Chapter XVIII: Part VIII: The Law of God (2)

“Which was a figure for the time then present, in which were offered both gifts and sacrifices, _that could not make him that did the service perfect, as pertaining to the conscience_.” Heb. 9:9.

17. Until what time did the ceremonial law impose the service performed in the worldly sanctuary?

“Which stood only in meats and drinks, and divers washings, and carnal ordinances, _imposed on them until the time of reformation_.” Verse 10.

18. When was this time of reformation?

“But _Christ being come_ an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; neither by the blood of goats and calves, but by His own blood He entered in once into the holy place, having obtained eternal redemption for us.” Verses 11, 12.

19. How did Christ’s death affect the ceremonial law?

“_Blotting out the handwriting of ordinances_ that was against us, which was contrary to us, and took it out of the way, nailing it to His cross.” Col. 2:14. “Having _abolished_ in His flesh the enmity, even _the law of commandments contained in ordinances_.” Eph. 2:15.

20. Why was the ceremonial law taken away?

“For there is a disannulling of a foregoing commandment because of its weakness and unprofitableness (for the law made nothing perfect), and a bringing in thereupon of a better hope, through which we draw nigh unto God.” Heb. 7:18, 19, R. V.

21. What miraculous event occurred at the death of Christ, signifying that the sacrificial system was forever at an end?

“Jesus, when He had cried again with a loud voice, yielded up the ghost. And, behold, _the veil of the temple was rent in twain_ from the top to the bottom.” Matt. 27:50, 51.

22. In what words had the prophet Daniel foretold this?

“And He shall confirm the covenant with many for one week: and _in the midst of the week He shall cause the sacrifice and the oblation to cease_.” Dan. 9:27.

23. How enduring is the moral law?

“Concerning Thy testimonies, I have known of old that _Thou hast founded them forever_.” Ps. 119:152.

The Two Laws Contrasted

The Moral Law The Ceremonial Law Is called the “royal law.” James Is called “the law ... contained 2:8. in ordinances.” Eph. 2:15. Was spoken by God. Deut. 4:12, 13. Was spoken by Moses. Lev. 1:1-3. Was written by God on tables of Was “the handwriting of stone. Ex. 24:12. ordinances.” Col. 2:14. Was written “with the finger of Was written by Moses in a book. 2 God.” Ex. 31:18. Chron. 35:12. Was placed in the ark. Ex. 40:20; Was placed in the side of the ark. 1 Kings 8:9; Heb. 9:4. Deut. 31:24-26. Is “perfect.” Ps. 19:7. “Made nothing perfect.” Heb. 7:19. Is to “stand fast forever and Was nailed to the cross. Col. ever.” Ps. 111:7, 8. 2:14. Was not destroyed by Christ. Matt. Was abolished by Christ. Eph. 5:17. 2:15. Was to be magnified by Christ. Was taken out of the way by Isa. 42:21. Christ. Col. 2:14. Gives knowledge of sin. Rom. 3:20; Was instituted in consequence of 7:7. sin. Leviticus 3-7.

The Two Covenants

Abraham Sending Away Hagar. "Cast out the bondwoman and her son." Gal.
4:30.

1. What two covenants are contrasted in the Bible?

“In that He saith, A _new_ covenant, He hath made the first _old_. Now that which decayeth and waxeth old is ready to vanish away.” Heb. 8:13.

2. By what other terms are these covenants designated?

“For if that _first_ covenant had been faultless, then should no place have been sought for the _second_.” Verse 7.

3. In connection with what historical event was the old covenant made?

“Not according to the covenant that I made with their fathers in the day _when I took them by the hand to lead them out of the land of Egypt_; because they continued not in My covenant, and I regarded them not, saith the Lord.” Verse 9. See Ex. 19:3-8.

4. When God was about to proclaim His law to Israel, of what did He tell Moses to remind them?

“Tell the children of Israel; Ye have seen what I did unto the Egyptians, and how I bare you on eagles’ wings, and brought you unto Myself.” Ex. 19:3, 4.

5. What proposition did He submit to them?

“Now therefore, _if ye will obey My voice indeed, and keep My covenant, then ye shall be a peculiar treasure unto Me above all people_: for all the earth is Mine: and ye shall be unto Me a kingdom of priests, and an holy nation.” Verses 5, 6.

6. What response did the people make to this proposition?

“And all the people answered together, and said, _All that the Lord hath spoken we will do_. And Moses returned the words of the people unto the Lord.” Verse 8.

7. In this covenant with Israel, what obligation was imposed upon the people?

“Now therefore, if ye will _obey My voice_ indeed, and _keep My covenant_.” Verse 5, first part.

8. What was the Lord’s covenant which they were to keep as their part of this covenant?

“And He declared unto you _His covenant_, which He commanded you to perform, even _ten commandments_; and He wrote them upon two tables of stone.” Deut. 4:13.

NOTE.—The ten commandments were the “covenant” to which the Lord
referred, when, in proposing to make a covenant with Israel, He
said, “If ye will obey _My voice_ indeed, and keep _My covenant_,”
etc. Ex. 19:5. The ten commandments were termed God’s covenant
before the covenant was made with Israel: hence they cannot be the
old covenant itself. They were not an agreement made, but
something which God commanded them to perform, and promised
blessings upon condition they were kept. Thus the ten
commandments—God’s covenant—became the _basis_ of the covenant
here made with Israel. The old covenant was made _concerning_ the
ten commandments; or, as stated in Ex. 24:8, “concerning all these
words.” A covenant means a solemn pledge or promise based on
conditions.

9. After the law had been proclaimed from Sinai, what did the people again say?

“And all the people answered with one voice, and said, _All the words which the Lord hath said will we do_.” Ex. 24:3.

10. That there might be no misunderstanding, what did Moses do?

“And Moses wrote all the words of the Lord, ... and he took the book of the covenant, and read in the audience of the people.” Verses 4-7.

11. What did the people once again promise to do?

“And they said, _All that the Lord hath said will we do, and be obedient_.” Verse 7.

12. How was this covenant then confirmed and dedicated?

“And he sent young men of the children of Israel, which offered burnt offerings, and sacrificed peace-offerings of oxen unto the Lord. And Moses took half of the blood, and put it in basins; and half of the blood he sprinkled on the altar. And he took the book of the covenant, and read in the audience of the people: and they said, All that the Lord hath said will we do, and be obedient. And _Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant, which the Lord hath made with you concerning all these words_.” Verses 5-8.

13. How does Paul describe this dedication of the covenant?

“For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and _sprinkled both the book, and all the people_, saying, This is the blood of the testament which God hath enjoined unto you.” Heb. 9:19, 20.

NOTE.—We here have the complete account of the making of the first
or old covenant. God promised to make them His peculiar people on
condition that they would keep His commandments. Three times they
promised to obey. The agreement was then ratified, or sealed, with
blood.

14. Within less than forty days after the making of this covenant, while Moses tarried in the mount, what did the people say to Aaron?

“_Up, make us gods, which shall go before us_; for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him.” Ex. 32:1.

15. When Moses came down from Sinai, what did he see?

“And it came to pass, as soon as he came nigh unto the camp, that he saw _the calf_, and _the dancing_: and Moses’ anger waxed hot, and he cast the tables out of his hands, and brake them beneath the mount.” Verse 19.

NOTE.—The great object and secret of the old covenant is revealed
here. The people did not realize the weakness and sinfulness of
their own hearts, or their need of divine grace and help to keep
the law; and so, in their ignorance, they readily pledged
obedience to it. But almost immediately they began to commit
idolatry, and thus to break the law of God, or the very conditions
laid down as their part of the covenant. In themselves the
conditions were good; but in their own strength the people were
unable to fulfil them. The great object of the old covenant
therefore was to teach the people their weakness, and their
inability to keep the law without the help of God. Like the law
itself, over which the old covenant was made, this covenant was
designed to shut them up to the provisions of the new or
everlasting covenant, and lead them to Christ. Gal. 3:23, 24. And
the lesson which Israel as a nation had to learn in this, each
individual now must learn before he can be saved. There is no
salvation for any one while trusting in self. Unaided, no one can
keep the law. Only in Christ is there either remission of sins or
power to keep from sinning. The breaking of the tables of the law
signified that the terms of the covenant had been broken; the
renewing of the tables (Ex. 34:1, 28), God’s patience and
long-suffering with His people.

16. Wherein does the new covenant differ from and excel the old?

“But now hath He obtained a more excellent ministry, by how much also He is the mediator of _a better covenant_, which was established upon _better promises_.” Heb. 8:6.

17. What are the “better promises” upon which the new covenant was established?

“This shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, _I will put My law in their inward parts, and write it in their hearts; ... I will forgive their iniquity, and I will remember their sin no more_.” Jer. 31:33, 34. See Heb. 8:8-12.

NOTE.—These are simply the blessings of the gospel through Christ.
They are promised upon condition of repentance, confession, faith,
and acceptance of Christ, the Mediator of the new covenant, which
means salvation and obedience. In the old covenant there was no
provision for pardon and power to obey. It is true there was
pardon _during the time of the old covenant_, but not by _virtue_
of it. Pardon then, as now, was through the provisions of the new
covenant, the terms of which are older than the old covenant.

18. In what statement was Christ promised as a Saviour and Deliverer of the race as soon as sin entered?

“And the Lord God said unto the serpent, ... I will put enmity between thee and the woman, and between thy seed and _her seed_; it shall bruise thy head, and thou shalt bruise His heel.” Gen. 3:14, 15.

NOTE.—The covenant of grace, with its provisions of pardon and
peace, dates from the foundation of the world.

19. To whom was this covenant-promise later renewed?

“And God said unto _Abraham_, ... Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac: and I will establish My covenant with him for an everlasting covenant, and with _his seed_ after him.” “I will make thy seed to multiply as the stars of heaven, ... and in _thy seed_ shall all the nations of the earth be blessed.” Gen. 17:15-19; 26:4.

20. Who was the seed here referred to?

“Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, _which is Christ_.” Gal. 3:16.

Moses Breaking The Tables Of The Law. "Moses said unto the people, Ye have
sinned a great sin." Ex. 32:30.

21. What shows that the new or second covenant and the Abrahamic covenant are virtually the same?

“And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise.” Verse 29.

NOTE.—No one should allow himself to be confused by the terms
_first covenant_ and _second covenant_. While the covenant made at
Sinai is called the first covenant, it is by no means the first
covenant that God ever made with man. Long before this He made a
covenant with Abraham; He also made a covenant with Noah, and with
Adam. Neither must it be supposed that the first or old covenant
existed for a time as the _only_ covenant with mankind, and that
this must serve its purpose and pass away before any one could
share in the promised blessings of the second or new covenant. Had
this been the case, then during that time there would have been no
pardon for any one. What is called the new or second covenant
virtually existed before the covenant made at Sinai; for the
covenant with Abraham was confirmed in Christ (Gal. 3:17), and it
is only through Christ that there is any value to the new or
second covenant. There is no blessing that can be gained by virtue
of the new covenant that was not promised to Abraham. And we, with
whom the new covenant is made, can share the inheritance which it
promises only by being children of Abraham, and sharing in his
blessing. Gal. 3:7, 9. And since no one can have anything except
as a child of Abraham, it follows that there is nothing in what is
called the new or second covenant that was not in the covenant
made with Abraham. The second covenant existed in every essential
feature, except its ratification, long before the first, even from
the days of Adam. It is called second because its ratification
occurred after the covenant made and ratified at Sinai.

22. What is necessary where there is a covenant?

“For where a covenant is, there must also of necessity be _the death of that which establishes it_. For a covenant is made firm over the dead victims; whereas it is of no force while that which establisheth it liveth.” Heb. 9:16, 17, Boothroyd’s translation.

23. With whose blood was the new covenant dedicated?

“And [He took] the cup in like manner after supper, saying, This cup is the new covenant in _My blood_, even that which is poured out for you.” Luke 22:20, R. V.

24. What power is there in the blood of this covenant?

“Now the God of peace, that brought again from the dead our Lord Jesus, that great Shepherd of the sheep, through the blood of the everlasting covenant, _make you perfect in every good work_ to do His will.” Heb. 13:20, 21.

25. Through which covenant only is there remission of sins?

“How much more shall the blood of Christ, who through the eternal Spirit offered Himself without blemish unto God, cleanse your conscience from dead works to serve the living God? And for this cause He is the mediator of a _new covenant_, that a death having taken place for the redemption of the transgressions that were under the first covenant, they that have been called may receive the promise of the eternal inheritance.” Heb. 9:14, 15, R. V.

NOTE.—The fact that Christ, as mediator of the second covenant,
died for the remission of the transgressions that were under the
first covenant, shows that there was no forgiveness _by virtue_ of
the first covenant.

26. Under the old covenant, what did the people promise?

To keep the law of God in their own strength.

NOTE.—Under this covenant the people promised to keep all the
commandments of God in order to be His peculiar people, and this
without help from any one. This was virtually a promise to make
themselves righteous. But Christ says, “Without Me ye can do
nothing.” John 15:5. And the prophet Isaiah says, “All our
righteousnesses are as filthy rags.” Isa. 64:6. The only perfect
righteousness is God’s righteousness, and this can be obtained
only through faith in Christ. Rom. 3:20-26. The only righteousness
that will insure an entrance into the kingdom of God is “the
righteousness which is of God by faith.” Phil. 3:9. Of those who
inherit the kingdom of God, the Lord says, “Their righteousness is
of Me” (Isa. 54:17); and the prophet Jeremiah says of Christ,
“This is His name whereby He shall be called, The Lord Our
Righteousness.” Jer. 23:6.

27. Under the new covenant, what does God promise to do?

“I will put My law in their inward parts, and write it in their hearts.” Jer. 31:33.

NOTE.—The new covenant is an arrangement for bringing man again
into harmony with the divine will, and placing him where he can
keep God’s law. Its “better promises” bring forgiveness of sins,
grace to renew the heart, and power to obey the law of God. The
dissolution of the old covenant and the making of the new in no
wise abrogated the law of God.

28. Where was the law of God written under the old covenant?

“And I made an ark of shittim-wood, and hewed _two tables of stone.... And He wrote on the tables ... the ten commandments_, which the Lord spake unto you in the mount out of the midst of the fire in the day of the assembly: and the Lord gave them unto me.” Deut. 10:3, 4.

29. Where is the law of God written under the new covenant?

“But this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, _I will put My law in their inward parts, and write it in their hearts_.” Jer. 31:33.

30. What reason is given for making the new covenant?

“For if that first covenant had been _faultless_, then should no place have been sought for the second. For _finding fault with them_, he saith, Behold, the days come, saith the Lord, when I will make a new covenant.” Heb. 8:7, 8.

NOTE.—The chief fault in connection with the old covenant lay with
_the people_. They were not able, in themselves, to fulfil their
part of it, and it provided them no help for so doing. There was
no Christ in it. It was of _works_ and not of _grace_. It was
valuable only as a means of impressing upon them their sinfulness
and their need of divine aid.

31. What unites all believers under the new covenant?

“Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands; that at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world: _but now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ_.” Eph. 2:11-13.

Similarities Between The Two Covenants

1. Both are called covenants. 2. Both were ratified with blood. 3. Both were made concerning the law of God. 4. Both were made with the people of God. 5. Both were established upon promises.

Dissimilarities Between The Two Covenants

Old Covenant New Covenant Called the old covenant. Called the new covenant. Called the first covenant. Called the second covenant. A temporary compact. An everlasting covenant. Dedicated with the blood of Ratified with the blood of animals. Christ. Was faulty. Is a better covenant. Was established upon the Is established upon the promises of the people. promises of God. Had no mediator. Has a mediator. Had no provision for the Provides for the forgiveness forgiveness of sins. of sins. Under this, the law was Under this, the law is written written on tables of stone. in the heart. Was of works. Is of grace. Conditions: Obey and live; Conditions: Repent and be disobey and die. forgiven; believe and be saved. _If._ If _ye_. If ye _will_. _I._ I _will_. I will _do_. If ye will _do_. If ye will do _all_. I will do _all_. If ye will do all, _then_—ye I will do all, _and_—will be shall be My people, _and_ I your God, _and_ ye shall be My will be your God. people.

What Was Abolished By Christ

The Veil Rent In Twain. "Having abolished in His flesh ... the law ...
contained in ordinances." Eph. 2:15.

1. How did Christ’s death on the cross affect the whole sacrificial system?

“After threescore and two weeks shall Messiah be cut off.... And He shall confirm the covenant with many for one week: and _in the midst of the week He shall cause the sacrifice and the oblation to cease_.” Dan. 9:26, 27.

2. What did Christ nail to His cross?

“Blotting out _the handwriting of ordinances_ that was against us, which was contrary to us, and took it out of the way, _nailing it to His cross_.” Col. 2:14.

3. What did He thus abolish?

“Having abolished in His flesh the enmity, even _the law of commandments contained in ordinances_; for to make in Himself of twain one new man, so making peace; and that He might reconcile both unto God in one body by the cross, having slain the enmity thereby.” Eph. 2:15, 16.

4. To what did the ordinances pertain that were thus abolished?

“Let no man therefore judge you in _meat_, or in _drink_, or in respect of an _holy day_, or of the _new moon_, or of the _sabbath days: which are a shadow of things to come_; but the body is of Christ.” Col. 2:16, 17.

5. From what statement do we learn that these ordinances related to the sacrificial system?

“For the law _having a shadow of good things to come_, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect.” Heb. 10:1.

6. What occurred at the time of the crucifixion which indicated that the typical system had been taken away by Christ?

“And, behold, _the veil of the temple was rent in twain_ from the top to the bottom; and the earth did quake, and the rocks rent.” Matt. 27:51.

7. In what language is this clearly stated?

“Then said He, Lo, I come to do Thy will, O God. _He taketh away the first, that He may establish the second._” Heb. 10:9.

8. What is the first which He took away?

“Above when He said, _Sacrifice_ and _offering_ and _burnt offerings_ and _offering for sin_ thou wouldest not, neither hadst pleasure therein; which are offered by the law.” Verse 8.

NOTES.—“He taketh away the first.” The connection plainly
indicates that what Christ took away was ceremonialism as
expressed in the typical service of sacrifices and offerings, and
that what He established, by giving Himself to do the will of God,
was the experience of doing the will of God on the part of the
believer. Thus He made possible the answer to the petition which
He taught His disciples, “Thy will be done in earth, as it is in
heaven.” Instead of abolishing the moral law, Christ made such
provision that every believer in Him may become a doer of that
law.

“The word _first_ here refers to sacrifices and offerings. He
takes _them_ away; that is, He shows that they are of no value in
removing sin. He states their inefficacy, and declares His purpose
to abolish them. ‘_That He may establish the second_’—to wit, the
doing of the will of God.... If they had been efficacious, there
would have been no need of His coming to make an atonement.”—_Dr.
Albert Barnes, on Heb. 10:9._

9. In what statement to the woman at Jacob’s well did Jesus intimate that the ceremonial system of worship would be abolished?

“Jesus saith unto her, Woman, believe Me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father.” John 4:21.

NOTE.—The worship of the Jews centered in the typical system, or
ritual service, of the temple, “at Jerusalem,” while the
Samaritans had instituted a rival service “in this mountain,” Mt.
Gerizim. In His statement to the woman of Samaria, Jesus therefore
indicated that the time was at hand when the whole typical system
would be done away.

10. What test case arose in the time of the apostles over this question?

“And certain men which came down from Judea taught the brethren, and said, _Except ye be circumcised after the manner of Moses, ye cannot be saved_.” Acts 15:1.

11. What requirement was made by these teachers from Judea concerning the ceremonial law?

“Forasmuch as we have heard, that certain which went out from us have troubled you with words, subverting your souls, saying, _Ye must be circumcised, and keep the law_: to whom we gave no such commandment.” Verse 24.

12. After conferring over this matter, what decision was reached by the apostles?

“For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things; _that ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication_: from which if ye keep yourselves, ye shall do well. Fare ye well.” Verses 28, 29.

13. What charge was made against Stephen concerning his attitude toward the ceremonial law?

“And set up false witnesses, which said, This man ceaseth not to speak blasphemous words against _this holy place_, and _the law_: for we have heard him say, that this Jesus of Nazareth shall destroy this place, and shall _change the customs which Moses delivered us_.” Acts 6:13, 14.

14. What similar charge was brought against the apostle Paul?

“This fellow persuadeth men to worship God _contrary to the law_.” Acts 18:13.

15. What statement did Paul make concerning his faith and manner of worship?

“But this I confess unto thee, that after the way which they call _heresy_, so worship I the God of my fathers, _believing all things which are written in the law and in the prophets_.” Acts 24:14.

NOTE.—The charge against Stephen and Paul was not based upon any
violation of the moral law, but upon their teaching concerning the
ceremonial law; and Paul’s admission that he was guilty of what
they called heresy meant simply that he differed from them as to
the obligation to observe any longer the precepts of the law which
was imposed upon them “until the time of reformation.” The simple
fact that such charges were preferred against these able exponents
and teachers of the gospel shows that in their view the ceremonial
law had been abolished by the death of Christ, and that, like the
giving of the moral law at Sinai it was designed to lead men to
Christ.

16. What is one of the offices of the moral law?

“Wherefore the law was _our schoolmaster to bring us unto Christ, that we might be justified by faith_.” Gal. 3:24.

17. How is this same teaching expressed in another place?

“For _Christ is the end of the law for righteousness_ to every one that believeth.” Rom. 10:4.

NOTE.—Murdock’s translation of the Syriac New Testament renders
this passage: “For Messiah is the _aim_ of the law, for
righteousness, unto every one that believeth in Him.”

18. In what statement is there a similar use of the word end?

“Receiving _the end of your faith_, even the salvation of your souls.” 1 Peter 1:9. See also 1 Tim. 1:5; James 5:11.

NOTE.—In the ceremonial law there was “a shadow of good things to
come,” a type of the mediatorial work of Christ, our great High
Priest. The moral law makes known sin, places the sinner under
condemnation, and forces him to Christ for pardon and cleansing.
The ceremonial law was abolished by the work of Christ, but the
moral law was established by both His life and death.

19. What testimony did Christ bear concerning His relation to the law and the prophets?

“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.

NOTE.—“Christ kept the law. If He had ever broken it, He would
have had to die for Himself; but because He was a Lamb without
spot or blemish, His atoning death is efficacious for you and me.
He had no sin of His own to atone for, and so God accepted His
sacrifice. Christ is the end of the law for righteousness to every
one that believeth. We are righteous in God’s sight because the
righteousness of God which is by faith in Jesus Christ is unto all
and upon all them that believe.”—_“__Weighed and Wanting,__”__ by
D. L. Moody, pages 123, 124._ See also notes on pages 374, 375,
382, and 389.

The Law And The Gospel

Sinai And The Cross. "The law was our schoolmaster to bring us unto
Christ." Gal. 3:24.

1. What is one of the uses of the law?

“Therefore by the deeds of the law there shall no flesh be justified in His sight: for _by the law is the knowledge of sin_.” Rom. 3:20.

2. In thus making known sin, and the consequent need of a Saviour, what part does the law act?

“Wherefore the _law was our schoolmaster to bring us unto Christ_, that we might be justified by faith.” Gal. 3:24.

3. What is the gospel declared to be?

“For I am not ashamed of the gospel of Christ: for it is _the power of God unto salvation to every one that believeth_; to the Jew first, and also to the Greek.” Rom. 1:16.

4. What is the significance of the name bestowed by the angel upon the Saviour before His birth?

“And she shall bring forth a son, and thou shalt call His name _Jesus_: for _He shall save His people from their sins_.” Matt. 1:21.

5. In whom is this power to save from sin revealed?

“But we preach Christ crucified, unto the Jews a stumbling-*block, 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.

6. What was foretold concerning Christ’s attitude toward the law of God?

“Then said I, Lo, I come: in the volume of the book it is written of Me, _I delight to do Thy will, O My God: yea, Thy law is within My heart_.” Ps. 40:7, 8.

7. What is the first promise of the new covenant?

“For this is the covenant that I will make with the house of Israel after those days, saith the Lord; _I will put My laws into their mind, and write them in their hearts_.” Heb. 8:10.

8. What is Christ’s relation to this new covenant?

“But now hath He obtained a more excellent ministry, by how much also He is the _mediator_ of a better covenant, which was established upon better promises.” Verse 6.

9. How is this same work for man otherwise described?

“For every high priest is ordained to offer gifts and sacrifices: wherefore _it is of necessity that this Man have somewhat also to offer_. For if He were on earth, He should not be a priest, seeing that there are priests that offer gifts according to the law.” Verses 3, 4.

10. What is necessary on the part of the individual in order to receive the benefit of Christ’s work?

“With the heart man _believeth_ unto righteousness; and with the mouth _confession_ is made unto salvation.” Rom. 10:10.

11. For what did the apostle Paul trust Christ?

“Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ, and be 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. 3:8, 9.

12. What relation does the law sustain to this righteousness?

“But now the righteousness of God without the law is manifested, _being witnessed by the law_ and the prophets.” Rom. 3:21.

13. Does the faith which brings righteousness abolish the law?

“Do we then make void the law through faith? God forbid: yea, _we establish the law_.” Verse 31.

NOTE.—The law reveals the perfection of character required, and so
gives a knowledge of sin; but it is powerless to confer the
character demanded. In the gospel, the law, first written in the
heart of Christ, becomes “the law of the Spirit of life in Christ
Jesus,” and is thus transferred to the heart of the believer, in
whose heart Christ dwells by faith. Thus the new covenant promise
is fulfilled that the law shall be written in the heart. This is
the genuine experience of righteousness by faith,—a righteousness
which is witnessed by the law, and revealed in the life in harmony
with the law. The gospel is thus seen to be the provision for
restoring the law to its place in the heart and life of the one
who believes on Christ, and accepts His mediatorial work. Such
faith, instead of making void the law, establishes it in the heart
of the believer. The gospel is not against the law, therefore, but
upholds, maintains, and presents the law to us in Christ.

14. What did Christ take away?

“The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away _the sin of the world_.” John 1:29.

15. What has Christ abolished?

“But is now made manifest by the appearing of our Saviour Jesus Christ, who hath _abolished death_, and hath brought life and immortality to light through the gospel.” 2 Tim. 1:10.

16. What change is brought about through the gospel?

“But 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, even as by the Spirit of the Lord.” 2 Cor. 3:18.

NOTE.—It is sometimes claimed that Christ changed, abolished, or
took away the 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 Cor. 4:4; John 1:14); 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. See note on page 98.

17. What spiritual interpretation did Christ give to the sixth commandment?

“Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment: but I say unto you, That _whosoever is angry with his brother_ without a cause shall be in danger of the judgment: and whosoever shall say to his brother, _Raca_, shall be in danger of the council: but whosoever shall say, _Thou fool_, shall be in danger of hell-fire.” Matt. 5:21, 22.

18. How did He interpret the seventh commandment?

“Ye have heard that it was said by them of old time, Thou shalt not commit adultery: but I say unto you, That _whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart_.” Verses 27, 28.

19. Of what prophecy was this teaching a fulfilment?

“The Lord is well pleased for His righteousness’ sake; _He will magnify the law, and make it honorable_.” Isa. 42:21.

NOTE.—Christ not only gave a spiritual interpretation to the law,
and Himself observed it according to that interpretation, 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, and showed its far-reaching,
immutable, and imperishable nature.

20. In what promise was the gospel preached to Abraham?

“And the scripture, foreseeing that God would justify the heathen through faith, preached before _the gospel_ unto Abraham, saying, _In thee shall all nations be blessed_.” Gal. 3:8.

21. On what basis was Abraham accounted righteous?

“For what saith the scripture? _Abraham believed God, and it was counted unto him for righteousness._” Rom. 4:3.

22. What scripture cuts off all hope of justification by works?

“Therefore _by the deeds of the law there shall no flesh be justified in His sight_: for by the law is the knowledge of sin.” Rom. 3:20.

23. In what way are all believers in Jesus justified?

“Being _justified freely by His grace_ through the redemption that is in Christ Jesus.” Verse 24.

24. After this work of grace has been accomplished, is the believer expected to go on in sin?

“What shall we say then? Shall we continue in sin, that grace may abound? God forbid. How shall we, that are dead to sin, live any longer therein?” Rom. 6:1, 2.

NOTE.—Even in the days of Abraham the same gospel of righteousness
by faith was preached as now, while the law made known sin, and
witnessed to the righteousness obtained through faith, just as it
has done since the cross. From this it is evident that the
relation between the law and the gospel has always been the same.

25. What was Christ’s personal attitude toward the law?

“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. “If ye keep My commandments, ye shall abide in My love; even as _I have kept My Father’s commandments_, and abide in His love.” John 15:10.

26. What scripture shows that God’s remnant people will have a right conception of the proper relation between the law and the gospel?

“Here is the patience of the saints: _here are they that keep the commandments of God, and the faith of Jesus_.” Rev. 14:12.