Christ + Nothing

by Rev. Jim Jester

April 5, 2026

SCRIPTURE READING: Hebrews 8:1-8, RSV

Now the point in what we are saying is this: we have such a high priest, one who is seated at the right hand of the throne of the Majesty in heaven, 2 a minister in the sanctuary and the true tent which is set up not by man but by the Lord. 3 For every high priest is appointed to offer gifts and sacrifices; hence it is necessary for this priest also to have something to offer. 4 Now if he were on earth, he would not be a priest at all, since there are priests who offer gifts according to the law. 5 They serve a copy and shadow of the heavenly sanctuary; for when Moses was about to erect the tent, he was instructed by God, saying, “See that you make everything according to the pattern which was shown you on the mountain.” 6 But as it is, Christ has obtained a ministry which is as much more excellent than the old as the covenant he mediates is better, since it is enacted on better promises.

7 For if that first covenant [under law] had been faultless, there would have been no occasion for a second [under grace]. 8 For he finds fault with them when he says: “The days will come, says the Lord, when I will establish a new covenant with the house of Israel and with the house of Judah.”

INTRODUCTION

A question for Christians often comes up, are we under law or under grace? Or both? There are those who believe we must keep the sabbaths and feasts today that Israel kept many centuries ago. For example, take the seven great religious festivals as found in Leviticus chapter 23: Passover, feast of unleavened bread, feast of firstfruits, feast of Pentecost, feast of Trumpets, Day of Atonement, and Tabernacles,—all typical of Christ. Here is an overview of the feasts and some of their prophetic meanings:

1. The Passover (Lev. 23:5) – The lamb’s blood shed for Israel’s salvation from Egypt. The prophetic date for the death of Jesus.
2. The Feast of Unleavened Bread (Lev. 23:6-8) – The date when Israel left Egypt. It represents the sanctified life of the redeemed.
3. The Feast of Firstfruits (Lev. 23:9-14) – First harvest of Spring. The prophetic date of the Ascension of Jesus. Symbolic of the resurrection of all those in Christ.
4. The Feast of Weeks, or Pentecost (Lev. 23:15-22) – A harvest-home celebration in the Fall. God marries Israel. The coming of the Holy Spirit, through which the New Testament church came into existence.
5. The Feast of Trumpets (Lev. 23:23-25) – Warning/Battle; a spiritual awakening; the new year; Christ’s return. The scattered tribes migrate westward into Europe, and eventually the New World.
6. The Day of Atonement (Lev. 23:26-32) – Atonement is made for sin. The repentance and redemption of Israel, both spiritually and nationally. Many believe this is also the date of the birth of Christ.
7. The Feast of Booths, or Tabernacles (Lev. 23:33-43) – The end of harvest celebration. God dwells with men. All of Israel enjoys the promised blessings of the kingdom of God.

These parts of the law are of interest to study, but they are not required as a condition for our redemption in Christ. Although the phrase, “a statute for ever in your generations” appears four times (v. 14, 21, 31, 41) in this chapter, making it appear that these feasts are binding forever, there are verses such as this:

Leviticus 26:15, And if ye shall despise my statutes, or if your soul abhor my judgments, so that ye will not do all my commandments, but that ye break my covenant:

So when the old covenant was broken by Israel it became invalid, and therefore, a new covenant was needed. We know this is true because Jeremiah spoke of it: “And I saw, when for all the causes whereby backsliding Israel committed adultery, I had put her away and given her a bill of divorce…” (Jer. 3:8).

Now, of course, Christians respect God’s law because it is right to do so. Paul says the law is good, in spite of the fact that he says it is “done away” for our justification. “Wherefore the law is holy, and the commandment holy, and just, and good” (Rom. 7:12). Besides, the N.T. reiterates the laws of God throughout. It should be clear that God’s moral law is still valid for a peaceful society. However, as it pertains to our redemption, it is no longer effective.

The question is, what has brought our people to the point of forgiveness and justification? Could the law do that, or is it the grace of our God? Can the law bring redemption to the fallen race? I think we all know the answer: Grace, grace, God’s grace; grace that is greater than all our sin!

The opening Scripture reading serves as a background for this study. And much more Scripture follows as we examine Paul’s language regarding the law. The terms he uses may vary, depending on the translation, but the meaning is always the same. I have mostly used the Revised Standard Version in this case.

THE TERM “VANISH AWAY”

Hebrews 8:13, In speaking of a new covenant he treats the first [the Old Covenant] as obsolete. And what is becoming obsolete and growing old is ready to vanish away.

Hebrews 10:1 

For since the law has but a shadow of the good things to come instead of the true form of these realities, it can never, by the same sacrifices which are continually offered year after year, make perfect those who draw near. 2 Otherwise, would they not have ceased to be offered? If the worshipers had once been cleansed, they would no longer have any consciousness of sin. 3 But in these sacrifices there is a reminder of sin year after year. 4 For it is impossible that the blood of bulls and goats should take away sins. 5 Consequently, when Christ came into the world, he said, "Sacrifices and offerings thou hast not desired, but a body hast thou prepared for me;

8 When he said above, "Thou hast neither desired nor taken pleasure in sacrifices and offerings and burnt offerings and sin offerings" (these are offered according to the law), 9 then he added, "Lo, I have come to do thy will." He abolishes the first in order to establish the second. 10 And by that will we have been sanctified through the offering of the body of Jesus Christ once for all. (Heb. 10:1-5; 8-10, RSV)

We then see how Paul advises the Colossian church:

Colossians 2:16, Therefore let no one pass judgment on you in questions of food and drink or with regard to a festival or a new moon or a sabbath. 17 These are only a shadow of what is to come; but the substance belongs to Christ.

THE TERM “ABOLISHING”

Paul made some comparisons—Two Houses of Israel and two covenants.

Ephesians 2:11, Therefore remember that at one time you Gentiles [upper case to designate a particular “gentile”] in the flesh, called the uncircumcision by what is called the circumcision [jews], which is made in the flesh by hands—12 remember that you were at that time separated from Christ, alienated from the commonwealth of Israel, and strangers to the covenants of promise, having no hope and without God in the world. 13 But now in Christ Jesus you who once were far off have been brought near in the blood of Christ. 14 For he is our peace, who has made us both one, and has broken down the dividing wall of hostility, 15 by abolishing in his flesh the law of commandments and ordinances, that he might create in himself one new man in place of the two, so making peace, 16 and might reconcile us both [the two Houses of Israel] to God in one body through the cross, thereby bringing the hostility to an end. 17 And he came and preached peace to you who were far off [the ten tribes] and peace to those who were near [Judah, Benjamin]; 18 for through him we both have access in one Spirit to the Father. (Eph. 2:11-18, RSV)

THE TERM “DONE AWAY”

A question from Paul:

2 Corinthians 3:6, Who also hath made us able ministers of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life. 7 But if the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which glory was to be done away: 8 How shall not the ministration of the spirit be rather [quite] glorious?

9 For if the ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory. 10 For even that which was made glorious had no glory in this respect, by reason of the glory that excelleth [it outshines the old]. 11 For if that which is done away was glorious, much more that which remaineth is glorious. (2 Cor. 3:6-11)

THE TERM “TAKEN AWAY”

2 Corinthians 3:12, Since we have such a hope, we are very bold, 13 not like Moses, who put a veil over his face so that the Israelites might not see the end of the fading splendor. 14 But their minds were hardened; for to this day, when they read the old covenant, that same veil remains unlifted, because only through Christ is it taken away.

15 Yes, to this day whenever Moses is read a veil lies over their minds [they do not understand the true intent of the Law]; 16 but when a man turns to the Lord the veil is removed. (2 Cor. 3:12-16, RSV)

LAW AND GRACE

It should be clear that law is always necessary for a moral society, but as a means of salvation it is hopeless. So the question should not be, “Is the law done away,” as an overall blanket statement—obviously no; but, “Is the law done away for our justification?” The answer is yes.

Paul compares law and grace in Romans chapter five:

12 Therefore as sin came into the world through one man and death through sin, and so death spread to all men because all men sinned—13 sin indeed was in the world before the law was given, but sin is not counted where there is no law. 14 Yet death reigned from Adam to Moses, even over those whose sins were not like the transgression of Adam, who was a type of the one who was to come. 15 But the free gift is not like the trespass. For if many died through one man's trespass, much more have the grace of God and the free gift in the grace of that one man Jesus Christ abounded for many. 16 And the free gift is not like the effect of that one man's sin. For the judgment following one trespass brought condemnation, but the free gift following many trespasses brings justification. 17 If, because of one man's trespass, death reigned through that one man, much more will those who receive the abundance of grace and the free gift of righteousness reign in life through the one man Jesus Christ.

18 Then as one man's trespass led to condemnation for all men, so one man's act of righteousness leads to acquittal and life for all men. 19 For as by one man's disobedience many were made sinners, so by one man's obedience many will be made righteous.

20 Law came in, to increase the trespass; but where sin increased, grace abounded all the more, 21 so that, as sin reigned in death, grace also might reign through righteousness to eternal life through Jesus Christ our Lord. (Rom. 5:12-21, RSV)

In verse 13, “sin indeed was in the world before the law was given”—it just wasn’t counted. The root of sin, through Adam, makes us sinners at birth. No one has to teach a child to be selfish, it comes naturally. From this point onward, if not corrected, the child will only grow more sinful, according to the choices he/she makes. The law was too late to prevent sin and death and it is too weak to save from sin and death.

The merciless reign of death, even before the law was given at the time of Moses, proves that man was under sin before the law. Death reigned even over those who had not sinned in the same way as Adam, showing that the principle of sin was at work in everyone.

In verse 14, “Adam… a type of the one who was to come.” Who is that? It is Jesus! Paul presents Adam as a type—a picture, a representation—of Jesus. Both Adam and Jesus were completely sinless men from the beginning, and both of them did things that had consequences for Adamkind.

In verse 15, “But the free gift is not like the trespass.” Paul compares the difference between Adam’s work and Jesus’ work. Adam gave an offense that had consequences for the entire race, and as a result of this many died. Jesus gives a free gift that has consequences for the entire race, but in a different way. Through this gift, the grace of God “abounded for many.” Adam’s work brought death but Jesus’ work brings grace.

At verse 17, “…death reigned through that one man,” but the “free gift of righteousness” reigns through the One man Jesus Christ.

Paul gives a summary in verse 18 comparing the two men: “One man’s trespass… one Man’s act of righteousness…” Adam and Jesus are sometimes referred to as Federal Heads. This is because under the federal system of government, representatives are chosen and the representative speaks for the people who chose him. Adam speaks for those he represents, and Jesus speaks for His people.

But someone may object: “I never chose to have Adam represent me.” But of course you did! You identified with Adam with the first sin you ever committed. It is absolutely true that we were born into our identification with Adam, but we also chose it with our individual acts of sin.

 Another comparison is made in chapter seven: Newness of Spirit—Oldness of the letter:

Romans 7:6, But now we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit, and not in the oldness of the letter.

Romans 10:4, For Christ is the end of the law for righteousness to every one that believeth.

This same principle is stated again by Paul in his letter to the Galatians:

Galatians 2:16, Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified.

Galatians 2:21, I do not frustrate the grace of God: for if righteousness come by the law, then Christ is dead in vain.

CONCLUSION

The Law of God has not been destroyed and is still valid for kingdom authority. However, it no longer exists for the purpose of our redemption. Jesus the Christ has obtained a ministry which is far more excellent than the old covenant (Heb. 8:6).

It is all the grace of our Kinsman Redeemer. It is not a matter of Christ plus the Law; it is not Christ plus good deeds; it is not Christ plus Baptism, nor any other religious ritual. It is Christ plus nothing.