Did Paul Really Teach That God’s Law Ended?

Examining Romans, Galatians, and the teachings of Jesus in context

Few topics have created more debate in Christianity than the question of God’s law. Some believe Christ fulfilled the law, meaning believers are no longer expected to keep it. Others argue that only the Ten Commandments remain. And others believe God’s law continues to define what sin is and how His people are called to live.

So which view is correct?

This isn’t a small theological question. It affects how we understand sin, grace, obedience, righteousness, and even the words of Jesus Himself.

Most Christians who believe God’s law has been set aside eventually point to Paul's writings. Passages from Romans and Galatians are often quoted as evidence that believers are no longer under God’s law. But before we build an entire doctrine on a handful of verses, Peter gives us an important warning.

Peter’s Warning About Paul’s Letters

2 Peter 3:15–17

“Bear in mind that our Lord’s patience means salvation, just as our dear brother Paul also wrote you with the wisdom that God gave him. He writes the same way in all his letters, speaking in them of these matters. His letters contain some things that are hard to understand, which ignorant and unstable people distort, as they do the other Scriptures, to their own destruction. Therefore, dear friends, since you have been forewarned, be on your guard so that you may not be carried away by the error of the lawless and fall from your secure position.”

Peter’s words should shape the way we approach Paul’s letters.

Notice that Peter doesn’t say Paul was wrong. He doesn’t say Paul contradicted the teachings of Jesus or the rest of Scripture. Instead, he warns that Paul’s writings contain things that are difficult to understand and that some people distort them to their own destruction.

That warning is just as relevant today.

Paul’s letters were written to specific congregations, addressing real issues they were facing. When we remove a verse from its context or read it apart from the rest of Scripture, it’s easy to misunderstand what Paul was actually saying. For that reason, this article isn’t going to examine isolated verses. Instead, we’ll let Paul explain Paul. We’ll read the surrounding context, compare his words with the teachings of Jesus, and allow Scripture to interpret Scripture.

If Peter tells us that Paul’s writings can be misunderstood, then the safest approach is to slow down, read carefully, and examine the full context before drawing conclusions. Let’s begin with one of the most frequently quoted passages in this discussion.

Does “Under Grace” Mean God’s Law No Longer Matters?

One of the most commonly quoted verses used to argue that God’s law no longer applies is Romans 6:14.

Romans 6:14

“For sin shall not have dominion over you, for you are not under law but under grace.”

Taken by itself, it’s understandable why someone might conclude that believers are no longer concerned with God’s law. But Paul doesn’t end his thought there. In fact, he anticipates the very conclusion many people draw from this verse and immediately addresses it.

Romans 6:15–16

What then? Shall we sin because we are not under law but under grace? Certainly not! Do you not know that to whom you present yourselves slaves to obey, you are that one’s slaves whom you obey, whether of sin leading to death, or of obedience leading to righteousness?

Paul’s response is surprising. If “under grace” meant God’s commandments no longer mattered, this was the perfect opportunity for Paul to say so. Instead, he asks, “Shall we sin because we are not under law but under grace?” and answers with the strongest response possible: “Certainly not!”

He immediately contrasts two ways of living. One path is slavery to sin, which leads to death. The other is obedience, which leads to righteousness.

That raises an obvious question. If Paul believed God’s law had been abolished, why does he still contrast obedience with sin? Why does one lead to righteousness while the other leads to death? The answer becomes clearer when we remember what Scripture teaches about the penalty for sin.

Ezekiel 18:20

“The soul who sins shall die.”

Romans 5:12

“Therefore, just as through one man sin entered the world, and death through sin, and thus death spread to all men, because all sinned…”

Every one of us has sinned. Left on our own, we all stand condemned because we have violated God’s law. That is precisely why we need a Savior.

Through Christ, those who trust in Him are no longer under the condemnation that the law brings. We receive grace instead of the judgment our sins deserve. But nowhere does Paul suggest that grace gives us permission to continue living in sin. In fact, his argument is exactly the opposite.

“Therefore, dear friends, since you have been forewarned, be on your guard so that you may not be carried away by the error of the lawless”

- 2 Peter 3

Paul’s point is not that believers earn salvation by keeping God’s law. He has already made it clear that salvation is God’s gift through Christ. But he is equally clear that grace is never a license to continue in rebellion against God.

When Paul’s words are read in their full context, his conclusion is clear. He is not teaching that God’s law has been abolished. He is teaching that those who have received God’s grace are no longer condemned by the law, but they are also no longer to live in rebellion against the God who saved them.

Yet there is another passage from Paul’s writings that many believe teaches the opposite. Before we draw that conclusion, we need to compare Paul’s words with the teachings of Jesus Himself.

Did Jesus Teach That God’s Law Would End?

Before deciding what Paul meant in Romans 10, we should first ask a simple question: What did Jesus teach about God’s law?

If our understanding of Paul leads us to believe he contradicted Jesus, then we’ve almost certainly misunderstood one of them. Scripture does not contradict itself. One of Jesus’ clearest statements about the law is found in the Sermon on the Mount.

Matthew 5:16–20

“Let your light so shine before men, that they may see your good works and glorify your Father in heaven. Do not think that I came to destroy the Law or the Prophets. I did not come to destroy but to fulfill. For assuredly, I say to you, till heaven and earth pass away, one jot or one tittle will by no means pass from the law till all is fulfilled. Whoever therefore breaks one of the least of these commandments, and teaches men so, shall be called least in the kingdom of heaven; but whoever does and teaches them, he shall be called great in the kingdom of heaven. For I say to you, that unless your righteousness exceeds the righteousness of the scribes and Pharisees, you will by no means enter the kingdom of heaven.”

This passage is often summarized with one sentence: “Jesus fulfilled the law.” But notice that Jesus says much more than that. He begins by telling His followers to let their good works shine before others so that God will be glorified. He then immediately says, “Do not think that I came to destroy the Law or the Prophets.”

In other words, Jesus anticipated that some people would misunderstand His mission. Before anyone could conclude that He came to abolish God’s law, He addressed that idea directly.

Instead of saying He came to destroy the law, Jesus says He came to fulfill it. But what does “fulfill” mean?

The Greek word translated fulfill is plēroō. Like many Greek words, its meaning depends on the context in which it is used. It commonly carries the idea of filling, making complete, bringing to its full expression, or accomplishing its intended purpose. By itself, the word does not mean abolish or bring to an end. More importantly, Jesus explains what He means in the very next verses. He says that not even the smallest part of the law will pass away until heaven and earth pass away and all is accomplished.

Then He warns that whoever breaks even the least of God’s commandments and teaches others to do the same will be called least in the kingdom of heaven. Conversely, those who practice and teach God’s commandments will be called great in the kingdom.

Finally, Jesus says something that would have surprised many of His listeners. “Unless your righteousness exceeds the righteousness of the scribes and Pharisees, you will by no means enter the kingdom of heaven.”

At first glance, that statement seems impossible. The Pharisees were known for their strict observance of religious laws. Yet throughout the Gospels, Jesus repeatedly rebukes them—not because they cared too much about God’s commandments, but because they elevated their own traditions above them.

For example, in Mark 7, Jesus accuses the Pharisees of setting aside the commandments of God to uphold the traditions of men. Their problem was not a lack of devotion to God’s law; it was the replacement of God’s commands with human tradition while outwardly appearing righteous.

When Matthew 5 is read as a whole, Jesus’ message is quite consistent. He tells His followers to do good works. He says He did not come to abolish God’s law, and that the law will remain until heaven and earth pass away and all is accomplished. He also warns against teaching others to disregard God’s commandments. And He calls His followers to a righteousness that exceeds that of the Pharisees.

For that reason, whatever Paul means in Romans 10:4, it cannot mean that Jesus abolished God’s law. Paul cannot contradict the very Messiah whose gospel he preached. With Jesus’ words in mind, let’s return to the passage that is so often used to argue the opposite.

What Did Paul Mean When He Said Christ Is the “End” of the Law?

Romans 10:4

“For Christ is the end of the law for righteousness to everyone who believes.”

At first, this verse appears to settle the discussion. Many English translations use the word end, leading readers to conclude that Christ brought God’s law to an end. But before accepting that conclusion, we need to ask one more question. Is “end” the only possible meaning of the Greek word Paul used? What Did Paul Mean When He Said Christ Is the “End” of the Law?

It’s easy to understand why this verse is often interpreted to mean that God’s law has come to an end. After all, many English translations use the word end. But whenever a doctrine rests on a single word, it’s worth slowing down and asking an important question. Is “end” the only meaning of the word Paul used? The Greek word translated end is telos. Like many Greek words, it has a range of meanings depending on the context. It can refer to the end of something, but it can also mean a goal, aim, purpose, fulfillment, or intended outcome.

Rather than immediately turning to a Greek dictionary, let’s allow Paul to use the same word elsewhere and see how he employs it.

Paul’s Own Use of Telos

1 Timothy 1:5

“Now the purpose (telos) of the commandment is love from a pure heart, from a good conscience, and from sincere faith.”

Notice that the very same Greek word is translated as ‘purpose’ in many English Bibles. Other translations render it as 'goal' or 'aim'. No one reads this verse and concludes that Paul is saying, “The commandment has come to an end.” Instead, Paul is explaining why the commandment exists. Its goal, its purpose, its intended outcome is to produce love flowing from a pure heart, a good conscience, and sincere faith.

This tells us something important. The Greek word telos does not automatically mean termination. Its meaning must be determined by the context in which it is used. Lexicons such as Strong’s Concordance and other Greek reference works recognize this range of meanings, listing definitions including end, goal, purpose, aim, completion, and fulfillment. The word itself does not settle the discussion. The surrounding context does.

That brings us back to Romans 10:4.

If Jesus had already taught that He did not come to abolish God’s law, that not even the smallest part of it would pass away until heaven and earth pass away and all is accomplished, and if Paul himself uses telos elsewhere to mean goal or purpose, then we should be cautious before concluding that Romans 10:4 teaches the law has been abolished.

That doesn't prove telos must mean "goal" in Romans 10:4. It does, however, demonstrate that translating it as "end" is not the only legitimate possibility. The context should decide which meaning Paul intended. However, in light of everything we’ve examined so far, understanding telos as ‘goal’ or ‘purpose’ fits the context quite well. Meaning 10:4 would read more closely as “Christ is the goal of the law for righteousness to everyone who believes.”

In other words, the law points to Him. It reveals our need for Him. It teaches us about Him. And through Him, God’s purpose for righteousness is fulfilled—not because the law has been discarded, but because it finds its fulfillment in the Messiah it always anticipated. That understanding also fits Paul’s broader teaching.

Throughout his letters, Paul consistently argues against the idea that anyone can earn righteousness through perfect law-keeping. Salvation has always been by God’s grace through faith. Yet he never argues that God’s standards of righteousness have disappeared.

Before deciding whether this understanding is correct, we should continue reading Paul’s own explanation.

One of the clearest places he addresses this issue is in his letter to the Galatians, where false teachers claimed that certain works of the law were necessary for salvation. Understanding the problem Paul was confronting there is essential to understanding what he meant in Romans as well.

What Problem Was Paul Actually Addressing?

One of the easiest mistakes we can make when reading Paul’s letters is assuming we already know the problem he was trying to solve.

Paul wasn’t writing abstract theology textbooks. He was writing letters to real congregations facing real issues. If we misunderstand the problem, we’ll almost certainly misunderstand his solution. That is especially true in the book of Galatians.

Certain teachers had convinced many believers that faith in Christ was not enough. They insisted that Gentile believers also needed specific works of the law, particularly circumcision, in order to be fully accepted by God. Paul’s response is not to argue against God’s law. His argument is against the idea that anyone can earn righteousness through their own obedience.

To make that point, Paul points to Abraham.

Galatians 3:5–10

“Therefore He who supplies the Spirit to you and works miracles among you, does He do it by the works of the law, or by the hearing of faith? Just as Abraham “believed God, and it was accounted to him for righteousness.” Therefore know that only those who are of faith are sons of Abraham. And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel to Abraham beforehand, saying, “In you all the nations shall be blessed.” So then those who are of faith are blessed with believing Abraham. For as many as are of the works of the law are under the curse; for it is written, “Cursed is everyone who does not continue in all things which are written in the book of the law, to do them.”

Abraham is a powerful example because he was declared righteous long before he was circumcised.

Paul’s point is straightforward. If Abraham was counted righteous by faith before receiving circumcision, then circumcision cannot be the basis of righteousness. That is the error Paul is correcting. Notice what Paul does not say. He does not say God’s law is evil or that obedience no longer matters. He’s not saying believers are now free to ignore God’s commandments. Instead, Paul argues that righteousness has never been earned through human effort.

This is where many readers misunderstand the phrase “works of the law.” Paul is not condemning obedience itself. He is condemning the belief that obedience can justify us before God. There is a tremendous difference between obeying God because you have been saved and attempting to obey God in order to save yourself. The first is the response of faith. The second is an attempt at self-righteousness.

Paul reminds the Galatians that anyone seeking to be justified by perfect law-keeping places themselves under the curse of the law because the law requires complete obedience. As he quotes from Deuteronomy, “Cursed is everyone who does not continue in all things which are written in the book of the law.” That is an impossible standard for fallen humanity. Every one of us has sinned. Every one of us has failed. If our hope rests in our own obedience, then every one of us stands condemned.

That is why we need Christ. The law reveals our sin. It exposes our guilt. It shows us our need for a Savior. But it was never designed to save us from the penalty our sins deserve. Only Christ can do that. Far from arguing against God’s law, Paul is arguing against trusting in ourselves. He is contrasting two completely different approaches to righteousness. One says,

“I will be accepted because of what I have done.”

The other says,

“I am accepted because of what Christ has done.”

The first produces pride or despair. The second produces gratitude, humility, and a desire to obey the One who saved us. Understanding that difference makes Paul’s next statement much easier to understand.

Christ Removes Our Sins

Paul continues his argument by explaining why righteousness cannot come through our own efforts.

Galatians 3:11–13

“But that no one is justified by the law in the sight of God is evident, for “the just shall live by faith.” Yet the law is not of faith, but “the man who does them shall live by them.” Christ has redeemed us from the curse of the law, having become a curse for us (for it is written, “Cursed is everyone who hangs on a tree”).

These verses often raise another question. If Paul says we are “not justified by the law,” does that mean God’s law no longer matters?

Not at all.

Paul is continuing the same argument he has been making throughout the chapter. No one is justified before God by attempting to establish their own righteousness through perfect obedience because no one has obeyed perfectly. The law requires righteousness. The problem is not with the law. The problem is with us.

Paul has already made this point elsewhere.

“…for all have sinned and fall short of the glory of God.” (Romans 3:23)

If every person has sinned, then no one can stand before God claiming to have earned salvation through flawless obedience. That is why Christ came. When Paul says Christ redeemed us from the curse of the law, he is not saying Christ redeemed us from the law itself.

Notice the difference: the curse is not the law. The curse is the penalty the law pronounces upon lawbreakers. That is exactly what Jesus bore on our behalf. He took upon Himself the judgment we deserved so that those who trust in Him might receive mercy instead of condemnation. Understanding this point helps many of Paul’s statements fall into place. Paul never describes God’s law as the problem. Rather, he describes sin as the problem. The law reveals sin and exposes guilt. The law shows us our need for a Savior.

But the law cannot remove guilt because it was never designed to serve as our sacrifice. Only Christ accomplishes that. Once we understand Paul’s argument, the apparent tension between faith and obedience begins to disappear.

We are not saved by obeying. We obey because we have been saved. Obedience is not the root of our salvation; it is the fruit of genuine faith. That is why Paul can oppose justification through works while still encouraging believers to pursue righteousness. He is addressing two entirely different questions.

The first asks, “How is a person made right with God?” Paul’s answer is clear:

By God’s grace through faith in Jesus Christ.

The second asks, “How should someone who has been made right with God now live?”

Paul’s answer is equally clear. Not as a slave to sin, but as one who has become a slave to righteousness. When these two questions are confused, Paul’s letters can appear to contradict themselves. When they are kept separate, his message becomes extremely consistent. Salvation is the gift of God. Obedience is the response of those who have received that gift. Far from opposing one another, grace and obedience work together throughout Paul’s writings.

Grace saves us, transforms us, and teaches us to walk in obedience to the God who redeemed us.

Reading Paul the Way Peter Told Us To

At the beginning of this article, we looked at Peter’s warning that Paul’s letters contain things that are difficult to understand and that some people twist them to their own destruction. After examining these passages in their context, that warning takes on even greater significance. When Romans 6 is read by itself, someone might conclude that being “under grace” means God’s law no longer matters. Yet Paul immediately rejects that conclusion by asking, “Shall we sin because we are not under law but under grace?” and answering, “Certainly not!”

When Romans 10:4 is read in isolation, the English word end can appear to settle the discussion. But when we compare Paul’s words with Jesus’ teaching in Matthew 5, consider Paul’s own use of the word telos, and continue reading his letters, another picture begins to emerge.

Likewise, when Galatians is removed from its historical setting, it can sound as though Paul is arguing against God’s law itself. But in context, Paul is confronting those who believed righteousness could be earned through works of the law rather than received through faith in Christ.

The more we allow Scripture to interpret Scripture, the more consistent Paul’s message becomes. Paul never teaches that believers should continue in sin because they are under grace. Jesus never teaches that He came to abolish God’s law. Neither teaches that salvation can be earned through human effort. Instead, they proclaim the same gospel from different angles.

God’s law reveals His righteous standard. Our sin reveals our need for a Savior, and Christ saves us from the penalty we deserve. And those who belong to Him are called to walk in faithful obedience, not to earn salvation, but because they have received it. This is why separating faith from obedience creates a false choice. The New Testament never asks us to choose between grace and obedience. It teaches that genuine faith produces obedience.

Grace is not opposed to obedience. Grace is opposed to self-righteousness. Paul’s letters become much easier to understand when we keep that distinction in mind. He is not arguing against God’s law. He argues against the idea that anyone can stand righteous before God apart from Christ. Once that foundation is established, Paul’s words fit naturally alongside the teachings of Jesus rather than standing in opposition to them.

As Peter advised, Paul’s writings deserve to be read carefully, patiently, and in their full context. When we do, we find a consistent message running throughout Scripture. Salvation has always been the gift of God’s grace. And those who love God are called to walk in His ways.

Looking Ahead

This article has focused on several of Paul’s most frequently quoted statements regarding God’s law. But many additional passages are often brought into this discussion.

What did Paul mean when he wrote that believers are “not under the law”?

What are the “works of the law”?

What is the “curse of the law”?

How should we understand the new covenant?

And what role does God’s law play in the life of a believer today?

In the next article, we’ll continue examining Paul’s writings using the same approach: reading each passage in its context and allowing Scripture to interpret Scripture.