Under the Law or Under Grace?

“Under the Law or Under Grace”

The Signs of the Times 10, 33. 1884

E. J. Waggoner

 

There is no text that is more frequently called into service by those who teach the abolition of God’s law than Rom. 6:14: “For ye are not under the law, but under grace.”

It can hardly be said however that Rom. 6:14 is called into the service, for the whole of the text is seldom given, neither is the context quoted by the opposers of God’s law; and we are sorry to say that many forget even to tell where the little that they do quote may be found, thus rendering it impossible for those unfamiliar with the Bible to examine the matter for themselves.

We shall endeavor to set forth the exact meaning of the expression, letting the Bible be its own expositor.

Before entering upon the study of a disputed text it is always well, if possible, to have some definite statements concerning the point in question. Fortunately, on the subject of the law, the Bible is not lacking in explicit statements. We will quote a few in addition to those previously noticed in these articles.

Christ said:

“Think not that I am come to destroy the law, or the prophets; I am not come to destroy, but to fulfill. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.” Matt. 5:17, 18.

But all has not yet been fulfilled.

The Lord, through Isaiah, said: “Behold, I create new heavens and a new earth.” Isa. 65:17.

This prophecy has not yet been accomplished, therefore, according to our Saviour’s words, the law has not yet passed away. And to show still more plainly the immutable nature of that law, He said: “And it is easier for heaven and earth to pass, than one tittle of the law to fail.” Luke 16:17.

The words of Christ recorded in Matt. 7:21 bear directly on the text under consideration. It is claimed that Rom. 6:14 teaches that Christians are not required to keep the law.

But Christ said:

“Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of Heaven; but he that doeth the will of my Father which is in Heaven.”

This covers all who will enter Heaven, of whatever class or nation they may be.

Calling on the name of the Lord is not sufficient; only those will enter Heaven who have done the will of God. Then certainly the law is binding on Christians.

Again; as we have already seen, the law is God’s righteousness: “My tongue shall speak of thy word; for all thy commandments are righteousness.” Ps. 119:172.

Verse 142 reads: “Thy righteousness is an everlasting righteousness, and thy law is the truth.” Here we have the two facts stated, that the law is righteousness and that it is everlasting.

In Isa. 51:7 the Lord says: “Hearken unto me, ye that know righteousness, the people in whose heart is my law.” This again shows that the law of God is righteousness; and the preceding verse says: “My righteousness shall not be abolished.”

Of course not; who can suppose for a moment that God would abolish righteousness?

No one would charge Him with doing such a thing, yet that is just what He would be doing if He should abolish His law. Now we are prepared to consider Rom. 6:14: “Ye are not under the law, but under grace.”

Who are they that are not under the law?

Those who are under grace.

Now Paul says, “By grace are ye saved,” Eph. 2:5; so, then, those, and those only, who are under grace will be saved in the kingdom of God.

But we have already seen from our Saviour’s words in Matt. 5:7-21, that only those are saved who do the will, or law, of God. Then it necessarily follows that they who are under grace are the very ones who keep God’s law; and therefore the apostle does not mean that we are not obliged to keep the law, when he says we are not under it but under grace.

If we examine the context, we shall find this conclusion confirmed.

Going back to the previous chapter, we find the statement that “where sin abounded, grace did much more abound.” The grace of God was extensive enough to cover all sin. The apostle then continues: “What shall we say then? Shall we continue in sin, that grace may abound?” Rom. 6:1.

The idea is, Since God’s grace is extended to all, and is exhibited the most clearly where sin is greatest, shall we continue in sin, in order that God may have an opportunity to manifest his grace toward us? “God forbid. How shall we that are dead to sin live any longer therein?”

To sin simply in order that God might have a chance to pardon, would be to tempt Him. If such a course were pursued toward an earthly ruler, no one would expect to see a pardon granted. We have learned, then, that those to whom God manifests His grace must not sin.

And what is sin?

“Whosoever committeth sin transgresseth also the law; for sin is the transgression of the law.” 1 John 3:4.

So the subjects of grace must not transgress the law.

In verses 3-5 Paul introduces the subject of baptism, and says that we were baptized into Christ-planted in the likeness of His death.

“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.”

This agrees exactly with what we read in 2 Cor. 5:17, that if any man be in Christ he is a new creature.

“Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin.” Verse 6.

“Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.” Verse 11.

In verses 12 and 13 he exhorts to shun sin and to

“yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God.”

And now we come to the fourteenth verse:

“For sin shall not have dominion over you; for ye are not under the law, but under grace.”

If people would read the whole of this verse, it would scarcely be possible for them to conclude that “not under the law” means freedom to break it at pleasure. Let us notice.

What is sin? “Sin is the transgression of the law.” 1 John 3:4.

Now Paul says to certain ones: “Sin shall not have dominion over you.”

Why not?

Because “Ye are not under the law, but under grace.” Then we learn that those who are not under the law are not under the dominion of sin; and the apostle’s words are framed in such a manner as to force us to conclude that those who are under the law are under the dominion of sin.

But sin, as we have learned, is the transgression of the law; therefore those who are under the law are those who sin, or break the law.

It seems as though no one could fail to see this clearly. Paul’s words, then, in verse 14 amount simply to this:

That those to whom God has manifested His pardoning grace will not yield themselves to break His law.

But this very argument shows that the law is in full force, for if it were not, they could not put themselves under it. The succeeding verses sustain this point:

“What then? shall we sin, because we are not under the law, but under grace? God forbid.” Verse 15.

This is simply a repetition of verses 1 and 2.

Let us illustrate the apostle’s meaning by a familiar occurrence.

Here is a man who has stolen a horse. He has been found guilty, and sentenced to a term of years in the penitentiary. He has transgressed the law, and it has its strong hand upon him; he is under the law.

It is the law that shuts him up in prison and holds him there. But before his sentence has expired, friends intercede for him and the governor pardons him.

He is now a free man; the law does not hold him any longer. He is indebted, however, to the governor for his liberty. The governor was under no obligation to interfere in his case, and set him free; that was simply an act of favor, or grace. The man is therefore a subject of the governor’s grace.

Now what will he do? You say that if he appreciates the favor that has been shown him, he will lead an orderly, quiet life, and will never again be guilty of violating the law.

It was only with the understanding that he would do so that the governor pardoned him. Suppose, however, he should say, “Now I am a free man; the law held me for a while, but I am not now under it; I am a subject of the governor’s special favor. I can now steal horses, or do anything I please.”

You say at once that if the authorities heard of his words they would have him watched, and should he be found breaking the law again, he would speedily be remanded to prison.

The governor in granting him special favor did not give him license to break the law.

That act of favor simply placed the man once more in the position that he was before he violated the law, except that his obligation to keep it is greatly increased. If before he was set free he had made known his determination to steal again, the governor would never have shown him any favor at all. Nobody has any difficulty in understanding a case like the above.

Well, we may apply the same principles to men in their relation to God. What we want to remember is that all men have transgressed the law, and brought themselves into condemnation, and can get no help except from God.

On account of Christ’s sacrifice, however, and through His intercession, God is willing to bestow His grace upon all, and thus freely justify them. But He will not save those who are satisfied to be under condemnation; they must have a desire to be free. And how may it be known who wish to become free, and who are satisfied to remain in bondage to sin?

Simply by their actions. If they love sin, and are determined not to cease violating the law, no further evidence is needed. Favor shown to such would be favor thrown away. But those who groan, as did Paul, to be free from the load of guilt that rests upon them, may with safety be given their liberty, for they will not use it as a license to sin still more. E. J. W.

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