BY THE AUTHOR
Dr. Clarence E. Mason, Jr.
Philadelphia College of Bible
Edited by Dr. Clarence E. Mason, Jr.
LAW and GRACE
A painstaking study of Law versus Grace is of the greatest
importance, because the Bible itself constantly places them in definite
contrast to each other, and because some are prone to mix these principles and
consider lightly the positive scriptural teaching on the subject.
Even in the days of the apostle Paul there was a group within the church which was grievously in error with regard to the subject of Law and Grace. This is seen in one of many instances of the Scriptures (1 Timothy 1:3-11). All of this passage should be studied carefully, but three things are especially worthy of consideration:
Some desired to be teachers of the law but "said" things and "affirmed" things regarding the law without any real understanding of the subject (v. 7). It behooves us to be sure we are not guilty of this error.
There is a "lawful" use of the law and, by inference, an
unlawful use of it;
"good" can result only if a "lawful" use is made of the law (v.8).
"The law is not made for a righteous man" (v. 9), "for I through the law am lead to the law, that I may live unto God" (Galatians 2:19). Doubtless an "unlawful" use of the aw is to apply it to the Christian as his rule of life.
The apostle Paul was very zealous for the truth of grace. For upholding it, he was mercilessly slandered, being accused of teaching that it was proper to do evil because good would at least come out of evil (by God's provision in grace for the pardon of sin, Romans 3:8). Paul's energetic reply concerning these false accusers was: "whose damnation is just!"
He went from Antioch to Jerusalem by revelation (Galatians 2:2); did not submit to pressure from errorists (Acts 15; Galatians 2:5); and later rebuked Peter openly at Antioch for inconsistency in his withdrawing from eating with Gentiles, despite the council's decision guided by the Holy Spirit (Acts 15:28; Galatians 2:11-12). It was in connection with the whole law and grace controversy that he seven times pronounced his emphatic me genoito, "may it not be" or "God forbid" against the false conclusions which were built up against his teaching. (See Romans 3:31; 6:2; 6:15; 7:7; 7:13; Galatians 2:17; 3:21.)
Legality is the term used to describe the improper use of the law in the present age. Legality is defined by Ironside, in his comment on Colossians 2:11, as being "the endeavor to use a divinely-given code, to which may be added precepts of men, as a means either of salvation in the first instance or of growth in grace thereafter."
"Not only among the Galatians, but everywhere throughout the churches, there re to be found two classes of Christians. (1) Some are content with the mingled life, half flesh and half spirit, half self-effort and half grace. (2) Others are not content with this but are seeking with their whole heart to know to the full what the deliverance from sin and what the abiding, full power for a walk in God's presence is, which grace has brought and can give. " (Andrew Murray, The Two Covenants)
"The great cause of the feebleness of so many Christians is just this, that the law spirit of bondage still has the mastery. It is only by spiritual insight, with a whole-hearted acceptance and a living experience of all that grace purposes that God will work in us, that can possibly fit us for walking as God would have us walk." (Andrew Murray, Ibid.)
The period in which the Law ruled, governed, or was in
"The law was given by Moses, " John l:17a.
It did NOT govern from Adam to Moses, Romans 5:13-14.
It WAS reigning
from Moses to Christ.
John 1:17 - given by Moses
Ex. 19:lff. - the wilderness of Sinai
Gal. 3:17 - 430 years after Abraham
Its rule ended with the death and resurrection of Christ.
Eph. 2:15-16 - abolished -- the law of commandments
Gal. 3:17,19 - added -- till the Seed should come
Gal. 3:23-25 - before faith -- under law -- law was a trusted household slave guardian -- after faith is come no longer under slave guardian
Rom. 10:4-8 - end of law for righteousness through death and resurrection of Christ
To whom the Law was given:
It was given to the nation
Exodus 19:3 - the house of Jacob.. .the children of Israel
Lev. 26:46 - the children of Israel
Rom. 9:4 - Israelites; to whom pertaineth.. .the giving of the law
Rom. 3:19 - what things soever the law saith, it saith to them who are under the law.
It is distinctly said that it was
not given to the
Deuteronomy 4:8 - what (other) nation.. .hath.. .this law
Ps. 147:19-20 - not dealt.. .with any nation
Rom. 2:12-14 - the Gentiles which have not the law
And quite as distinctly it is declared that
is not under the law.
Acts 15:5,24; Romans 6:14; Galatians 2:19; 1 Corinthians 9:20b-21.
What the Law is:
As to its intrinsic character
It is "spiritual," Romans 7:14. It is the expression of eternal holiness and "was framed by the Holy Spirit" (cp. Romans 8:4).
It is "holy, just, and good,"
Romans 7:12 (cp. 7:14 I.e.).
"To understand the law aright we must ever remember its two great characteristics:
the one, that it was of divine appointment, fraught with much true blessing, and absolutely indispensable for the working out of God's purposes;
the other, that it was only provisional and preparatory to something higher, and therefore absolutely insufficient for giving the full salvation which man needs if his heart or the heart of God is to be satisfied." (Andrew, Murray, ibid.)
The law was elemental
as respects God's dealings with
man, Galatians 4:9.
"Weak and beggarly elements." Note w. 10,19-21ff.
"The law took men into its training, and sought to make the very best that could be made of them by EXTERNAL instruction... A name is generally given to an object according to its chief feature. And so the law is called a ministration of condemnation and death, 2 Corinthians 3:10-12." (Andrew Murray, ibid.)
As to its basic principle
The law is a
covenant of works:
Gal. 2:15-16 - "works of the law" (3 times)
Gal. 3:2, 5 - "works of the law" (2 times)
Gal. 3:10 - This verse shows that the expression "the works of the law" means "to continue in all things written in the book of the law to do them" (Deuteronomy 27:26).
The terms of the covenant of law are expressed. Exodus 19:5-6: "If ye will obey my voice indeed, and keep my covenant, then ye shall be ... unto me ... a holy nation." "Obey my voice and I will be your God." "A blessing if ye obey," Deuteronomy 11:27.
What the Law requires:
The full, continual, actual doing of all its demands, no one being excepted. Galatians 3:10:
It makes no exceptions, "everyone."
Its requirements are continuous, never-ending,"that continueth not."
It requires complete obedience, "all things."
It requires actual fulfillment, "to do them."
Failure brings a sure curse, "cursed."
Not the assent of "faith" but the "doing" of the commandments, Galatians 3:12.
Its limitations were great. Galatians 5:1-5; Acts 15:10-11.
It was "a yoke of bondage, " Galatians 5:1
In it there was "no profit from Christ," Galatians 5:2, 4
Under it there was an obligation"to keep the whole law," Galatians 5:3
It had "no help from grace," Galatians 5:4
One point broken, "guilty of all," Jas. 2:10.
What the Law cannot do:
It cannot justify
By the works that it demands, no flesh can be justified before God:
Romans 3:27 (boasting excluded)
Justification by grace is not lawlessness; it is granted through due process of law; the law is satisfied; its demands have been met (Romans 3:31). Because Israel sought it not by faith, but by works, they attained not to the law of righteousness (Romans 9:31).
It cannot rehabilitate the flesh.
Though the desire of the renewed "mind" or "inward man" (v.22) is to do the law, the weakness of the flesh does not permit it (w.23,25; Romans 8:3). This, though showing that the law is good, makes clear that it does not rehabilitate the flesh.
Three laws of Romans 8:1-4:
"Law of sin and death" (v. 2)--through Adam, sin nature.
"The Law" "weak through the flesh, " (v. 3)--through Moses.
"Law of the Spirit of life" (v. 2)--through Christ.
It cannot give "the blessings."
The Law of works could not give "the blessing of Abraham" (Galatians 3:13-14 and Romans 4:2-4). David declares the blessings are apart from works, Romans 4:5-8.
It cannot give life.
Law could not give life, Galatians 3:21.
In grace "a new creature" alone is what avails. Galatians 6:15.
It cannot give the Spirit.
Law cannot give the Spirit, Galatians 3:2.
It cannot work miracles,
Law and Grace are unmixable principles.
This is set forth in the following passages:
Gal. 3:18 -- A blessing cannot be "out of promise" if it is also "out of law."
Gal. 5:2-4 --To one seeking to be justified by the law, "Christ profits him nothing" but "is become of no effect to him" and "he is fallen from grace."
Rom. 4:13-14,16 -- If by merit under the law, one expects a blessing, "faith is (thereby) made void" and a promise "is of none effect, " v. 14; unless a blessing is given on the simple condition of faith, it cannot be by grace, v. 16.
Rom. 3:21-31 -- The righteousness of God is apart from the law, v.21.
e. Romans 11:6 -- Grace and works are principles which
cannot be mixed.
The effects of the Law:
Upon the unbeliever
The law causes the "offence (i.e., sin) to abound, " Romans 5:20.
"By the law is the knowledge of sin," Romans 3:20.
The law "stops the mouth" and proves "all the world guilty before God,"Rom.3:19.
The carnal or natural mind is not subject to the law nor can indeed it be subject to it, Romans 8:7.
"The law worketh wrath, " not piety, calmness, patience, because transgressions are made manifest by it and wrath on the part of the disillusioned legalist ensues, Romans 4:15.
The law is the strength of sin, not the strength of holiness, 1 Corinthians 15:56, because of thwarted aspirations due to failure.
It puts one under a curse; it does not make one a victor over sin's power, Galatians 3:10,13.
So the ultimate conclusion is that the law is "a ministration of death, "
2 Corinthians 3:7, and "a ministration of condemnation," 2 Corinthians 3:9.
Before faith came (that is, before the age of faith and grace came, or before faith comes to individual) the law held the Jew fast, because he was guilty before it and under its sentence, Galatians 3:23. Therefore, he was shut up unto the faith which was afterwards to be revealed. Galatians 3:23. As stated, this is true also in the case of the individual unbeliever now.
Upon the believer who puts himself under it.
Without the law, sin is dead (dormant), "inert, unrecognized, " Romans 7:8 (H. A. Ironside).
So Paul, not having (the consciousness of) the law, i.e., at one time unaware of the true intent of the law ("without the law once") "was alive" (i.e., under the false sense of living a righteous life).
But, "when the commandment came, " "sin revived, " and "death" resulted, Romans 7:9.
The law causes sin to "become exceeding sinful, " Romans 7:13.
"Sin by the commandment deceives" (making one believe that he can comply with it) and "slays, " Romans 7:11.
The believer and the Law.
By means of the law the sinner cannot be justified, Galatians 3:11, 24. Neither is the law a rule of life for the believer, Galatians 3:25, for faith having come, we are no longer under the "paidagogos, " i.e., "the law."
In Romans 6:14-15 it is specifically and conclusively
declared that the Christian is "not under law." And the clear inference in
the other passages where the expression "under the law" occurs is to the
same effect -- see Romans 3:19; 1 Corinthians 9:20; Galatians 3:23; 4:4-5, 21; 5:18.
"Under the law, " means not under the system. It is
not equivalent to
being "under the curse," although the
latter is an inevitable result of the former.
In a most definite way, Hebrews 12:18-21 declares that the Christian does not go to Mount Sinai for condemnation before the law, but to Christ, whose blood brings the "better" things of grace.
The following are some of the passages which quite clearly declare that the Christian is not under the law: John 1:16-17 Galatians 3:19-25 Romans 6:14 Romans 7:4-6 2 Corinthians 3:7-13 Galatians 5:18 Ephesians 2:15 Colossians 2:14 1 Corinthians 9:20b-21
"By the law" the Christian is "dead to the law." The law condemns and brings about a sentence of death. It slays the believer in his substitute, the Lord Jesus Christ, and so death removes him beyond the jurisdiction of the law, Galatians 2:19; Romans 7:4.
The life that the Christian now lives is from God; the law, having slain the old man, has accomplished its ministration of condemnation and death, and has nothing to do with the new man. Galatians 2:20.
The believer is delivered from the law ("having died to that in which he was held") to the end that he "might serve in newness of spirit," Romans 7:6.
It is foolish for one to try to perfect himself by the effort of the flesh according to the law, if he has begun in the Spirit, whom he has received by the hearing of faith. Galatians 3:3.
The hope of freedom from the dominion of sin rests in the fact that we are not under law but under grace, Romans 6:14.
The righteousness of the law, i.e., that manner of life that is satisfactory to the demands of the law, is fulfilled IN me Christian who "walks by the Spirit," Romans 8:4.
The law could not fulfill the demands of the law (Romans 8:3), because it could not impart life. Galatians 3:21.
All the law is fulfilled in "the law of love" which is the law of Christ. (See John 13:34-37; 15:12-14; Romans 5:5; 3:8-10; 2 Cor7 5:14-20; Galatians 5:14; 1 John 2:6-8; 3:23; 4:19-21; 2 John 5-6.)
The apostle Paul is careful to show that he is
law toward God, but that he is within law to Christ, 1 Corinthians 9:21. Note
this expression, "en-lawed to Christ":
According to Lewis Sperry Chafer, in his book on Grace, pp. 100-101:
"Here the Apostle reveals the exact truth as to his own relation to God as a Christian. It is unfortunate that the theological discussion, which has proceeded on the supposition that a Christian must either be under the law of Moses or else be absolutely lawless or ungoverned, could not have made place for the fact that there is a third ground of relationship to God which is neither the law of Moses, nor the un-governed lawlessness of the world. To be "en-lawed to Christ" is to be under the teachings of grace as a rule of life. These teachings include the "commandments" of Christ which are addressed to Christians as such in the upper room, and these "commandments" of Christ have been taken up, enlarged, and advanced, under the guidance of the Spirit in the Acts and Epistles. They constitute a separate and sufficient rule of life for the believer which is adapted to his position in grace, and these great governing principles of grace are addressed to the believer alone, and not to the Christ-rejecting world. The message of God to the unsaved world is that they believe on the Savior who is offered to them in limitless grace. The message to the saved is that they ' walk worthy' of the calling wherewith they are called..." (Chafer, Grace, pp. 100-101)
The Centenary Version gives an excellent reading at this
point, which also includes an insertion from a better text (beyond the KJV)
(also in New SRB):
"to those under the Law, like one under the Law, though I am not under the Law myself; to those outside the Law, as one outride the Law, to win those outside the Law (though I am not outside the law of God, but inside the law of Christ)," 1 Corinthians 9:20b-21.
The law is not made void. but is rather established by faith (Romans 3:31). This, however, does not mean that the dominion of law continues as a rule of life for the Christian. It means rather that:
"The sinner establishes the law by confessing his guilt and acknowledging the justice of the law in condemning him" and so turns to Christ in faith that his guilt might be taken away.
"Christ established the law by suffering the penalty of
the law for the believer." The point of comparison in Romans 3:31 is
whether by faith the law is "made of no effect" (made void, i.e.,
whether its demands against the guilty sinner are ignored and lightly
set aside), or whether its requirements are "established" as just and
proper by the fulfillment of its sentence of death against the sinner in
his substitute. The Scripture declares the latter to be true and so "the
law is established."
NOTE: Why a Believer Cannot Be Under Law in Any Manner Whatsoever According to Galatians (Dr. Charles L. Feinberg)
A believer under law makes Christ a minister of sin, 2:17.
A believer has died to the law, 2:19.
A believer has received all the benefits of the Spirit through faith, 3:1-5.
The law can bring nothing but condemnation, 3:10-14.
God's promises of blessing to Abraham, of which Abrahamic root all believers partake (Romans 11), antedated the giving of the law and the law cannot be a prior claim, 3:15-17.
The law has no power to give life or sustain it, 3:21.
The law is intended only for the immature, while believers are full-grown sons, 3:23-4:7.
The law is a bondage to the believer, 4:9.
Law and grace are two mutually exclusive principles: it must be the one or the other, 4:21-31.
The believer must keep all the law if he would attempt to keep part of it, 5:2-4.
The believer has an abiding freedom in Christ, 5:1.
The persuasion to put a believer under the law is not from God, 5:8.
Legalism for the believer does away with the offence of the cross, 5:11.
All the law is fulfilled in the believer by the Spirit, through His fruitage, 5:16-24.
The life of the believer must be sustained on the same principle as his birth, 5:25.
The believer's proneness to sin calls for dealings in grace and not dealings according to the law, 6:1-5.
All who advocate the law for the believer cannot keep
it themselves and their intention is ultimate glory in the flesh,
"While confessing the law to be holy, just, and good, the new creation man is not under it. He is, as Paul expresses it elsewhere, "under law to Christ, " or more properly, "en-lawed to Christ, " 1 Corinthians 9:22. That is, his responsibility now is to walk in fellowship with the risen Christ, the head of the body of which he is but a feeble member, in whom dwells the Holy Spirit to be the power of the new life--manifested in subjection to the exalted Lord. None need fear that this will make for a lower standard of piety than if one were under the law as a rule of life. It is a far higher standard. He whose one thought and desire is to manifest the risen life of Christ in all his ways will lead a holier life than he who is seeking to subject the flesh to rules and regulations, even though given from heaven in a dispensation now past." H. A. Ironside, on Colossians 2:17
"It is revealed that God dealt graciously with the human family from Adam to Moses; but it is also revealed that the precise form of divine government which is the present teaching of grace was not then disclosed,
nor was it applied to men until the reign of the law had been terminated in the death of Christ.
It-is likewise revealed that the death of Christ was the
necessary foundation for the present full manifestation of superabounding
grace." Dr. L. S. Chafer, Grace, pp. 147-8
"Everyone freely accepts the higher definition of grace, as being 'God's love and favor to the undeserving," but how many after accepting the definition think straight concerning it? Nearly all paths leading from this simple acknowledgment become tortuous and involved. Law, works, human excellence, and human efforts tend to deflect reasoning, so that it is not long before all straight, logical lines are obliterated, or bent and twisted to the hopeless confusion of the subject. This confusion is connected with grace not only in its initial state of blessing, when it operates in salvation, but also all along the ways of its relationship with the believer."
"It is not so hard for men to believe that they are saved by grace, as to believe that they are saved by grace alone, and yet it is just this that is emphatically stated in the Word": "Not by works of righteousness which we have done, but according to his mercy he saved us," Tit. 3:5.
(1) Not of works
(2) His workmanship
(3) Unto good works.
"But. .., we meet a harder problem in seeking to give grace its rightful place in Christian experience. That the Christian is ever the recipient of grace, ever sustained by grace, will be readily granted, but pressing in on all sides are human claims and conclusions that obscure the symmetry of grace, and mar its beauty."
"Repeating again our definition, that grace is God's loving favor to the undeserving, we must conclude by the simplest logical deduction that those in whom grace is operative are always undeserving, for if they ever cease to be so and become deserving, then to call anything they receive grace would be a misnomer. Grace would be no more grace. Such persons would earn or purchase all their blessings by a fair exchange of superior goodness..."
"It is certainly true that we are not to sin that grace may abound. To such a proposal all will join with the Apostle in ejaculating 'God forbid.' Yet it is just as certainly tree that when we sin grace does abound to forgiveness and restoration." C. C. Cook in The Truth About Grace
THE CONDITIONS OF GRACE
It may be said that a blessing that comes by grace is given upon a twofold condition:
(1) It is "apart from any merit or claim" upon the giver by
the one who is. the object of the blessing. With respect to man's need and
God's salvation, it is conditioned upon man's recognition of his own utterly
lost, undone, and hopeless estate.
(2) It is a blessing that is "accepted by faith alone" ("plus nothing," Wm. L. Pettingill) as a "free" gift made "without cause."
Rom. 4:16 - "It is of faith that it might be by grace."
Rom. 5:15-19 - "The free gift." Note that the blessing is referred to as a gift five times: w. 15,15,16,16,17.
(1) On the one hand grace extends its blessings to the
sinner upon the sole condition of faith: Romans 1:16; 3:22, 26; 4:3, 5; 10:4,
(2) On the other it seeks to obtain a worthy walk on the part of the believer--not by imposing regulations with punitive stipulations, but by an appeal based upon an already finished redemption:
Rom. 12:1 - "I beseech you therefore."
Eph. 4:1 - "I therefore.. .beseech."
Col. 3:1 - "If ye then be risen with Christ... seek..."
(1) A gift of grace received by faith alone on the part of
one without merit is the only principle which excludes boasting, Romans 3:27.
(2) Righteousness--or any other divine blessing--in order that it might be "of God, " must needs be on the "by faith" principle to undeserving "sinners," Romans 3:22-23.
THE STANDING IN GRACE
Rom. 5:2 - "This grace wherein we stand." Also, 1 Peter 5:12.
Note the five "much mores" of Romans 5:
v. 9, As to ultimate salvation
v. 10, As to the value of Christ's intercession
v. 15, As to the inverted ratio of the blessings of grace in comparison with the result of Adam's sin v.
17, As to the reigning in life of those in Christ as opposed to the reign of death through Adam's sin
v.20. As to superabounding grace to care for all sin
A "new creation" is what avails.
Two great truths may here be noted with respect to the Christian:
By his union with Christ
He becomes a child of God John, 1:12
He is born "from above," John 3:7; 1 Peter 1:23
He is baptized into Christ, Galatians 3:27
He becomes a member of Christ's body, 1 Corinthians 12:12,27
He shares His acceptance before God, Ephesians 1:6
The born again one is indwelt by the Holy Spirit, Galatians 4:6; 1 Corinthians 6:19, etc,
Victory over the "lust of the flesh" is maintained by walking in the Spirit, Galatians 5:16.
And so being "led by the Spirit, " the believer is not under the law and the fruit of the Spirit is manifest and "against such there is no law," Galatians 5:18,22-23.
Note on pages 57-68 of Dr. Chafer's book,
list of 33 things which are true of every individual the instant he
THE PRIVILEGES OF GRACE
Upon this phase of the subject numerous portions, of the Scripture might be cited. Some of the privileges of grace are set forth in Romans 5:1-11, none of which are promised to the individual under the law.
Peace with God v. 1
Access into His grace 2
Joy in the hope of the glory of God 2
Rejoicing in tribulation 3-4
The love of God in the heart 5
The Holy Spirit as an Indweller 5
Complete Salvation in Christ 6-10
His past work in death, 6-8
His present work in risen life, 9-10
Joy in God 11
GRACE AS RELATED TO OUR WALK BEFORE GOD
The liberty that the born again believer enjoys because he
is free from the law is not to be used for an occasion to the flesh.
Because the Christian is under grace and not under law is no license for him to sin.
The following points and quotations are from Dr. Chafer's
book, Grace. They show how the Scriptures magnify the privileges and
responsibilities of the believer under grace.
"The standard of conduct prescribed under the teachings of grace is immeasurably more difficult to maintain than that prescribed either in the law of Moses, or in the law of the kingdom. It is as much higher than these as heaven is higher than the earth. Similarly, the divine enablement provided under grace is nothing less than the infinite power of the indwelling Spirit."
"The teachings of grace are addressed only to the supernatural man who is both born of the Spirit and indwelt by the Spirit. These teachings are such as naturally belong to a citizen of heaven. On the other hand, under law the natural man was left to himself."
The following are a few of the many texts that might be cited to show that the exhortations to the Christian under grace imply that a character of conduct is expected which is far beyond anything contemplated under a system based on a law principle:
2 Corinthians 10:5 "Casting down imaginations"
1 Peter 2:9 "Show forth the virtues"
Eph. 5:20 "Giving thanks always for all things'
1 John 1:7 "Walk in light"
Eph. 4:1-2 "Walk worthy"
Eph. 5:2 "Walk in love"
Gal. 5:16-3 "Walk in the Spirit"
Eph. 4:17-32 "Grieve not the Spirit"
1 Thessalonians 5:19 "Quench not the Spirit"
Col. 3:1-17 "The above life"
There is no question as to the superhuman character of these injunctions. They demand a superhuman manner of life and require a superhuman enablement for their fulfillment.
The new commandment of love:
The commandment given, John 13:34; 15:12; 1 John 3:11.
The kind of love required, 1 John 3:16.
This love is the fruit of the Spirit, Galatians 5:22.
It is shed abroad in our hearts and
gushes forth in its
manifestation, Romans 5:5,
GRACE AND DISCIPLINE
"With all the beautiful things that may be said about grace, there must not be omitted another word if there is to be a proper understanding of the subject, viz.: that grace is perfectly consistent with discipline, for 'Whom the Lord loveth He chasteneth, and scourgeth every son whom he receiveth.' (Hebrews 12:6)
"There they are together these two words, 'loveth,' 'chasteneth,' and the two others, 'scourgeth,' 'son,' and let it be remembered that scourging means drawing blood. What God hath joined together let no man put asunder, however contrary it may be to the desires and preconceptions of the human heart," C. C. Cook, opus cit.
"The administration of discipline has for its aim at least three objects:
Hebrews 12:9 "Subjection unto the Father of spirits."
1 Corinthians 11:31-32 "Chastened of the Lord."
Hebrews 12:11-13 "Righteousness... straight paths." (Purification of acts)
2 Corinthians 12:7 "A thorn in the flesh." (Purification of purpose)
Preparation of the believer for his place in God's plan
Hebrews 2:10 "Made perfect through sufferings." (Christ needed no moral perfection)
Hebrews 12:1-2 "Lay aside.. .run with patience." (Self-discipline for service)
Phil. 2:5-11 "Let this mind be in you." (To the end of self-humbling unto complete obedience)
1 Peter 5:6 "Humble yourselves."
GRACE AND VICTORY
The flesh and lusts are dealt with by crucifixion, Galatians 5:24. Victory over the flesh is realized by walking in the Spirit, Galatians 5:16,18, 22-23, 25.
By the cross of our Lord Jesus Christ the world is crucified unto the Christian and the Christian is crucified unto the world. Galatians 6:14. It is the born again one that can overcome the world experimentally and this victory is on the by faith principle, 1 John 5:4-5.
On the cross Christ triumphed over the devil,
Hebrews 2:14; Colossians 2:15; etc.
The Christian's hope of victory over Satan is through faith, 1 Peter 5:8-9; Jas. 4:7; Romans 16:20; 2 Corinthians 2:11; Ephesians 6:11-17.
THE LAWS OF GRACE
This section adapted from chapter 5 of the Truth About Grace, by Charles C. Cook.
"Does this title seem contradictory to the former positive statements in which the antagonism between Law and Grace was shown? The subject before us is entirely different. The fact is there is no sphere of life or activity in time or in eternity that is not dominated by certain laws peculiar to its own conditions." (Editor's note: There is likewise no period of time in which the grace of God has not been operative.)
"The Christian, who has escaped from the bondage of legality, dead works, and formality to the liberty of the sons of God, finds that the higher spiritual life upon which he enters also makes demands upon him."
"The laws that operate in the realm of grace are presented m the New Testament Epistles with great frequency in one relationship or another, but nowhere perhaps do we have them in such close connection and regular sequence as in 1 Corinthians 9:19-27."
The Law of Liberty - verse 19, "free from all."
Grace makes the believer free. "He that is spiritual is judged of no man."
"The liberty wherewith Christ has made us free."
"One is your Master, even Christ."
"But, ... ye are not your own, ye are bought with a price."
"All things are lawful unto me, but, ...
(1) They are not expedient;
(2) Should not have power over one;
(3) They edify not, " 1 Corinthians 6:12; 10:23.
The Law of Service - verse 19, "I have made myself servant
The Christian's liberty is what enables him to make free and willing choice of service. Paul, as an example, becomes a willing servant.
The Law of Self-denial - verses 20-23, "I am made all things
to all men, that I might by all means save some."
When the believer conforms to this law, he gives proof that he has entered into an advanced class in Christian progress. Love must prompt the self-denial. The Truth of God must not be shaded or compromised. Cheap sentimentality must be avoided. The becoming of all things to all men must be true and sincere."
The Law of Personal Aspiration - verses 24-25, "Run that ye
may obtain an incorruptible crown."
This in view of the fact that fire shall try every man's work. Human approval is not to be sought; His own "well done" is the thing greatly desired.
The Law of Self-discipline - verses 26-27.
2 Corinthians 10:5 "Bringing every thought into captivity."
Phil. 3:13-14 "I press toward the mark."
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