Perpetuity of the Law of God-Charles H Spurgeon

[하토브]

“The Perpetuity of the Law of God”

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A Message Delivered on May 21, 1882 by C. H. Spurgeon (Scriptures quoted by Spurgeon in this sermon are highlighted in light blue)

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“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.” (Matthew 5:18)

It has been said that he who understands the two covenants is a theologian, and this is, no doubt, true. I may also say that the man who knows the relative positions of the Law and the Gospel has the keys of the situation in the matter of doctrine. The relationship of the Law to myself, and how it condemns me; the relationship of the Gospel to myself, and how if I be a believer it justifies me--these are two points which every Christian man should clearly understand. He should not “see men as trees walking” in this department, or else he may cause himself great sorrow, and fall into errors which will be grievous to his heart and injurious to his life. To form a mingle-mangle of law and gospel is to teach that which is neither law or gospel, but the opposite of both. May the Spirit of God be our teacher, and the Word of God be our lesson-book, and then we shall not err.

Very great mistakes have been made about the law. Not long ago there were those about us who affirmed that the law is utterly abrogated and abolished, and they openly taught that believers were not bound to make the moral law the rule of their lives. What would have been sin in other men they counted to be no sin in themselves. From such Antinomianism as that may God deliver us. We are not under the law as the method of salvation, but we delight to see the law in the hand of Christ, and desire to obey the Lord in all things. Others have been met with who have taught that Jesus mitigated and softened down the law, and they have in effect said that the perfect law of God was too hard for imperfect beings, and therefore God has given us a milder and easier rule. These tread dangerously upon the verge of terrible error, although we believe that they are little aware of it. Alas, we have met with authors who have gone much further than this, and have railed at the law. Oh, the hard words that I have sometimes read against the holy law of God! How very unlike to those which the apostle used when he said, “The law is holy, and the commandment holy, and just, and good.” How different from the reverent spirit which made him say, “I delight in the law of God after the inward man.” You know how David loved the law of God, and sang its praises all through the longest of the Psalms. The heart of every real Christian is most reverent towards the law of the Lord. It is perfect, nay, it is perfection itself. We believe that we shall never have reached perfection till we are perfectly conformed to it. A sanctification which stops short of perfect conformity to the law cannot truthfully be called perfect sanctification, for every want of exact conformity to the perfect law is sin. May the Spirit of God help us while, in imitation of our Lord Jesus, we endeavor to magnify the law.

I gather from our text two things upon which I shall speak at this time. The first is that the Law of God is perpetual: “Til heaven and earth pass, one jot or tittle shall in no wise pass from the law.” The meaning is that even in the least point it must abide till all be fulfilled. Secondly, we perceive that the law must be fulfilled. He who came to bring in the gospel dispensation here asserts that he has not come to destroy the law, but to fulfill it.

I. First: THE LAW OF GOD MUST BE PERPETUAL. There is no abrogation of it, nor amendment of it. It is not to be toned down or adjusted to our fallen condition; but every one of the Lord's righteous judgments abideth forever. I would urge three reasons which will establish this teaching.

In the first place our Lord Jesus declares that he did not come to abolish it. His words are most express: “Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfill.” And Paul tells us with regard to the gospel, “Do we then make void the law through faith? God forbid: yea, we establish the law” (Romans 3:31). The gospel is the means of the firm establishment and vindication of the law of God.

Jesus did not come to change the law, but he came to explain it, and that very fact shows that it remains, for there is no need to explain that which is abrogated. Upon one particular point in which there happened to be a little ceremonialism involved, namely, the keeping of the Sabbath, our Lord enlarged, and showed that the Jewish idea was not the true one. The Pharisees forbade even the doing of works of necessity and mercy, such as rubbing ears of corn to satisfy hunger, and healing the sick. Our Lord Jesus showed that it was not at all according to the mind of God to forbid these things. In straining over the letter, and carrying an outward observance to excess, they had missed the spirit of the Sabbath law, which suggested works of piety such as truly hallow the day. He showed that Sabbatic rest was not mere inaction, and he said, “My Father worketh hitherto, and I work.” He pointed to the priests who labored hard at offering sacrifices, and said of them, “the priests in the temple profane the Sabbath, and are blameless.” They were doing divine service, and were within the law. To meet the popular error he took care to do some of his grandest miracles upon the Sabbath-day; and though this excited great wrath against him, as though he were a law-breaker, yet he did it on purpose that they might see that the Sabbath was made for man and not man for the Sabbath, and that it is meant to be a day for doing that which honors God and blesses men. O that men knew how to keep the spiritual Sabbath by a easing from all servile work, and from all work done for self, The rest of faith is the true Sabbath, and the service of God is the most acceptable hallowing of the day. Oh that the day were wholly spent in serving God and doing good! The sum of our Lord’s teaching was that works of necessity, works of mercy, and works of piety are lawful on the Sabbath. He did explain the law in that point and in others, yet that explanation did not alter the command, but only removed the rust of tradition which had settled upon it. By thus explaining the law he confirm‎!ed it; he could not have meant to abolish it or he would not have needed to expound it.

In addition to explaining it the Master went further: he pointed out its spiritual character. This the Jews had not observed. They thought, for instance, that the command “Thou shalt not kill” simply forbade murder and manslaughter: but the Savior showed that anger without cause violates the law, and that hard words and cursing, and all other displays of enmity and malice, are forbidden by the commandment. They knew that they might not commit adultery, but it did not enter into their minds that a lascivious desire would be an offense against the precept till the Savior said, “He that looketh upon a woman to lust after her committeth adultery with her already in his heart.” He showed that the thought of evil is sin, that an unclean imagination pollutes the heart, that a wanton wish is guilt in the eyes of the Most High. Assuredly this was no abrogation of law: it was a wonderful exhibition of its far-reaching sovereignty and of its searching character. The Pharisees fancied that if they kept their hands, and their feet, and their tongues, all was done, but Jesus showed that thought, imagination, desire, memory, everything, must be brought into subjection to the will of God, or else the law was not fulfilled. What a searching and humbling doctrine is this! If the law of the Lord reaches to the inward parts who among us can by nature abide its judgment? Who can understand his errors? Cleanse thou me from secret faults. The ten commands are full of meaning--meaning which many seem to ignore. For instance, many a man will allow in and around his house inattention to the rules of health and sanitary precaution, but it does not occur to him that he is trampling on the command-- “Thou shalt not kill,” yet this rule forbids our doing anything which may cause injury to our neighbor’s health, and so deprive him of life. Many a deadly manufactured article, many an ill-ventilated shop, many a business with hours of excessive length, is a standing breach of this command. Shall I say less of drinks, which lead so speedily to disease and death, and crowd our cemeteries with untimely graves? So, too, in reference to another precept: some persons will repeat songs and stories which are suggestive of uncleanness--I wish that this were not so common as it is. Do they not know that an unchaste word, a double meaning, a sly hint of lust all come under the command, “Thou shalt not commit adultery”? It is so according to the teaching of our Lord Jesus. Oh, talk not to me about our Lord’s having brought in a milder law because man could not keep the Decalogue, for he has done nothing of the kind. “His fan is in his hand, and he will thoroughly purge his floor.” “Who may abide the day of his coining? for he is like a refiner’s fire, and like fullers’ soap.” Let us not dare to dream that God had given us a perfect law which we poor creatures could not keep, and that therefore he has corrected his legislature, and sent his Son to put us under a relaxed discipline. Nothing of the sort. The Lord Jesus Christ has, on the contrary, shown how intimately the law surrounds and enters into our inward parts, so as to convict us of sin within even if we seem clear without. Ah me, this law is high; I cannot attain to it. It everywhere surrounds me; it tracks me to my bed and my board; it follows my steps and marks my ways wherever I may be. No moment does it cease to govern and demand obedience. O God, I am everywhere condemned, for everywhere thy law reveals to me my serious deviations from the way of righteousness and shows me how far short I come of thy glory. Have thou pity on thy servant, for I fly to the gospel which has done for me what the law could never do.

“To see the law by Christ fulfill’d,
And hear his pardoning voice,
Changes a slave into a child,
And duty into choice.”

Our Lord Jesus Christ, in addition to explaining the law and pointing out its spiritual character, also unveiled its living essence, for when one asked him “Which is the great commandment in the law?” he said, “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it; Thou shalt love thy neighbor as thyself. On these two commandments hang all the law and the prophets.” In other words, he has told us, “All the law is fulfilled in this: thou shalt love.” There is the pith and marrow of it. Does any man say to me, “You see, then, instead of the ten commandments we have received the two commandments, and these are much easier.” I answer that this reading of the law is not in the least easier. Such a remark implies a want of thought and experience. Those two precepts comprehend the ten at their fullest extent, and cannot be regarded as the erasure of a jot or tittle of them. Whatever difficulties surround the ten commands are equally found in the two, which are their sum and substance. If you love God with all your heart you must keep the first table; and if you love your neighbor as yourself you must keep the second table. If any suppose that the law of love is an adaptation of the moral law to man’s fallen condition they greatly err. I can only say that the supposed adaptation is no more adapted to us than the original law. If there could be conceived to be any difference in difficulty it might be easier to keep the ten than the two; for if we go no deeper than tile letter, the two are the more exacting, since they deal with the heart, and soul, and mind. The ten commands mean all that the two express; but if we forget this, and only look at the wording of them, I say, it is harder for a man to love God with all his heart, with all his soul, with all his mind, and with all his strength, and his neighbor as himself than it would be merely to abstain from killing, stealing, and false witness. Christ has not, therefore, abrogated or at all moderated the law to meet our helplessness; he has left it in all its sublime perfection, as it always must be left, and he has pointed out how deep are its foundations, how elevated are its heights, how measureless are its length and breadth. Like the laws of the Medes and Persians, God’s commands cannot be altered; we are saved by another method.

To show that he never meant to abrogate the law, our Lord Jesus has embodied all its commands in his own life. In his own person there was a nature which was perfectly conformed to the law of God; and as was his nature such was his life. He could say, “Which of you convinceth me of sin?” and again “I have kept my Father’s commandments and abide in his love.” I may not say that he was scrupulously careful to keep the law: I will not put it so, for there was no tendency in him to do otherwise: he was so perfect and pure, so infinitely good, and so complete in his agreement and communion with the Father, that he in all things carried out the Father’s will. The Father said of him, “This is my beloved Son in whom I am well pleased; hear ye him.” Point out, if you possibly can, any way in which Christ has violated the law or left it unfulfilled. There was never an unclean thought or rebellious desire in his soul; he had nothing to regret or to retract: it could not be that he should err. He was thrice tempted in the wilderness, and the enemy had the impertinence even to suggest idolatry, but he instantly overthrew the adversary. The prince of this world came to him, but he found nothing in him.

“My dear Redeemer and my Lord,
I read my duty in thy Word;
But in thy life the law appears
Drawn out in living characters.”

Now, if that law had been too high and too hard, Christ would not have exhibited it in his life, but as our exemplar he would have set forth that milder form of law which it is supposed by some theologians he came to introduce. Inasmuch as our Leader and Exemplar has exhibited to us in his life a perfect obedience to the sacred commands in their undiminished grandeur, I gather that he means it to be the model of our conversation. Our Lord has not taken off a single point or pinnacle from that up-towering alp of perfection. He said at the first, “Lo, I come: in the volume of the book it is written of me, I delight to do thy will, O my God; yea, thy law is within my heart,” and well has he justified the writing of the volume of the book. “God sent forth his Son, made of a woman, made under the law”; and being for our sakes under the law he obeyed it to the full, so that now “Christ is the end of the law for righteousness to everyone that believeth.”

Once more, that the Master did not come to alter the law is clear, because after having embodied it in his life he willingly gave himself up to bear its penalty, though he had never broken it, bearing the penalty for us, even as it is written, “Christ hath redeemed us from the curse of the law, being made a curse for us.” “All we like sheep have gone astray, we have turned every one to his own way, and the Lord hath laid on him the iniquity of us all.” If the law had demanded more of us than it ought to have done, would the Lord Jesus have rendered to it the penalty which resulted from its too severe demands? I am sure he would not. But because the law asked only what it ought to ask--namely perfect obedience; and exacted of the transgressor only what it ought to exact, namely, death, as the penalty for sin--death under divine wrath, therefore the Savior went to the tree, and there bore our sins and purged them once for all. He was crushed beneath the load of our guilt, and cried, “My soul is exceeding sorrowful, even unto death,” and at last when he had borne--

“All that incarnate God could bear,
With strength enough, but none to spare,”

he bowed his head and said, “It is finished.” Our Lord Jesus Christ gave a greater vindication to the law by dying, because it had been broken, than all the lost in hell can ever give by their miseries, for their suffering is never complete, their debt is never paid; but he has borne all that was due from his people, and the law is defrauded of nothing. By his death he has vindicated the honor of God’s moral government, and made it just for him to be merciful. When the lawgiver himself submits to the law, when the sovereign himself bears the extreme penalty of that law, then is the justice of God set upon such a glorious high throne that all admiring worlds must wonder at it. If therefore it is clearly proven that Jesus was obedient to the law, even to the extent of death, he certainly did not come to abolish or abrogate it; and if he did not remove it, who can do so? If he declares that he came to establish it, who shall overthrow it?

But, secondly, the law of God must be perpetual from its very nature, for does it not strike you the moment you think of it that right must always be right, truth must always be true, and purity must always be purity? Before the ten commandments were published at Sinai there was still that same law of right and wrong laid upon men by the necessity of their being God’s creatures. Right was always right before a single command had been committed to words. When Adam was in the garden it was always right that he should love his Maker, and it would always have been wrong that he should have been at cross-purposes with his God; and it does not matter what happens in this world, or what changes take place in the universe, it never can be right to lie, or to commit adultery, or murder, or theft, or to worship an idol God. I will not say that the principles of right and wrong are as absolutely self-existent as God, but I do say that I cannot grasp the idea of God himself as existing apart from his being always holy and always true; so that the very idea of right and wrong seems to me to be necessarily permanent, and cannot possibly be shifted. You cannot bring right down to a lower level; it must be where it always is: right is right eternally, and cannot be wrong. You cannot lift up wrong and make it somewhat right; it must be wrong while the world standeth. Heaven and earth may pass away, but not the smallest letter or accent of the moral law can possibly change. In spirit the law is eternal.

Suppose for a moment that it were possible to temper and tone down the law, wherein would it be? I confess I do not know and cannot imagine. If it be perfectly holy, how can it be altered except by being made imperfect. Would you wish for that? Could you worship the God of an imperfect law? Can it ever be true that God, by way of favoring us, has put us under an imperfect law? Would that be a blessing or a curse? It is said by some that man cannot keep a perfect law, and God does not demand that he should. Certain modern theologians have taught this, 1 hope, by inadvertence. Has God issued an imperfect law? It is the first imperfect thing I ever heard of his making. Does it come to this that, after all, the gospel is a proclamation that God is going to be satisfied with obedience to a mutilated law? God forbid. I say, better that we perish than that his perfect law perish. Terrible as it is, it lies at the foundation of the peace of the universe. and must be honored at all hazards. That gone, all goes. When the power of the Holy Ghost convinced me of sin I felt such a solemn awe of the law of God, that I remember well, when I lay crashed beneath it as a condemned sinner, I yet admired and glorified the law. I could not have wished that perfect law to be altered for me. Rather did I feel that, if my soul were sent to the lowest hell, yet God was to be extolled for his justice and his law held in honor for its perfectness. I would not have had it altered even to save my soul. Brethren, the law of the Lord must stand, for it is perfect, and therefore has in it no element of decay or change.

The law of God is no more than God might most righteously ask of us. If God were about to give us a more tolerant law, it would be an admission on his part that he asked too much at first. Can that be supposed? Was there, after all, some justification for the statement of the wicked and slothful servant when he said, “I feared thee, because thou art an austere man”? It cannot be. For God to alter his law would be an admission that he made a mistake at first, that he put poor imperfect man (we are often hearing that said) under too rigorous a regime, and therefore he is now prepared to abate his claims, and make them more reasonable. It has been said that man’s moral inability to keep the perfect law exempts him from the duty of doing so. This is very specious, but it is utterly false. Man’s inability is not of the kind which removes responsibility: it is moral, not physical. Never fall into the error that moral inability will be an excuse for sin. What, when a man becomes such a liar that he cannot speak the truth, is he thereby exempted from the duty of truthfulness? If your servant owes you a day’s labor, is he free from the duty because he has made himself so drunk that he cannot serve you? Is a man freed from a debt by the fact that he has squandered the money, and therefore cannot pay it? Is a lustful man free to indulge his passions because he cannot understand the beauty of chastity? This is dangerous doctrine. The law is a just one, and man is bound by it though his sin has rendered him incapable of doing so.

The law moreover demands no more than is good for us. There is not a single commandment of God’s law but what is meant to be a kind of danger signal such as we put up upon the ice when it is too thin to bear. Each commandment does as it were say to us, “Dangerous” It is never for a man’s good to do what God forbids him; it is never for man’s real and ultimate happiness to leave undone anything that God commands him. The wisest directions for spiritual health, and for the avoidance of evil, are those directions which are given us concerning right and wrong in the law of God. Therefore it is not possible that there should be any alteration thereof, for it would not be for our good.

I should like to say to any brother who thinks that God has put us under an altered rule: “Which particular part of the law is it that God has relaxed?” Which precept do you feel free to break? Are you delivered from the command which forbids stealing? My dear sir, you may be a capital theologian, but I should lock up my spoons when you call at my house. Is it the command about adultery which you think is removed? Then I could not recommend your being admitted into any decent society. Is the law as to killing softened down? Then I had rather have your room than your company. Which law is it that God has exempted you from? That law of worshipping him only? Do you propose to have another God? Do you intend to make graven images? The fact is that when we come to detail we cannot afford to lose a single link of this wonderful golden chain, which is perfect in every part as well as perfect as a whole. The law is absolutely complete, and you can neither add to it nor take from it. “For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all. For he that said, Do not commit adultery, said also, Do not kill. Now if thou commit no adultery, yet if thou kill, thou art become a transgressor of the law.” If, then, no part of it can be taken down, it must stand, and stand for ever.

http://www.angelfire.com/va/sovereigngrace/perpetuity.spurgeon.html

[하토브]

이 글은 영문 독자들을 위한 글이기도 합니다만 제가 글을 준비하는 동안 참조하실 수 있도록 가져온 글입니다. 이글의 제목은 율법의 영원성이며 율법이 소멸되거나 결코 조금도 완화된 것이 아니라는 것을 강조한 글입니다.
스펄젼은 말년이 이러한 설교를 하였는데 위대한 하나님의 사람이 율법을 어떻게 대했는지 알수 있게 해주는 글입니다.
런던의 겨울에도 그가 설교할 때에는 수만명의 사람들이 서레이 음악당에 모이고, 그의 설교를 듣기 위해 앞자리에 앉으려고 먼저 가서 많은 사람이 기다리던 시절이었으며, 또한 그의 설교는 속기사에 의해 기록되어 다음날 1페니에 역등지에서 팔렸습니다. 오늘날 1달러 정도 되었을 것입니다.

[하토브]

제가 쓰는 글을 마친 후에 시간이 허용되는대로 이 글도 번역할 것입니다. 그동안에 읽을 수 있는 분들은 이 글을 읽어보시기를 권합니다. 저는 이 글을 두번 읽었는데 매우 큰 감동과 도전이 있었습니다. 이 글을 통해서 한국인들이 얼마나 크게 율법에 관해 오해하고 있는지를 알게 될 것입니다. 그런데 한국인들에게는 오해를 야기시키는 다른 요소들이 추가되어 있습니다. 그것은 성경 번역의 오류들입니다. 스펄젼은 그러한 오류들을 지적하지 않았습니다. 왜냐하면 영문에는 그런 오류가 거의 없기 때문입니다. 그러나 한글번역들에는 많으며 심지어 킹제임스 성경을 번역하였다는 번역들에도 이미 오류들이 포함되어 있습니다.

[하토브]

저는 그러한 오류들을 지적하며 성경 구절들 위주로 글을 쓰고 있습니다. 사람들은 마치 산상수훈이 율법과 다른 것처럼 오해하고 있습니다. 예수님은 율법을 오해하고 있던 바리새인들, 유대인들에게 율법의 진정한 의미를 설명하고 계신 것입니다. 모쉐, 이사야, 엘리야가 음욕을 품는자마다 이미 간음하였느니라, 하신 말씀을 모르고 있었겠습니까?
이 글에서도, 제가 이미 지적한 바와 같이, 네 이웃을 네 몸과 같이 사랑하라는 말을 지키는 것이 율법 전체를 지키는 것과 동등한 어려움이 있으며, 그 계명을 진정으로 실행하는 사람은 이미 율법 전체를 실행하는 것과 같음을 지적합니다.

[하토브]

이 글에서 스펄젼은 많은 한국인들이 오해하는 바, 율법이 불완전하여 예수님이 완전케 하신 것이 아니라, 완벽하며 무흠하다는 것을 강조합니다. 만일 율법이 불완전하며 흠있는 것이었다면, 완벽하신 하나님이 창조해낸 만물 들 중에 율법이 흠있고 문제 많은 최초의 작품이 되었을 것이라고 반박합니다. 수많은 번역들은 율법과 언약을 혼동하고 있으며, 율법을 적대관계로 오해케 하고 있습니다. 이 문제는 구약 율법의 여러가지 구성요소들인, 미츠바(계명), 에둣(규례), 훜킴(응식, 율례), 미쉬파팀(사법정의, 정의의 심판), 공의 (치드케)를 망라하는 토라(율법)에 대한 오해를 포함하며 상당히 어렵고 복잡한 내용들입니다.

[하토브]

이것들이 헬라어를 거쳐 영어로 번역될 때 또 다른 어의 문제를 야기시키기도 하였습니다. 이에 관한 글들을 준비하는데 제가 연초에 바빠서 시간이 걸리는 것을 양해해주시기 바랍니다.

[느디님]

[본글은 번역해 주시면 나중에 읽기로 하고, 우선 제목의 '하나님의 율법(법률)의 영원성'과 '하토브'님이 주장은 모르는 바 아니기에 저의 소견을 밝혀 둡니다.] 제가 이 카페 Q&A 19번(2010.03.20)에서 '율법과 계명, 그리고 율례와 법도'의 분별을 질문 드렸다시피 罪를 깨닫게 하는 (십)계명과 贖罪를 위한 제사법들도 모두 '하나님의 법' 범주에 들지마는 그리스도로 말미암아 '짐승의 피' 제사가 끝난 지금에도 여전히 '율법'은 罪짓는 사람(그리스도인 포함)을 향하여 그 기능을 발휘하고 있습니다! 율법시대가 끝난 지금 은혜시대에도...

[하토브]

죄짓지 않는 사람들에게도 미리서 죄를 짓지 않도록 가르쳐 주는 기능을 발휘하고 있습니다. 그것이 바로 바울이 디모데에게 하신 말씀입니다(딤후 3:15-18) 뿐만 아니라 율법은 그리스도를 가르쳐 줍니다. 율법에 기록된 내용들이 예수 그리스도를 증거합니다(요 5:46) 배도자들을 알게 해줍니다. 체발(Tonsure) 금지는 신약 어디에도 안나옵니다. 그것은 레위기 19장 27을 읽고 금지된 것임을 미리 알수 있게 해주고 바빌론 종교인 카톨릭 사제들이 행하고 있는 풍습을 알게 해줍니다. 율법의 기능은 무궁 무진합니다. 아는 사람들은 크게 유익을 얻습니다.

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신약 어디에도 안나오는 계명들은 아주 많습니다만, 몇 개만 열거하면, 하나님의 이름을 헛되이 지니고 다니지 말라(제 4계명), 뇌물 받지 말라, 두 개의 저울추를 갖고 다니지 말라, 창기의 번돈은 하나님께 가져오지 말라, 등등 많습니다. 그중에 일부는 간접적 해명이 가능하지만 구약의 계명은 보다 직접적이고 구체적입니다. 그것들을 신약에 쓰지 않은 이유는 그것이 폐해졌기 때문도 아니고, 녹아서 없어졌기 때문도 아니고, 하나님의 법이 사람 보아가며 효력을 발휘했다가 안발휘 했다 하는 것도 아니고, 하나님의 법이 누구에게는 없어졌다가 다른 사람에게는 나타나는 신출 귀몰한 법도 아니고, 인간들이 순종하려 하느냐

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에 따라 있어보이고 없어보일 뿐이지, 하나님께는 여전합니다. 인간들이 폐해졌다, 기능이 없어졌다, 정죄 하지 않는다 하는 말들은 모두 그리스도의 심판대에서 엄격히 다루어질 사안입니다.

그분의 엄위하심을 모르는 자들이 여러 말들을 하지만 그 큰날에는 유구 무언이 될 것입니다. 그 율법을 순종하며 다른 사람들에게도 가르치는 사람들은 하나님 나라에서도 크게 되고 칭찬 받을 것입니다.

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왜 그토록 인간들은 성경을 요상하게 번역하였을까요?
1. 엡 2장 15절, 2. 골 2:14, 3. 갈 3:10, 4. 롬 10:4
모두 의미상 율법이 끝났다거나, 율법이 폐해졌다거나, 율법에 대한 혐오감을 주도록 번역한 것으로 보입니다.

율법은 거룩하고, 정당하고, 의롭고 선합니다. 인간들이 문제였을 뿐입니다.

[느디님]

'체발(tonsure) 금지' 율법은 또 다시 무익한 변론을 유발하지 않을까 염려스러우면서도, 사도 바울은 왜 겐그리아에서 머리를 깎았는지 궁금합니다.