophecy which says: "He will magnify the law and make it honourable." (Isa. 42:21) In His sermon on the mount, which is itself but the interpretation of the principles contained in the words spoken from Mount Sinai, Christ said: "Think not that I am come to destroy the law or the prophets; I am, not come to destroy, but to fulfil." (Matt. 5:17) He "came to explain the relation of the law of God to man, and to illustrate its precepts by His own example of obedience." But we are taught that "for this purpose the Son of God was manifested, that He might destroy the works of the devil." (1 John 3:8) The works of the devil are those which are contrary to God's law. "The devil sinneth from the beginning," and in every case "sin is the transgression of the law."
Furthermore, Christ came to destroy the devil himself. Satan had introduced into this world rebellion against God and His law, and Christ's mission and work were to put an end to that rebellion and the instigator of it. In order to do that, He took our flesh, "that through death He might destroy him that had the power of death, that is the devil." (Heb. 2:14)
What he came to change
It is a blessed thing to know that a change was wrought by Christ in giving Himself for man. There was certainly need that a change should be made. Men were far from righteousness, "being alienated from the life of God through the ignorance that is in them" (Eph. 4:18), "having no hope and without God in the world." (Eph. 2:12) "But God, who is rich in mercy, ... hath quickened us together with Christ, ... and hath raised us up together, and made us sit together in heavenly places in Christ Jesus." (Eph. 2:4-6) And thus "we all ... are changed into the same image from glory to glory." (2 Cor. 3:18) But more even than a change of character has been provided for us, for "we look for the Saviour, the Lord Jesus Christ, who shall change our vile body, that it may be fashioned like unto His glorious body." (Phil. 3:20, 21) "We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump." (1 Cor. 15:51, 52) Glorious change! A renewed character and a renewed body! This is the fulness of the salvation provided for us in Jesus Christ.
It thus becomes evident from the teaching of the Scriptures that Christ came to abolish, not the law, but death; to take away, not the law, but our sins; to destroy, not the law, but the devil and his works; to change, not the law, but us. He did all this "by the sacrifice of Himself." Heb. 9:26. If the law could have been changed or abolished, Christ need not have died.
Sin transient; the law eternal
In different ways God teaches that sin is transient, while the law is eternal. While Jesus was teaching on one occasion "the scribes and Pharisees brought unto Him a woman taken in adultery," and asked what should be done in such a case, not because they desired to be instructed, but "tempting Him, that they might have to accuse Him." After her accusers had made their charge, "Jesus stooped down, and with His finger wrote on the ground." (John 8:3, 6) "Although doing this without apparent design, Jesus was tracing on the ground, in legible characters, the particular sins of which the woman's accusers were guilty." Thus Jesus wrote the record of sins in the sand. How easily could this record be obliterated! A gust of wind or a dash of water, and it is gone! But God wrote His law with His finger upon tables of stone,--an unchangeable and imperishable record of His own character. This same law He writes in the heart of the believer, there to remain to all eternity; for "he that doeth the will of God abideth forever." (1 John 2:17) Sin, and death the result of sin, may be taken away; for "the blood of Jesus Christ, His Son cleanseth us from all sin" (1 John 1:7), and "death is swallowed up in victory, (1 Cor. 15:54), but "all Thy commandments are righteousness" and "Thy righteousness is an everlasting righteousness." (Ps. 119:172, 142) "Hearken unto Me, ye that know righteousness, the people in whose heart is My law;" "My salvation shall be forever, and My righteousness shall not be abolished." (Isa. 51:7, 6) "Jesus Christ is the same yesterday and today, yea, and forever." (Heb. 13:8, R.V.)
The very charge made against God by Satan was that His plan of government was defective, and His law imperfect, and the whole controversy between Christ and Satan has been waged over this point: Shall God's rule be acknowledged and His law respected in this world, or shall the rebellion succeed, and the kingdom of Satan be established here? Is it not clear, therefore, that everyone who today takes the position that God's law has been changed or abolished is really putting himself on the side of the "god of this world" (2 Cor. 4:4) and in opposition to "the God and Father of our Lord Jesus Christ"? (Eph. 1:3) But God will show to the satisfaction of the universe, even in the very face of Satan's work, that His law is perfect and His government just. "Who shall not fear Thee, O Lord, and glorify Thy name? for Thou only art holy; for all nations shall come and worship before Thee; for Thy judgments are made manifest." (Rev. 15:4)
A standard needed
But if God's law has been changed or abolished, there is no longer any standard by which to test the character of the righteousness which men claim to have received by faith. Each one is then at liberty to erect his own standard to suit his own inclinations. Such teaching as this is now bearing its legitimate fruit in the world. God's holy law is not brought to bear upon the consciences of men to convince of sin, as in former days; hence the need of the Saviour is not felt to the same degree; and without a standard with which to test their professed righteousness, the counterfeit passes for the genuine, and religion is reproached. It is universally acknowledged that there is need of having a standard in all the transactions between man and man, and so we have the standard of weight, the standard of measure, etc. Without these standards there would be the utmost confusion in the business world. Moreover, these standards must not be variable. A variable standard is no standard at all. But is man wiser than God? "Were men free to depart from the Lord's requirements, and set up a standard of duty for themselves, there would be a variety of standards to suit different minds, and the government would be taken out of the Lord's hands. The law of self would be erected, the will of man would be supreme, and the high and holy will of God--His purpose of love toward His creatures-- would be dishonoured, disrespected."[3]
Office of the Law
The office of the law in making known sin, and in witnessing to the righteousness obtained through faith in Christ may be illustrated by the way in which a mirror is used. A man may learn by looking into it that his face is smirched with smut. The mirror did not put the smut there, neither can it take it away. It simply reveals its presence. Some other means must be used to remove the dirt; but when this is done, the same mirror testifies that his face is clean. But suppose the man should destroy or throw away the mirror because it revealed the presence of the dirt, and yet, not fully satisfied with this course, should endeavour to make himself clean, what will now satisfy him of the success of his efforts? He may feel better because he has made some effort to be clean; but at the same time he may have done only an incomplete work, or he may have made matters worse. So we are defiled by sin. The law reveals that fact, yet cannot cleanse; but there is "a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness" (Zech. 13:1), in which we may wash and be clean. The law testifies to the character of the work wrought for us by "Him that loved us, and washed us from our sins in His own blood." (Rev. 1:5) But if the law is variable or has been abolished, we are left in uncertainty. Then self-righteousness may pass for righteousness because one feels satisfied in trying to meet the standard which he himself has set up.
The pledge of an immutable Law
The fact that the law of God is not done away, is the pledge of our security in heaven. "So speak ye, and so do, as they that shall be judged by the law of liberty." (James 2:12) That law is the standard in the judgment. Harmony with the law of God is the condition of the entrance into the kingdom. Everyone who applies for admission is tested by it. The law is a transcript of God's character. Everyone must meet this standard in its perfection, and those who do not reach it are shut out of the kingdom. We cannot meet the standard except as we receive Christ; but when we have received Christ, we know we have that which will meet the test. If anyone could be admitted to the kingdom who was out of harmony with God's law, sin would be transferred into the world to come. The very fact that the law of God is neither changed nor abolished is our safety in the eternal kingdom, the pledge that "affliction shall not rise up the second time."
The law out of Christ and the law in Christ
Observe the difference between the law of God as a rigid code and the same law coming to us in Christ. A command which out of Christ is a rigid code, in Christ becomes a living promise. The law, out of Christ, simply a rigid code, says, "Thou shalt," and "thou shalt not." But that same law in Christ becomes a living promise. "Whereby are given unto us exceeding great and precious promises." (2 Pet. 1:4) "In every command or injunction that God gives, there is a promise, the most positive, underlying the commandment."[4] When we read: "Blessed are the meek, for they shall inherit the earth," that is clearly a promise. When we read in the law: "Thou shalt not kill," we read it out of Christ simply as a command, or we may know it in Christ as a living promise. That is, He in His life promises each one, "Thou shalt not kill." I cannot of myself help hating, which is breaking the sixth commandment. I am trying not to do it, and yet I do it. I turn about, and find that that same command in Christ, written by the Spirit of the living God on the fleshy tables of the heart, has brightened into a promise, and it says, "I have a promise to make to you. You have received Me; you shall not kill."
Outside of Christ, as a code, the law says, "Thou shalt not steal;" but I cannot help it. Then I turn about, and find that that law in Christ has brightened into a promise, and it reads to me, "You are the one that has been stealing. I have a promise to make to you. You shall not steal."
The law reveals sin by defining righteousness, and then drives us to Christ, who is the centre of the gospel. There the righteousness of the law is revealed.[5]
Complete obedience
Partial obedience is a very thorny path; full obedience is the easy yoke promised us. When we tell the Lord that we will keep all His commandments, He immediately takes possession of us, and says we shall. We do not abolish the law through faith; on the contrary, "it is faith, and faith only, that makes us partakers of the grace of Christ, which enables us to render obedience."[6] But this is accomplished, not by commanding the believer, "Thou shalt," but by shedding abroad in his heart the love of God which gives him the blessed assurance of "Thou wilt." Not, thou must fulfil the law, else thou canst not live; but, because thou art now living in "the Living One," thou wilt fulfil the law. This is righteousness by faith. This is the gospel.
The same standard of righteousness has been set before man in all ages. In olden time the instruction was: "Fear God and keep His commandments; for this is the whole duty of man." (Eccl. 12:13) And the death of Christ did not make any change in this teaching; for "circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God" (1 Cor. 7:19), and "this is the love of God, that we keep His commandments; and His commandments are not grievous." (1 John 5:3) Furthermore, the provision has been the same in all ages for meeting this standard of righteousness. The Lord said of old, through the prophet: "A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. And I will put My Spirit within you, and cause you to walk in My statutes, and ye shall keep My judgments, and do them." (Ezek. 36:26, 27) The same ground of hope for success in the Christian life is held out to us in the inspired prayer of the great apostle: "Now the God of peace, ... make you perfect in every good work to do His will, working in you that which is well pleasing in His sight, through Jesus Christ." (Heb. 13:20, 21)
A summary
We are now prepared to summarise the results of our study upon the relation between the law and the gospel. We have found that the law reveals sin by defining the standard of righteousness, and that in the gospel the righteousness required by the law is revealed. We have found that the gospel is the gospel of Christ, and that the righteousness which is revealed in it is the righteousness wrought out for us by Christ through a life of perfect obedience to the law of God. Thus the gospel is God's provision not merely for fulfilling the requirements of the law for us in Christ, but also for fulfilling the requirements of the same law in us through Christ, and this is accomplished by receiving Christ, the very embodiment of the law, into our hearts by faith, so that "it is no longer I that live, but Christ liveth in me." (Gal. 2:20, R.V., margin)
The fruit of such a union with Christ is seen in a life which is in harmony with that same law which was the inspiration of His life, and the law which at first revealed sin now bears witness to the genuine character of that righteousness "which is by faith of Jesus Christ." And thus what the law could not do in that it was weak through our flesh, has been done for us by putting that same law into the flesh in Christ, and through Him into our flesh, "that the righteousness of the law might be fulfilled in us who walk not after the flesh, but after the Spirit." (Rom. 8:4)
This brings us to the conclusion that THE GOSPEL IS SIMPLY THE LAW IN CHRIST, and therefore an attempt to abolish the law is an attempt to abolish Christ and the gospel, and an attempt to change the law is in attempt to change the character of Christ and to thwart the purpose of the gospel. A heart filled with love to Christ and the spirit of truth will seek no such results, but will thankfully say: "Abundant peace have they who love Thy law; and it is no stumbling block to them." (Ps. 119:165, Spurrill's Translation. See margin of A.V.)
1895, undated talk, "The Law in Christ; Or, the Relation Between the Law and the Gospel," The Bible Echo, April 20 & 27, May 4, 11, 18, & 25, June 1, 1896.
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