12 For the priesthood being changed, of necessity there is also a change of the law. 13 For He of whom these things are spoken belongs to another tribe, from which no man has officiated at the altar. 14 For it is evident that our Lord arose from Judah, of which tribe Moses spoke nothing concerning priesthood. (Hebrews 7:12–14, NKJV)
Properly handling God’s word includes respecting the silence of the Scriptures (2 Tim. 2:15). At times God says, “thou shalt not,” but that is not the only way He reveals His will. The double negative, “It doesn’t say not to,” fails to prove God’s approval. Yet, many use it to justify moral and religious decisions. We must search for what God says on a matter, content that it is sufficient for us to know and to follow (cf. Deut. 29:29). The Hebrew writer used the silence of the Scriptures in today’s passage. He arrived at the unavoidable conclusion (a necessary inference) that the law had to change because the priesthood had changed (v. 11; Heb. 6:20). He explained that only Levites could be priests under the Law of Moses (Num. 3:10). Yet, Moses never directly said, “You shall not have priests from the tribes of Judah, Ephraim, Benjamin, etc.” He did not need to. Moses said what God wanted, priests from Levi. All other tribes were necessarily excluded. Even though Moses did not leave a “thou shalt not” list, Israel knew the correct application. There was no authority for priests from other tribes. Thus, the law itself had to be changed for Christ to be High Priest. God’s silence restrains, it does not free us to act. Let us find what God says, for that is what He approves. Then, “hold fast what is good” (1 Thess. 5:21).
1 O foolish Galatians! Who has bewitched you that you should not obey the truth, before whose eyes Jesus Christ was clearly portrayed among you as crucified? 2 This only I want to learn from you: Did you receive the Spirit by the works of the law, or by the hearing of faith? 3 Are you so foolish? Having begun in the Spirit, are you now being made perfect by the flesh? (Galatians 3:1–3, NKJV)
This passage draws our attention to obeying the gospel and fellowship with the Spirit of God. 1) Obeying the truth of the gospel is wise. False teachers (who were binding the law of Moses on Gentiles for salvation) had charmed the Galatian Christians into foolish disobedience. Adding to the gospel continues to be foolish disobedience. 2) Gospel preaching of the crucifixion of Jesus leads to obeying His truth (Lk. 6:46). The gospel publicly displays the crucified Christ and persuades believers to obey His gospel to be saved. The Old Testament revealed the Abrahamic promise of blessing, and the law of Moses was added to identify and restrain sin, and bring souls to Christ (Gen. 22:18; Gal. 3:16-19, 22-25). 3) We receive the Spirit by gospel obedience (Acts 2:37-38). We receive the Spirit’s blessings by hearing and obeying the faith (gospel, Gal. 1:11, 23; 1 Cor. 1:21; Gal. 3:13-14). Fellowship with the Spirit does not come by obeying the law of Moses, by Holy Spirit baptism and present-day miracles, or by subjective experiences. Do not be bewitched by false gospels that cast aside hearing and obeying the gospel for experiences. Hear, believe, and obey the gospel to receive the Spirit’s blessings.
97 Oh, how I love Your law! It is my meditation all the day. 98 You, through Your commandments, make me wiser than my enemies; For they are ever with me. (Psalm 119:97–98, NKJV)
It is self-evident from a casual reading of Psalm 119 that this psalmist had a deep relationship with the word of God. He magnifies and extols its virtues and benefits, its blessings and advantages, its supreme authority, and its unwavering reliability. Like the psalmist, we must love God by loving His law (Matt. 7:21-23; Lk. 6:46). At a time when many say “law” and “commandments” are hindrances to grace and liberty, respect for and obedience to the law and commandments of God is the very foundation of loving God and being favored by Him (Jno. 14:15; Acts 10:34-35; 1 John 2:3-6). God’s law is on the mind of the person who loves Him – “all the day.” Let God’s word be your constant companion by reading it, learning it, and pondering it. Without knowing God’s law, we cannot keep it or be made wiser from it. The inspired word of God teaches us, reproves us, corrects us, and instructs us in righteousness, completely furnishing us to do God’s work (2 Tim. 3:16-17). God’s word surpasses the vain wisdom of men, giving insight, discernment, and understanding to withstand sin’s temptations (1 Cor. 1:25). When, O when, will we so love God’s law and commandments that they are our constant meditation? When we do, we will love Jesus the way He says we must, by keeping His commands (John 14:15).
4 For if He were on earth, He would not be a priest, since there are priests who offer the gifts according to the law; 5 who serve the copy and shadow of the heavenly things, as Moses was divinely instructed when he was about to make the tabernacle. For He said, “See that you make all things according to the pattern shown you on the mountain.” (Hebrews 8:4–5, NKJV)
Jesus was not a son of Aaron. Being from the tribe of Judah, he could not be a priest according to the law of Moses. That law “had to be changed” for Jesus to “become High Priest forever according to the order of Melchizedek” (Heb. 7:11-14; 6:20). Since the priesthood has indeed changed (Jesus is now High Priest), the law has also changed. The new covenant of Christ is now in force, dispensing redemption and arranging our new life in Christ, including acceptable worship. The old covenant tabernacle worship (offered by the sons of Aaron) served as a copy and shadow of the heavenly things accomplished by our High Priest, Jesus (Heb. 7:24-28). But, even the wilderness tabernacle (the shadow of the “true tabernacle” which is the church, Heb. 8:1-2; 10:21) was built according to God’s revealed pattern. We believe God-given patterns for worship still matters to God (2 Tim. 1:13). The new covenant of Christ contains a pattern of worship to follow (Jno. 4:23-24). We must see that we follow it. What pattern do you follow when you worship? Is it the new covenant pattern, or the commandments of men (Matt. 15:8-9; Col. 1:21-23)?
23 But before faith came, we were kept under guard by the law, kept for the faith which would afterward be revealed. 24 Therefore the law was our tutor to bring us to Christ, that we might be justified by faith. 25 But after faith has come, we are no longer under a tutor. 26 For you are all sons of God through faith in Christ Jesus. 27 For as many of you as were baptized into Christ have put on Christ. (Galatians 3:23–27, NKJV)
With these few words, the Holy Spirit summarizes God’s gospel plan for human redemption through Jesus Christ. He said: (1) The law of Moses prepared people for Christ (“before faith came, we were kept under guard by the law…our tutor to bring us to Christ,” 3:23-24); (2) Our means of justification is “by faith” (not by the law of Moses, 3:24); (3) Since “faith has come” (the gospel, 1:23; 3:2), the law of Moses no longer has binding authority over anyone (“we are no longer under a tutor,” 3:25); (4) Justification by faith makes Jews and Gentiles children of God (“you are all sons of God through faith in Christ Jesus,” 3:26); (5) Justification by faith happens at baptism (“for as many of you as were baptized into Christ,” 3:27); and (6) The lost become children of God at baptism, when their relationship with Christ begins (“For as many of you as were baptized into Christ have put on Christ,” 3:27). Without a doubt, the child of God has “put on Christ.” But, one is “baptized into Christ” in order to “put on Christ.” Therefore, without being baptized into Christ one has not yet become a child of God. One has not yet been justified by faith. Baptism is a necessary part of being justified by faith.
13 But now in Christ Jesus you who once were far off have been brought near by the blood of Christ. 14 For He Himself is our peace, who has made both one, and has broken down the middle wall of separation, 15 having abolished in His flesh the enmity, that is, the law of commandments contained in ordinances, so as to create in Himself one new man from the two, thus making peace, 16 and that He might reconcile them both to God in one body through the cross, thereby putting to death the enmity. (Ephesians 2:13–16, NKJV)
The blood of Jesus brings the nations near to God (Eph. 2:11-12). Access to redemption of the soul from sin in Christ is available to the whole world – both Jews and Gentiles (Rom. 1:16-17). This was a joyous message to Gentiles in the first century, and it continues to be so. Peace with God is not dependent upon your physical ancestry, but upon your faith in Christ (Rom. 4:16; 9:6-8). Christ is the means of our peace with God and with our fellow man. The law of Moses, which identified sin for the Jews, also presented a barrier between the Jews from the Gentiles (Rom. 3:20; Gal. 3:22-25). The death of Jesus abolished (vanquished) that barrier as it “broke down the middle wall of separation” (v. 14). The new man that is created in Christ is not fashioned after the “law of commandments contained in ordinances” (v. 15), but after Christ Himself. The “one new man” signifies the unity of the body of Christ, His church (v. 16). Thank God we have peace with God in the church by the blood of Jesus (v. 13).
28 Therefore we conclude that a man is justified by faith apart from the deeds of the law. 29 Or is He the God of the Jews only? Is He not also the God of the Gentiles? Yes, of the Gentiles also, 30 since there is one God who will justify the circumcised by faith and the uncircumcised through faith.” (Romans 3:28–30, NKJV)
God’s promise to Abraham was that “in your seed all the nations of the earth shall be blessed” (Gen. 22:18). The seed of which He spoke was Christ (Gal. 3:16). In this age of inclusiveness it is vital to see the inclusive nature of the gospel is not about everyone deciding truth for themselves (whether that “truth” is Hinduism, Buddhism, Islamic, Judaic, Catholic, Protestant, Orthodox, atheistic, agnostic, ad nauseam). God includes all of humanity in one blessed way of justifying sinners. The way of salvation is Christ and is revealed in His gospel. Israel was not justified by the law of Moses (Rom. 2). Gentiles were guilty and under wrath through their unbelief, idolatry and immorality (Rom. 1:18-32). There is one God over all humanity. God justifies Jews “by faith.” The gospel (the law of faith, Rom. 3:27), not the law of Moses, is how Jews are saved. God justifies Gentiles “through” faith. The gospel (the law of faith, Rom. 3:27), is how Gentiles are saved. We do not keep the law of Moses or add anything else to the gospel in order to be saved (see this applied in Gal. 5:3-6). God justifies sinners by “faith” – one faith, not many (Eph. 4:5). The gospel of Christ is sufficient to save sinners (Rom. 1:16). To include other “faiths” nullifies its power and forfeits grace (Gal. 1:6-9).
27 Where is boasting then? It is excluded. By what law? Of works? No, but by the law of faith. 28 Therefore we conclude that a man is justified by faith apart from the deeds of the law. (Romans 3:27–28, NKJV)
No one has room to boast before God of being a perfect keeper and therefore, of being justified by law. Everyone under the law of Moses sinned against it and were condemned as sinners by it (Rom. 3:19-20, 23). By the works or “deeds of the law,” no one is justified because all have sinned against it. It is the “law of faith” (the gospel), which is “apart from the deeds of the law,” that justifies sinners. Paul defines “works” in this context as “the deeds of the law” (the Greek text does not include the article, so literally the phrase here is “deeds of law”). Keeping law for justification demands sinless perfection. That is earning salvation. But, that avenue is forever impossible to us, since we have all sinned. None of us can earn our salvation. Scripture says we are justified by faith (v. 28). The gospel (the faith, Gal. 1:11, 23) produces personal faith (Rom. 1:16-17). Personal faith includes obedience, but an obedient faith is not “works” that earn salvation. Obedience is the action of trust in Jesus to save you when you obey Him (Heb. 5:8-9). When we trust and obey the gospel our only boast is in Jesus, not in ourselves (Lk. 17:10; Gal. 6:14).
21 But now the righteousness of God apart from the law is revealed, being witnessed by the Law and the Prophets, 22 even the righteousness of God, through faith in Jesus Christ, to all and on all who believe. For there is no difference; 23 for all have sinned and fall short of the glory of God,” (Romans 3:21–23, NKJV)
Law identifies sin, but it cannot save the sinner (Rom. 3:19-20). How God justifies the sinner is revealed in the gospel of Christ, not in the law of Moses (Rom. 1:16-17). God’s redemption is “apart from the law,” that is, the Law of Moses could not justify sinners. (Christians who attempt to justify themselves with the Law of Moses “have fallen from grace,” Galatians 5:4.) The “righteousness of God” in today’s verse is the means by which God counts sinners righteous (Rom. 1:17). How God does this is testified of by the Law and the Prophets, and is accomplished “through faith in Jesus Christ” to all who believe (whether Jews or Gentiles). Since all have sinned, no one attains to the glory of God on his own. That would require sinlessness. The sinless person is the only one who could earn justification as a debt owned (Rom. 4:1-5). Since we are all sinners, no one can earn the right to be saved. We need grace to be justified (Rom. 3:24). This is a far cry from denying the need to obey God to be saved. Without obedient faith we are lost (Acts 10:34-35; Heb. 5:8-9; 11:6). Obeying Jesus does not earn salvation, it is trusting Christ to save us because we have the faith to obey Him.
19 Now we know that whatever the law says, it says to those who are under the law, that every mouth may be stopped, and all the world may become guilty before God. 20 Therefore by the deeds of the law no flesh will be justified in His sight, for by the law is the knowledge of sin. (Romans 3:19–20, NKJV)
Sin is the transgression of God’s law (1 Jno. 3:4). Those who are under law are accountable to it. Having observed the sins of Gentiles and Jews (Romans 1 and 2), and having documented them from the Scriptures (Rom. 3:9-18), the apostle has sustained his premise that all are guilty of sin and therefore, in need of salvation from sin’s bondage and death. Law is not the mechanism by which a sinner is justified (acquitted of guilt) – just the opposite. Law identifies the sinner and his sin. As Paul said, “by the law is a knowledge of sin” (v. 20). Attempting to be justified by keeping the law denies the nature of law and the presence of sin. The purpose of the law was not justification from sin. Its purpose was to magnify the reality of sin and man’s need for justification from it (Rom. 5:20; 7:7). Law does not justify sinners, it exposes the need for justification, which God offers through the gospel (Gal. 2:16; 3:1-2). The law reveals our sin. The gospel reveals our means of justification “through the redemption that is in Christ Jesus” (Rom. 1:16-17; 3:21-26). Thank God!