Romans 10:4 For Christ is the end of the law for righteousness to every one that believes. Consider — I. CHRIST IN CONNECTION WITH THE LAW. The law is that which we have cause to dread; for the sting of death is sin, and the strength of sin is the law. "Cursed is every one that continueth not in all things that are written in the book of the law to do them." Yet, like the fascination which attracts the gnat to the candle, men by nature fly to the law for salvation. Now, what has our Lord to do with the law? 1. He is its purpose and object. The law is our schoolmaster, or rather our attendant to conduct us to the school of Jesus; the great net in which the fish are enclosed that they may be drawn out of the element of sin; the stormy wind which drives souls into the harbour of refuge; the sheriff's officer to shut men up in prison for their sin, concluding them all under condemnation in order that they may look to the free grace of God alone for deliverance. It empties that grace may fill, wounds that mercy may heal. Had man never fallen, the law would have been most helpful to show him the way in which he should walk: and by keeping it he would have lived (ver. 5). But since man has fallen, a way of salvation by works has become impossible. The law is meant to lead the sinner to faith in Christ, by showing the impossibility of any other way. It is the dog to fetch the sheep to the shepherd, the burning heat which drives the traveller to the shadow of the great rock in a weary land. The law is adapted to this; for — (1) It shows man his sin. Who can lay his own character side by side with it without seeing how far he has fallen short of the standard? When the law comes home to the soul it is like light in a dark room revealing the dust and the dirt which else had been unperceived. It is the test which detects the presence of the poison of sin in the soul. A true balance discovers short weight, and such is the first effect of the law upon the conscience of man. (2) It shows the result and mischief of sin. The types were intended to lead men to Christ by making them. see their unclean condition and their need of such cleansing as only He can give. Men put apart because of disease or uncleanness were made to see how sin separated them from God; and when they were brought back and purified with mystic rites, they were made to see how they can only be restored by Christ, the great High Priest. "Without shedding of blood is no remission."(3) It teaches men their utter helplessness. Such holiness as the law demands no man can reach of himself. "Thy commandment is exceeding broad." "Who can bring a clean thing out of an unclean? Not one." "How can he be clean that is born of a woman?" In grace there is hope, but as a matter of debt there is none, for we do not merit anything but wrath. The law tells us this, and the sooner we know it to be so the better, for the sooner we shall fly to Christ. (4) It shows us our great need. The law is the surgeon's knife which cuts out the proud flesh that the wound may heal. The law by itself only sweeps and raises the dust, but the gospel sprinkles clean water upon the dust. The law kills, the gospel makes alive; the law strips, and then Jesus Christ robes the soul in beauty. 2. Christ is the law's fulfilment. (1) God by immutable necessity demands righteousness of His creatures, and the law is not compelled to lower its terms, as though it had originally asked too much; but Christ gives the law all it requires. The law claims complete obedience, and Christ has brought in such a righteousness as that, and gives it to His people. Only as righteous ones can we be saved, but Christ makes us righteous, and therefore we are saved. (2) Jesus has thus fulfilled the original demands of the law, but since we have broken it there are other demands. God "will by no means clear the guilty," but every transgression shall have its just punishment. Here, then, Christ is the end of the law as to penalty. The claims of the law both as broken and unbroken Christ has met: both the positive and the penal demands are satisfied in Him. (3) Not only has the penalty been paid, but Christ has put great honour upon the law in so doing. If the whole race had kept the law it would not stand in so splendid a position as it does now that the Son of God has paid obeisance to it. Who shall say a word against the law to which the Lawgiver Himself submits? (4) The law's stability also has been secured by Christ. That alone can remain which is proved to be just, and Jesus has proved the law to be so, magnifying it and making it honourable. He says, "I am not come to destroy, but to fulfil." As to the settlement of the eternal principles of right and wrong, Christ's life and death have achieved this for ever. "We establish the law, we do not make void the law through faith." 3. Christ is the end of the law in that He is the termination of it in two senses. (1) His people are not under it as a covenant of life. "We are not under the law, but under grace."(2) We are no longer under its curse. Jesus has given us all the righteousness it demands, and the law is bound to bless. "Blessed is he whose transgression is forgiven, whose sin is covered." II. OURSELVES IN CONNECTION WITH CHRIST — for "to every one that believeth." To believe is not merely to accept a set of doctrines but to trust, to confide, to rest in. Dost thou believe that Christ stood in the sinner's stead and suffered the just for the unjust, and that He is able to save to the uttermost? And dost thou therefore lay the whole weight of thy soul's salvation upon Him alone? Then Christ is the end of the law for righteousness to thee, and thou art righteous. It is of no use to bring forward anything else if you are not believing, for nothing will avail — sacraments, prayers, etc. Observe — 1. There is no question raised about the previous character, for it is written, "Christ is the end of the law. for righteousness to every one that believeth." But, Lord, this man before he believed was a persecutor and injurious. Yes, and that is the very man who wrote these words. So if I address one who is defiled with every sin, yet I say if thou believest thine iniquities are blotted out, for the blood of Christ cleanseth us from all sin. 2. There is nothing said by way of qualification as to the strength of the faith. He is the end of the law for righteousness to every one that believeth, whether he is Little Faith or Greatheart. The link may be very like a film, a spider's line of trembling faith, but, if it runs all the way from the heart to Christ, Divine grace can and will flow along the most slender thread. It is marvellous how fine the wire may be that will carry the electric flash. If thy faith be of the mustard-seed kind, if it be only such as tremblingly touches the garments hem, if it be but the faith of sinking Peter, or weeping Mary, yet Christ will be the end of the law for righteousness to thee as well as to the chief of the apostles. 3. If this be so then all of us who believe are righteous. We are not completely sanctified, but still, in the sight of God, we are righteous, and being justified by faith we have peace with Him. 4. The connection of our text assures us that being righteous we are saved (ver. 9).Conclusion: 1. If any one thinks he can save himself, and that his own righteousness will suffice before God, I would ask, if your righteousness sufficeth, why did Christ come here to work one out? 2. For any to reject the righteousness of Christ must be to perish everlastingly, because it cannot be that God will accept you or your pretended righteousness when you have refused the real and Divine righteousness which He sets before you in His Son. (C. H. Spurgeon.) Parallel Verses KJV: For Christ is the end of the law for righteousness to every one that believeth.WEB: For Christ is the fulfillment of the law for righteousness to everyone who believes. |
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