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The Ten Commandments and the Decalogue of God!

  Midnight Ministries, Inc.

A Light For The Coming Night!


Looking Deeper At The Rapture & Second Coming Only Theology Teachings!


How The Ten Commandments Apply To The Believer 



Dead to the Law? Dead to the Ten Commandments?  

In Romans 7:6 Christians are dead to the law, or dead to the letter of the Ten Commandments. But being dead to the law doesn't mean that the law or that the Decalogue of God has become nullified. Otherwise, How can Christians use the "law lawfully"? Otherwise, How can new converts know their sin, but by their transgressions of the Ten Commandments (Rom. 7:7; 1 John 3:4)?

Some like to establish the belief that the law or the Ten Commandments has ended; meaning to them, that Christ abolished the Ten Commandments for believers. Normally, Colossians 2:14 is used to support this view, coupled with the Romans 10:4, which states: "For Christ is the end of the law for righteousness to everyone that believeth."

True, Christ is the "end of the law." But this only means that Christ is our destination (goal) for right-living, not that the law or that the Ten Commandments have ended. In esteeming this principle, Christians are not to void the law because of their faith, but conversely, establish the law, or establish the Ten Commandments. Paul wrote, "Do we then make void the law through faith? God forbid; yes we establish the law" (Rom. 3:31).

To this very regard, Jesus said, "It is easier for heaven and earth to pass, then one tittle of the law to fail" (Luke 16:17). Here, by Christ detailing this minuscule component of the written language (a tittle), it's quite obvious that He had strong feelings about the law which contain the Ten Commandments. In fact, He zealously stated that Heaven and Earth would pass long before the tiniest part of the law would.

So then, the whole law does remain, But why for the Christian? The answer: for the working of Christ's love. Paul wrote, "For all the law is fulfilled in one word, even in this, thou shalt love thy neighbor as thyself" (Gal. 5:14).

Christ intuitively referred to the first five books of the Bible as "the law." Jesus said, "Therefore all things whatsoever you would that men should do to you, do you even so to them: for this is `the law' and the prophets" (Matt. 7:12). Jesus didn't clarify any particular part of the law, but said, "this is the law." Now Jesus meant the whole law is fulfilled or replete in our love toward others (Gal. 5:14), not just part of the law, or part of the prophets. Certainly, then, the Law of God or the Torah, in sum, is none other than our actions toward others; that is, if we are in Christ! Thus, this is to ". . . establish the law," and in so doing, we "use it lawfully" (1 Tim. 1:8). Indeed, our good behavior toward others is how Christians are to establish the Ten Commandments. Moreover, faith in the Lord Jesus Christ immediately imputes the perfect and flawless righteousness of God WITHOUT the law (Rom. 3:21-22). Indeed, Christ's righteousness is ongoing for the believerit is the Grace of God in action—our complete and total rest in Christ by faith WITHOUT the weekly Sabbath! Again, "For Christ is the end of the law for righteousness to everyone that believeth."

Christians who center their doctrine on the written letter of the law, have their focus thwarted from seeing one of God's important purposes of the law, which is for Christians to serve an inner Christ by the use of His love. Literally, effective faith functions internally by the use of Christ's love, and not by the keeping of the external letter. As Paul fully asserted in the Greek, love in action accomplishes or makes replete the the whole law, including its every holy letter of the Ten Commandments. Undoubtedly, then, Galatians 5:14 takes faith for legalistic Christians to believe.

Of course, the love of which he is speaking is a love far greater than our own. It the use of Christ's indwelt agape love for others; the same love that is shed abroad in our hearts by the Holy Spirit (Rom. 5:5), and is perfected by God Himself only when we use it (1 John 4:12).

Biblically, there are two major ways of righteousness, or two ways of doing the works of right-living. This is especially seen when we contrast the works of love derived from faith (James 2:20-24), with the self-generated works of the law (Gal. 2:16). Here are those two types of works:

1.) The first type of righteousness is by the self-generated works of the law, which doesn't enable one to bear fruit: "But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. Wherefore? Because they sought it not by faith, but as it were by the works of the law . . ." (Rom. 9:31-32).

2.) The other is the righteousness obtained by faith in Jesus Christ, which does enable one to bear fruit: "And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness (right living) which is of God by faith" (Philp. 3:9).

Christians who hold a dependency upon the law to live right, largely break the law up into two parts, calling one part the ceremonial, and the remainder the moral (the Ten Commandments). Since none of these terminologies or divisions exist in the Word of God, they can’t be substantiated.

In doing a word study on the word "moral," one soon learns that this word doesn't exist in the Bible. In addition, the closest thing to the word "ceremonial" is the word "ceremonies." Rightly so, the existence of the moral and ceremonial laws prove to be false, because, biblically, the law is all one law, the first five books of the Bible. Yet some Christians after obtaining the goal, which again is Christ, want to revert and keep the letter of the law, dividing the law into two parts to fit their doctrine. Although there are differing aspects to the law, Paul who was an authority of the Law of God, also referred to the law as one unit. The late Dr. Walter Martin in his book, The Kingdom of the Cults, wrote,

If the moral law were separate from the ceremonial law, instead of both being aspects of one law, Paul would have had to write that the laws were our schoolmasters to bring us to Christ, and now that "we are no longer under our schoolmasters." But he knew and taught that the law was a unit and that it is perfectly fulfilled as such in the life of our Lord and on the cross of Calvary.

Now anyone can divide the Law of God, rightly calling its aspects civil, dietary, ceremonial, moral, judicial and so forth. However, again, there is no Scriptural support to do so. In validating this point, we must only realize that all biblical writers allude to the entire law as one unit, the law. Never did anyone one of them actually suggest a division of the law in their writings.

No matter what transgressions of the law are blotted out (Col. 2:14), the law, and some ceremonies connected to the feasts of the law, such as "new moons," remain intact. Case in point: new moons will be honored in the New Earth (Isa. 66:22-23). Therefore, the "blotting out the handwriting of ordinances," as found in Colossians 2:14, are the transgressions of the whole law blotted out for the believer, not the world. In this vein, the handwriting ordinances are the books kept for judgment. Daniel and John both attest to this fact by writing, "and the books were opened" (Dan. 7:10; Rev. 20:12). Note: In Jewish tradition the handwriting of the ordinances related to a certificate of death issued by the high priest for certain crimes.

Patently seen, here is substantial proof that the whole law, including the so-called Ceremonial Law, remains intact, reserved for the wicked of this world (Isa. 42:4; 66:17, 23). Concerning this very issue of the entire law remaining intact to its letter, Jesus said, "THINK NOT that I am come to destroy the law or the prophets, I am come not to destroy but to fulfill. For verily I say, 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). Here, again, as always in His sayings, Jesus never made a division of the law, but spoke of the law as one unit. And this means that men can't rightly come along and divide the law in their attempt to nullify parts of the law; that is, to make it fit their doctrine. 

Actually, "the law," as a phrase, appears over one hundred and fifty times in the New Testament. In further aiding our understanding, Paul tells us that the law, that single unit, is no longer our schoolmaster, and that Christians aren't debtors to do the whole law. He wrote,

But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed. Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. But after that faith is come, we are no longer under a schoolmaster. (Gal. 3:23-25) For I testify again to every man that is circumcised, that he is a debtor to do the whole law. (Gal. 5:3)


The True Shekinah of God

The Hebrew word "shakhan," or "shekinah" in the English, means to dwell. Applicably, in the Old Testament God's presence dwelt above the Ark of the Covenant (the Two Tables of Stone) on the Mercy Seat, and this, within that Tabernacle (Lev. 16:2). Thus, God's countenance of light and presence shown about within the Holies of Holies, that very Holy Place. By contrast, in the New Testament God's presence is to be with us. Emmanuel is with us (Matt. 1:23)!

Isaiah wrote, "To the law and to the testimony: if they speak not according to this word, it is because there is no light in them" (Isa. 8:20). Here, Isaiah singled out those who fail to speak of the law and the testimony, remarking that there is no light in them.

Correlating Isaiah's prerequisite test with the New Testament, is to know that "light" equates to brotherly love, or to the repleting of the law. The same "light" that Christians abide in, without stumbling, when they love the brethren (1 John 2:10). Thus to speak of the law and the testimony in New Testament terms, is to speak of the Word of God, and to testify of Christ's power to love others.

Paul made an remarkable statement in delineating the New Testament's definition of sin for Christians. He wrote: "That sin by the commandment might become exceeding sinful." Being intellectually unaware of the Holy Commandment and its significance, most Christians have based their understanding of sin by the transgression of the law (1 John 3:4).

Surpassing that premise, Paul taught that sin becomes exceedingly sinful by the transgression of the Holy Commandment (Rom. 7:13) of First John 3:23. Indeed, "whatsoever is not of faith is sin" (Rom. 14:23)!

Faith that works by love is a commandment (1 John 3:23). More often than not, New Testament charity embodies the full meaning of selfless or undeserved love (agape). Paul wrote,

Now the end of the commandment is charity . . .

The idiom, "the end," distinguishes the commandment in question. In other words, if the Holy Commandment were a train, the end of the train would be the Caboose of Love. Thus, when Paul wrote Timothy, he took it for granted that Timothy and other early Christians full well knew the faith commandment ending in love.

Factually, there is only one commandment in all of the Bible concluding in love. And that is the Holy Commandment from the Father (1 John 3:23), or here, the Holy Commandment of Paul's emphasis.

Now another way of understanding this idiom is that the goal (end) of the law is love. Of course, Paul knew that some would swerve from the Holy Commandment and teach obedience to the law's the letter. He wrote Timothy,

Now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned: from which some having swerved, have turned aside unto vain jangling; Desiring to be teachers of the law; understanding neither what they say, nor whereof they affirm. But we know that the law is good if a man use it lawfully; knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murders of fathers and murders of mothers, for manslayers, for whoremongers, for them that defile themselves with mankind, for menstealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine. (1 Tim. 1:5-10)

Jesus came to call sinners to contrition; therefore, sinners must know that sin exists by their transgressions of the law; that is, if they are to have the opportunity to repent. Knowing this, Paul recorded that the law wasn't made for a righteous man, "but for the lawless and disobedient, for the ungodly and for sinners."

So then, it isn't judgment of another to witness the existence of their sin (lawlessness) to them. For without hesitancy, God will use His law to condemn the wicked who persistently shun the things of holiness.

As the Scripture corroborates, "the law is not made for a righteous man." Because righteousness, or living right, isn't sustained by a Christian's obedience to the written letter of the law, but by using the "law lawfully."

To use the law lawfully, one must focus on the fulfilling of the entire law by an active love, or the accomplishing of the first five books of the Bible, not just the Ten Commandments. Thus, using the law lawfully is to focus on the will of an Christ and His manifestation of love: doing good to others, for this is the Law (1st five books of the Bible) and the Prophets, which are the remaining writers of the Old Testament (Matt. 7:12).

No Christian is to resort to the letter of the law to show their holiness, or for that matter, their allegiance to God. For through no virtue of our own we have become the sons and daughters of God by His worthiness, not ours. In all reality, Christ has exchanged His perfect life for our imperfect life, justifying us by simple belief (John 6:47; Acts 13:39).

It is Christ within and only Christ within that determines a person's righteousness. He alone is the dispenser of life changing faith (Rom. 12:3). John wrote, "Whosoever is born of God does not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God" (1 John 3:9).

In the eyes of God an abiding Christian never sins, because God doesn't impute their sin to them. As it has been sometimes suggested, however, being born of God doesn't substantiate the idea that a Christian never sins, or that we don't have an active sin nature: "If we say that we have no sin, we deceive ourselves, and the truth is not in us" (1 John 1:8).

The law can't change a person's innermost being: "the law is not made for a righteous man." Being without, the law can only mirror the transgression of sin. By comparison, inward faith that works by love not only enables one to overcome sin, it also discloses sin (Rom. 7:13).

And so, what the outward law can't do, faith in Jesus Christ can. For when a person has genuine concern for others, procured through the spiritual growth of an inward Christ, they don't practice any of the sins listed in Timothy's passage as a lifestyle.

Isaiah, who was more righteous than most can imagine, testified of his own sin nature by promptly counting all his righteousness by the law as filthy rags (Isa. 64:6). Now if righteous Isaiah felt no qualms in exposing his own ineffectiveness in striving to live a godly life after the law's letter, it probably isn't too bad of an idea for us to harbor that same sentiment. Witnessing this very principle, the Scripture tells us if we offend in one point of the law, we offend in all (James 2:10).

Extremely legalistic Christians can seem very law abiding when it comes to keeping the outward letter of the Ten Commandments. However, when it comes to possessing a valid love for others, the intent purpose of the law (Matt. 22:37-40), the charade is over. Jesus said, "Wherefore by their fruits you shall know them." 

When God resides in a person, conceivably, all things are possible, that is, "to him that believeth" (Mark 9:23). On this commendable note, the only thing restricting Christ's power is the growth of faith awaiting every believer, which in reality is the inward growth of the seed of Christ (1 John 3:9). John wrote, "But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name" (John 1:12).

In sowing the things of the Spirit, Christians, in time, can reap the ability to do all things through Christ who strengthens them. If, however, a Christian solely sows the desires of the flesh, it should be of no surprise that they will eventually reap those desires. In concept, it is preposterous for one to think that they can sow corn and reap watermelons.

In sowing to the Spirit, studying the Bible is good; a solid prayer life is good; devotional time is good; church attendance is good; worship is good; praise is good; loving God is good. Yet if anyone really wants to please the Lord, faith that works by love must be unrivaled in obtaining righteousness as a way of life. How important is love in the bounds of faith? The Scripture boldly answers: "We know that we have passed from death unto life, BECAUSE we love the brethren. He that loveth not his brother abideth in death" (1 John 3:14).

Christians, who effectually experience love, don't guess that they've passed from death unto life; they know it. They know an indwelling Lord by His active love for the brethren. Contrasted, self-proclaimed true churches and organizations don't openly teach the passing from death unto life, just by the loving of the brethren. Typically, they would rather condemn the living Church while magnifying their own so-called truths, and not the truth of Scripture.

Love also is a work. Nevertheless, real godly love is the outward result of God Himself working within, and this is what constitutes a huge difference from the self-generated works of the law and the works of Christ: "But he that doeth truth cometh to the light, that his deeds (works) may be made manifest, that they are worked in God" (John 3:21).

Coming to the light is to utilize God's shekinah of love, because deeds worked by the Lord's power, are deeds worked through the one true God. As the Scripture affirms, there is absolutely "none occasion of stumbling" when we love the brethren. It is to know that we have passed from death unto life; it is to know the light of His love!

Paul taught that the righteousness of the law becomes replete by those who walk after the Spirit (Rom. 8:4). Alien to that truth, however, is the fact that the righteousness of the law can never be achieved by keeping the oldness of the letter. Keenly, this is illustrated in legalistic Sabbathkeeping. For no matter how many Sabbaths a person may vigorously rest, that person will not stuff full the Law of God in love: "the letter killeth, but the spirit giveth life" (2 Cor. 3:6).

If we put a new believer under the letter of the law, then that believer will certainly break the law. Yet, if the repleteness of the law is the focus, then the new believer will know how to accomplish the entire Law of God. Jesus taught this very principle when He said:

Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven. (Matt. 5:19)

Inappropriate as it may seem to legalistic weekly SabbathkKeepers, the person who teaches others to break the least of these commandments, according to Christ, is still going to Heaven. In fact, that person will be called the least there. And here lies the key in truly understanding Jesus' teaching--many Christians who innocently follow the oldness of the letter, while teaching others to do the same, are really teaching the breaking of the law. Nevertheless, these are saved Christians under the Grace of God.

Striking an exact dissimilarity, those who do and teach the Commandments of God are literally those who teach the fulfilling of the law by the use of God’s love. What is lucidly clear, then, is that these represent the real doers of the law, even though they don't follow its every letter as a schoolmaster. Indeed, in Heaven they will be called the greatest. These know the Lord; these know His love (1 John 4:8)!

Again, a Sabbathkeeper under the law can keep every Sabbath of his or her life, and turn around once and wrongfully judge a brother, by that, nullifying all their own righteousness. The same applies to a Sundaykeeper. Therefore, anyone who wants to keep  the Sabbath mustn't be deceived in slighting the newness of love; that is, if they truly want to be a doer of the law and keep their Sabbaths holy before the Lord.

When Christians work their deeds in God, they enter God's rest of indwelt power, or God's rest of faith. And so it is by faith that Christians cease from their own works, just as God ceased from His at the creation of the world: "For he that is entered into his rest, he also hath ceased from his own works as God did from his" (Heb. 4:9). In other words, he has kept the Sabbath by entering His rest. By the way, faith alone is how one enters!


The New Covenant's Newness Of Love

Now the Lord gave us a focal point (others) in which to direct our lives. To that end, exercised love is obedience to the New Commandment, or to the new way of doing things. Actually, love is so vital to the Christian experience that Jesus repeated its need three times within the New Commandment (John 13:34).

Paul, in recognizing the overall importance of love, taught,

owe no man anything, but to love one another; for he that loveth another has fulfilled the law . For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbor as thyself. (Rom. 13:8-9)

Here, also, in quoting five of the Ten Commandments, Paul tells us that love is the fulfilling of the law, being the complete accomplishing of the law. Novelly, Paul went on to remark that "if there be any other commandment it is briefly comprehended," meaning, that all commandments are comprehensively or quickly understood in love, including the Sabbath commandment: "and if there be any other commandment."

In this way, Christ's love is graphic of knowing God under the New Covenant (1 John 4:8). Here is that Covenant:

For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people: And they shall not teach every man his neighbor, and every man his brother, saying know the Lord: for all shall know me, from the least to the greatest. (Heb. 8:10-11)

According to the First and Greatest Commandment, we are to love God with all our heart, mind and soul, not to mention with all of our strength. Yet without the law written in our hearts, this commandment is infeasible. Inasmuch that the repletion of law must be generated in us by the use of God's love (Gal. 5:14), or by ". . . that which is through the faith of Christ, the righteousness which is of God by faith" (Philp. 3:9).

Otherwise, the law is not written in our hearts. Indeed, there is no better way to love God with all of our heart, mind and strength, than to have His love operational in our lives by faith in Christ Jesus.

Of course, no one has ever loved God with all of their heart, mind, soul and strength--all of the time. "As it is written, there is none righteous, no, not one" (Rom. 13:10). Surely, then, the letter killeth, but the Spirit gives eternal life through faith in Jesus Christ (2 Cor. 3:4-6).

Unlike the weekly Sabbath which lacks the promise of inheritance (Gal. 3:18, 21), the rest characterized by the true Sabbath is permanent, having much promise (Heb. 4:2, 11!). Literally, then, the true Sabbath is the promise of eternal life through faith (Eph. 1:13), which is for one to be "under the law to Christ" (1 Cor. 9:21), rather than under the Law Of God and its written letter (Rom. 7:6).

So too, the weekly Sabbath was but "a shadow of good things to come" (Heb. 10:1), and again, not the promise (Heb. 8:13). Certainly, then, we need not endeavor to enter the shadow, but the true Sabbath, or the object of our rest by faith, who alone is Jesus Christ (Heb. 4:1-11). Thus doing, Christians enter the glorious light of the Gospel, the true rest of the Sabbath, and not the shadow.

To contrast the Old and New Covenants further, we must only realize that the nation of Israel had a covenant with God which was the TEN COMMANDMENTS (Exodus 34:28). After the Ten Commandments are listed in the fifth chapter of Deuteronomy, Moses immediately wrote:


The above is the Ark of the Covenant (see also Duet. 10:5-8). Now Paul wrote of the Old Covenant (the first Covenant) in which he identified and pinpointed the ARK of the Covenant that carried "the tables of the covenant" (Heb. 9:4). Paul, in referencing the first covenant, states: "For if that "first" covenant had been faultless, then should no place have been sought for the SECOND" (Heb. 8:7). Of course, the second covenant is what Christians have, being the New Covenant of God’s Grace. By contrast, the first covenant, or the two tables of stone, is old and ready to vanish away (Heb. 8:13). No wonder, then, that Paul wrote:

Tell me, you that desire to be under the law, do you not hear the law? For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman. But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise. Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which genders to bondage, which is Agar. For this Agar is mount Sinai in Arabia, and answers to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. . . . Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage. (Gal. 4:21-5:1)

    Although the two tables of stone are old and ready to vanish away, the entire Law of God in this economy remains:

1.) So that God can convict a person of sin.

2.) So that God can lawfully judge the world.

3.) So that Christians can experience the newness of an Christ in the fulfilling of the entire Law of God, and this, by the very use of His New Covenant love, which is the absolute fulfillment of the entire law (Matt. 7:12; Gal. 5:14; Rom. 13:8; 1 John 4:12).


Ministration of Death

For the Christian, obedience to the Law of God’s letter is a Ministration of Death & Condemnation (2 Cor. 3:7-9). Simply when it comes to the Law of God, no person has ever loved God with all their heart all the time, every hour of every day. No doubt, it is a commandment setup for failure—it is the holiness of the law which no man can attain to, for all have sinned and come short of the glory of God (Rom. 3:23).

Now the New Testament teaches us, and might I add very clearly, that the Law of God—the Torah—the Book of Moses—the Pentateuch—the first five books of the Bible—the Ten Commandments—the very first commandment of the Law of God—is completely and entirely fulfilled when we use agape love or Christ’s inner love flowing out to others (Gal. 5:14). Furthermore, all men will know that they are Christ’s disciples by loving one another, as taught in the New Commandment (John 13:34-35), which is not by loving God as taught in the law’s first commandment of the ten.

Surely the Ten Commandments engraved in stone had glory, but the glory of the Ministration of the Spirit is much more glorious, while the law, for those who look to it as a SCHOOLMASTER (Gal. 3:24-25), again, is a Ministration of Death and Condemnation (2 Cor. 3:7-9). All at present can enter His rest by belief alone (Heb. 3:12, 19, 4:6, 11), and this, without obedience to the law’s letter found in the fourth commandment! Indeed, righteousness in the New Testament stems from faith in Jesus Christ without the law (Rom. 3:21-22).

To radically teach otherwise are those who trouble true believers (Gal. 1:7, 5:12). And if that teaching is put forth as a pinnacle teaching, then this is Nicolaitism run wild. Simply, God's true Church is not a certain sect of believers who keep the weekly Sabbath. But the entire Body of Christ from all denominations who have genuine faith in their Lord by simple belief, whereby again, one obtains the complete righteousness of God, making them perfect (Rom. 3:21-22; 2 Cor. 5:21; Philip. 3:9; 2 Pet. 1:1)! By the way, the righteousness of God obtained by simple faith in Jesus Christ can’t be added to or made better; it is perfect and flawless as it is!

Sabbath-keepers will argue that early Christians kept the Jewish Sabbath from sundown to sundown, because they attended Synagogue on a regular basis—conveniently forgetting that there were no public churches at that time. Quite the contrary to their argument, the Scriptures clearly teach that even the early Jewish Christians lived as did the Gentiles. And this is the very argument that Paul used when confronting Peter and other Jewish Christians, who in their beginnings began to leaven the faith in reverting to circumcision as a necessity of salvation. Paul wrote: “But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Peter before them all, If thou, being a Jew, livest after the manner of the Gentiles, AND NOT as do the Jews, why compellest thou the Gentiles to live as do the Jews?” (Gal. 2:14). For the record, Gentiles never kept the weekly Sabbath. And, the point here is that Peter and other Christians learned to live as a Gentiles!

Calling themselves the true Church––or the true people of God, these largely push and defend the weekly Sabbath, not faith in Christ or His agape love. In contrast, theologically correct Christians push Christ and Christ alone––that is the difference between them and those who are under the law––moreover, this is the difference between the letter of the law, and the Spirit of the law—and the preeminent importance of faith: 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 (Rom. 10:13). Indeed, Christ and faith in Him is the goal of the Law of God (Rom. 10:14). Millions of Sabbath Keepers are out to establish their own righteousness, and ignore the complete and total righteousness of God, which is obtained solely and purely by faith in Christ without the law (Rom. 3:21-22; Philip. 3:9).

Although most believe in the Lord and are saved, many Sabbathkeepers have not made their faith center around the will of God, which is faith in Christ that works by the use of agape love—not weekly Sabbathkeeping. John the Apostle put it this way, He that saith he is in the light (he that saith he is a Christian), and hateth his brother, is in darkness even until now. He that loveth his brother abideth in the light, and there is NONE occasion of stumbling in him (1 John 2:9-10). In this vein the Scripture boldly tells us in 1 John 3:14 that we have passed from death unto life because we agape love the brethren, not because we keep the weekly Sabbath. Why is that you might ask? Because using God’s inner love flowing out to others, the deposit or Seed of Jesus Christ (Rom. 5:5; 1 John 3:9), is the complete fulfillment of the Law of God (Rom. 13:8; Gal. 5:14). It is the testimony of faith in Christ, and the true purpose of the Law of God for the Christian. Isaiah affirms: To the Law and to the testimony—if they speak not according to this word, there is no light in them (Isa. 8:20).

Who are the Christians today under the law as found in Rom. 3:19, 6:14, 14; 1 Cor. 9:20-21; Gal. 3:23, 4:4, 4:5, 4:21, 5:18? Surely, these legalists in jeopardy of being judged so esteem the law over faith, while refusing to believe that the Ministration of the Spirit is much more glorious than the Ministration of Death (2 Cor. 3:7-9)! So much so, that they ignore the fact that we are delivered from the oldness of the law’s letter and married to another (Rom. 7:4-6). No doubt, these are Sabbath-keepers proclaiming weekly rest above the perfect rest offered by faith in Christ (Matt. 11:28), which again, is the continuous flawless righteousness of God by faith WITHOUT the law (Gen 15:6; Rom. 3:21-22, 24; Phil. 3:9). In sum, these under the law are trying to remain Agar’s Children from Sinai; neglecting to stand fast in the LIBERTY wherein Christ has made us free (Gal. 5:1). Accordingly, this why the fourth commandment begins with the words “Remember the Sabbath day to keep it holy.” Meaning, remember that the evening and morning are missing from the seventh day of creation’s account, which is a Sabbath Rest without the law’s letter.

To further advance the contrast between the Law of God and the Grace of God, three thousand died for their idolatry and fornication upon receiving the law (Ex. 32:28). Whereas three thousand were saved at Pentecost upon receiving the Grace of God by faith in Christ—the Spirit of the living God (Acts 2:41). Indeed, the strength of sin is the law. “But thanks be to God, which gives us the victory through our Lord Jesus Christ” (1 Cor. 15:57)!

Now it is impossible to please God without faith. Likewise, it is impossible to please God by just keeping the weekly Sabbath, or for some, just keeping Sunday––indeed, righteousness does not come by the law (Gal. 3:21); and righteousness certainly does not come by the law after a person is known by Christ, or Christ has died in vain (Gal. 2:21). Simply, Christians aren't under the letter of the law to live right. In fact, they are dead and delivered from the oldness of the law’s letter (Rom. 7:4-6). Moreover, the law of God is no longer our instructor, but an inward Christ alone is (Gal. 3:24-25).

For ALL THE LAW is fulfilled in one word, even in this, thou shalt love (agape) thy neighbor as thyself (Gal. 5:14). Here lies a profound Scripture, showing us that using Christ's inner love in addressing the needs and concerns of others fulfills, or replete(s) the entire law—the first five books of the Bible. The Greek word used here is “pleroo.” Thus the meaning is very clear; simply, fulfilled means to accomplish. For other usages of the Greek word PLEROO “as accomplishing” (fulfilled), see Matt. 1:22, 5:17; Mark 1:15; Luke 21:24, 22:16; John 3:29, 7:8, 15:11, 16:24, 17:13; 2 Cor. 10:6; Phil. 2:2; Col. 1:25; 2 Thess. 1:11; James 2:23; 1 John 1:4; 2 John V. 12; Rev. 3:2, 6:11. In light of this, Christians are to rest in Christ solely and strictly by faith—the true eternal Sabbath (Matt. 7:12, 11:28; Heb. 3:19, 4:6)!!!

Shalom & Blessings To All Who Simply Believe—for again, those of the faith have the total righteousness of God, which can’t be made better or added to—and this alone by simple faith in Christ Jesus WITHOUT the law (Rom. 3:21-22; Philip. 3:9)!


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Letter to the members of the Synagogue of Satan


(The Synagogue of Satan is that Body of Believers who proclaim that they are the true church or true way, while denying the legitimacy of the faith of their brothers; and this, in the Day of the Lord's Judgment.)

"For all the law is fulfilled (totally completed) in one word (this includes every commandment of the Torah), even in this, thou shalt love thy neighbor as thyself" (Gal. 5:14).


But the Synagogue neither teaches or believes that the law is replete by using Christ's inner love toward others. For these esteem the Law of God greater than Christ, the Law Giver Himself.


Indeed, the Scripture plainly says, we know that we have passed from death unto life because we "agape love" the brethren. It is that simple. Yet the Synagogue folks will condemn the living Church, while esteeming themselves as God's true way or churchciting the fact that they keep God's Saturday Sabbath, and this, by practicing the oldness of the law's letter (Rom. 7:6). Now such actions and attitudes are a transgression of the Doctrine of Christ. Indeed, these desire to be teachers of the law, while disregarding the Holy Commandment delivered unto us (the faith that ends in love, commandment).

"Now the end of the commandment is charity (agape love) out of a pure heart, and of a good conscience, and of faith unfeigned: from which some having swerved, have turned aside unto vain jangling; Desiring to be teachers of the law; understanding neither what they say, nor whereof they affirm. But we know that the law is good if a man use it lawfully; knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murders of fathers and murders of mothers, for manslayers, for whoremongers, for them that defile themselves with mankind, for menstealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine" (1 Tim. 1:5-10).


Now if a person loves their neighbor with Christ's agape love, according to James's Royal Law--THEY DO WELL--(James 2:8), but these in the Synagogue say, nofor one must belong to the true church or the true way in order to do well.


Respectfully, if these would repent by keeping their Sabbaths without condemnation of others who don't, and give up the idea that their organization alone is the true way, instead of Christ Himself, these surely would please the Lord, while automatically resigning their membership to the Synagogue of Satan! Indeed, these should know that he that regards not the day, to Lord he does not regard it. Simply, he that says he loves God, but hates his brother (doesn't recognize his brother as his brother), is a liar and the truth is not in him.