pojotl

Nowhere in the Scriptures does it say that Christ died to pay the penalty of man’s sin and satisfy God’s justice. Not in the three passages (Rom. 3:25-26; II Cor. 5:21; Gal. 3:13) usually cited to support this doctrine does it say explicitly that Christ paid the penalty of sin or satisfied the justice of God. In the Rom. 3:25-26 passage, propitiation is not the satisfaction of God’s justice; neither is redemption the paying the penalty of sin.  In the II Cor. 5:21 and Gal. 3:13 passages, “made to be sin” or “a curse” does not mean paying the penalty of sin. In his second letter to the Corinthians Paul writes,

“He who knew no sin was made to be sin for us, that we might become the righteousness of God in Him.”    (II Cor. 5:21 ERS)

Historically, there has been three interpretations of the phrase in II Cor. 5:21 “made to be sin”:

1.  When Christ in His incarnation took on human nature, which is “in the likeness of sinful flesh” (Rom. 8:3), God made Him to be sin.

2.  Christ in becoming a sacrifice for sin was made to be sin, the word “sin” (harmartia) meaning a “sacrifice for sin” ( Augustine and the NIV margin “be a sin offering”).

3.  Christ is treated as if He were a sinner, and as such Christ became the object of God’s wrath and bore the penalty and the guilt of sin  (the traditional Protestant interpretation).

In the first interpretation, it is assumed that Christ’s death is a participation, on the behalf of and for the sakes of sinful humanity.
And in the second interpretation, the basic concept is sacrifice, which is probably the correct interpretation, but this sacrifice has been been usually assumed to be a substitution, not as a participation.   In the last interpretation, it is assumed that Christ’s death is a vicarious act, a substitution in the stead of sinful humanity.  But this substitution interpretation must here be rejected because it is contrary to the explicit statement in the verse that he was made sin for us, that is, “on our behalf” (huper hemos, NAS; see verses 14-15, and 20).  The Greek preposition huper does not mean “instead of” but “on the behalf of” or “for the sake of”. In the following passages the Greek preposition huper cannot mean “instead of”.

“For it has been granted to you that for the sake of [huper] Christ you should not only believe in him but also suffer for his sake [huper autou, on the behalf of him]”    (Phil. 1:29)

 

“It is right for me to think this about all of you [huper pantan humon], because I have you in my heart, since both in my bonds and in the defense and confirmation of the Gospel you all are partakers of grace with me.”    (Phil. 1:7 ERS)

 

“^12:5On the behalf of [huper tou toitotou] such a man I will boast, but on behalf of myself [huper emautou] I will not boast, except of my weaknesses.   ^12:6For if I wish to boast, I shall not be foolish, for I shall be speaking the truth;  but I refrain from this lest anyone reckon to me above what [huper ho] he sees in me or hears from me,  ^12:7and by the surpassing greatness [huperbole] of the revelations.  Wherefore, in order that I should not be exalted [huperairomai]  there was given me a thorn in the flesh, a messenger of Satan to harass me, in order that I should not be exalted [huperairomai].   ^12:8About this [huper touton] I besought the Lord that it should leave me;   ^12:9and He said to me, ‘My grace is sufficient for you, for my power is perfected in weakness.’   Most gladly therefore I will boast in my weaknesses, that the power of Christ may rest on me.”    (II Cor. 12:5-9 ERS).

Thus the Greek preposition huper does not mean “instead of” but “on the behalf of” or “for the sake of”.   And thus Chirst died on the behalf of all men, not instead of them;

“For the love of Christ constraineth us; because we thus judge, that one died for all [huper panton, on the behalf of all],  therefore all have died,”    (II Cor. 5:14)

that is, in Christ who represents all.

“And he died for all [huper panton, on the behalf of all], that those who live might live no longer for themselves but for him who for their sake [huper auton, on the behalf of them]  died and was raised.”    (II Cor. 5:15).

Christ was made to be a sin-sacrifice for us to save us from sin, to take away our sin (John 1:29). And Christ was made a sin sacrifice to take away our sin “in order that we might become the righteousness of God in Him.” That is, that we might be set right with God in the risen Christ. As we have already seen, the righteousness of God is the activity of God to set us right with God; that is, to save us from sin (trust in false god) to righteousness (trust in the true God). Christ participated in our spiritual death to save us from sin (trust in a false god), so that we could participate in the risen Christ, being saved from death to life and hence being saved from sin to righteousness (trust in the true God). The substitution interpretation of Christ’s sacrifice does not understand this participation and just assumes a legalistic substitution interpretation of Christ’s death as a paying the penalty of sin for us.  And when Apostle Paul writes to the Galations,

“Christ redeemed us from the curse of the law, having become a curse for us — for it is written,  ‘Cursed be everyone who hangs on a tree'”    (Gal. 3:13),

he does not mean that Christ paid the penalty of sin as our substitute, but that Christ’s death was to deliver us (“redeemed”) from our sins and save us from the wrath of God (“the curse of the Law”, see Gal. 3:10). And Christ being made a curse for us, does not mean that Christ died as a substitute, in our place, paying the penalty of our sins, but that Christ’s death was “for us”, on our behalf (huper hemos); the Scripture that Paul here quotes (Deut. 21:23) does not mean that being made a curse was for another sins but because he was being hung on a tree for his own sins (Deut. 21:22). And since Christ was hanging on the tree (the cross) was not because of His own sins (He was without sin – II Cor. 5:21), but was on our behalf to redeem us from our sins and from God’s wrath against our sins (Rom. 1:18). Paul does not say that Christ took our curse but that He became a curse to redeem us from the curse of the law. Christ’s death sets us free from the law and from its curse.

The introduction of these legalistic concepts into the interpretation of these passages has obscured their meaning and interpretation. Apart from the clear and explicit statement of Scripture, it cannot be assumed that this is what these verses mean. Since this legalism is contrary to the clear and explicit statements of Scripture, any interpretation employing these legalistic concepts is suspect. In fact the Scripture explicitly rejects the principle of vicarious penal sacrifice upon which this interpretation depends.

“The person who sins will die.   The son will not bear the punishment for the father’s iniquity, nor will the father bear the punishment for the son’s iniquity;  the righteousness of the righteous will be upon himself, and the wickedness of the wicked will be upon himself.”    (Ezekiel 18:20 NAS;   see also Deut. 24:16; Jer. 31:30).

If Christ did not die to pay the penalty for man’s sin and satisfy God’s justice, then why did Christ have to die to save man? Why then do men need to be saved? An examination of Scripture (John 10:10; Eph. 2:4-5; Heb. 2:14-15; I John 4:9; etc. See also the sections of Chapter 1 of my book, From Death to Life, entitled ” Death” and ” Death and Sin“.) clearly shows that the answer to this question is that man needs to be saved because he is dead. Man is separated and alienated from God (Eph. 4:8). He does not know the true God personally, and because he does not know the true God, he turns to false gods – to those things which are not God – and makes those into his gods (Gal. 4:8). The basic sin is idolatry (Ex. 20:2; Rom. 1:25), and man sins (chooses these false gods) because he is spiritually dead – separated from the true God.

All men have sinned because they are spiritually dead. This is what the Apostle Paul says in the last clause of Romans 5:12: “because of which [death] all sinned.” Spiritual death which “spread to all men” along with physical death is not the result of each man’s own personal sins. On the contrary, a man sins as a result of spiritual death. He received this death from Adam, from his first parents. The historical origin of sin is the fall of Adam – the sin of the first man. Adam’s sin brought death – spiritual and physical – on all his descendants (Rom. 5:12, 15, 17). This death inherited from Adam is the personal, contemporary origin of each man’s sin ( Rom. 5:12d ERS). Because he is spiritually dead, not knowing God personally, he chooses something other than the true God as his God; he thus sins.

This is why a man needs to be saved. He is dead spiritually and dying physically. Man needs life – he needs to be made alive – to be raised from the dead. And if he receives life, if he is made alive to God, death which leads to sin is removed. And if death which leads to sin is removed, then man will be saved from sin. Thus salvation must be understood to be primarily from death to life and secondarily from sin to righteousness. And since God’s wrath – God’s “no” or opposition to sin – is caused by sin (Rom. 1:18), the removal of sin brings with it also the removal of wrath. No sin, no wrath. Salvation is then thirdly from wrath to peace with God (Rom. 5:1).

This salvation (from death, from sin and from wrath) is exactly what God accomplished through the death and resurrection of Jesus Christ, His Son. This is why Christ died, that He might be raised from the dead. Jesus entered into our spiritual death in order that as He was raised from the dead, we might be made alive in and with Him (Eph. 2:5). And by saving us from spiritual death, Christ saves us from sin. It is by taking away the spiritual death which leads to our sin that God takes away our sin. Jesus died for our sins – literally – to take them away (John 1:29). What the Old Testament sacrifices could not do (Heb. 10:1-4) the death of Christ has done. The blood of Jesus (His death) cleanses us from our sins (I John 1:7). We are delivered from sin itself. We were saved from our trust in false gods when we put our trust in Jesus Christ and the true God who sent Him. We “turned from idols to serve the living and true God” (I Thess. 1:9). When we were spiritually dead, we trusted in and served those things that are not God – money, power, sex, education, popularity, pleasure, etc. But when we turned to the risen Christ, we entered into life, leaving behind those false gods. The risen Jesus Christ is now our Lord and our God (John 20:28).

The death and resurrection of Jesus was the means by which God removed death – the barrier to us knowing God personally and knowing His love. In the preaching of the Gospel, God reveals Himself to us making us spiritually alive to Himself when we receive Jesus Christ who is the life (John 14:6; I John 5:12). To be spiritually alive is to know God personally, and to know God personally is to trust Him. For God is love (I John 4:8, 16) and love begets trust. The trust that God’s love invokes in us is righteousness (Rom. 4:5, 9); it relates us rightly to God. Thus by making us alive to Himself, God sets us right with Himself through faith. Life produces righteousness just as death produces sin.  This is what the law cannot do; it cannot make men alive. As Paul says in Gal. 3:21.

“…for if there had been a law given which could make alive, verily righteousness would have been by the law.”    (Gal. 3:21)

And since the law cannot make alive, salvation cannot be by the law. The righteousness of the law, the merits earned by keeping the law, is a false righteousness, dirty filthy rags (Isa. 64:6; Phil. 3:7-9; Rom. 10:3-4). Just as trust in a false god is sin, so trust in the true God is righteousness (Rom. 4:3-5). And just as sin flows from death, so righteousness flows from life. The law cannot give life. And because the law cannot remove death, it also cannot remove sin. And since it cannot make alive, the law cannot produce real righteousness.

What the law could not do, God has done through the death and resurrection of Jesus Christ, His Son. God has made us alive to Himself in the resurrection of Jesus and set us free from the slavery of sin. Since the basic sin is idolatry (trust in a false god) and sin is a slavery to a slave master (John 8:34), the false god is the slave master. We were all slaves of sin, serving our false gods when we were spiritually dead, alienated and separated from the true God, not knowing him personally. But we have been set free from this slavery of sin through the death of Christ. Jesus entered into our spiritual death and died our death. His death is our death. Now when a slave dies, he is no longer in slavery; death frees him from slavery. So we likewise have been set free from the slavery of sin having died with Christ. We have died to sin with Christ (Rom. 6:1-7). But now Christ is alive, having been raised from the dead, and we have been made alive to God together with Him in His resurrection. His resurrection is our resurrection. We are no longer slaves of sin but have become slaves of Jesus Christ, our Lord and Savior. Now that we are alive to God in Him, we have become slaves of righteousness (Rom. 6:17-18). For just as death produces sin, so life produces righteousness. Since we have passed from death to life, we have been saved from sin to righteousness (I Peter 2:24).

The law of God intensifies the wrath of God against sin: “For the law works wrath” (Rom. 4:15a ERS). With the introduction of the law, sin becomes a transgression (parabasis, a going aside, a deviation, hence, a violation) of the law. “But where there is no law neither is there transgression” (Rom. 4:15b ERS). A transgression of the law is sin, but sin is more than just a transgression of the law and it may exist where the law of God does not exist. “For until the law sin was in the world; but sin is not imputed when there is no law” (Rom. 5:13 ERS). In the period between Adam and Moses, before the law was given, there was no law. But in this period before the law “sin was in the world.” Men were sinning. Sin existed where the law did not exist. From the Biblical point of view sin must be understood and defined in terms of God and not in terms of the law. Sin is any choice that is contrary to faith in the true God – “Whatsoever is not of faith is sin” (Rom. 14:23 KJV). A transgression of the law is sin but sin is not just a transgression of the law. The KJ version mistranslates the statement in I John 3:4: he hamartia estin he anomia. It should be translated “sin is lawlessness” (RSV, NEB, NIV) not “sin is the transgression of the law” (KJV). The Greek word anomia basically may mean either “no law” or “against law.” Hence, it means “anarchy” or “rebellion.” “Freely translated v.4 would then be to the effect that ‘he who commits sin is thereby in revolt against; indeed, sin is nothing but rebellion against God.'” [1]

The law came in alongside in order that the transgression might abound (Rom. 5:20b). Thus through the law sin became exceedingly sinful (Rom. 7:13b). “Since through the law comes the knowledge of sin” (Rom. 3:20b; see also Rom. 7:7b), the law shows what sin is and thus makes clear the true character of sin and that the basic sin is idolatry (Exodus 20:3-6; Deut. 5:7-10; 6:13-15; 8:19; 11:16-17; 29:24-27; 30:17-18). But this does not mean that sin is to be defined in terms of the law. The law just exposes its true character. The law not only reveals what sin is but also God’s direct opposition to man’s sin, that is, the wrath of God which is the curse of the law.

“Cursed is every one who continues not in all things that are written in the book of the law, to do them.”    (Gal. 3:10 ERS;            see also Deut. 27:26; 29:27).

Thus the law brings the wrath of God, not directly by means of an inevitable moral process of cause and effect, but indirectly by showing what is God’s personal reaction to man’s sin.  What is the law? The term “law” is used most often in the Bible, especially in the New Testament (Matt. 5:18) and Christian theology, to refer to the Ten Commandments, the Decalogue (Exodus 20:1-17; Deut. 5:6-21), sometimes improperly called the moral law. Sometimes it is used to refer to the whole law of Moses, ceremonial as well as the Ten Commandments, statutes and ordinances (Luke 2:22; John 7:23). Sometimes it is also used to refer to the first five books of the Old Testament, the Pentateuch (Matt. 12:5; Luke 2:23- 24; 16:16; 24:44; Rom. 3:21) as well as the whole Old Testament (John 10:34, quoting Psa. 82:6; I Cor. 14:21, quoting Isa. 28:11). The Hebrew word for law, torah, means direction, guidance, instruction, teaching. As such it is that content of God’s revelation of Himself which makes clear man’s relationship to God and to his fellowman. It provides guidance of man’s actions in relationship to God and to his fellowman. Thus it is the Word of the Lord (Deut. 5:5; Psa. 119:43, 160). It is first of all about God’s act of redemption of Israel from Egypt (Ex. 20:2; Deut. 5:6; Psa. 119:174 parallelism) and then about Israel’s obedient response to this act (Ex. 20:3-17; Deut. 5:7-21). The law is the covenant that God made with the children of Israel through Moses (Ex. 24:1-12). The commandments of the law are based upon the grace of God who provided redemption from Egypt (Deut. 4:37-40; Psa. 119:146) and are the terms of God’s covenant with His people (Ex. 19:3-8; Deut. 5:1-3). In contrast to the covenants with Noah (Gen. 9:8-17) and with Abraham (Gen. 15:12-18; 17:1-14), which were covenants of sheer grace, the Mosaic covenant is conditional. God made unconditional promises to Noah and Abraham of what He would do. The blessings of these covenants were unconditional. The blessings of the Mosaic covenant are, on the other hand, conditioned upon obedience (Deut. 28:1-14) and the curses upon disobedience (Deut. 28:15-20; 30:1-20). These conditions are given in the Ten Commandments (Ex. 20:3-17; Deut. 5:6-21) and other statutes and ordinances.

What is the difference between law and grace? The difference is not: rules and no rules. The difference is in the relationship of the blessing to obedience. In a covenant of the law, the bestowal of the blessing is conditioned upon obedience; obey in order to be blessed (Ezek. 18). In a covenant of grace, the blessing is bestowed unconditionally to bring about obedience: obey because you are already blessed (John 13:34; Eph. 4:32; Titus 2:11-12; I John 3:3; 4:11,19). Grace appeals to the unconditioned prior bestowal of the blessing as the grounds of obedience. Law, on the other hand, appeals to obedience as the ground of the bestowal of the blessing.

The Mosaic covenant is not pure law but is based on the grace of God who graciously provided redemption for the children of Israel and who in free grace chose to establish His covenant with them. This redemption by God from Egypt is the grounds of the appeal for obedience to the terms of the covenant which are stated in the Ten Commandments.

“^20:2I am the Lord your God, who brought you out of the land of Egypt, out of the house of bondage.   ^20:3You shall have no other gods before Me.”    (Ex. 20:2-3 NAS)

This is the order of grace; obey because you are already blessed. But the Mosaic covenant is not pure grace because the blessings of the covenant are conditioned upon Israel’s obedience.

“^30:15See, I have set before you this day life and good, death and evil.   ^30:16If you obey the commandments of the Lord your God which I command you this day, by loving the Lord your God, by walking in His ways, and by keeping His commandments and His statutes and His ordinances, then you shall live and multiply, and the Lord your God will bless you in the land which you are entering to take possession of it.   ^30:17But if your heart turns away, and you will not hear, but are drawn away to worship other gods and serve them,  ^30:18I declare to you this day, that you shall perish, you shall not live long in the land which you are going over the Jordan to enter and possess.   ^30:19I call heaven and earth to witness against you this day, that I have set before you life and death, blessing and curse;  therefore, choose life, that you and your descendants may live,  ^30:20loving the Lord your God.  obeying his voice, and cleaving to him;  for that means life to you and length of days, that you may dwell in the land which the Lord swore to your fathers, to Abraham, to Isaac, and to Jacob, to give them.”    (Deut. 30:15-20)

This is the order of law. Obey in order to be blessed.  The Mosaic covenant is a mixed covenant of grace and law.  What is the purpose of the law? Being a clarification of man’s relationship to God, the purpose of the law is to expose the nature of sin (Rom. 3:20; 7:7b) and God’s reaction to man’s sin in the form of wrath (the curse of the law; see Rom. 4:15; Gal. 3:10). Therefore, to the question: “Why the law?” Paul answers in Gal. 3:19: “It was added because of transgressions,… until the seed [Christ, Gal. 3:16] should come to whom the promise had been made.” (cf. Rom. 5:20) Until Christ came, the Jews were kept under the law (Gal. 3:23) as a tutor (Gal. 3:24) who guarded the immature child until he became a mature son (Gal. 4:1-2). Therefore, the law was a temporary arrangement (Heb. 7:18; 9:9-10). The Mosaic law was given only to Israel (Deut. 4:7-8, 32-33,36; Psa. 147:19-20). From Adam to Moses there was no law ( Rom. 5:13-14), and the Gentiles do not have the law (Rom. 2:14, twice).

The Scriptures, and in particular the Apostle Paul, do not teach that there is a law of nature, lex naturae, after Stoic fashion. In Romans 2:15 Paul does not say that the Gentiles have “the law” (ho nomos) written on the heart, but that “the work of the law” (to ergon tou nomou) is written on their hearts. In this passage Paul is not talking about having the law but about keeping or fulfilling the law. In the context Paul is contrasting the Jew who has the law but does not keep it with the Gentile who does not have the law but does what the law commands. Having the law is not sufficient. “For not the hearers of the law are righteous with God, but the doers of the law shall be justified.” (Rom. 2:13 ERS). It is these particular actions of the Gentiles, which are in harmony with the law, that Paul is referring to when he says that the work of the law is written on their hearts. For it is from the heart, where the decisions are made, that the work of the law comes. Grammatically, the word “written” (grapton) agrees with the word “work” (ergon), and not with the word “law” (tou nomou). The work, not the law, is written on the heart. For if Paul had said that the law was written on the heart, he would be saying that the Gentiles had the law in a more intimate way than the Jews had it. The latter had it written only on the tables of stone or in a book. Moreover, Paul would also be saying that the Gentiles had the law written on their hearts which provision was only promised in the new covenant.

“But this is the covenant which I will make with the house of Israel after those days, says the Lord:  I will put my law within them, and I will write it upon their hearts;  and I will be their God, and they shall be my people.”    (Jer. 31:33)

But in the preceding verse (Rom 2:14), Paul specifically says that the Gentiles do not have the law.

“^2:14For when Gentiles, not having the law, do by nature the things of the law, these, not having the law, are a law to themselves,
^2:15who show the work of law written in their hearts.”    (Rom. 2:14-15a ERS)

And he says it twice in that one verse alone that Gentiles do not have the law, so that there will be no misunderstanding. We must be careful not to read into Paul any Stoic-like concept of the law of nature, lex naturae, that is the exact opposite of what he here intended or meant.

The conscience does not contain an absolute standard of right and wrong as implied in the Stoic law of nature. The standard that conscience uses to judge the action of the will is relative to the ultimate criterion that the person has chosen. That is, the god that a person has chosen and worships supplies the standards of the conscience. This is why not every person has the same feelings of guilt or responsibility for his decisions or actions (I Cor. 10:28-29; 8:7). The conscience can be modified (seared or hardened, I Tim. 4:2) by rejecting the judgments of the conscience (I Tim. 1:19-20). And a weak conscience can be made strong by the increase of knowledge (I Cor. 8:7). The fact that everybody’s conscience has a standard does not mean that all have the same standard. There is not in everyone’s conscience a universal standard, lex naturae.   [Note that the double genitive absolute phrase in Rom. 2:15b, “their conscience bearing witness and their conflicting thoughts accusing or even excusing”,  is a grammatically independent clause. It should be taken with the sentence that follows, which is the usual syntax, and not with the preceding subordinate clause. It should be translated as follows:

“^2:15bAs their conscience bears witness and their conflicting thoughts accusing or even excusing,   ^2:16on that day God will judge the hidden things of men according to my gospel, through Christ Jesus.”    (Rom. 2:15b-16 ERS)

This makes good sense if the Stoic teaching concerning the law of nature in the conscience is not read into the context.]   Can man keep the law? Yes, he can; that is, man is able to choose to do what the law commands.

“^30:11For this commandment which I command you this day is not too hard for you, neither is it far off.   ^30:12It is not in heaven, that you should say, ‘Who will go up for us to heaven, and bring it to us, that we may hear it and do it?’    ^30:13Neither is it beyond the sea, that you should say, ‘Who will go over the sea for us, and bring it to us, that we may hear it and do it?’    ^30:14But the word is very near you; it is in your mouth and in your heart, so that you can do it.”    (Deut. 30:11-14)

But man does not do it (Rom. 3:10-12; Jer. 4:22; Psa. 10:4; 14:1-3; 53:1-3). Why? He is spiritually dead (Eph. 2:1), and he sins because he is spiritually dead ( Rom. 5:12d ERS). The law cannot make alive and thus cannot produce righteousness.

“Is the law then against the promise of God? Certainly not;  for if a law had been given which could make alive, then righteousness would indeed be by the law.”    (Gal. 3:21)

Although the law is God’s revelation of Himself, the Word of the Lord (Deut. 5:5; Psa. 119:43, 160), it contains only a knowledge about God and not a personal knowledge of God. But more basically, this knowledge is only about God’s act of redemption of the children of Israel from bondage in Egypt, and not of the salvation of man from death and sin. The situation of man spiritually has not been altered by this act of God or the giving of the law. Man is still spiritually dead. Therefore, because the law contains only the knowledge about a national, political- sociological act of God and not about God’s of act of salvation from death, nor a personal revelation of Himself to the heart of man that makes him alive; the law cannot make alive. On the contrary, the law presupposes the possession of life and righteousness. The keeping of the law only guarantees the continuance of life (Lev. 18:5; Deut. 30:18-20; Ezek. 18:5-9, 21-23, 27-28; 20:11; Luke 10:27-28) already possessed. The choice between life and death in Deut. 30:15-20 is the choice between physical life and physical death, not between spiritual life and spiritual death, which choice is only presented under grace in the preaching of the gospel. The choice of faith in Jesus Christ is the choice of spiritual and eternal life in Christ, for He is the life (I John 5:11-12). Of course, it is also the choice of physical life and the resurrection from physical death at His second coming. The law could not make alive physically, spiritually, or eternally, but only guaranteed the continuance and elongation of physical life ( Deut. 30:18-20).  From the Biblical point of view the law has three serious weaknesses (Rom. 8:3).

1.  The law cannot remove the wrath of God but causes wrath (Rom. 4:15; Gal. 3:10; the curse of the law = the wrath of God). And the law cannot remove the wrath of God because

2.  it cannot take away sin (Heb. 10:1-4, 15-18). Not only is the law unable to take away sin, but it causes sin (Rom. 7:5, 8, 11, 13). This is not because the law is evil (on the contrary, it is holy, righteous and good, Rom. 7:12), but because

3.  the law cannot make alive (Gal. 3:21). The law cannot deliver man from the death that has been passed to him from Adam        (Rom. 5:12, 15, 17). On the contrary, it brings death (Rom. 7:10-11, 13). The law makes death, primarily physical death, the result of personal sins (Ezek. 18:4, 20; Deut. 24:16; Isa. 59:2) and superimposes this relationship of death-because-of-sin upon the more basic relationship of sin-because-of-death ( Rom. 5:12d ERS; Gal. 4:8). But the law did not change this more basic relationship; man sins because of spiritual death. And the law cannot remove this death, and therefore cannot remove sin. Also, since the law cannot make alive, it cannot produce righteousness (Gal. 3:21) and therefore peace with God (Rom. 5:1). Christ is the end of the law for righteousness (Rom. 10:4) because He alone can and did remove death and does make alive and thereby righteous.

The law has therefore a threefold weakness: it cannot remove wrath, sin or death because it cannot produce peace, righteousness or life. There is no salvation by the law.

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