Fulfilling the Law in Grace, Pt. 1 (07/02/2000)

I suppose it's my turn. Now we've got, I know at least, well I won't name it, well I may name it, but I know we've got four or five folks in our congregation that are gifted with the ability to sing. And maybe more than that, I mean those are the ones that I've heard before.

And so I know there are probably others out there that the Lord is just waiting to zap with that gift. At any moment. And I really think what we need, now that Brother Tom is not with us any longer, and since my gift is not really in that area, amen, thank you, thank you, that's the one I was looking for.

We need you to pray about, someone around this place needs to kind of coordinate I think some specials. And probably, since my interest is not, I mean I can't sing real well, I'm going to confess before you this morning, and when I get to heaven, however, I hope that I will be able to sing.

Do you think it might work that way, or, okay, amen, I hope so. But we know it ain't heaven yet, it's just one of the things the Lord has done to make us clear that this is not heaven. He does other things too, but that's one thing, he doesn't let us all be able to sing.

But I'm going to be trying to think of someone that could kind of, from week to week, coordinate that and kind of let me know before the services who's going to sing and so forth. Some of you singers may just want to get together and elect like a president of the singers who could approach me before the service, and Brother Otis, let him know as well.

And that would be great, because I enjoy it when, see sometimes, well I've enjoyed Paul's playing. I mean, that's been very wonderful. But whatever it is that happens right before the preaching is sometimes what helps the preacher get ready to preach, so, yes.

I didn't hear that. Well, seriously, Brother Otis has told me in the last few weeks that his voice, when he teaches Sunday school for 45 minutes and then teaches in the afternoon, it's very difficult for him to lead the singing.

It's hard for his voice to hold out, but he does a wonderful job. And you're sitting on the front row, I don't see any hands going up behind you, unfortunately, but if there is someone that would like to discuss with Brother Otis some tag team song leading or something like that, please let us know.

You'll just appoint someone each Sunday, that'll be good. Are you going to let them know ahead of time, or just come up to the pulpit and call their name? They won't come now. There won't be a single man here next Sunday.

Is it okay for women to lead singing? As long as there's no men in the congregation, right? Well, my mom could do it, is the reason I ask. I've seen she's cute when she leads singing. She gets up on her, she gets up on her toes like this, she is good.

The right, there you go. Well, anyway, y 'all be praying about that, because we do need some help in those areas. And so, keep it in prayer. Turn with me to Romans chapter 3. See, I've been told that music is an important part of the church service.

You're supposed to laugh when I say that. But it is true that sometimes those who are gifted at teaching and preaching, the music, like it would probably be okay with them if there were no music sometimes.

Is that right, Brother Otis? In a sense. But we know that's not right, because we know that that's an important part. He says, I don't speak for yourself. But I know that's not right. You know, that's an important part.

Spiritual songs and hymns, and even new songs. I think it would be nice if some of you wrote songs to the Lord like David did. We would even let you come and sing them. And things like that. I know there is one human in this room that does, at least one, that does that.

And I won't give her name, but her initials are Brinderella. And that's just one that I know of that writes songs to the Lord. There may be others. But that is an important part. So whoever you guys vote to be the president of the singers, you need to start making some of this stuff happen.

This would be good. All right. I like the fact that when we do have music in our church, that all of us can know that the people are walking with the Lord. And it's not for carnal reasons. It's not to be entertained.

It's to lead us in worship. And it's always been that way in our church. And I love that. But I do think we need to have that aspect. And so pray about that. Be in prayer about it. Because it's very important that it be done.

But it's also important that it be done correctly and pleasing, in a way that's pleasing to the Lord. Let's go to Romans chapter 3 and verse 9. Brother Otis has kindly given me the afternoon service today as well, so that I can hopefully finish this topic today.

Well, I will finish it. It won't ever be finished, but I'll finish my part. Let's start with chapter 3 and verse 9. He's just like my mom. Only in a masculine way. I'll explain that later, maybe at lunch, in case any of you want to know what I meant by that.

Romans chapter 3 and verse 9. I want to go through this little passage. Use this to kick us off into this last study. Well, this is not the last one. The last one will be this afternoon. But I want to speak to you about fulfilling the law by grace or in grace.

And so we're going to take a look at just some of the high points that were in this chapter. And work our way down to verse 31. And actually verse 31 will be the message for all day today. So let's look at verse 9.

What then are we better than they? No, and no wise, for we have before proved both Jews and Gentiles that they are all under sin. Now this passage of scripture will cause us to ask several questions. But the answers are very clearly implied, if not explicitly stated.

The first question might be, are the Jews better than the Gentiles? Verse 9 says, absolutely not. Now you have to remember this was the Apostle Paul speaking, who was a Jew of the Jews. And he says, are we better than they?

No, and no wise, for we have before proved both Jews and Gentiles that they are all under sin. A second question that might be asked in this chapter is, is the law as a system of salvation for believing Gentiles today or for believers in general today?

Now go to verses 19 and 20 and we find the answer. Now we know that what thing soever the law saith, it saith to them who are under the law. So that gives a very clear answer. The law is written for those who think that they have to keep the law to be saved.

Why is it written that way? So that every mouth may be stopped and all the world may become guilty before God. 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.

So the Apostle Paul makes it very clear that God has used the law and the Jewish nation to prove to the entire world, Jew and Gentile alike, that if the Jew cannot keep the law for salvation, nobody can.

I think all Gentiles would look at that and say, well, you know, I don't think I could keep the law to be saved because they were not even able to keep the law for justification. Now the third question we might ask is this, in the New Testament or the Gospel or you might call it the grace economy, is there a difference between how the Jew and the Gentile are saved?

Well, go to verses 21 and 23 and we see the answer. But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets, even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe.

For there is no difference. For all have sinned and come short of the glory of God. That's the reason there is no difference. But there is no difference. And down to verse 29 we continue. It says, is he the God of the Jews only?

Is he not also of the Gentiles? Yes, of the Gentiles also, seeing it as one God which shall justify the circumcision by faith and the uncircumcision through faith. So they're both saved the same way. The fourth question we might ask is this, does justification include any elements of the Old Testament economy as a matter of something that has to be done to be saved?

Well, look at verse 28. And verse 28 is actually the conclusion of a fairly long passage about this. But the conclusion is this, therefore we conclude that a man is justified by faith without the deeds of the law.

Now the little Greek word without can be translated apart from, totally apart from. So therefore we conclude that a man is justified by faith apart from the deeds of the law. And I'm going to read a passage from the book of Galatians.

You don't have to turn there if you don't want to because I'm trying to move a little fast this morning. Galatians chapter 3 and verse 1. O foolish Galatians, who hath bewitched you that you should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth crucified among you.

This only would I learn of you. Received ye the spirit by the works of the law or by the hearing of faith? Did you, when you got saved and you were indwelt by the Holy Spirit, did you receive the Holy Spirit by working the law and keeping the law or did you receive him by hearing faith?

What's the answer? Now the next question is kind of interesting. Verse 3. Are you so foolish then? He's assuming we've answered the first question correctly. Are you so foolish then, having begun in the spirit, are you now made perfect by the flesh?

What does he mean by that? Well you might ask this question. It's a very good question. Does one have to keep the Old Testament law as they did in the Old Testament in order to be saved? Does it save you?

No. So then might we say then we're saved by faith, the Lord Jesus saves us in the Holy Spirit and dwells us, but then we had better keep the law in order to stay saved. Would that be right? Why not? Because he says are you made perfect by the flesh?

In other words, if you started out in the spirit, if you began in the spirit, are you made mature? Is your salvation completed by keeping the law? Now note in the Bible the law is always put together with the flesh.

Why is that? Because in the Old Testament economy, and when I say economy I mean the way of being saved, and the system is a better way to put it. You have to be a little bit careful here because there is a sense in which all men have always been saved the same way, and that is by the blood of Jesus.

We know that that's really the only way anybody ever got saved, Old Testament or new. But on the other hand, there is a difference in systems, a difference in dispensations, a difference in the economy or the way in which God dealt with man.

And in the Old Testament, the thing that made the difference was the cross had not occurred yet. And that made all the difference in the world, and that's why we have an Old Testament and a New Testament, an Old Covenant and a New Covenant.

It's because of the cross. So before that cross, things could not be exactly the same. It is true that looking back on it now, we can say they were all saved by the blood of Jesus Christ, but his blood had not been shed when they were living.

And so it was a different economy. What did God tell them to do? He said, keep my laws. Obey me. And he had some covenants with them. Some of them were unconditional. Some of them were conditional. The covenant of the law was conditional.

He says, if you keep my law, then you'll inherit the land and stay on the land and so forth. If you don't, then the land will spew you out. That's kind of a frightening thing to think about that, isn't it?

Because it makes you think about America, doesn't it? With all the sin going on. If you watch the nation of Israel, when she got so caught up in sin and idolatry and fornication, the land just spewed her off.

And you wonder about America, don't you? But the economy was different. They had to keep the law. Now, what did God give them in case they failed? Because did they ever succeed? Is there anyone who's ever kept the law perfectly besides Jesus Christ?

No. So what did God give them? Who can tell? The sacrificial system. The whole Levitical system. But specifically, to answer this question, it was the sacrificial system. So that it would cover the sins, atone for the sins, but it did not do away with the sins until Jesus Christ came.

And then he did. So, Paul is saying, now he's speaking to, in many cases, some Jewish believers, in some cases Pharisees, who were saved. And they wanted to hang on to the law. They wanted to say, well, this salvation is good.

It's good to receive the Spirit and to begin in the Spirit, but we're going to be making it perfect or mature or complete by keeping the law. We're going to require circumcision and the keeping of the laws of Moses.

That will make this salvation perfect. Did Paul agree with that? He called them fools. O foolish Galatians, you received ye the Spirit by the works of the law, or did you do it by the hearing of faith?

Well, by the hearing of faith. Well, do you think you continue by works of the flesh? He said, no. Not at all. So he says in verse 5, He therefore that ministereth to you the Spirit, and worketh miracles among you, and doeth he it by the works of the law or by the hearing of faith?

It's by faith. And so in answering the question, does justification include any elements of the Old Testament economy? The answer is no. It includes no element of it for salvation, nor does it include any element of keeping the law in order to make salvation perfect.

In fact, Paul called those who claimed that that was necessary fools. Now, let me, before we go to the last point, the fifth point, which is going to take us down to verse 31. Don't read it yet, though.

I want to save it. Don't read it yet. We're trying to build to a climax here. I know that's hard to do when you've been talking for three months, but we're trying. The law is contrasted with grace. I want to give you a little bit of review off of point four, the one we just finished.

Remember last time how we spoke on some contrasts that are made in the Bible between the law economy and the grace economy? Let me remind you of some of them. The first one was, before the cross, the Jewish religion was the only way to heaven.

The Gentile had to come and become a proselyte Jew in order to be saved. Now, this is a contrast. That's the way it used to be. In contrast to that, today, in the New Testament, grace, or you might call it the gospel economy, after the cross, the Jew and the Gentile were one at the foot of the cross, both dead in trespasses and sins, as Paul showed in Romans 3 and many other places, none better than the other, all guilty, no difference between the Jew and the Gentile, both saved by baptism into the body of Jesus Christ, which is the church, and this is the promise that was made to the seed of Abraham, and that seed is Jesus Christ.

So anyone who is in Christ is a partaker of that promise. So are we better than they? Is the Jew better than the Gentile? No, and no wise. They're all under sin. Is there any difference? No, there is no difference.

Are they both saved the same way? Yes, they're both saved by faith, and both made one by baptism into the same body of Christ, which is the church. And we see that in Galatians 3 and Ephesians chapter 2 and many other places.

Now, the second contrast was this. The law was written to those who were under the law, and we read that already in Romans chapter 3, verse 19. On the other hand, the gospel, the new covenant, and the promise of Abraham is, quote, to everyone who believe it.

So both Jew and Gentile come in the same way now. They come in, they're made part of the family of God by being baptized into Christ's body. And then the third contrast is this. In 2 Corinthians 3, 8 and following, it says that grace exceeds the law in glory.

There is no place in the Bible where it says that the law is not glorious. But when the apostle Paul, by the inspiration of the Holy Spirit, begins to compare the law with the New Testament economy, it pales along beside the New Testament economy.

The law is glorious, but grace exceeds it in glory. 2 Corinthians 3, 8 through 10. The fourth contrast was this. The law is considered to be, quote, beggarly elements in comparison to grace. That's Galatians 4, 9 through 11.

That doesn't mean that it's beggarly elements. It's just like when Jesus said, I want you to hate your mother and your wife and your children. Did he mean that? What did he mean? He meant that when you look at your love for me and you look at your love for your wife, in comparison, your love for me ought to be far greater.

And when you compare that love, it should make your love for her look like hate. Does that make sense? It's comparative language. And the same is used here when it calls the law beggarly elements. It doesn't mean that it is.

It just means when you compare it to what we have today on this side of the cross, it is. Now, the fifth contrast is Moses is the schoolmaster and Christ and the apostles and the prophets are the foundation of the New Testament economy.

Galatians 3, 24 talks about that. I want to give you a quote by Marvin Rosenthal, who is a Jewish believer. He's written several books, some I agree with, some I don't. But he says this, Biblical Christianity is not a continuation of Judaism.

But now listen to this, because Brother Russ and I have talked about this and sometimes we agree and sometimes we disagree, but it's because it's very hard to articulate exactly what we mean. And he does a good job.

So listen to what he says. Biblical Christianity, that's the New Testament economy, what we're living in now, the church age, is not a continuation of Judaism. But it is the logical outgrowth and consequence of adherence to Moses and the prophets.

In other words, if you take someone who was following the Old Testament economy truly, with a true heart, the logical outcome of that, when Jesus and the apostles and the New Testament prophets came, would be that he would go and move right into the New Testament economy.

Why is that? Because everything that he had been doing his whole life was a type and a picture and a shadow of the Lord Jesus Christ. And when he saw Jesus face to face, it would be a logical end for him to follow what Jesus and the apostles then said to do.

And so Judaism cannot be the foundation of Christianity for Judaism and Christianity are two different buildings. The one prepared us for the other. And let me give you a reference. I'm not going to take time to go into it, but do it when you get home.

It's interesting. Look at Hebrews chapter 9, verses 8 through 12. It talks about two different buildings. Hebrews 9, verses 8 through 12. Now the fifth or the sixth comparison or contrast is that the law is the bondwoman and grace is the free woman.

That's Galatians 4, 19 and following. The seventh comparison was that the law is like Jerusalem on the earth. Now you know how much trouble there is in Jerusalem even today. You read about it in the papers almost every week.

But grace is compared to the new Jerusalem that's going to come down from heavenly, the four square city. And then another comparison is that the Bible says in Hebrews chapter 8, verses 4 through 8, that grace is more excellent.

Thereby we obtain a more excellent ministry. And he is the mediator of a better covenant, which was established upon better promises. Then we see all of this language is comparative language. So it would be impossible to say that the two are the same.

And because it is not the same, they are compared. The two different systems are compared and contrasted throughout the New Testament. Hebrews chapter 9, verse 11 speaks of a greater and more perfect tabernacle.

Then another contrast is the Bible says in Romans chapter 8, verses 3 and 4, that the law is weak but the gospel is strong. And then another is that the law is the old husband and the gospel is the new husband.

That's found in Romans chapter 7, verses 4 through 6. All of these, as you can tell, we can spend much, much time on each of them. Another one is the law is the old wineskin and the gospel is the new.

Let me get you to turn to Matthew chapter 9. I'd like you to see this one. I'm trying to be kind and hurry, but there's some of it we just need to look at. It's always easier to stand up here and have fun than it is to sit there and have fun.

I know that. Sometimes I forget it, but I do know it. The way I know that is when I listen to Brother Otis teach. No, I'm kidding. I have to say I'm not right about that because he stops exactly 45 minutes every time.

Boom. Do you have a watch up here or is it just... I don't know how he does that. I don't do it, but I'm trying to learn. All right, look at Matthew 9, let's start with verse 16. Matthew 9, 16. No man putteth a piece of new cloth onto an old garment.

For that which is put in to fill it, to fill it up, taketh from the garment and the rent is made worse. And then there's another example. Neither do men put new wine into old bottles, else the bottles break and the wine runneth out and the bottles perish.

But they put new wine into new bottles and both are preserved. I want you to think about this example in verse 16. Did anyone ever try to put a patch on some blue jeans? I remember my mom doing that a few times.

And I can remember the way that that cloth puckered all around that patch after a while. Just didn't seem to work very well, but for a while patches were kind of in. So, remember they even had the kind you could iron on.

That was a great invention for the 60s. Wonderful invention. But look what this says. No man putteth a piece of new cloth into an old garment. For that which is put in to fill it up. Now it's like Jesus is saying this.

I'm not coming and giving you something that's just going to fill up what you already had. It's not like I'm coming and trying to take your religion and patch it. Do you remember how he said, you say thou shalt not commit adultery.

Jesus said, but I say if you look after a woman to lust you've committed adultery already in your heart. He makes the law much harder when you really think about it, doesn't he? But he then comes back and says right here, but I'm not taking what I'm giving as a patch to fix what you had.

Now that's very important because sometimes it would seem, logic would seem that it is that way. That you have the Old Testament economy and built upon that is the New Testament. And yet Jesus said, no it's not that way.

I'm not patching what we had with what I'm giving you. He says, I'm taking not only is what I'm giving you new, but the whole garment is new. Now that's important. Now look when he talks about the wine.

Obviously the wine is in the Old Testament and the New. Because like I said, nobody ever was saved without the blood of Jesus, were they? It's just that the container was different and the way it was approached was different.

But he says, people don't take new wine. And when he came into this world, he's bringing the new wine. And he says, you can't take that and put it in that Old Testament bottle. Because if you try to, it's not only going to burst the bottle, but you're going to lose the wine too.

So the law is the old wineskin. The gospel is the new, very vivid contrast that Jesus himself makes. And then the law is a shadow. And the gospel of Christ is the antitype or the fulfillment of the shadow.

We find that in Colossians chapter 2, verse 16 and 17. Let no man therefore judge you in meat or in drink or in respect of a holiday or new moon or a Sabbath. Which are a shadow of the things to come.

But the body is of Christ. It says all of these things are pictures of the body and of Jesus Christ. Which is the fulfillment of all of it. So don't let anyone judge you if you don't keep the Sabbath.

But you shouldn't judge someone who does keep it as long as they're not keeping it thinking that it adds to their salvation or that it makes them more spiritual. There's nothing we can do in the flesh to add to what we have in Christ.

Let me give you another contrast. The law kills and grace brings life. 2 Corinthians 3, 6. The letter killeth, but the spirit giveth life. Another contrast is that the law binds and the gospel brings liberty.

2 Corinthians 3, 14 through 17. Another contrast, the law is contrary to us. The gospel is hidden in our hearts. Colossians 2, 14. Hebrews 10, 16. The law is under the old priesthood. Grace is under a new high priest.

Hebrews chapter 7, verse 17 through 20. And then verses 24 and following. Some of the most beautiful language in the whole Bible. Hebrews 7, 17. For he testifieth thou art a priest forever after the order of Melchizedek.

For there is verily a disannulling of the commandment going before. That's the Old Testament. The old economy has been disannulled because of its weakness. And because of its unprofitableness. Verse 19 says, for the law made nothing perfect.

But the bringing in of a better hope did. By which we draw nigh unto God. And inasmuch as not without an oath, he was made a priest. So Jesus Christ has been made our high priest. And he is not a Levitical priest.

He's after the order of Melchizedek. And verse 24 says this. But this man, because he continueth ever. Do you know that's the priestly role? The priestly role is to be like an intercessor between us and God.

And it says, this man, because he continueth ever. Hath an unchangeable priesthood. Wherefore he is able to save them to the uttermost. That came unto God by him. Seeing that he ever liveth to make intercession for them.

Do you see the difference in the Old Testament economy? You had one man that came once a year into the Holy of Holies. To bring the blood. But he had to kill sacrifices for himself. Before he could come in.

And then it had to be done year after year. But when Jesus Christ came. He came and once and for all. Saved us to the uttermost. Those of us who come to God by him. And he lives at the right hand of God.

To make intercession for us continually. Chapter 8 verse 1 says. Now of these things which we have spoken. This is the sum. He sums it all up with this. We have such a high priest. Who is set on the right hand of the throne of the majesty in heavens.

A minister of the sanctuary. And of the true tabernacle which the Lord pitched. And not man. In other words not the one Moses pitched. So this is the difference. All that we see in the Old Testament. Is a type.

And a picture. And a shadow. Of that which is the true thing in the heavenlies. And that's where Jesus Christ is as our priest. We have a greater and more perfect tabernacle. And a better sacrifice than the Old Testament system had.

Hebrews chapter 9. Turn to verse 11. But Christ being come in 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. A far better sacrifice. It's one time done. And it's done forever. Verse 24 says. For Christ has not entered into the holy places made with hands.

Which are the figures of the true. But into heaven itself. Now to appear in the presence of God. And there's a key word right there. For us. See the little word for. That little word is very important throughout the Bible.

While we were yet sinners Christ died for us. But now he has gone into heaven now to appear in the presence of God. For us. Isn't that beautiful? He is our high priest. Now. Verse chapter 10 verse 1. Right in the same area there.

If you're there. It says for the law having a shadow of good things to come. You see it was just a shadow. It was glorious. But when you compare it to the true thing that it shadowed. It pales in glory.

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 there unto perfect.

That Jesus Christ did. He made you perfect. And another comparison is this. You were once a servant and now you're a son. There's a huge difference. Jesus said very clearly in John chapter 8 verse 34.

That the servant abideth not in the house forever. But you know who does abide in the house forever? Children. Of the owner of the house. And so the Old Testament economy dealt with people as servants.

And Jesus Christ came when he brought the gospel. He says now you are my sons and daughters. And then another. Would you believe that's the last contrast? Now what we would see from this. Is that the law is contrasted with grace.

As a dispensation of salvation. Now I want you to think about this for a moment. You might ask the question. If these things are true. Why is it that Jesus Christ never disannulled the law in his lifetime on this earth?

Have you ever thought about that? Can you find one place where Jesus said stop having the Sabbath? Can you find one place where Jesus said stop having the feasts? Can you find one place like that? Well, that is a very good question.

And I would answer it this way. The truth is that while he was on this earth. He never did abrogate the law. But he did do it through the apostles. And let me show this to you. Let me tell you this. The first reason he didn't do it when he was on the earth.

Is found in Galatians chapter 4 verse 4. It says but when the fullness of time was come. God sent forth his son made of a woman made under the law. While he was on this earth. He was under the Old Testament economy.

And so that's one reason he himself didn't say anything about it. But if you'll turn with me to John chapter 16 in verse 12. The scriptures say that these things were kept as a mystery. Until they were revealed to the apostles and the prophets.

After his death burial and resurrection. So the reason Jesus himself did not abrogate the law. Is because he was living under the law. And he chose to do it through his apostles. After his ascension into heaven.

And we see this very clearly in a couple of places. First in John 16 in verse 12. And then in Ephesians chapter 3 in verse 1. In John 16 12 it says I have yet many things to say unto you. Now he's about to leave the planet.

Don't you think it's odd that he says I've got so many more things to say to you. Why would he say that if he's not going to be here talking to them anymore. But that's what he said. I have many things to say to you.

But ye cannot bear them now. Now why would these Jews not be able to bear things like what Paul taught later. They're not ready. They're just coming from a place where their whole life they've been spent.

Has been spent under the law. And he says you cannot bear them now. But look what he says in verse 13. How be it when he the spirit of truth is come. You see Jesus tells them the only way you're going to as a Jewish believer that you'll ever accept the fact.

That you cannot put the new wine in the old wineskin is by the Holy Spirit of God. Only he can reveal this to you and he will. He says how be it when he the spirit of truth is come. He will guide you into all truth.

For he shall not speak of himself. But whatsoever he shall hear that shall he speak. And he will show you things to come and he shall glorify me. For he shall receive of mine. Now what does that mean?

It means the Holy Spirit is taking what Jesus wanted to tell them and telling it to them. These many things that you find up at the first part of verse 12. I have yet many things to say to you. These are the things where he says these are mine.

And the Holy Spirit will receive of mine. And shall show it unto you. That's future tense. So he tells them there are many things you're not even going to see until after I'm ascended into heaven. So that I can send the comforter.