The most striking division of the Bible is that between law and grace. These contrasting principles characterize the two most important dispensations: the Jewish and Christian: "For the law was given by Moses, but grace and truth came by Jesus Christ" (John 1:1717For the law was given by Moses, but grace and truth came by Jesus Christ. (John 1:17)).
It is not meant that there was no law before Moses, any more than that there was no grace and truth before Jesus Christ. The forbidding to Adam of the fruit of the tree of the knowledge of good and evil (Gen. 2:1717But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die. (Genesis 2:17)) was law, but grace was manifested in the LORD'S seeking out His sinning creatures, and clothing them with coats of skins (Gen. 3:2121Unto Adam also and to his wife did the Lord God make coats of skins, and clothed them. (Genesis 3:21)), a beautiful type of Christ "made unto us... righteousness" (1 Cor. 1:3030But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption: (1 Corinthians 1:30)). Law (the revelation of God's will) and grace (the revelation of God's goodness) have always existed, and to this Scripture abundantly testifies. But "the law" most frequently mentioned in Scripture was given by Moses, and characterized the time from Sinai to Calvary; just as grace characterized the dispensation which begins at Calvary and has its predicted end in the rapture of the Church.
It is, however, most vital to observe that Scripture never, in any dispensation, mingles these two principles. Law always has a place and work distinct from that of grace. Law is God prohibiting and requiring; grace is God beseeching and bestowing. Law is a ministry of condemnation; grace is one of forgiveness. Law curses; grace redeems from that curse. Law kills; grace makes alive. Law shuts every mouth before God; grace opens every mouth to praise Him. Law puts a great and guilty distance between man and God; grace brings guilty man near to God. Law says, "an eye for an eye and a tooth for a tooth"; grace says, "whosoever shall smite thee on thy right cheek, turn to him the other also." Law says, "Hate thine enemy"; grace says, "Love your enemies, bless them that despitefully use you." Law says, do and live; grace says, believe and live. Law never had a missionary, grace is to be preached to every creature. Law utterly condemns the best man; grace freely justifies the worst. (Luke 23:4343And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise. (Luke 23:43); Rom. 5:55And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us. (Romans 5:5); 1 Tim. 1:1515This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief. (1 Timothy 1:15); 1 Cor. 6:9-119Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, 10Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God. 11And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God. (1 Corinthians 6:9‑11)). Law is a system of probation; grace is one of favor. Law stones an adulteress, grace says, "Neither do I condemn thee." Under law the sheep dies for the shepherd; under grace the Shepherd dies for the sheep.
Everywhere the Scriptures present law and grace in sharp contrast. The mingling of them in much of the current teaching of the day spoils both, for law is robbed of its terror and grace of its freeness.
The student should observe that "law" in the New Testament Scriptures always means the law given by Moses (Rom. 7:2323But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. (Romans 7:23) being the only exception). But sometimes the whole law is meant; sometimes the commandments only; sometimes the ceremonial only. Passages referring to the first type are Rom. 6:1414For sin shall not have dominion over you: for ye are not under the law, but under grace. (Romans 6:14); Gal. 2:1616Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified. (Galatians 2:16), and 3:2. Verses referring to the second are Rom. 3:1919Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God. (Romans 3:19) and 7:7-12. Col. 2:14-1714Blotting 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; 15And having spoiled principalities and powers, he made a show of them openly, triumphing over them in it. 16Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days: 17Which are a shadow of things to come; but the body is of Christ. (Colossians 2:14‑17) is an example of the third type. It should be remembered also that in the ceremonial law are enshrined those marvelous types the beautiful foreshadowings of the person and work of the Lord Jesus as priest (Ex. 25-30) and sacrifice (Lev. 1-7) which must ever be the wonder and delight of the spiritually minded.
Three Errors Concerning Law and Grace
1. Antinomianism denies all rule over the lives of believers. Those saved by God's free grace, wholly without merit, are not required to live holy lives. "They profess that they know God; but in works they deny Him, being abominable, and disobedient, and unto every good work reprobate" (Titus 1:1616They profess that they know God; but in works they deny him, being abominable, and disobedient, and unto every good work reprobate. (Titus 1:16)). "For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our Lord into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ" (Jude 44For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ. (Jude 4)).
2. Ceremonialism demands that believers should observe the Levitical ordinances. A modern form of this error teaches that Christian ordinances are essential to salvation: "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 15:11And 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)).
3. Galatianism mingles law and grace and teaches that justification is partly by grace, partly by law; or that grace is given to enable an otherwise hopeless sinner to keep the law. Against this most widespread of the three errors, God's strong warning, unanswerable logic and emphatic declaration comes in the Epistle to the Galatians: "This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith? Are ye so foolish? Having begun in the Spirit, are ye now made perfect by the flesh?" (Gal. 3:2-32This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith? 3Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh? (Galatians 3:2‑3)). "I marvel that ye are so soon removed from Him that called you into the grace of Christ... but there be some that trouble you, and would pervert the gospel of Christ... let him be accursed" (Gal. 1:6-86I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel: 7Which is not another; but there be some that trouble you, and would pervert the gospel of Christ. 8But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. (Galatians 1:6‑8)).
The following may be helpful as an outline of Scripture teaching on this important subject of the moral law.
What the Law Is
The Lawful Use of the Law
What the Law Cannot Do
The Believer Not Under the Law
After declaring the doctrine of the believer's identification with Christ in His death, of which baptism is the symbol (Rom. 6:1-101What shall we say then? Shall we continue in sin, that grace may abound? 2God forbid. How shall we, that are dead to sin, live any longer therein? 3Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? 4Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. 5For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection: 6Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. 7For he that is dead is freed from sin. 8Now if we be dead with Christ, we believe that we shall also live with him: 9Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him. 10For in that he died, he died unto sin once: but in that he liveth, he liveth unto God. (Romans 6:1‑10)), Rom. 6:1111Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord. (Romans 6:11) begins the declaration of the principles which should govern the walk of the believer his rule of life. This is the subject of the rest of Rom. 6. Verse 14 gives the great principle of his deliverance, not from the guilt of sin that is met by Christ's blood, but from his bondage under it: "For sin shall not have dominion over you: for ye are not under the law, but under grace."
Lest this should lead to the monstrous Antinomianism saying that a godly life was not important the Spirit immediately adds, "What then? Shall we sin, because we are not under the law, but under grace? God forbid" (Rom. 6:1515What then? shall we sin, because we are not under the law, but under grace? God forbid. (Romans 6:15)). Surely every renewed heart answers, "Amen" to this.
Then Rom. 7 introduces another principle of deliverance from law: "Wherefore, my brethren ye also are become dead to the law by the body of Christ; that ye should be married to another, even to Him who is raised from the dead, that we should bring forth fruit unto God" (Rom. 7:44Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God. (Romans 7:4)).
The Believer's Rule of Life
"And whatsoever we ask, we receive of Him, because we keep His commandments, and do those things that are pleasing in His sight.
A beautiful illustration of this principle is seen in a mother's love for her child. The law requires parents to care for their offspring, with a penalty for the willful neglect of them; but the land is full of happy mothers who tenderly care for their children in perfect ignorance of this law. The law is in their hearts. In this connection, remember that God's appointed place for the tables of the law was within the ark of the testimony. With them were "the golden pot that had manna, and Aaron's rod that budded" (one a type of Christ, the other of resurrection, and both speaking of grace). They were covered from sight by the golden mercy-seat upon which was sprinkled the blood of atonement. The eye of God could see His broken law only through the blood that completely vindicated His justice and propitiated His wrath (Heb. 9:4-54Which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein was the golden pot that had manna, and Aaron's rod that budded, and the tables of the covenant; 5And over it the cherubims of glory shadowing the mercyseat; of which we cannot now speak particularly. (Hebrews 9:4‑5)).
God's Purpose in Grace
"For the grace of God that bringeth salvation hath appeared to all men teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; looking for that blessed hope, and the glorious appearing of the great God and our Savior Jesus Christ" (Titus 2:11-1311For the grace of God that bringeth salvation hath appeared to all men, 12Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; 13Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ; (Titus 2:11‑13)).
"And now, brethren, I commend you to God, and to the word of His grace, which is able to build you up, and to give you an inheritance among all them which are sanctified" (Acts 20:3232And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified. (Acts 20:32)).
How all-inclusive! Grace saves, justifies, builds up, redeems, forgives, bestows an inheritance, gives standing, provides a throne which we may approach boldly for mercy and help, teaches us how to live, and gives us a blessed hope! Note that these diverse principles of law and grace cannot be intermingled.
"Now to him that worketh is the reward not reckoned of grace, but of debt. But to him that worketh not, but believeth on Him that justifieth the ungodly, his faith is counted for righteousness" (Rom. 4:4-54Now to him that worketh is the reward not reckoned of grace, but of debt. 5But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. (Romans 4:4‑5); Gal. 3:16-18; 4:21-3116Now 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. 17And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. 18For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise. (Galatians 3:16‑18)
21Tell me, ye that desire to be under the law, do ye not hear the law? 22For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman. 23But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise. 24Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. 25For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. 26But Jerusalem which is above is free, which is the mother of us all. 27For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband. 28Now we, brethren, as Isaac was, are the children of promise. 29But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. 30Nevertheless what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman. 31So then, brethren, we are not children of the bondwoman, but of the free. (Galatians 4:21‑31)).
"For ye are not come unto the mount that might be touched, and that burned with fire, nor unto blackness, and darkness, and tempest, and the sound of a trumpet, and the voice of words; which voice they that heard entreated that the word should not be spoken to them any more: (for they could not endure that which was commanded, and if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart: and so terrible was the sight, that Moses said, I exceedingly fear and quake). But ye are come unto Mount Zion, and unto the city of the living God the heavenly Jerusalem, and to an innumerable company of angels, to the general assembly and church of the first-born, which are written in heaven and to God the judge of all, and to the spirits of just men made perfect, and to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel" (Heb. 12:18-2418For ye are not come unto the mount that might be touched, and that burned with fire, nor unto blackness, and darkness, and tempest, 19And the sound of a trumpet, and the voice of words; which voice they that heard entreated that the word should not be spoken to them any more: 20(For they could not endure that which was commanded, And if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart: 21And so terrible was the sight, that Moses said, I exceedingly fear and quake:) 22But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, 23To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, 24And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel. (Hebrews 12:18‑24)).
It is not, then, a question of dividing what God spoke from Sinai into "moral" and "ceremonial," because the believer does not come to that mount at all.