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Tag: New Testament

Let this mind be in you

Written by LWOM Amsterdam on . Posted in Philippians, What’s new?.

What is the meaning of Philippians 2:5, “Let this mind be in you which was also in Christ Jesus”?

In Philippians 2:5, Paul sets Jesus before us as the example of the type of attitude we should have: “Let this mind be in you which was also in Christ Jesus” (NKJV). Or, as the NIV has it, “In your relationships with one another, have the same mindset as Christ Jesus.”

Paul writes his letter to the Philippians to encourage them to rejoice even in difficult circumstances. Paul was in prison, and he encourages the Philippians that, even though he was imprisoned, they should rejoice because God was still working (Philippians 1). The church at Philippi was commendable for several reasons; however, they were also dealing with some disunity (Philippians 4:2). Paul asks them to make his joy complete—to provide him joy even in his difficulty—by “being of the same mind, maintaining the same love, united in spirit, intent on one purpose” (Philippians 2:2). The Philippians could help Paul in his difficult time by simply showing the maturity that they should show in the first place. Paul explains how they can do that. They shouldn’t do anything out of selfishness or pride, but, instead, with humility in their thinking they should consider the other person as more important than themselves (Philippians 2:3). They shouldn’t be simply concerned about their own interests, but also the interests of others (Philippians 2:4). After these exhortations, Paul gives them a supreme example to consider: “Let this mind be in you which was also in Christ Jesus” (Philippians 2:5).

The idea of “Let this mind be in you which was also in Christ Jesus” (Philippians 2:5) is to have the same mindset or thinking that Christ had. Specifically, Paul is talking about how Jesus as God was willing to give up His glory (Philippians 2:6) and to humble Himself to become a man and to die on a cross (Philippians 2:7–8). Jesus gave Himself up as an expression of love and was willing to lower Himself to express that love. He is the supreme example of love and humility—as Jesus Himself put it, no one has greater love than to give his life for another (John 15:13). Paul is challenging his readers to think like that—to be willing to lower themselves for the benefit of the other. That is how they could be of the same mind, maintaining the same love, and intent on one purpose (Philippians 2:2)—by being willing to make their own interests and purposes subservient for the good of the other person.

Humility is a basic and necessary aspect of the Christian life, and we have the perfect model of how to be humble in Jesus Christ. “Let this mind be in you which was also in Christ Jesus” (Philippians 2:5). Further, as James recounted, “God opposes the proud but gives grace to the humble” (James 4:6, ESV). God sees when people respond to Him and to each other with humility, and He is gracious. Peter adds that we should humble ourselves under the mighty hand of God and at the right time He will exalt us (1 Peter 5:6). Any anxieties we might have about the implications of humility we can cast upon Him because He cares for us (1 Peter 5:7). This is one facet of God’s grace for the humble.

Paul challenged Euodia and Syntyche to live in harmony (Philippians 4:2), and that same challenge is applicable for us today. We need to “let this mind be in you which was also in Christ Jesus” and treat each other with humility and honor so that we are valuing each other as God values us and as He intends for us to value each other.

Faith of the gospel

Written by LWOM Amsterdam on . Posted in Philippians, What’s new?.

What does “faith of the gospel” mean in Philippians 1:27?

Philippians 1:27 states, “Let your manner of life be worthy of the gospel of Christ, so that whether I come and see you or am absent, I may hear of you that you are standing firm in one spirit, with one mind striving side by side for the faith of the gospel” (ESV). To understand the phrase faith of the gospel, we must review both the immediate context and related biblical passages.

The chief theme of Philippians is encouragement. In Philippians 1:27, Paul encourages believers to walk “worthy of the gospel of Christ” (ESV). To walk worthy of the gospel of Christ means that we are “standing firm in one spirit, with one mind striving side by side for the faith of the gospel” (ESV). Believers should strive for the “faith of the gospel.”

Paul’s use of the word of instead of in is key to understanding what the “faith of the gospel” is. When someone speaks about “faith in the gospel,” the emphasis is on personal conviction and trust. Someone with faith in the gospel is convinced that Jesus lived, died, and rose again on the third day (see 1 Corinthians 15:1–4). “Faith of the gospel” (Philippians 1:27, ESV), however, shifts our focus from personal conviction to the shared faith of all believers. Essentially, the “faith of the gospel” is about the totality of what Christians believe. It has a unifying power. Believers are collectively committed to “all the truths revealed, the duties enjoined, and the blessings promised” in the gospel (Joseph Benson, Benson Commentary on the Old and New Testaments).

The “faith of the gospel,” then, corresponds to several New Testament passages. For example, in Romans 1:16–17, Paul writes, “I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek. For in it the righteousness of God is revealed from faith for faith, as it is written, ‘The righteous shall live by faith’” (ESV). Through the gospel, God draws both Jews and Gentiles to Himself, creating a body of believers who are not ashamed to “proclaim the excellencies of him who called [us] out of darkness into his marvelous light” (1 Peter 2:9, ESV).

On the church as a body, Paul writes, “There is one body and one Spirit—just as you were called to the one hope that belongs to your call—one Lord, one faith, one baptism, one God and Father of all” (Ephesians 4:4–6, ESV). As one body, believers should be “eager to maintain the unity of the Spirit in the bond of peace” (Ephesians 4:3, ESV). This unity of faith and purpose accompanies the faith of the gospel.

Paul says that we should be “striving for” the faith of the gospel. This implies the presence of opposition and the need to strive. In striving for the faith of the gospel, believers should “consider how to stir up one another to love and good works, not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near” (Hebrews 10:24–25, ESV). Mutual love, good works, fellowship, and encouragement are “duties enjoined” by the gospel.

The phrase faith of the gospel reminds believers that faith is more than personal conviction; it is also the shared faith of all believers. It is not “I believe the gospel” but “We believe the gospel” (see John 6:69). Since we hold the same truths and believe the same gospel, we should labor “side by side” (Philippians 1:27, ESV) with our brothers and sisters in Christ for the gospel, maintaining the spirit of love, peace, and unity.

According to your faith

Written by LWOM Amsterdam on . Posted in Matthew, What’s new?.

What does “according to your faith” mean in Matthew 9:29?

Matthew chapters 8—9 showcase the healing ministry of Jesus. From the outcast leper (Matthew 8:1–4) to the Gentile servant (Matthew 8:5–13) and the perpetually unclean woman (Matthew 9:20–22), Jesus disregarded social and religious conventions to demonstrate compassion and minister healing to those who placed their faith in Him. When two blind beggars approached Jesus, crying out for mercy, He asked them, “Do you believe that I can do this?” They answered, “Yes, Lord” (Matthew 9:28, HCSB). Jesus touched their eyes and said, “Let it be done for you according to your faith!” (Matthew 9:29, HCSB). Immediately, their eyes were opened, and the two men could see.

Jesus often noted a person’s faith as the impetus for healing (see Matthew 8:13; 15:28). When a woman who had been bleeding for twelve years touched the hem of His garment, believing it was all she needed to do to be healed, Jesus said, “Daughter, be encouraged! Your faith has made you well” (Matthew 9:22, NLT). At that moment, she was healed. This same event is recorded in Mark 5:24–34 and Luke 8:43–48. When Jesus cleansed a leper in Luke 17:19, He said to the man, “Stand up and go. Your faith has healed you” (NLT). To the blind man in Mark 10:52, Jesus said, “Go your way; your faith has made you well” (ESV; see also Luke 18:42).

According to your faith does not refer to the quantity, quality, or degree of a person’s faith; instead, it indicates the presence of genuine faith. Having faith in Jesus, having confidence in His ability to heal, was often the key to activating His healing power. Our faith is not the power behind the healing. Faith is merely the channel or conduit for God’s healing.

When Jesus said, “Let it be done according to your faith,” He meant that a person’s faith—the fact that the person believed and had confidence in Him—had moved Him to pour out His healing touch. Jesus is the Healer, the One with the power to perform the cure, and He looks for our faith.

Christ’s power rarely operates in a climate of unbelief. Just as faith enabled some people to receive healing, a lack of faith sometimes hindered or prevented Jesus from healing (see Matthew 13:53–58; 17:19–20). In Matthew 9, many people in the crowd pressed up against Jesus, but only the woman who reached out in faith and touched the edge of His robe received healing. When the professional mourners who had gathered around the dead girl laughed at Jesus, He sent them away before He raised the child to life (Matthew 9:24–25). Many people saw the incredible miracles Jesus performed, but many still did not believe in Him.

Just as healing comes “according to your faith,” salvation comes to sinners through faith: “If you openly declare that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. For it is by believing in your heart that you are made right with God, and it is by openly declaring your faith that you are saved” (Romans 10:9–10, NLT; see also Acts 16:31). To the sinful woman who anointed Jesus’ feet with her expensive flask of ointment, Jesus said, “Your faith has saved you; go in peace” (Luke 7:50, NLT). Everyone who believes in Jesus is saved, but Christ’s power accomplishes the saving, not the believer’s faith. The sole value of our faith rests in the object of our faith—the Lord Jesus Christ—and not in ourselves or our faith (John 14:1; 1 Peter 1:21; Romans 4:19–21).

God responds graciously, compassionately, and generously according to our faith because faith pleases Him. The author of Hebrews informs, “And it is impossible to please God without faith. Anyone who wants to come to him must believe that God exists and that he rewards those who sincerely seek him” (Hebrews 11:6, NLT).

Wells without water

Written by LWOM Amsterdam on . Posted in 2 Peter, What’s new?.

Why are false teachers compared to wells without water (2 Peter 2:17)?

False teachers have insinuated themselves into the Christian church since its inception. They are dangerously deceptive operators with smooth speech and seductive ways. New believers are particularly susceptible to their methods. Ever the passionately protective shepherd, the apostle Peter dedicates an entire chapter to exposing these religious pretenders. In 2 Peter 2:17, he compares them to “wells without water, clouds carried by a tempest, for whom is reserved the blackness of darkness forever” (NKJV).

Peter wants his flock to understand how false teachers operate, learn to spot them, and avoid falling victim to their heresies. His metaphors likening them to “wells without water” and “clouds carried by a tempest” are similar to a portion of Jude’s description of false teachers: “They are clouds without water, carried about by the winds; late autumn trees without fruit, twice dead, pulled up by the roots; raging waves of the sea, foaming up their own shame; wandering stars for whom is reserved the blackness of darkness forever” (Jude 1:12–13, NKJV).

The word Peter uses for “well” actually means “a flowing spring” in the original Greek. When Jesus ministers to the Samaritan woman (John 4:1–26), He uses the same term to describe the soul-satisfying, living water He can supply. A thirsty first-century traveler would immediately understand the disappointment of coming upon a well that promises water but does not deliver. Instead of fresh, thirst-quenching, life-giving fountains, wells without water are hollow and useless, producing nothing but dust, mud, and unquenchable thirst. Like a dried-up spring, false teachers promise much but have zero to offer. They do not teach the gospel truth that Jesus calls “a spring of water welling up to eternal life” (John 4:14). They preach freedom but supply bondage, they guarantee pleasure but furnish anguish, and they promise life but deliver death.

False teachers deny the gospel or distort it through human error (2 Peter 2:3; Colossians 2:8; 1 Timothy 6:20–21) or demonic inspiration (1 Timothy 4:1–2; 2 Corinthians 11:3–4; 1 John 4:1–3). Like Peter, the apostle Paul devotes much energy to exposing false teachers. Skipping the metaphor of “wells without water,” Paul states plainly, “Let no one deceive you with empty words, for because of such things God’s wrath comes on those who are disobedient” (Ephesians 5:6).

Paul teaches Timothy that false teachers depart from the truth and turn to “meaningless talk. They want to be teachers of the law, but they do not know what they are talking about or what they so confidently affirm” (1 Timothy 1:6–7; see also Titus 1:10–11). He advises the Colossians, “See to it that no one takes you captive through hollow and deceptive philosophy, which depends on human tradition and the elemental spiritual forces of this world rather than on Christ” (Colossians 2:8).

Peter explains that false teachers “secretly introduce destructive heresies, even denying the sovereign Lord who bought them—bringing swift destruction on themselves” (2 Peter 2:1). False teachers “come disguised as harmless sheep but are really vicious wolves,” warns Jesus (Matthew 7:15, NLT). Paul affirms, “I know that false teachers, like vicious wolves, will come in among you after I leave, not sparing the flock. Even some men from your own group will rise up and distort the truth in order to draw a following” (Acts 20:29–30, NLT).

Comparing false teachers to wells without water is Peter’s figurative way of saying the message of false teachers is valueless, meaningless, and useless. Like the rebellious people of Jeremiah’s day, false teachers in the early church had forsaken God, “the spring of living water, and have dug their own cisterns, broken cisterns that cannot hold water” (Jeremiah 2:13). Because they reject “the teaching of the wise,” which is “a fountain of life,” they fall into “the snares of death” (Proverbs 13:14; see also Proverbs 14:27).

False teachers hold out a promise of satisfaction for thirsty souls but ultimately leave people parched and in need. Theirs is an empty hope. Their teachings are hollow and void of truth. Like wells without water, they appear to offer life, but they deliver only bondage, destruction, and death.

Not willing for any to perish

Written by LWOM Amsterdam on . Posted in 2 Peter, What’s new?.

What does it mean that God is not willing for any to perish, but that all should come to repentance?

It is always important to study Bible verses in context, and it is especially true with 2 Peter 3:9, which reads, “The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance” (KJV). The second half of the verse, “not willing that any should perish, but that all should come to repentance,” is frequently used to argue against the doctrine of election.

The context of 2 Peter 3:9 is a description of scoffers who doubt that Jesus is going to return to judge the world with fire (2 Peter 3:3–7). The scoffers mock, “Where is this coming?” (verse 4). In verses 5–6, Peter reminds his readers that God previously destroyed the world with the flood in Noah’s time. In verse 7, Peter informs his readers that the present heavens and earth will be destroyed with fire. Peter then responds to a question he knew was on his readers’ minds, namely, “what is taking God so long?” In verse 8, Peter tells his readers that God is above and beyond the concept of time. It may seem like we have been waiting a long time, but, to God, it has been a blink of an eye. Then, in verse 9, Peter explains why God has waited so long (in our view of time). It is God’s mercy that delays His judgment. God is waiting to give more people the opportunity to repent. Then, in the verses following verse 9, Peter encourages his readers to live holy lives in anticipation of the fact that Jesus will one day return.

In context, 2 Peter 3:9 says that God is delaying His coming in judgment in order to give people further opportunities to repent. Some of the confusion regarding the meaning of 2 Peter 3:9 is the wording of the KJV translation: “not willing that any should perish.” Not willing makes it sound as if God does not allow any to perish. However, in 17th-century English, willing carried more of an idea of desire than of volition. The modern English translations of 2 Peter 3:9 render the same phrase “not wanting” (NIV and CSB), “not wishing” (ESV and NASB), and “does not want” (NLT).

In no sense does 2 Peter 3:9 contradict the idea that God elects certain people to salvation. First, in context, election is not at all what the verse is talking about. Second, to interpret “not willing that any should perish” as “does not allow any to perish” results in the false doctrine of universalism. But God can “not desire” anyone to perish and still only elect some to salvation. There is nothing incongruous about that. God did not desire for sin to enter the world through the fall of Adam and Eve, yet He allowed it. In fact, it was part of His sovereign plan. God did not desire His only begotten Son to be betrayed, brutally tortured, and murdered, yet He allowed it. This, too, was part of God’s sovereign plan.

In the same way, God does not desire anyone to perish. He desires all to come to repentance. At the same time, God recognizes that not everyone will come to repentance. It is undeniable that many will perish (Matthew 7:13–14). Rather than being a contradiction to 2 Peter 3:9, God’s electing and drawing of some to salvation is evidence that He truly does not desire people to perish. Were it not for election and the effectual calling of God, everyone would perish (John 6:44; Romans 8:29–30).

The Word was with God

Written by LWOM Amsterdam on . Posted in John, What’s new?.

What does it mean that the Word was with God (John 1:1)?

The opening verses of John’s gospel are perhaps the most theologically packed writings in all the Bible: “In the beginning was the Word, and the Word was with God, and the Word was God. He was with God in the beginning” (John 1:1–2). These words and the concepts they express form the foundation for John’s entire gospel, which was written to prove that Jesus Christ is God’s incarnate Son.

The term translated “Word” is Logos in the Greek language. John uses it here as an unmistakable reference to Jesus Christ. The Hebrews often referred to God in terms of His powerful word (Psalm 33:6; 107:20). With a few simple statements, John declares that Jesus, like His heavenly Father, has always existed since the beginning of time. Jesus was with God in the beginning because He is God, and He always has been.

Right out of the gate, John presents the doctrine of the deity of Christ and affirms His co-eternal nature with God as Creator of the universe (John 1:3). To his first-century, Greek-speaking audience, John communicates straightforward truths that don’t require explanation. But for current-day Bible readers, the expression the Word was with God hides a vital truth about the relationship between God and Jesus. No single English equivalent exists to better express the full meaning of the word with in the phrase.

In English, we typically understand the preposition with to mean “near” or “beside.” But the original Greek term expresses a living, active union in the closest, most intimate sense. When John said, “The Word was with God,” he meant that the divine Word—Jesus Christ—was not only present alongside God from all eternity but was in a living, dynamic, co-equal relationship of close communion with Him. The Holman New Testament Commentary explains, “The Greek word is pros which literally means ‘toward,’ implying a face-to-face relationship” (Gangel, K., Broadman & Holman, 2000, Vol. 4, p. 9).

The relationship between God and Jesus is eternal and intimately personal. The works of Christ are the works of God. The words of Jesus are the words of His heavenly Father. Because they are one, Jesus reveals the heart and mind of God to us (John 14:9–10). The author of Hebrews explains: “In these last days he [God the Father] has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world. He is the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe by the word of his power” (Hebrews 1:2–3, ESV).

Jesus, who is the Word, was with God in every sense of the word. Not only is Christ the image of the invisible God (2 Corinthians 4:4; Colossians 1:15), but He and the Father are one nature and essence (John 10:30). Jesus prayed for His followers to share in this same inseparable, face-to-face union: “I pray that they will all be one, just as you and I are one—as you are in me, Father, and I am in you. And may they be in us so that the world will believe you sent me. I have given them the glory you gave me, so they may be one as we are one” (John 17:21–22, NLT).

When Jesus said, “Before Abraham was born, I am!” (John 8:58), He was claiming to be God. There was no doubt among the Jewish people that these words were a declaration of deity, for they reacted by picking up rocks to stone Jesus for blasphemy according to Mosaic Law (Leviticus 24:16).

English readers may have to dig under the surface to understand the apostle’s statement that “the Word was with God” expresses the deity of Jesus Christ and His inseparable oneness with God the Father. But in John’s first epistle, his meaning couldn’t be more evident: “And we know that the Son of God has come, and he has given us understanding so that we can know the true God. And now we live in fellowship with the true God because we live in fellowship with his Son, Jesus Christ. He is the only true God, and he is eternal life” (1 John 5:20, NLT).

Credits To: Got Questions Ministries

the Word was God

Written by LWOM Amsterdam on . Posted in What’s new?.

What does it mean that “the Word was God” in John 1:1?

In John 1:1, the apostle John writes, “In the beginning was the Word, and the Word was with God, and the Word was God.” In this statement, John reveals three things about the Word (Gk. Logos): that in the beginning, when the world was created, He existed; that He existed with God; and that He was in fact God and therefore made all things. In other words, the Logos existed eternally, distinct from the Father, yet equal to the Father.

In the beginning reminds every reader of Genesis 1:1, “In the beginning, God created the heavens and the earth.” Both in Genesis 1:1 and John 1:1a, the word beginning refers to the origin of all things, and it is by the Word of God that all things came to be (Genesis 1; John 1:3–4). John uses the word Logos to refer to God’s “divine self-expression” (cf. Hebrews 1:3). If the Word created all things, then it follows that the Word is uncreated. By definition, God is the only uncreated being. Therefore, the Word is God (John 1:1c).

Some have argued that John 1:1c should be translated as “and the Word was a god” because the Greek text lacks a definite article before theos (“God”). They reason, therefore, that the Word was divine but not God. This is unacceptable for the following reasons:

  1. The Greek word for “divine” is theios not theos.
  2. There are many New Testament passages where a definite article does not precede a subject and yet the subject is specific. For example, in John 1:49 (“you are the King of Israel”), there is not a definite article before King in the original text.
  3. In John 1:1b, theos clearly refers to the one true God. Therefore, 1:1c must also refer to the one true God rather than a lesser god.
  4. In John 1:1c, the Word is the subject of the sentence, and God is part of the predicate complementing the subject. The word was is a linking verb, or an equative. Thus, the Word is equal to God.

The question arises that, if the Word is God, how can He be with God? Does this mean that there are two gods? The Greek text gives the answer. In John 1:1b, the preposition for “with” is pros, which means “to” or “towards.” The same preposition is used elsewhere in the New Testament (Mark 6:3; 14:49; 2 Corinthians 5:8; Philemon 1:13; 1 John 1:2). In these passages, pros shows the relation of two persons who are with each other, usually in a close and intimate way. Hence, the Word is inseparable from God yet distinguishable from God (John 17:5). In other words, God the Son has the same essence as God the Father, but they are not the same person. As the Athanasian Creed says, “We worship one God in trinity and the Trinity in unity, neither confusing the persons nor dividing the divine being.”

The Word of John 1:1 is plainly identified as Jesus in John 1:14: “The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth.” In this way, God’s ultimate self-expression made His way to the cross to lay down His life for ours (John 10:11, 15).

Credits To: Got Questions Ministries

Christ is the end of the law

Written by LWOM Amsterdam on . Posted in Romans, What’s new?.

What does it mean that Christ is the end of the law (Romans 10:4)?

In Romans 10:4, the apostle Paul writes, “For Christ is the end of the law for righteousness to everyone who believes” (ESV). The Greek word translated as “end” means “aim or purpose.” Christ is the aim and purpose of the law not because He abolished it but because He fulfilled it: “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them” (Matthew 5:17, ESV). By fulfilling the law, Christ guarantees the imputation of His righteousness to everyone who believes.

Apart from Christ, no one is righteous (Romans 3:10). The prophet Isaiah bluntly says, “We have all become like one who is unclean, and all our righteous deeds are like a polluted garment. We all fade like a leaf, and our iniquities, like the wind, take us away” (Isaiah 64:6, ESV). Unfortunately, Israel had deluded itself into believing that righteousness could be obtained through the law. Paul argues, however, that the law cannot make us righteous. He says, “Now we know that whatever the law says it speaks to those who are under the law, so that every mouth may be stopped, and the whole world may be held accountable to God. For by the works of the law no human being will be justified in his sight, since through the law comes knowledge of sin” (Romans 3:19–20, ESV). The law effectively reveals our sinfulness, but it cannot justify or make us right before God.

Elsewhere, Paul says, “Now before faith came, we were held captive under the law, imprisoned until the coming faith would be revealed. So then, the law was our guardian until Christ came, in order that we might be justified by faith” (Galatians 3:23–24, ESV). The law, then, was a promise of things to come. Nay, it was a promise of the One to come. Christ, in perfect obedience to the Father’s will (John 8:29), fulfilled the righteous requirement of the law and became the end of the law. Those who trust in Christ have received His righteousness; not because we have earned it, but because of His grace: “All have sinned and fall short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a propitiation by his blood, to be received by faith” (Romans 3:23–25, ESV). Salvation is by grace alone through faith alone in Christ alone.

Israel should have known that the law pointed to Christ: “You search the Scriptures because you think that in them you have eternal life; and it is they that bear witness about me” (John 5:39, ESV). However, they were “ignorant of the righteousness of God, and seeking to establish their own, they did not submit to God’s righteousness” (Romans 10:3, ESV). Here, we have a biblical definition of sin. It is failure to submit to God’s righteousness. This is a spiritual and moral failure rather than an intellectual one (see John 3:19–21). To overcome this failure, God “gave his only Son, that whoever believes in him should not perish but have eternal life” (John 3:16, ESV). In Christ, we graciously receive His righteousness, a righteousness that could not be obtained through our own law-keeping (2 Corinthians 5:21). In this way, Christ is the end of the law.