2 Coríntios 3:17

DISCOURSE: 2011
CHRIST THE SOUL OF THE ENTIRE SCRIPTURES

2 Coríntios 3:17. Now the Lord is that Spirit: and where the Spirit of the Lord is, there is liberty.

THE Scriptures are not sufficiently viewed as a whole. We are apt to take detached parts only, and to form opinions from them, when we ought rather to regard every part in its connexion with the rest; and so to get a comprehensive view of religion, in all its parts, and in all its bearings. The truth is, that revelation is the same from the beginning, and constitutes one great whole; it is a body having many parts that are visible and tangible: but it is penetrated by a soul, which, though invisible, really pervades every part; and that soul is Christ.

The Apostle, in the preceding context, is comparing the Law and the Gospel; which, if disjoined, may be considered, the one as a “mere letter,” a ministration of death; the other, as a Spirit, a “ministration of righteousness and life [Note: ver. 6–9.]:” but if they be viewed in their relation to each other, then is the one the shadow, whereof the other is the substance; the body, whereof the other is the soul.

This seems to be the import of the passage which I have just read. The Apostle is speaking of glorious truths veiled under the law [Note: ver. 13, 14.]; which, though in itself carnal, was full of “life and spirit [Note: João 6:63.].” Now, says he, “the Lord is that Spirit: and where the Spirit of the Lord is, there is liberty;” that is, where the true spiritual import of the Scriptures is understood, and Christ is clearly seen in them, and received into the heart through them, “there is that very liberty” which they were designed to impart.

The words thus explained will give me occasion to take a view of the whole revelation of God:

I. In its substance, as an exhibition of Christ—

The Old Testament, comprehending the law and the prophets, is one great body: but Christ is the soul that animates it throughout. He is the substance of,

1. The law—

[The moral law may seem to consist only of prohibitions and injunctions; enforced with promises to obedience, and threatenings to disobedience. But it is, in fact, a revelation of Christ, inasmuch as it “shuts us up to Christ, and is a schoolmaster to bring us to him [Note: Gálatas 3:22.]:” for, in reality, every command, whilst it shews us how defective our obedience is, directs us to Christ; who has fulfilled it in its utmost extent, and has thereby wrought out a perfect righteousness for his believing people. This is the account given of it by an inspired Apostle, who says, “Christ is the end of the law for righteousness to every one that believeth [Note: Romanos 10:4.].”

The ceremonial law was nothing but a mass of “carnal ordinances,” which had no force or value in themselves; but, as representations of Christ and his perfect work, were of infinite value. In them “the Gospel was preached, precisely the same Gospel as is now preached unto us [Note: Hebreus 4:2.].” Christ was contained in every part of them [Note: 1 Coríntios 10:3.]; and was, in fact, the substance of which they were the shadow [Note: 1 Crônicas 2:17; 1 Crônicas 2:17; 1 Crônicas 2:17.]. This may be seen in all its sacrifices, &c. &c. — — —]

2. The prophets—

[These confessedly, with one voice, spoke of Christ: so that, from the first promise of “the seed of the woman to bruise the serpent’s head,” to the last that was uttered respecting “the Sun of Righteousness that should arise with healing in his wings,” all spake of him; all directed to him; and he was the life and soul of all — — —]
To those who thus enter into the full scope of revelation, it will be made known,

II.

In its effects, as a ministration of liberty—

The whole of it, altogether, is “that truth which will make us free [Note: João 8:32.].”

It will impart liberty,

1. From all legal obligation—

[As for the ordinances of the ceremonial law, they were all intended to be “abolished [Note: ver. 11.],” and are abolished [Note: Colossenses 2:14; Colossenses 2:20.Hebreus 7:18.]. But even the moral law itself, so far as it was a covenant of life and death, is abolished. We are brought under “a better covenant.” a covenant of grace [Note: Hebreus 8:6.]. We therefore hear the curses of the law without any emotion, except of love and gratitude. The thunders of Mount Sinai have no terror for us: “there is no condemnation to us,” because we believe in Christ [Note: Romanos 8:1.], and have in him a righteousness full commensurate with its strictest demands [Note: Romanos 3:22.]. He has borne its curse for us; and left for us nothing but unalloyed and everlasting blessings [Note: Gálatas 3:13.] — — —]

2. From all legal exertions—

[We no longer abstain from any thing through the fear of hell, nor engage in any thing to purchase heaven. As far as we are animated by the spirit of the Gospel, we can adopt those words of David, “I esteem all thy precepts concerning all things to be right, and I hate every false way [Note: Salmos 119:128.]:” that is, I view thy ways as so excellent, that I would walk in them though there were no reward annexed to such a line of conduct: and I view sin as so odious, that I would not live in it, though I might do so with impunity. Indeed, were the Christian penetrated with any other spirit than this, he would render all his obedience worthless in the sight of God; who, though he tells us to buy the blessings, of salvation, tells us that we must buy them “without money, and without price [Note: Isaías 55:1.].” Any attempt to obtain his favour by our own works will make void his whole Gospel, and infallibly disappoint our hopes [Note: Gálatas 5:2; Gálatas 5:4.]: for nothing but perdition awaits such ignorant and ill-advised zeal [Note: Romanos 9:31; Romanos 10:2.]

3. From all legal views and dispositions—

[Those who have truly received Christ into their hearts are “not his servants, but his friends [Note: João 15:15.];” yea, they are “sons of God [Note: João 1:12.],” and, with “a spirit of adoption, are enabled to call him, Abba, Father [Note: Romanos 8:15.].” They go in and out before him with the liberty of endeared children: for “the Lord Jesus has made them free; and they are free indeed [Note: João 8:36.].” Formerly they were, as all men by nature are, in a servile spirit, doing every thing rather by constraint than choice: but now, “having no more the spirit of bondage to fear, they have received the spirit of power, and of love, and of a sound mind [Note: 2 Timóteo 1:7.];” and, under the influence of this spirit, they “walk at liberty [Note: Salmos 119:45.],” and account the service of their God to be perfect freedom.]

4. From the power of sin altogether—

[This is the most blessed part of their inheritance. A freedom from “the bondage of corruption is the most glorious part of the liberty of the children of God [Note: Romanos 8:21.].” And that this is possessed by them, the whole Scriptures bear witness. Let the sixth chapter of the Epistle to the Romans be read throughout, and this matter will appear in the clearest light. A believer is dead with Christ; and therefore cannot possibly live in sin [Note: Romanos 6:1.]. The being under the covenant of grace ensures to him a victory over sin of every kind [Note: Romanos 6:14.]. From the moment that he embraced this better covenant, he was made free from sin (from its dominion); and being “become a servant of God, he has his fruit unto holiness, and the end everlasting life [Note: Romanos 6:22.].” The whole of this matter is placed, if possible, in a stronger point of view in the eighth chapter of the same epistle; where the Apostle gives precisely the same view of the whole of revelation as we have done, and ascribes to it precisely the same efficacy: “The law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. For what the law could not do, in that it was weak through the flesh, God, sending his own Son in the likeness of sinful flesh, and for sin, (hath done; that is, he hath) condemned sin in the flesh; that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit [Note: Romanos 8:2.].” Thus does the whole revelation of God, whether Law or Gospel, when rightly viewed, appear to be, as it is beautifully designated by St. James, “a perfect law of liberty [Note: Tiago 1:25.];” and thus it is found to be, by all who embrace it “in spirit and in truth.”]

In conclusion, let me urge you,
1.

To enter with all diligence into the true spirit of the Scriptures—

[They are in themselves “a sealed book:” nor can any but the adorable Lamb of God open them to our view. But beg of him to take away the veil from them; and from your hearts also, when you read them [Note: ver. 14.]. Then will there be found a glory in them, even all the glory of God shining in the face of Jesus Christ. Be not contented with any thing short of this: for this alone will produce those glorious effects which are here ascribed to it [Note: ver. 18.]

2. To make a right use of the liberty which they impart to you—

[There are some who profess godliness, and yet would “promise you liberty, whilst they themselves are servants of corruption [Note: 2 Pedro 2:19.].” But it is not a liberty in sin that Jesus gives; but a liberty from sin [Note: Mateus 1:21.]. St. Paul carefully guards us on this head; saying, “Ye, brethren, have been called unto liberty: only use not liberty for an occasion to the flesh [Note: Gálatas 5:13.].” Your liberty is, to “run the way of God’s commandments with an enlarged heart [Note: Salmos 119:22.].” “Stand last, therefore, in that liberty wherewith Christ hath made you free; and be not entangled again with the yoke of bondage [Note: Gálatas 5:1.].” Use, I say, your liberty aright for a little while; and soon you shall be as free and happy as the very angels of God around his throne.]