For Christ is the end of the law, to bring righteousness to everyone who believes.For Christ is the fulfillment of the law for righteousness to everyone who believes.For Christ is the end of the law for righteousness to every one that believeth.For Christ is the end of the law unto righteousness to every one that believeth.
6 sermons cite this verse
… the law. I paid in full. Man's sin has been paid for. And therefore, the Bible says in Romans chapter ten and verse four, for Christ is the end of the law for righteousness to everyone that believeth. Why? Because he fulfilled the law. We're not under the law anymore because Jesus has fulfilled the law. The law says, do this and thou shalt live. The gospel says, live and then thou shalt do. The law says, pay me all that you owe. But the gospel says, I freely forgive thee all. The law says, thou shalt love the Lord thy God with all thy heart, with all thy soul and with all thy mind. But the gospel says, herein his love, not that we, ah, love God, but that he loved us and sent his son to be the propitiation, the satisfaction for our sins. The law says, cursed is everyone that continueth not in all things which are written in the book of the law to do them. …
… Now, remember, he's talking about Israel. Put down Romans 10, verses 1 through 4. Paul says, brethren, my heart's desire and prayer to God for Israel is that they might be saved. By the way, some people just believe everybody's going to be saved automatically who's going to be saved and that it's already cut and dried. Oh, no. Paul said, my heart's desire and prayer to God for Israel is that they might be saved. For I bear them record that they have a zeal of God, but not according to knowledge. For they, being ignorant of God's righteousness and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God. For Christ, Messiah, is the end of the law for righteousness to everyone that believeth. And so he's going to bring in this everlasting righteousness. And even the great prophet Jeremiah prophesied this. Jeremiah 23, verses 5 and 6. Behold, the days come, saith the Lord, that I will raise unto David a righteous branch. …
The rule of judgment will be twofold. The primary rule of judgment will be the law. The law ever hath stood, and ever will stand in force, as a rule of judgment, for those to whom the law was given: Matt. v. 18. “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.” The law will so far be made the rule of judgment, that not one person at that day shall by any means be justified or condemned, in a way inconsistent with that which is established by the law. As to the wicked, the law will be so far the rule of judgment respecting them, that the sentence denounced against them will be the sentence of the law. The righteous will be so far judged by the law, that although their sentence will not be the sentence of the law, yet it will by no means be such a sentence as shall be inconsistent with the law, but such as it allows: for it will be by the righteousness of the law that they shall be justified. It will be inquired concerning every one, both righteous and wicked, whether the law stands against him, or whether he hath a fulfilment of the law to show. As to the righteous, they will have fulfilment to show; they will have it to plead, that the judge himself hath fulfilled the law for them; that he hath both satisfied for their sins, and fulfilled the righteousness of the law for them: Rom. x. 4. “Christ is the end of the law for righteousness to every one that believeth.” But as to the wicked, when it shall be found, by the book of God’s remembrance, that they have broken the law, and have no fulfilment of it to plead, the sentence of the law shall be pronounced upon them. …
2. Of these it was that he so affectionately speaks in the begin-fling of this chapter: “My heart’s desire and prayer to God for Israel is, that they may be saved. For I bear them record, that they have a zeal for God, but not according to knowledge. For they being ignorant of God’s righteousness,” (of the justification that flows from his mere grace and mercy, freely forgiving our sins through the Son of his love, through the redemption which is in Jesus,) “and seeking to establish their own righteousness,” (their own holiness, antecedent to faith in “him that justifieth the ungodly,” as the ground of their pardon and acceptance,) “have not submitted themselves unto the righteousness of God,” and consequently seek death in the error of their life. 3. They were ignorant that “Christ is the end of the law for righteousness to every one that believeth;” — that, by the oblation of himself once offered, he had put an end to the first law or covenant, (which, indeed, was not given by God to Moses, but to Adam in his state of innocence,) the strict tenor whereof, without any abatement, was, “Do this, and live;” and, at the same time, purchased for us that better covenant,” Believe, and live;” believe, and thou shalt be saved; now saved, both from the guilt and power of sin, and, of consequence, from the wages of it. …
“His righteousness:” — This is all his righteousness still: It is his own free gift to us, for the sake of Jesus Christ the righteous, through whom alone it is purchased for us. And it is his work; it is He alone that worketh it in us, by the inspiration of the Holy Spirit. 21. Perhaps the well observing this may give light to some other scriptures, which we have not always so clearly understood. St. Paul, speaking in his Epistle to the Romans concerning the unbelieving Jews, saith, “They, being ignorant of God’s righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God.” I believe this may be one sense of the words: They were “ignorant of God’s righteousness,” not only of the righteousness of Christ, imputed to every believer, whereby all his sins are blotted out, and he is reconciled to the favour of God: But (which seems here to be more immediately understood) they were ignorant of that inward righteousness, of that holiness of heart, which is with the utmost propriety termed God’s righteousness; as being both his own free gift through Christ, and his own work, by his almighty Spirit. And because they were “ignorant” of this, they “went about to establish their own righteousness.” They laboured to establish that outside righteousness which might very properly be termed their own. For neither was it wrought by the Spirit of God, nor was it owned or accepted of him. They might work this themselves, by their own natural strength; and when they had done, it was a stink in his nostrils. And yet, trusting in this, they would “not submit themselves unto the righteousness of God.” Yea, they hardened themselves against that faith whereby alone it was possible to attain it. “For Christ is the end of the law for righteousness to everyone that believeth.” Christ, when he said, “It is finished!” put an end to that law, — to the law of external rites and ceremonies, that he might bring in a better righteousness through his blood, by that one oblation of himself once offered, even the image of God, into the inmost soul of everyone that believeth. …
3. The Third use of the law is, to keep us alive. It is the grand means whereby the blessed Spirit prepares the believer for larger communications of the life of God. I am afraid this great and important truth is little understood, not only by the world, but even by many whom God hath taken out of the world, who are real children of God by faith. Many of these lay it down as an unquestioned truth, that when we come to Christ, we have done with the law; and that, in this sense, “Christ is the end of the law to every one that believeth.” “The end of the law:” so he is, “for righteousness,” for justification, “to every one that believeth.” Herein the law is at an end. It justifies none, but only brings them to Christ; who is also, in another respect, the end or scope of the law, — the point at which it continually aims. But when it has brought us to him it has yet a farther office, namely, to keep us with him. For it is continually exciting all believers, the more they see of its height, and depth, and length, and breadth, to exhort one another so much the more, — 4. Allowing then, that every believer has done with the law, as it means the Jewish ceremonial law, or the entire Mosaic dispensation; (for these Christ hath taken out of the way;) yea, allowing we have done with the moral law, as a means of procuring our justification; for we are “justified freely by his grace, through the redemption that is in Jesus”; yet, in another sense, we have not done with this law: for it is still of unspeakable use, First, in convincing us of the sin that yet remains both in our hearts and lives, and thereby keeping us close to Christ, that his blood may cleanse us every moment; Secondly, in deriving strength from our Head into his living members, whereby he empowers them to do what his law commands; and, Thirdly, in confirming our hope of whatsoever it commands and we have not yet attained, — of receiving grace upon grace, till we are in actual possession of the fulness of his promises. …