In the previous article, we examined The Error of Legalism. In discussing legalism, one issue that always emerges is the place of the Law (Moral Law) in Christian living. If a Christian is saved by grace through faith and not by works (Eph. 2:8-9), then what is the place of the law or works in the life of the believer? If we are not under the law, can a Christian therefore live their life carelessly? These questions present us with another error, the opposite of legalism—antinomianism.

The word antinomianism comes from the Greek anti, against, and nomos, law. It is the unbiblical practice of living without regard to the righteousness of God, using God’s grace as a license to sin, and trusting grace to cleanse of sin. In other words, since grace is infinite and we are saved by grace, then we can sin all we want and still be saved. [1]

While legalism says “Law”, Antinomianism says “No Law.” In the creed of the antinomian, it is all grace and no obedience. Paul addressed this in Romans 6:1 after he had extensively spoken about the free gift of God’s grace through faith. In Romans 5:20, he made a startling statement: “where sin increased, grace abounded all the more.”(Rom. 5:20). This, if superficially read will appear as a license to sin. Perhaps by the inspiration of the Holy Spirit, Paul envisaged that and quickly retorted: “What shall we say then? Are we to continue in sin that grace may abound? By no means! How can we who died to sin still live in it? (Romans 6:1-2). The King James presents us a weightier rendition of Paul’s own answer to his question: “God Forbid”. Yes, God forbid that those of us who have come to faith in Christ will live contrary to what we profess (1 Peter 1:14-19).

The grace of God calls us to a higher responsible living.

For the grace of God has appeared, bringing salvation for all people, training us to renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in the present age, waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ, who gave himself for us to redeem us from all lawlessness and to purify for himself a people for his own possession who are zealous for good works (Titus 2:11-14).

Notice the last line of the text above: “a people… who are zealous for good works.” The believer is saved for good works which includes obedience to the commands of God. As Paul said in Ephesians 2:10 we are created for good works. The question I will attempt to answer is “What is the place of the law in a believer’s life?” I will turn again to the definition of legalism as supplied in the previous article and from there, examine the place of the law in a believer’s life.

Legalism is the excessive and improper use of the law (10 commandments, holiness laws, etc.). This can take different forms. The first is where a person attempts to keep the Law in order to attain salvation. The second is where a person keeps the law in order to maintain their salvation. The third is when a Christian judges other Christians for not keeping certain codes of conduct that he thinks should be observed. [2]

Notice the first line of the definition: “Legalism is the excessive and improper use of the law.” This tells us there is a proper use of the law. Among those of the Reformed Faith or Reformed Tradition, there is what is held as The Threefold Use Of The Law. This threefold use of the law is captured differently by various authors of the tradition yet they all converge on a threefold use. In this article, I will examine The Threefold Uses of the Law from John Calvin’s Institutes of The Christian Religion.

The Law Is A Mirror

This is the first use of the law. As a mirror, it reflects to us the righteousness and holiness of God and then shows us our own sinfulness. This use of the law reveals to us our wretchedness and need of a Saviour. Indeed, of ourselves, we are unable to meet up the standard of God’s holiness despite the fact that the law demands precisely that: “You shall be holy, for I am holy.” (Lev. 11:44; 1 Pet. 1:16). So God’s law strikes us with our deadness and we seek out desperately where to find solace for our soul. The law, unfortunately is not able to give us that solace and to grace we must turn.

The Law is a kind of mirror. As in a mirror we discover any stains upon our face, so in the Law we behold, first, our impotence; then in consequence of it, our iniquity; and, finally, the curse, as the consequence of both. He who has no power of following righteousness is necessarily plunged in the mire of iniquity, and this iniquity is immediately followed by the curse.(Institutes of The Christian Religion 2.7.7) [3]

Calvin further quotes Augustine to buttress his point: “The Law orders, that we, after attempting to do what is ordered and so feeling our weakness under the law, may learn to implore the help of grace”[4]

The Law Restrains Sin

Left on our own without the restraining power of God through his law we would, without hesitation live out our full evil inclinations. But the law of God restrains us. It checks us. We don’t live out our evil desires because we have in us a conscience which guides and restrains us from all evil possible under the sun.

The second office of the Law is, by means of its fearful denunciations and the consequence dread of punishment, to curb those who, unless forced, have no regard for rectitude and justice. Such persons are curbed not because their mind is inwardly moved and affected, but because, as if a bridle were laid upon them, they refrain their hands from external acts, and internally check the depravity which would otherwise petulantly burst forth. (Institutes of The Christian Religion 2.7.10) [5]

The Law Points Us To What Pleases God

But for the law, none of us would have the slightest idea of what pleases God. It is the law that tells us “Don’t murder” and hence we know murder displeases God. It is the law that tells us “Don’t commit adultery”. It is the law that tells us not to have any god apart from God. So in the law, we get to know what God demands of us. And for the believer, this is the most crucial use of the law. We turn to the law to know what God demands, then we turn to Christ for the grace to obey God’s demands.

Even in the case of a spiritual man, inasmuch as he is still burdened with the weight of the flesh, the Law is a constant stimulus, pricking him forward when he would indulge in sloth. David had this use in view when he pronounced this high eulogium on the law: “The law of the Lord is perfect, converting the soul: the testimony of the Lord is sure, making wise the simple. The statues of the Lord are right, rejoicing the heart: the commandment of the Lord is pure, enlightening the eyes(Ps.19:7,8)” (Institutes of The Christian Religion 2.7.12) [6]

Dear believer, grace doesn’t obliterate obedience to the commandments of God. Indeed the evidence of our love for God is our obedience to his commands: “If you love me, you will keep my commandments.” (John 14:15). Don’t fall prey to any system of belief that demolishes obedience in the Christian walk.

Notes

1 Matt Slick, “Antinomianism”, https://carm.org/dictionary-antinomianism, accessed 14^th April 2019

2. Matt Slick, “What Is Legalism”, https://carm.org/what-is-legalism, accessed 7th April, 2019

3. John Calvin, Institutes of The Christian Religion, trans. Henry Beveridge (Peabody: Massachusetts, Hendrickson Publishers Marketing, 2008), 222

4. John Calvin, Institutes of The Christian Religion, 222

5. John Calvin, Institutes of The Christian Religion, 224

6. John Calvin, Institutes of The Christian Religion, 225

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Now the apostles and the brothers who were throughout Judea heard that the Gentiles also had received the word of God. So when Peter went up to Jerusalem, the circumcision party criticized him, saying, “You went to uncircumcised men and ate with them.”(Acts 11:1-3)

The background of this text is Acts 10, where the apostle Peter had a vision in which he was instructed to rise and kill to eat from a sheet with different animals –reptiles and birds of the air. The narrative further tells us Peter, upon further instructions from the Holy Spirit met eventually with Cornelius—a Gentile—and preached salvation to him and his household. It was upon returning to Jerusalem that some of the brethren took issues with his having fellowshipped with Gentiles. Peter’s response in the vision and the subsequent criticism of him by the brethren points us to the error of legalism in full force.

I believe you may have encountered or are presently encountering people who are bogged down in “do’s and don’ts”. Their idea of Christianity is built on legalism. One may ask, what is legalism? Legalism in Christian terms is making rules or works the basis of salvation. When we propose rules; do’s and don’ts for the justification of a sinner, we have signed up to legalism.

Legalism is the excessive and improper use of the law (10 commandments, holiness laws, etc.). This can take different forms. The first is where a person attempts to keep the Law in order to attain salvation. The second is where a person keeps the law in order to maintain their salvation. The third is when a Christian judges other Christians for not keeping certain codes of conduct that he thinks should be observed.¹

Simply, legalism makes works or self-righteousness the basis for Christian living. To better appreciate the subject of Legalism, we will examine the response of some Jewish brethren when they heard Peter had been with Gentiles. And also examine Peter’s own response in the vision

Legalism Denies The Work Of Grace

Throughout Scripture, Salvation is only by grace through faith (Rom. 3:28; Eph.2:8-9; James 2:10). When Peter was instructed in the vision to kill and eat, he answered that “By no means, Lord; for I have never eaten anything that is common or unclean.” (Acts 10:12-14). Peter was rebuked for calling unclean what God has sanctified. Further in the narrative, we understand how through that vision God was bringing salvation to the Gentile world through faith. Again, in the narrative, we come face to face with the fact that “it is God who justifies” (Rom. 8:33). When Peter protested he had not eaten any unclean thing, he was rebuked: “What God has made clean, do not call common.” (Acts 10:15).

Now pause on the words “what God has made clean“. This is a work of grace. If God doesn’t clean a sinner, no one can be saved. But out of his mercies, he saves and cleanses us.

Paul, in Galatians—a letter that opposes the error of Legalism—notes that “For freedom Christ has set us free; stand firm therefore, and do not submit again to a yoke of slavery” (Gal. 5:1). Legalism enslaves and Paul is here dealing with people who are making circumcision a matter for salvation. He didn’t take that lightly. Indeed when it comes to the issue of grace, any aberration must be dealt with with all seriousness.

Look: I, Paul, say to you that if you accept circumcision, Christ will be of no advantage to you. I testify again to every man who accepts circumcision that he is obligated to keep the whole law. You are a severed from Christ, you who would be justified by the law” (Gal. 5:2-4).

You see, if we are to make any part of the law the basis for salvation, then we would have to keep the whole law because as James said, breaking one of the laws is breaking the whole law (James 2:10). What a burden to make laws, regulations and rules the basis of our salvation! No one can be saved who makes the law their focus. Legalism therefore denies the work of grace that God has wrought on behalf of sinners. The brethren criticised Peter for having eaten with Gentiles and in the process denied God’s work of grace.

Legalism Opposes Freedom In Christ

There is a freedom in Christ legalism opposes and we see the brethren in the narrative bogged down in legalism. They saw nothing good out of the encounter between Peter and the Gentiles but their religious prejudice. Instead of rejoicing that salvation had come to the Gentile world, they were concerned with their religious rites. The description of them, “the circumcision party” tells a lot. This points us to brethren who are still bound to keeping the law to be right before God. These “circumcision party” are mentioned at different places in the New Testament and whenever they are mentioned, grace is under attack.

In Philippians 3, after Paul opens the chapter with a charge to “rejoice in the Lord”. He next warned the Philippians to “look out for those who mutilate the flesh” (Phil.3:2). That expression “mutilate the flesh” is reference to circumcision and making it a requirement for salvation. One can argue that these circumcision party are “joy stealers.” Their insistence on circumcision robs people of their joy in the Lord. Instead of looking to the grace of God, they place their confidence in their works. Paul again says “For we are the circumcision, who worship by the Spirit of God and glory in Christ Jesus and put no confidence in the flesh” (Phil 3:3). You see, rather than glorying in Jesus Christ our Saviour, legalism glories in the flesh and makes self-righteousness rather than faith in Jesus the basis of Salvation.

Charles R. Swindoll in “The Grace Awakening” notes that “God has given His children a wonderful freedom in Christ, which means not only freedom from sin and shame but also a freedom in lifestyle, so that we can become models of His grace.” Here is a beautiful description of grace: “freedom from sin and shame.” Let no one dear friend hold you in the shackles of Legalism.

What Can We Do About Legalism?

Receive God’s Word By Faith

What made the difference in the life of the Gentiles is that they “had received the word of God.” It is even the Jews who testified to this. The phrase “received the word” of God means they believed it. They accepted it as the truth of God’s word and did indeed act on the word by faith. The best opposition to legalism is therefore faith. The believer must accept there is nothing more they can do to be accepted by God apart from faith in Jesus Christ. Paul in Galatians draws an analogy with Abraham’s faith and tells us that “just as Abraham “believed God, and it was counted to him as righteousness”? Know then that it is those of faith who are the sons of Abraham” (Gal. 3:6-7).

Dear believer, be on the alert not to fall prey to any system of belief which prescribes rules for salvation. It is faith alone in Christ that saves. Amen

Notes:

1. Matt Slick, “What Is Legalism”, https://carm.org/what-is-legalism, accessed 7th April, 2019.
2. Charles R. Swindoll, “The Grace Awakening: Believing In Grace Is One Thing, Living It Is Another (Nashville, Thomas Nelson, 1990), 122-123

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The secret things belong to the LORD our God, but the things that are revealed belong to us and to our children forever, that we may do all the words of this law (Deuteronomy 29:29)

“The book of Deuteronomy records Moses’ words to the Israelites as they waited on the plains of Moab to enter Canaan. Moses begins by reviewing the events of Israel’s last journey from Mount Sinai to the plains of Moab.” [1] In the previous Chapters, God set forth commandments for the Israelites with its commensurate promises when obeyed and threats of punishments for disobedience.

In this verse, there are at least three important things to consider. The secret things of God contrasted with the Revealed things of God and the end of God’s revealed will; that is, obedience

The Secret Things.

The Hebrew word translated as secret is hannistārōṯ ;[2] meaning to hide or conceal. This teaches there are some things God has hidden or concealed from humankind. Scripture teaches clearly that God has revealed Himself to humankind in two distinct ways: general revelation and special revelation (Ps. 19:1-3; Rom 1:19-20; Heb. 1:1-2).

However, though God has revealed Himself to humankind and can be known and related with, He has not revealed everything there is to know about himself, his ways and his will to us. There are things that have been held back from us. Some commentators have argued that, Moses, not knowing what lies ahead in their sojourning calls the people to trust in God for that uncertain future:

The reference to “secret things” may suggest that Moses anticipates the uncertain future of the nation, remembering their waywardness and how they turned to the golden calf at Horeb (Ex. 32). In his uncertainty, Moses trusts the hidden future to his trust worthy God. [3]

Throughout the Bible, we see many instances that speaks of God having a hidden or concealed “things” which humans do not have the capacity to comprehend. One of the first instances we see this is the call of Abraham. The Bible tells us when God called him, he went not knowing where he was going (Heb. 11:8). This indicates Abraham had no road map so to speak, yet he obeyed God. God also provided Abraham with no plan; his ways were kept secret from Abraham. Concerning salvation and the oft debated doctrine of election; Paul argues that God works all things according to His will (Eph. 1:5; 11; Rom 9:11). When speaking to his disciples about the end time or when God will restore the Kingdom to Israel, Jesus spoke of these things in terms of a secret or hidden plan of God (Matt. 24:36; Acts 1:6-7).

Apart from these, there are many other aspects of life God has told us nothing about. For example nobody knows with certainty what will happen the next hour or day or even week. All of these things have been held back from us. Unfortunately, some people have made it their aim to know beyond things God has revealed. This has caused many people unnecessary heartaches for in the long run; they are unable to figure out many of the things they seek out for.

The Revealed Things

As has already been said, there is a contrast between the secret things of God and the things that has been revealed. And that contrast is done with the word “but”: “The secret things belong to the LORD our God, but the things that are revealed belong to us and to our children forever.” (Emphasis mine). This contrast brings us into what can be termed God’s revealed will. Though there are things hidden by God from us, there are those things that have been clearly revealed to us in God’s laws and commandments. In Deuteronomy, Moses continues to pronounce God’s laws and commandments to the people. And it is in these that God has revealed things to the Israelites. In God’s laws, we find what God wants and requires of us. The Christian’s marching order or rule of life is the Bible that tells us how to live for God and please him:

The whole counsel of God, concerning all things necessary for His own glory, man’s salvation, faith and life, is either expressly set down in Scripture, or by good and necessary consequence may be deduced from Scripture. [4]

One clear example of God’s revealed will in Scripture is found in 1Thessalonian 4:3 “For this is the will of God, your sanctification: that you abstain from sexual immorality.” God’s commandments are not hidden from us because in them we are able to know God and know what pleases Him. God in his laws sets forth promises and threats of punishments when his laws are broken (Deut. 28). Another truth taught about the revealed will of God is its timelessness; the word is relevant for all generations—“the things that are revealed belong to us and to our children forever.” (see vv. 14-15)

Obedience

There is a purpose for which God reveals His will, that he may be obeyed: “that we may do all the words of this law.” The law of God is not revealed to be only known. It is revealed to be, most importantly, obeyed. What God has revealed is to bring us to the saving knowledge of Christ and of his ways. Scripture is given so we may know, believe and observe what is written. Beyond this, there is no other reason for the word. The word is to be obeyed to keep us from sinning against God. Now to obey is to live in conformity to God’s revealed will (Rom. 12:1-2).

Repeatedly, while giving out the commandments of God, Moses reiterates the importance of obedience to that command: “Therefore keep the words of this covenant and do them, that you may prosper in all that you do” (v.9; cf 18). The prove of our love for God is obedience to his revealed will. Jesus said if we love him, we should keep his commandment, which is his word (1 Jn. 5:3). It is not enough to know God’s will; we must also obey and do it.

We may not know all of God’s ways but He has revealed enough in his word to bring us into a fruitful relationship with Him. Often, we ignore what God has revealed and pursue after things we have no business or right to pursue. This Scripture, Deuteronomy 29:29 therefore teaches us very vital lessons in our walk with God. There are things hidden we cannot know however we try. That should bring us peace. Also, there are things God has made plain and those things must necessarily guide us in our walk with God and in obedience to his word.

Notes
1. Paul Barker, “Introduction To Deuteronomy” in The Global ESV Study Bible, (ed. Parker J.I. et al.; Introduction to Deuteronomy, Crossway 2012
2. Strong’s Concordance 5641
3. Study notes on Deuteronomy 29:29, in The Reformation Study Bible ESV (ed. R.C. Sproul et al; Reformation Trust Publishing, 2015) ebook edition.
4 Westminster Confession of faith 1.6

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You may have heard of the teaching by some today that sin has been eliminated from the believer’s life as a result of the redemptive work of Christ on the cross of Calvary. These hold that believers have no need to confess their sins (even when they do sin). To such, sanctification is merely a function of one’s ‘acceptance of his sinless status’ and “confession”. Confess “I am holy”, “I am the righteousness of God” and that settles it. “Name it, and claim it”, it is as simple as that, we are told. In the same vein, these false teachers teach that the believer has received a supernatural body, which is immune to sickness and disease – because sin has been eliminated from the body. But has it really? Is this the Biblical teaching on sanctification? Have believers indeed obtained sinless perfection? Is this something the Bible promises to us whilst here on earth? If doctrine determines our practice, then it behoves us to carefully examine this question in the light of the Scriptural teaching.

We turn our attention to the book of Romans, chapters 6-8. Paul there deals with the subject of sanctification in his usual forceful way. He addresses a question that is often asked when sanctification is taught properly – “shall we continue to sin, that Grace may abound?” Paul is too shocked that the teaching of sanctification is misconstrued by others as antinomianism. His response is a bewildered “God forbid!”

The Bible does not endorse sin in any shape or form. The New Testament abounds with warnings to flee from every appearance of sin; as well as admonitions to keep sin under and walk in step with the Spirit. The Bible is clear on the fact that sin has not been eliminated from the body. Apostle John in his epistle pointed this out when he said the proof that we are walking in fellowship with Jesus is the fact that His blood “cleanses us from all sin” – clearly an admission that believers do sin, and need to be cleansed daily by the blood of Christ. He continues, “If we say we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. If we say we have not sinned, we make him a liar, and his word is not in us.” (1John 1:8-10). Interestingly, preachers of sinless perfection skip this chapter in their interpretation of the rest of this epistle by John.

Paul tackles this subject thoroughly. He starts off with the union with the Lord in Romans 6. By this union, the believer participates in the death and resurrection of Christ – his ‘old man’ is crucified and he resurrects a new man; a regenerate soul. What the preachers of the elimination of sin don’t realise is that, while the believer’s soul or spirit is regenerate, his body remains unchanged, awaiting redemption at the last day – what the Bible calls ”glorification” (Romans 8: 23; 28-30; 1Corinthians 15: 48-54;  Philippians 3:21). This is the final stage of our salvation. Paul writes later on that “but we ourselves, who have the firstfruits of the Spirit, groan inwardly, as we wait eagerly for the adoption as sons, the redemption of our bodies” (8:23).

In this body we groan, says Paul, because it is not yet redeemed. That is why we age, and that is why we die. Similarly, because the body has not been redeemed, it is prone to disease and deterioration. The Bible does not teach that believers have obtained a supernatural body like that of the resurrected Christ; no, this is a future event (cf Philipians 3: 20-21)– and that is why we live in hope. Paul continues, “For in this hope we were saved. Now hope that is seen is not hope. For who hopes for what he sees? But if we hope for what we do not see, we wait for it with patience.” (8:24-25). If believers have already been glorified, then why do they need to wait in hope for a new heaven and a new earth, wherein dwells righteousness (2Peter 3:13; Rev 21)? Both it and the spiritual, glorified body are things that the Bible promises us will happen in the age to come (see 2 Corinthians 5:1-2).

Clearly the New Testament and indeed the entire Scriptural teaching does not support the erroneous notion that the bodies of believers have been immortalised or glorified whilst here on earth.

We have already established the body has not yet been redeemed. This means, the believer battles constantly with the flesh longing to express its sinful desires and the new man or the regenerated spirit also longing to express the new life. A careful study of chapter 7:7-25 will reveal how Paul agonises about this. He points us to this conflicting nature, the regenerated self and the residuals of indwelling sin, what he refers to as “this body of sin”.

These two are constantly opposed to each other. Does the fact that a residual sin dwells in the body even after redemption mean that believers don’t do anything about it? Paul’s response, as noted before is a grave, “God forbid!” We are called to renew our minds with the truth of God’s word (Romans 12:1-2). The fact that sin dwells in the body, and constantly wars against the regenerated nature calls us to daily rely on the strength of the Holy Spirit to put to death the deeds of the flesh. It is also a sharp reminder that this fallen world is not our final destination. It calls us to hope for the world to come, and to endure the sufferings of this present time, in view of the eternal weight of glory that awaits us in heaven (8:18).

Though this body be destroyed by disease, and though it ages and dies, we eagerly await our eternal dwelling, a building not made with hands; prepared by God Himself, who in guarantee of this has given us His Spirit (Romans 8:11; 2Cor5:1-5).

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Romans 10:3-9

Jesus paid it all,
All to Him I owe;
Sin had left a crimson stain, He washed it white as snow.
~ Elvina M. Hall; 1865

Imagine this scenario with me. A man who owes the creditors a huge sum of money is dragged before the court. He admits that even if all his property were sold, it wouldn’t be enough to clear all his debt. Suddenly, a ‘good Samaritan’ offers to settle all the debt to the last penny. If it were you, what would be your reaction? Now imagine further, if instead of accepting the good Samaritan’s benevolent offer, this debtor rejects it; choosing rather to make up for his debt by suffering a lifetime of hard labour in prison.

Who would do such a thing? Sounds outrageous doesn’t it? Yet in the passage from Romans 10 above, Paul suggests the actions of the Jews amounted to just that. They, to whom God gave the Law had spurned God’s Son, Jesus Christ, and rejected His offer of salvation through faith. In his description, Paul writes, “For, being ignorant of the righteousness of God, and seeking to establish their own, they did not submit to God’s righteousness” (Romans 10:3). The phrase “seeking to establish their own righteousness” (in the authorised translation, “going about to establish their own righteousness”) connotes a strenuous effort to establish one’s own righteousness instead of relying on God’s.

The Law and Man’s Inability

God gave the Law to man with this caveat “…the person who does the commandments shall live by them.” (Romans 10:5b). Which means one could attain righteousness and eternal life by fully obeying the law without faulting at any point (Deuteronomy 30:15-20, James 2:10). In our fallen state, God’s verdict is that no one could keep the law no matter how hard we try. The Jews were therefore wrong in thinking that they could work out their own righteousness before a holy and perfect God. God requires sinless perfection. Jesus in Matthew 5:20-48 clearly teaches that the benchmark is not 99% but a 100%.

It is therefore tragic that anyone would try to attain righteousness by their own effort and good works. Many today go to great lengths to be good, fast, pray and obey the 10 commandments — all in an attempt to save themselves. God demands perfect obedience with all of one’s heart, mind, soul and strength, and one ought to continue doing so unfailingly in order to maintain righteousness (Matt 22:36-38; Rom 10:5). The plain truth is that none of us is equal to such a task.

The law points to the fact that we need God’s help in order to be saved. It shows us how inadequate we are in terms of fulfilling God’s Law; yet offers us no remedy. On this, John Bunyan writes, “To be under the law as it is a Covenant of Works, is to be bound, upon pain of eternal damnation, to fulfil, and that completely and continually, every particular point of the Ten Commandments, by doing them.“¹

Paul, recounting his own experience wrote:

For I do not understand my own actions. For I do not do what I want, but I do the very thing I hate. Now if I do what I do not want, I agree with the law, that it is good. For I know that nothing good dwells in me, that is, in my flesh. For I have the desire to do what is right, but not the ability to carry it out. Wretched man that I am! Who will deliver me from this body of death? Thanks be to God through Jesus Christ our Lord! (Romans‬ 7:15-16, 18, 24-25‬a ESV)‬.

John Bunyan further comments,

So long as people are ignorant of the nature of the law, and of their being under it – that is, under the curse and condemning power of it, by reason of their sin against it – so long they will be careless, and negligent as to the inquiring after the true knowledge of the Gospel.”²

If we truly understood what the law required of us in order to be saved, we\’ll come flying to the foot of the Cross.

The Good News: Christ, The End of the Law

Jesus, as the last Adam, was the only one who was able to wholly and completely obey God’s Law. This is what Paul meant by saying Christ is the end of the Law. Not that He abolished it; but rather because He fulfilled all its righteous requirements. But He is the end of the Law only to those who believe in Him. To these, the law is no longer binding in justifying sinners before Christ. Through faith in the finished work of Christ, sinners are freed from the guilt of the Law and from God’s wrath. Christ’s life of sinless obedience and His death on the cross fully satisfied God’s wrath against sin for all who believe in Him.

God therefore offers righteousness to all who believe in Christ alone, free of charge. This does not require any strenuous effort from us — only faith in Christ and what He has done on our behalf.

There’s no need to strenuously seek to establish your own righteousness. Jesus paid it all — all the debt we owed God for disobeying His Holy Law and its repercussions; eternal death. This is the reason for the Cross. Celebrate this season with understanding. If you haven’t already, come to saving faith in Christ now; He is willing and ready to save you.

Notes:

1: John Bunyan, The Doctrine of the Law and Grace Unfolded

2:ibid

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Genesis is the first book of the Bible. It is also the book of beginnings because it tells us the origins of life and accurately explains the main problem of the world–Sin. From the first two chapters of Genesis, we are made to know there is a Creator who created the world and all that dwells in it (Genesis 1:1, 31, 2:26-27). After creation, God saw that everything He had created was good (Genesis 1:31). But today, in contrast to Genesis 1:31, the world in its current state is not good. It is a world filled with pain, tragedy, wickedness, cruelty and every horror imaginable. How do we reconcile the current state of the world with God’s proclamation that “everything that he had made…was very good”. The answer is that sin entered the world. So;

What Is Sin?

Sin is any want of conformity unto, or transgression of, the law of God [a]. Lev 5:17;   Jas 4:17;   1 John 3:4

~Westminster Shorter Catechism Q14

In these words we see what sin is. Sin is breaking God’s law by omission or commission. In modern English, the words, “want of conformity” will read something like inability to conform to the law of God or failure to measure up to or obey God’s command. In Greek, the word hamartia is used in explaining what sin is. Sin is “missing the mark” and rightly so, we are all sinners because we have missed the mark of God’s righteous standard (Romans 3:23).

Now, how did sin enter the perfect world God created? We again go back to Genesis, the book of origins. In Genesis 2:16-17, we read of a commandment God gave Adam, the first created man, “And the LORD God commanded the man, saying, “You may surely eat of every tree of the garden, but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die”. Fast foward to Genesis 3, Adam disobeyed God; he ate of the forbidden tree and by that act of disobedience, sin entered the world.

Adam in the garden of Eden was acting as a federal head for all of humankind therefore his fall became the fall of all who will ever walk this earth: “Therefore, just as sin came into the world through one man, and death through sin, and so death spread to all men because all sinned”(Romans 5:12).

Except Jesus who lived a perfect life without sin, all humankind inherited the consequences and effects of Adam’s fall; physical and spiritual death. Our nature was badly corrupted and we were alienated from God. The Psalmist said “Behold, I was brought forth in iniquity, and in sin did my mother conceive me” (Psalm 51:5).

What he means here is that he was born with a sin problem. He inherited sin. We are by ourselves unable to please God: “None is righteous, no, not one; no one understands; no one seeks God. All have turned aside; together they have become worthless; no one does good, not even one.” (Romans 3:11-12). These words describes the helpless state of humankind without Christ. They are enemies of God, separated from Him and guilty of eternal damnation.

However God didn’t leave sinners to our fate to try to work our way to Him. God made the first move towards reconciling sinful humankind to Himself. If you read Genesis 3 again, we see that even in their sins, God’s mercy was manifested. Firstly, God proclaimed what theologians refer to as protoevangelium–the first gospel. God announced His plans towards reconciliation. A curse was pronounced and a remedy for that curse was also revealed:

I will put enmity between you and the woman, and between your offspring and her offspring; he shall bruise your head, and you shall bruise his heel (Genesis 3:15).

The seed of the woman being referred to here is Christ who the Bible speaks of by saying “The reason the Son of God appeared was to destroy the works of the devil”(1John 3:8). The works of the devil is sin that separated us from God. And it is this, Jesus died to destroy. He took the punishment that belonged to sinners. He died in our place to appease for our sins and reconcile us to the Father. Our sins was imputed to Him. He became our substitutionary atonement  (Isaiah 53:5-6).

Secondly, God covered the nakedness (guilt and shame) of Adam and Eve revealing a type of Christ’s imputed righteousness to those who will come to Faith through Jesus Christ. Paul aptly captures this saying, “For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God” (2Corinthians 5:21).

Christ was murdered on the cross because of the sins of you and I. And He resurrected to give eternal life to all who will come to Him in Faith  If you have not come to saving faith through Christ, you are condemned to eternal damnation and an enemy of God. One day, you will have to answer for your sins before a Holy God and nothing you will present will measure up to God’s Holy standard. Your good works outside of Christ are like filthy rags. Repent from your sins and turn to Christ for forgiveness.

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“My son, do not forget my teaching, but keep my commandments with your heart, for length of days and years of life and peace they will add to you” (Proverbs 3:1-2).

Imagine you are in your old age, about to depart this life; you call your children to your bedside to distribute your wealth. What would be the most valuable inheritance you think you will hand down to your children? Or perhaps you are that son or daughter and your father calls you to his bedside, what would you consider the most precious inheritance? A house, the company stocks, acres of land, the stashed bank account sitting in investments or may be the top end education your parent were able to provide? What would it be? When all is said and done, what will be the most precious inheritance you will bequeath to your children or you will receive from your parent?

Together, lets glean some wisdom from the most prosperous man who ever lived on what he thought was the most precious inheritance to give or to receive. This is a man who was wealthy beyond measure, the richest man to have lived on earth. He didn’t think his greatest inheritance to his children were material. From chapter to chapter in the book of Proverbs, he admonished his son to treasure his teachings and commandments. It is however intriguing though that Solomon gives such an advice because his own life was a tragedy.

He started well in 1 Kings 3:3, but by the time we get to 1 Kings 11:6, he was living in disobedience to God. What therefore makes Solomon so qualified to give such an advice is probably the fact that he himself had experienced the consequences of neglect and forgetfulness of a father’s instruction.

A Command Against Forgetfulness

Solomon, perhaps out of his own experiences, warns against forgetfulness: “Do not Forget” “my son, do not forget my teaching”.

Teaching or commandment in the text refers to the same thing; instruction based on the word of God. Note how Solomon states his instruction in the negative sense “do not forget”. He knows that as sinful humanity, we are prone to forgetfulness. Remembering and keeping the word of God is a daily battle we must fight. There is so much going on in and around us that seek to drown the word of God in our lives. All through scripture, we see the people of God consistently disobeying his word either through sheer disobedience or forgetfulness (Judges 2:10).

Forgetfulness is the greatest enemy to obedience, and that is why Solomon instructed his son not to forget. In his own life, he had experienced firsthand the dangers of a forgetful attitude towards the word of God. God had instructed the Israelites against intermarriage with the nations around them (Deut. 7:1-4), however Solomon did not pay heed to the Lord’s commands. As a result his heart was led away from the Lord.

The question then is, how do we guard against forgetfulness in our own lives?

The Role of The Heart

Solomon writes in the latter part of verse 1, “…but let your heart keep my commandments”.

See the contrast he draws here, “don’t forget” but “keep with your heart”. When the Bible uses the heart, it usually is not referring to the organ that pumps blood. It is pointing to our very being. Now, forgetfulness has to do with the mind. So I can forget something I have read or heard. But I cannot forget something that has entered my heart. Once something enters your heart, it becomes an integral part of who you are and hence difficult to forget. Bruce Ware says “We must let the word of God travel from our head to our heart”. Paul says in Colossians 3:16 that we must let the word of God dwell in us richly.

Unfortunately for many of us, the word of God never makes the journey from our heads to our hearts. Perhaps that explains why obedience is so difficult. We read it, we hear it preached, but when we are called upon to live out our faith, we are found wanting. Could it be that the word of God has not fully found its way into our hearts? Is it possible that perhaps for a long time Jesus has been calling you, but you have chosen to forget his voice? Solomon’s plea to his son was urgent and desperate “my son, do not forget my teaching”.

The Valuable Inheritance

For length of days and years of life and peace they will add to you

So back to my opening analogy, what in your estimation is the most valuable inheritance to pass on to your children at your death bedside? Solomon further tells his son the reason not to forget his instructions. Because there is a reward. We all love rewards, don’t we? Even Jesus loves reward (Hebrews 12:2). Paul said in Philippians 3:14 “I press on toward the goal for the prize of the upward call of God in Christ Jesus” Rewards make sacrifices worthwhile. When Jesus calls his followers to deny themselves and follow him, he also promises a far superior reward than what the world could ever offer. In the same way Solomon, tells his son about the colossal reward of obeying the word of God. There is a two-fold reward he mentions in our text.

(i) “For length of days and years of life”, and
(ii) “Peace”

“For length of days and years of life”

I must admit the first time I read this, I wasn’t particularly impressed with the first reward. “Length of days and years of life”. Who wants to live in this world for so long? In a world full of turmoil, pain and heartache who wants to live in it forever? However, as I thought further about this, it became clear from the Bible that as Christians, length of days and years of life has more meaning than just a long life on earth.

Long life for the believer is a life of eternal bliss with our heavenly Father, where we will behold his face and never depart from him again. Our greatest reward for obedience to God’s word is eternal life. So Jesus told his disciples “In my Father’s house are many rooms. If it were not so, would I have told you that I go to prepare a place for you? And if I go and prepare a place for you, I will come again and will take you to myself, that where I am you may be also”(John 14:1-3).

This is why as Christians we should not be scared, as we age or see our outward bodies decay and waste away. It was this hope in everlasting life, which made the apostle Paul declare “For I am sure that neither death nor life…will be able to separate us from the love of God in Christ Jesus our Lord” (Romans 8:38-39). As we obey the word of God, our lives are eternally hidden with God in Christ Jesus.

“Peace”

The other reward for obedience according to our text is peace. In a world filled with tribulation and chaos, Jesus says “let not your hearts be troubled” (John 14:1), because “… I [He] have overcome the world” The Psalmist declares in Psalm 119:165 “Great peace have those who love your law; nothing can make them stumble.” Are you experiencing chaos in your life right now? Perhaps it is the uncertainty about your future or finances or your job or your children or anything for that matter? The word of God offers peace that transcends understanding as we come to Jesus. The secret to peace of mind is loving the word of God and obeying it. And beyond the peace that the word of God provides in this life, there is a greater peace that obedience to the word of God brings–peace with God through faith: “Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ” (Romans 5:1)

As we obey the word of God and repent of our sins and believe in Jesus, we gain peace with God. And friends that’s the peace you need more than any other. If you think there is chaos in this world, try a life away from God in eternity. What those of us who have been justified have is a peace with God that can never be taken away.

What has been your attitude towards the word of God? Does it play any role at all in your life, or it’s just one of the many items on your to do list? I don’t know what you consider to be your greatest inheritance, but for Solomon, the richest and wisest man who ever lived, he came to the end of his life acknowledging that indeed the word of God is the most precious of all. Hold it dear and it will bring length of days and peace of mind.

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There are many ordinances and practices under the Old Testament Law for which we’ll often ask whether they are relevant or mandatory to the Christian or not?

Tithing is one of such. Some modern day Christians remark that we have said goodbye to the law because we are under Grace. They take John 1:17 as a contrast between the law and Grace. But a careful study will reveal that these two are never set up as opposites in the Scriptures. John 1:17 does not mean that Grace does away with the law; in fact one of the purposes of Salvation is to enable us to live the life that is intended by the Holy standard of God (the Law).

In an online article, The Threefold Use of The Law, R.C Sproul set forth the relationship between the law and the New Testament believer. He wrote:

Our redemption is from the curse of God’s law, not from our duty to obey it. We are justified, not because of our obedience to the law, but in order that we may become obedient to God’s law. To love Christ is to keep His commandments. To love God is to obey His law.

What Christ did was that he fulfilled the law for us. Christ is the end of the law for righteousness to everyone that believes (Rom 10:5). This implies Christians are no longer under the law (because He has already fulfilled it for us); and hence we cannot be condemned by the Law (Romans 8:1-2). But the Bible continues to teach that although we have been released from the Old Testament Law (Rom 7:4, 6; Gal 2:19; Eph 2:15; Rom 6:15); we have been brought under the law of Christ, which the Bible also describes as the law of love (1Cor 9: 21 and Gal6:2).

The crucial point is that Christ’s death does not lower the standard for the believer. In fact, it raises it. A careful look at Jesus’ Sermon on the Mount as He expounded the law silences those who suppose that under Grace we are to do less than those under the law.  Bearing this in mind, how do we tackle the question of tithing as it relates to the Christian?

We note that Abraham was the first to tithe in the Bible long before the giving of the law. However, under Moses (with the introduction of the law), it was actually taught as a covenantal practice for God’s people Israel.  We also note that Biblical revelation is progressive i.e. before the law, under the law, then Christ’s work and the teachings of the Apostles (which Acts 1:1 makes us know is a continuation of Christ’s work on earth).  The newer revelation always enhances our understanding and practice of the old; sometimes modifying or replacing it completely. The question that needs addressing is whether there is a newer revelation with regards to tithing in the NT i.e. by the teachings of Jesus or the Apostles, noting that we are no longer under the law?

Some have taken our Lord’s statement in Luke 11:42 (also recorded in Matt 23:23-24) as an endorsement of tithing for the New Testament believer. However, from the context we see that Jesus was addressing the Pharisees on their misunderstanding and imbalanced application of God’s Law. His statement was “You should have practiced the latter (past tense) without leaving the former undone.” He did not set a new law or re-enforce tithing for His followers as it were. Compare this with Jesus’ words in Matthew 6:2-3 for instance and it immediately becomes apparent that Jesus expected that His disciples will give to support the needy.

Others hold that the writer of Hebrews, in chapter 7:8 teaches tithing in the New Testament. However, careful study of the context reveals that the aim of the writer is to establish the fact that Christ as the priest of the New Covenant is superior to the Levitical priesthood of the old covenant (who received tithes from the people of God).

The purpose of the tithes in the old covenant was primarily to support the Levites, who were not allowed any inheritance amongst the people of Israel. Thus we read in Malachi 3:10a to “bring the full tithe into the storehouse, that there may be food in my house” – obviously for the sustenance of the Levitical priesthood of the time. In addition, people were required to give gifts for the worship in the tabernacle (Exodus 36:2-7).

Although in the NT the Levitical system is done away with, there is still the need to support (pay) servants of God who give their lives to the full time teaching of God’s word; and also to finance the work of the ministry. 1Tim 5:18 teaches this clearly when it says “Do not muzzle the ox whilst it is treading the grain; and the workman is worthy of his wages”.

The New Testament teaching is that:

Giving is worship (Philippians 4:18).

Paul describes it as a fragrant offering (worship) which is pleasing to God. We don’t give merely as an obligation or a sense of duty, but as worship – out of love and appreciation of Christ’s loving sacrifice on the cross of Calvary to redeem us from our sins (2Corinthians 8:8). Since we are under a better covenant, we are expected to give more than those in the old covenant. It therefore comes as no surprise that the Apostle did not reiterate the giving of tithes in the New Testament.

Giving Must Be Cheerful and Sacrificial (1 Corinthians 9:7). 

We see the sacrificial nature of giving in the New Testament illustrated in two Bible stories – the widow who gave her all (Mark 12:41-44) and that of the Corinthian Church (2 Corinthians 8:1-5). In the first story, Jesus remarked that the widow “out of her poverty has put in everything she had, all she had to live on.” Similarly, Paul writes of the Macedonian Church that “out of their extreme poverty, they gave, even beyond their ability.” How sad it is that today giving is mostly taught as a quick means to gain riches. The Apostles and the early Christians did not give merely for what they would get in return; instead, they gave willingly, even in the most extreme situations of lack, to support the work of God.

Giving Must Be In Proportion To God’s Providence (1Corinthians 16:1-2).

It is possible to give less when we are privileged to earn more than when we earned little (disproportionally), if we don’t look at it in proportion to how God has blessed us. The truth is that if we give the same proportion after an increment in income as we were giving before, then we are not giving sacrificially; we are in effect giving less, and not acting in obedience to 1Corinthians 16:1-3. Paul’s teaching here also shows that our giving must be planned.  We are to set aside money to give in support of God’s work, especially that of missions.

To tithe or not? My response is that we should do so much more! No longer as a law, no longer with legalities, but with this understanding of the new covenant in Christ. Donald S. Whitney, Pastor and Author put it so aptly when he said “Giving 10% is not a ceiling of giving to stop at, but a floor to move from.”

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