"Comments on Galatians 3. No. 1" The Signs of the Times 12, 26.

There is probably no portion of Scripture which is more commonly supposed to give "aid and comfort" to the enemies of the law of God, than the third chapter of Galatians. It is true that there are in this chapter, as in other parts of Paul's writings, some things "hard to be understood," but only the unlearned and unstable will wrest them to their own destruction. The student of the Bible may rest assured that the law of God stands fast forever and ever (Ps. 111:8), and cannot be overthrown. And he may also remember another thing: those texts which are the most depended upon by antinomians in their opposition to the law, will be found, after careful study, to be strong bulwarks in its support. No weapon formed against God's law can prosper. "Concerning thy testimonies, I have known of old that thou hast founded them forever." Ps. 119:152.

There is not a point in the third chapter of Galatians that has not been explained in our study of other texts; therefore in our brief study of this chapter we shall only emphasize facts already established. The reader will recall our remarks in a previous article on the particular errors into which the Galatian brethren had fallen, and the object of the epistle to them. It will not be necessary to give more than an outline of the statements there made. Men had come from Judea saying to the young converts, "Except ye be circumcised. . . . ye cannot be saved." This was teaching them that their salvation depended on their own works, and was directly contrary to Paul's teaching, that works outside of Christ amount to nothing. Paul taught that sinners can obtain justification only by the grace of God, through faith in the blood of Christ; those Jews taught that circumcision was the true means of justification. It can readily be seen that the latter teaching was directly subversive of the former, and that the acceptance of it was equivalent to the rejection of Christ.

In harmony with the above idea are the opening words of the third chapter: "O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you?" Christ and him crucified had been set forth among them, and Christ is "the truth." Through faith in him they had begun the Christian life, and now they were in danger of turning from him and endeavoring to be "made perfect" by their own works. For such a proceeding they justly merited the epithet "foolish."

Abraham is next taken as the model for Christians. "Abraham believed God, and it was accounted to him for righteousness." Verse 6. Nothing else but his faith could be counted to him for righteousness, that is, for his past life; for any work that he could do could not take away a single sin. Abraham did works, as it is written, "Because that Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws" (Gen. 26:5); but these works were done only through his faith. Works are necessary, but they are of no avail outside of Christ. Paul says:

"For by grace are ye saved through faith; and that not of yourselves; it is the gift of God; not of works, lest any man should boast. For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them." Eph. 2:8-10.

The patriarch was justified by faith, and then by works his faith was made perfect, or shown to be genuine. James 2:22. Having shown that even Abraham was not justified before God by his own works, Paul shows that the promise is to none but the children of Abraham; and since the children of Abraham are those only who have the same faith that he had, only those that are of faith can receive the promise. These are his words:

"Know ye therefore that they which are of faith, the same are the children of Abraham. And the Scripture, forseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed. So then they which be of faith are blessed with faithful Abraham." Gal. 3:7-9.

Following this statement, the apostle emphasizes the fact that we can be justified only by faith, and not by works. He says:

"For as many as are of the works of the law are under the curse; for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them." Verse 10.

This verse is the cause of much stumbling, and is often wrested from its true meaning, but its explanation is simple, and is contained within the verse itself. It is written, "Cursed is every one that continueth not in all things which are written in the book of the law to do them." These words are quoted from Deut. 27:26, and Jer. 11:2-4, in both of which places they have unmistakable reference to the ten commandments. The law contains the whole duty of man, and the transgression of it brings death, and therefore the man who fails to obey it comes under the curse of God. But there is no man who has kept the law perfectly. Consequently if any are saved they must have recourse to something outside of the law; for the law cannot justify the sinner. Or, to use the words of Paul, "As many as are of the works of the law [that is, as many as depend upon the law], are under the curse." They are "under the law;" condemned to death. Knowing the difference between virtue and vice may help to save many. [50]

"But that no man is justified by the law in the sight of God, it is evident; for, the just shall live by faith. And the law is not of faith; but, the man that doeth them shall live in them." Verses 11, 12.

This is a repetition of the thought already presented, showing that no man can be just except through faith. It is parallel to Rom. 10:4, 5.

"Comments on Galatians 3. No. 2" The Signs of the Times 12, 27.
E. J. Waggoner

The next verse that we come to is Gal. 3:13, it is another "stone of stumbling" to many, but with an understanding of the 10th verse, it is impossible to go wrong on this. We quote it with the 14th: "For Christ hath redeemed us from the curse of the law, being made a curse for us; for it is written, 'Cursed is every one that hangeth on a tree; that the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith." Gal. 3:13,14.

What is the curse of the law? Is it obedience to the law? No; for it is written, "This is the love of God, that we keep his commandments; and his commandments are not grievous." 1 John 5:3.

The psalmist also says: "Blessed are the undefiled in the way, who walk in the law of the Lord." Ps. 19:1. Now if the keeping of the law is a blessing, disobedience, with its consequences, must be the curse. And so Paul, after warning the Ephesians against whoredom, covetousness, and idolatry, says: "For because of these things the wrath of God. . . curse of God cometh upon the children of disobedience." Eph. 5:6. And "the wages of sin is death." So "the curse of the law" is, in a word, death.

That death is the curse from which Christ has redeemed us, is evident from the latter part of the ninth verse. He redeemed us from the curse by being made a curse for us, and the curse which he suffered was his death, - being hanged on a tree, which was absolutely necessary that Christ should be made in all respects like those whom he would redeem. Heb. 2:17. He came to save sinners, therefore he was counted as a sinner. Isa. 53:12; 2 Cor. 5:21. And being found in fashion as a man, he suffered the curse which hung over guilty man. He died that we might live. And because he was made a curse for us, we may all through faith share in the blessing of Abraham.

"Brethren, I speak after the manner of men; though it be but a man's covenant, yet if it be confirmed, no man disannulleth or addeth thereto. Now to Abraham and his seed were the promise made. He saith not, and to seeds, as of many; but as of one, and to thy seed, which is Christ." Gal. 3:15, 16.

Here the apostle introduces a new point, the conclusion of the argument being, as stated in verse 21. That the law is not against the promises of God. He makes the positive and unquestionable statement that if a covenant be once confirmed it cannot afterwards be altered. Now the covenant was confirmed to Abraham by "two immutable things (God's promise and his oath) in which it was impossible for God to lie" (Heb. 6:15-18); therefore, as is stated in verse 17, the law given from Sinai four hundred and thirty years after, cannot make the promise void, nor destroy the fact that the inheritance is solely by promise. Thus the main idea of the chapter, that God's grace as manifested in Christ is man's sole hope, is kept prominent.

But there is still another point which we should not fail to consider in connection with the fifteenth verse.

1. Although the law "was four hundred and thirty years after" the covenant with Abraham, it was nevertheless in existence at that time, and long before, and was the basis of that covenant. Said God to Abraham, before making the promise: "Walk before me, and be thou perfect." Gen. 17:1. And in renewing to Isaac the promise made to Abraham, God said it was "because that Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws." Gen. 26:5. Thus the law could not be against the promises of God, because the law was the foundation of the promise.
   
2. Although the covenant was confirmed in Christ to Abraham, it was only in anticipation. As the first covenant was confirmed by blood,-the blood of beasts, - so the second covenant was also ratified by blood -, the blood of Christ. Christ himself "confirmed the covenant with many for one week," in the midst of which he shed his blood on the cross, thus affixing the final seal to the covenant of God's grace.
   
3. As the commandments were the condition of the Abrahamic covenant, so they are of what is known as "the second covenant," which is in every respect the same as that made with Abraham. See Jer. 31:33; Heb. 8:10.

None can deny that in his earthly ministry Christ taught the necessity of obedience to the law of God. See Matt. 5:17-19; 19:17; Luke 16:17, etc. Always, in the strongest terms, he proclaimed the enduring nature and obligation of God's law. Now since the death of Christ was the final ratification of the covenant, and since, as Paul says, when a covenant is confirmed no man can disannul or add thereto, it follows that after the death of Christ, no change in the covenant was possible. And since the law was one of the terms of the covenant, we are assured that not one jot nor one tittle could pass from it. The fact that God's law cannot be changed, we have learned before; but it is well to emphasize it in connection with the death of Christ. That which some suppose marked the abolition of the law, was that which emphasized its perpetuity. It is admitted, even by antinomians, that the law of God was in full force until the death of Christ, and therefore Gal. 3:15 should convince them that it is in full force now. Says Paul, "Do we then make void the law through faith? God forbid; yea, we establish the law." Rom. 3:31. That is a rethorical question to stress that he is no exalting faith at the expense of the law. The Greek for "made void" is `katargeo' = overthrow, nullify, abolish, brought to nothing. He answers that rethorical question saying, that his gospel establishes the law. - That is why it demanded and provided the atoning sacrifice. Real faith, based on whole hearted love for Christ our Savior, can lead only to obedience.

Verse 16 also shows that the promise is made only to Christ and to those who are his. In the verses following, 17-26, the apostle shows the relation of the law to the promise of God. "And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that is should make the promise of none effect. For if the inheritance be of the law, it is no more of promise; but God gave it to Abraham by promise." Verses 17, 18.

What covenant was it that "was confirmed before of God in Christ"? Manifestly it was the covenant with Abraham, quoted in verse 8 from Gen. 12:1-3; 13:14, 15; 17:7, 8, and 22:18. The promise was that Abraham should be "heir of the world" (Rom. 4:11), and that in his seed all nations should be blessed. The condition was that he should walk before God and be perfect. Gen. 17:1-8. But this was not such a covenant as was made with the Israelites at Horeb. That one contained no reference to Christ, and no provision for the forgiveness of sins; the one with Abraham was confirmed "in Christ" (Gal. 3:17) and was made not on condition that he should be righteous by his own unaided efforts, but was made on condition of his having the righteousness of faith. Compare Rom. 4:11 with 3:22-25. This of course involved the forgiveness of his sins; and so we see that the covenant with Abraham (which is the one referred to in this chapter) was exactly the same as "the second covenant," which is made with us. The covenant made at Horeb, and called "the first covenant," although it was after that made with Abraham, was, as we have before learned, only for the purpose of showing the people the need of the help promised in the Abrahamic or second covenant.

Now the apostle says that the law, which was formally announced from Sinai four hundred thirty years after the covenant with Abraham, cannot disannul that covenant, that it should make the promise of none effect. "For if the inheritance be of the law, it is no more of promise; but God gave it to Abraham by promise." That is, if the inheritance be given to those who depend upon their own deeds for justification, then it is not by promise. If it be bestowed because of works, then faith in Christ is ruled out. But this, he says, cannot be; for God gave the inheritance in Abraham by promise, contingent on his faith.

The reader can readily see the force of the apostle's argument. He is trying to convince the Galatians, and with them all men, that out of Christ, there is no salvation. The man who hopes to gain an inheritance in the kingdom of God through his own works, no matter how high his aim may be, will fail. The promise is not for works, lest any man should boast; but it is through faith in Jesus Christ, that he may be "Lord of all." "Neither is there salvation in any other; for there is none other name under heaven given among men, whereby we must be saved." Acts 4:12.

Extracts

Galatians 3:21 That the law is not against the promises of God.

". . .the covenant with Abraham, it was nevertheless in existence at that time, and long before, and was the basis of that covenant. Said God to Abraham, before making the promise: "Walk before me, and be thou perfect." Gen. 17:1. And in renewing to Isaac the promise made to Abraham, God said it was "because that Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws." Gen. 26:5. Thus the law could not be against the promises of God, because the law was the foundation of the promise."

". . .the commandments were the condition of the Abrahamic covenant, so they are of what is known as "the second covenant," which is in every respect the same as that made with Abraham. See Jer. 31:33; Heb 8:10."

Galatians 3:15 ". . . the death of Christ was the final ratification of the covenant, and since, as Paul says, when a covenant is confirmed no man can disannul or add thereto, it follows that after the death of Christ, no change in the covenant was possible. And since the law was one of the terms of the covenant, we are assured that not one jot nor one tittle could pass from it."

"The promise (Gen.12) was that Abraham should be "heir of the world" (Rom. 4:11), and that in his seed all nations should be blessed. The condition was that he should walk before God and be perfect. Gen. 17:1-8. But this was not such a covenant as was made with the Israelites at Horeb. That one contained no reference to Christ, and no provision for the forgiveness of sins; the one with Abraham was confirmed "in Christ" (Gal. 3:17) and was made not on condition that he should be righteous by his own unaided efforts, but was made on condition of his having the righteousness of faith. Compare Rom. 4:11 with 3:22-25. This of course involved the forgiveness of his sins; and so we see that the covenant with Abraham (which is the one referred to in this chapter) was exactly the same as "the second covenant," which is made with us. The covenant made at Horeb, and called "the first covenant," although it was after that made with Abraham, was, as we have before learned, only for the purpose of showing the people the need of the help promised in the Abrahamic or second covenant."

"For if the inheritance be of the law, it is no more of promise; but God gave it to Abraham by promise." That is, if the inheritance be given to those who depend upon their own deeds for justification, then it is not by promise. If it be bestowed because of works, then faith in Christ is ruled out. But this, he says, cannot be; for God gave the inheritance in Abraham by promise, contingent on his faith."

July 22, 1886

"Comments on Galatians 3. No. 3" The Signs of the Times 12, 28.
E. J. Waggoner

"Wherefore then serveth the law?" This is a very pertinent question, and several points need to be borne in mind in reading it. First, the word "serveth" seems to convey to many minds the idea that the law was subservient, or secondary, to something else. There was really no necessity for the insertion of the word by the translators, for it is not expressed in the original. The text reads, Ti oun ho nomos? "Why then the law?" This conveys the exact meaning. It may also be more freely rendered, "O, what use, then, is the law?" Second, it must be remembered that questions of this sort are very common in Paul's writings. After having stated a proposition, he puts himself in the place of a supposed objector, in order that, by answering the question, he may bring out an additional thought. By so doing he anticipates every objection that might be brought against his argument.

"Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. And this I say, [that] the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. For if the inheritance [be] of the law, [it is] no more of promise: but God gave [it] to Abraham by promise." Gal. 3:16-18.

Now recall the argument of verses 16-18, and you will readily see the force of this question. He has shown that the works of the law will not suffice to gain the promised inheritance for anybody. Faith in Christ is the only condition of salvation

Then the objector speaks up, and says, "Then what is the use of the law? If the inheritance is only by promise, what do men gain by having the law? Is it not rather a detriment to them?"

There was need of asking and answering this question; for, notwithstanding Paul's answer, thousands are to-day asking the same question, and in so doing they imagine that they are making an unanswerable objection against the law. They say, "If we are saved by grace, what need have we of the law?"

And what is the answer? - "It was added because of transgression, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator." Verse 19.

This is a very short answer, but it is full of meaning. Let us examine it candidly and carefully, giving due weight to every word.

"It was added."

Here the casual reader is liable to be misled into supposing that some mathematical process is referred to. It is true that the word (prostithami) is most commonly used in the sense of "add," but every word must be rendered in accordance with its connection. When used in connection with the law, it does not have the sense of "add." The only other instance in the New Testament where this word is used with reference to the law is Heb. 12:19, where it is rendered "spoken." Paul says that when the people heard the voice of God proclaiming the law from Sinai, "they that heard entreated that the word should not be spoken unto them any more." This makes the meaning more clear than if it had been rendered, "They that heard entreated that the word might not be added to them any more." In fact, that rendering would not bring out any idea at all. The "Emphatic Diaglott" uses "added" in this place, thus: "The hearers of which entreated that not another word should be added to them;" but by the change of construction the expression is equivalent to that in the regular version.

So if in Gal. 3:19 it were rendered "spoken," the meaning would be brought out more clearly. "It was spoken because of transgression."

Now when the antinomian asks: "What was the use of the law, if the inheritance was only by promise?"

Paul answers, "It was spoken because of transgressions."

"Because of transgressions."

Again the casual reader will say: "You have told us that there can be no transgression when there is no law; yet here you have the law spoken because of transgressions already existing; how is this?"

It is all right.

There can indeed be no transgression when there is no law; but it must be remembered that the law existed in full force long before it was spoken from Sinai, yes, long before the creation of man. In the temple of God in Heaven the law of God was beneath the throne of God, the basis of his Government. This we have clearly demonstrated. And when it was spoken from Sinai, and a copy of it was given to Moses to place within the ark, there was no more law in existence than there was before.

The people of the world were under just as much obligation to keep the law before that time as they were afterward. And that was just why it was then given. The people being under obligation to keep the law perfectly, it was necessary that they should have it in such a form that they could study it carefully.

Before the giving of the law upon Sinai, God had conveyed a knowledge of his will to the people by his prophets, as Enoch and Noah. The people also had in their hearts more or less trace of the law originally written in the heart of man. But the only people who cared to remember God had been in long and cruel bondage to the heathen, and their knowledge of right and wrong had become blunted. Consequently the law was given that wrong might be known to be wrong.

If this point be kept in mind, the reader will not become confused by the text, even though he retains the rendering "added" instead of "spoken."

Thus the law was already in existence, and known to man, although only by tradition; but now the Lord added it in written form.

But however it is rendered, there is no more reason for supposing that it teaches that the law was here first introduced than there is of supposing that by the "entering" of the law, in Rom. 5:20, or the "speaking" of it, in Heb. 12:19, the first introduction of the law is indicated.

A parallel to the expression, "It was added [or spoken] because of transgressions," is found in Rom. 5:20: "Moreover the law entered that the offense might abound." The "entering" of the law was at Sinai. Why did it enter? - That the offense (sin) which previously existed might abound. The previous existence of sin implies the previous existence of the law; but it was then formally given that the enormity of sin might be seen. And why was it necessary that the enormity of sin might be seen? Thus, the law was given to Israel to redirect the people back to God and the grace He offers to all who come to Him by faith. Its `mirror' or `magnifying glass' like function is therefore clear, thus the law drives us to the foot of the cross, to accept Christ's sacrifice and be saved. The moral law shows us that sin is not just a part of our natural condition, but it is a violation of God's law, Rom. 3:20; 5:13, 20; 7:7, 8 , 13. That is why Paul says, `where there is no law there is no transgression, Rom. 4:15.

Says Paul, "But where sin abounded, grace did much more abound; that as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life, by Jesus Christ our Lord."

That is, it was necessary for men to see the real nature of sin, in order that they might seek the grace that is in Christ, which alone can take away sin. And the more enormous sin appeared, the more comprehensive views could they have of grace; for no matter how greatly sin abounded, grace super-abounded. This will be made more clear further on.

July 29, 1886

"Comments on Galatians 3. No. 4" The Signs of the Times 12, 29.
E. J. Waggoner

"Till the seed should come to whom the promise was made."

There is no question of course but that the "seed" is Christ. The sixteenth verse plainly says so.

Then what is the coming of the seed?

Some have supposed it to be Christ's first advent, but a little study will show that the second advent is here spoken of.

The "seed" is never mentioned except in connection with the promise, and the promise is fulfilled only at the second coming of Christ. The following texts and argument will make this appear:

In Gen. 3:15, the Lord, in pronouncing the curse upon the serpent (Satan), said, "And I will put enmity between thee and the woman, and between thy seed and her seed; it [the seed] shall bruise thy head, and thou shalt bruise his heel."

Paul, in his letter to the Romans, many years after Christ had come and had ascended to Heaven, said, "And the God of peace shall bruise Satan under your feet shortly." Rom. 16:20.

The bruising of a serpent's head is its destruction; but this was not accomplished at Christ's first advent, but was something still future. The destruction of Satan begins only at Christ's second coming. See Rev. 20.

Again, in the promise to Abraham it was said, "And thy seed shall possess the gate of his enemies." Gen. 22:17.

This was not fulfilled at the first advent of Christ. On the contrary he was then delivered into the hands of his enemies, and they did to him whatsoever they would.

He will possess the gate of his enemies only when the following promise is fulfilled: "Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel." Ps. 2:7, 8.

And this is fulfilled at Christ's second advent, when he takes vengeance "on them that know not God and that obey not the gospel," as is described by the revelator:

"And I saw heaven opened, and behold, a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war. His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself. And he was clothed with a vesture dipped in blood; and his name is called The Word of God. And the armies which were in Heaven followed him upon white horses, clothed in fine linen, white and clean. And out of his mouth goeth a sharp sword, that with it he should smite the nations; and he shall rule them with a rod of iron; and he treadeth the winepress of the fierceness and wrath of Almighty God. And he hath on his vesture and on his thigh a name written, King of kings, and Lord of lords. And I saw an angel standing in the sun; and he cried with a loud voice, saying to all the fowls that fly in the midst of heaven, Come and gather yourselves together unto the supper of the great God; that ye may eat the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses, and of them that sit on them, and the flesh of all men, both free and bond, both small and great. . . . And the remnant were slain with the sword of him that sat upon the horse, which sword proceeded out of his mouth: and all the fowls were filled with their flesh."Rev. 19:11-21. Thus he possesses the gate of his enemies.

Again, another part of the promise to the seed was that he should possess the whole earth. See Ps. 2:7, 8, where the uttermost parts of the earth are promised to Christ for a possession; also see Gen. 13:14-17, and Rom. 4:13. But when Christ was on earth, he possessed not so much as a place where he could lay his head. Matt. 8:20. When, however, the seventh angel sounds (when the mystery of God is to be finished, Rev. 10:7), then it will be said: "The kingdoms of this world are become the kingdoms of our Lord, and of his Christ." Rev. 11:15. The eighteenth verse says that this is at "the time of the dead, that they should be judged," showing conclusively that it is at the second coming of Christ. Compare 2 Tim. 4:1.

Still further, in the prophecy of Ezekiel the promise of the earth to Christ is directly associated with his second coming. The prophet foretells the captivity of the Jews, the succession of the four universal monarchies, and the setting up of the kingdom of God, as follows:

"And thou, profane wicked prince of Israel, whose day is come, when iniquity shall have an end, Thus saith the Lord God; Remove the diadem, and take off the crown; this shall not be the same: exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, it: and it shall be no more, until he come whose right it is; and I will give it him." Eze. 21:25-27.

The diadem was taken from the king of Israel when he and his people were carried away to Babylon. At that time Babylon was a universal monarchy. Then three "overturnings" are mentioned, which reach to the second coming of Christ. Thus:

The first overturning made Medo-Persia a universal dominion;
the second gave the dominion of the world to Grecia; and
the third overturning made the empire of Rome fill the world.

This was the state of things at Christ's first advent, and for four hundred years later, and the prophet declared that there should be no more general revolution "until He come whose right it is."

Note the parallel between this and the clause in Gal. 3:19, which says, "Till the seed should come to whom the promise was made."

In the light of Eze. 21:25-27 we think there can be no question but that in the latter passage the second coming of Christ is referred to.

Once more: The promise to the seed was that in him all the families of the earth should be blessed. This of course could not be fulfilled as long as any wicked are in existence. But when Christ comes, sitting on the throne of his glory, to destroy sinners out of the earth, "Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world." Matthew 25:34.

From the above quotations and references it will be seen that the promises to "the seed" are not fulfilled until the second coming of Christ; they all culminate at his second advent. It was willful forgetfulness of this fact that caused the Jews to reject Christ. They read the promises to the seed, - promises of glorious triumph, - and applied them to the coming of the Messiah; and when they saw none of those promises fulfilled in him, they rejected him. Let us not, like them, fall into grievous error by referring to his first advent those promises to be fulfilled only at his second glorious coming. That was the time of his humiliation, not of his triumph. Christ then came as an offering for sin, and not as the seed to whom the promise was made. When he comes the second time he comes as King of kings and Lord of lords; he comes to take possession of the gates of his enemies, whom he will dash in pieces as a potter's vessel; he comes to take possession of his inheritance, even "the uttermost parts of the earth," and to receive as his own a great multitude whom no man can number. Compare Rev. 7:9 and Gen. 13:16. In short, he comes as "the seed to whom the promise was made."

August 5, 1886

"Comments on Galatians 3. No. 5" The Signs of the Times 12, 30.
E. J. Waggoner

In last week's article, texts were quoted to show that the expression, "till the seed should come to whom the promise was made" (verse 19), has reference to the second coming of Christ. This is an important point, and we wish to have it well fixed in the mind of the reader. We therefore present a few more thoughts in the same line of argument. Let us first read the eighteenth and nineteenth verses in connection:

"For if the inheritance be of the law, it is no more of promise; but God gave it to Abraham by promise. Wherefore then serveth the law? It was added [spoken] because of transgressions, till the seed should come to whom the promise was made."

If something was `added', we ask, what was the difference between the time before Sinai and after it? The Mt. Sinai experience showed Israel the true nature of who God is, so very, very different than all of Egypt's idols, who were just the imaginations of man and Satan's traps to keep them in bondage to his cruel rule of no true love. - The word "till" or "until" in Romans 3:19, is not something of limited duration, but rather a linguistic way of introducing the coming of Christ which will turn the faith of Israel into reality, into sight; and after Christ came, the law continues to magnify sin, to drive us to the foot of the cross, to seek forgiveness and justification for salvation, for the law is then kept with joy as the guard rails which keep us on the divinely outlined right path to our destiny.

Thus, no one should ask God, `Show me yourself that I may believe in your existence', for that God did on Mt. Israel in such an impressive manner, and to such an extent, just short of revealing Himself, which would have destroyed them, yet Israel, seeing His amazing power, did not fix their faith by remembering the events, but they fell right back into sinning.

Describing the person who fears (worships) the Lord, we read, "His heart is steady, he will not be afraid, until he looks in triumph on his adversaries." (Ps. 112:8, ESV). Now, this triumph is not meant to scare anyone. No. The coming of Christ as the Savior was the decisive turning point in fallen humanities history (Rev. 2:25 ESV), for he provided a true remedy for sin, so they can be justified, pronounced innocent - which the law itself could never do - that God's law might be kept and fulfilled in His followers as they lived their daily lives, Rom 8:3,4.

The superiority of the promise is demonstrated by the following. In the days of the Apostle Paul, if certain Jews theology was correct, the law would have been seen as nullifying the covenant of grace, undeserved grace. Then our position as sinners on earth would be to have to rely on law-keeping, as opposed to be saved by God's grace, and we would, in the end then be without hope for none keep the law perfectly. Therefore, Paul teaches for Abraham it was his immediate intimacy with God that was a consequence of his faith. So it can be with us too, if we exercise such faithfulness - because God said so, I believe it.

God gave Abraham definite promises. But at Sinai, the law was subsidiary to the Promise, because it was mediated through angels and Moses. The connection of angels to the giving of the law is not mentioned in Exodus, but it is found in several other places, as in Deut. 33:2; Acts 7:38, 53; Hebr. 2:2. Paul uses the word "mediator" in 1.Tim. 2:5 in reference to Christ, but his comments here strongly suggest he has Deuteronomy 5:5 (ESV) in mind, where Moses says, "I stood between the Lord and you at that time, to declare to you the word of the Lord."

As majestic as the giving of the law was on Mt. Sinai, with countless angels in attendance, and as important as Moses was as the lawgiver, the giving of the law was indirect. In stark contrast, God's promise was made directly to Abraham (and, therefore, to all believers), for there was no need of a mediator. In the end, however important the law, it is no substitute for the promise of salvation through grace by faith. On the contrary, the law helps us to better understand just how wonderful that promise really is.

Our sad history of broken promises shows our need for a Savior who truly can save us. Thus, dear reader, choose Christ as your Savior and your longing for a fulfilled life will come true in the end.

There can be no question but that the "promise" referred to in verse 19 is the same as that mentioned in verse 18. And what is that promise? It is the promise of "the inheritance."

What inheritance was promised to Abraham?

In Rom. 4:13 Paul tells us that the promise to Abraham was "that he should be the heir of the world." This promise must be the same as that discussed in the third chapter of Galatians, because,

1. only one inheritance was promised to Abraham, and
   
2. the same means of securing the inheritance is given, both in Romans and in Galatians.

Compare the two texts:

"For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith. For if they which are of the law be heirs, faith is made void, and the promise made of none effect." Rom. 4:13, 14.

"Now to Abraham and his seed were the promises made. . . . And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. For if the inheritance be of the law, it is no more of promise; but God gave it to Abraham by promise." Gal. 3:16-18.

That the thought in these two texts is identical, there can be no shadow of doubt. It therefore needs no further argument to show that the "promise" is the promise of "the inheritance," and that "the inheritance" is the whole earth, which God gives to Christ, the seed (Ps. 2:7, 8), and to all who, by faith in Christ, become children of faithful Abraham (Gal. 3:7, 29). And this is at the second coming of Christ.

The next point to be emphasized is that in speaking of the seed, "the inheritance" is in the mind of the apostle. His argument, in outline, is this: The inheritance is given solely on account of faith. To the objection that this makes void the law, he replies that the law was spoken (made more plain) to serve an important purpose in connection with faith, and that it will continue to fill this office until the seed shall come to whom the promise was made, and through whom alone the inheritance can be obtained. The coming of the seed brings the fulfillment of the promise, and, of course, the end of faith. 1 Peter 1:9.

And when will this take place? For answer, note two texts that have been previously quoted. Through the prophet, Ezekiel the Lord says of the dominion of this earth: "I will overturn, overturn, overturn it; and it shall be no more, until he come whose right it is; and I will give it him." Eze. 21:27. And that this refers to the second coming of Christ, he himself showed when he said: "When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory; and before him shall be gathered all nations. . . . Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world." Matt. 23:31-34.

From the foregoing we think that there can be no doubt in any mind that the apostle has reference in verse 19 to the second coming of Christ. This will appear even more plainly as we develop the argument which he bases on this point. The next thing for consideration will be the relation which the law sustains to the promise and its fulfillment. This is the objective point of the whole argument; but since the limits of this article will not allow the matter to be presented in such shape that it could well be left for a week, we shall defer a discussion of that question until the next number.

August 12, 1886

"Comments on Galatians 3. No. 6" The Signs of the Times 12, 31.
E. J. Waggoner

We now know from the foregoing question, that the answer to the question, "Of what use, then, is the law?" may justly be paraphrased thus: "It was spoken in order that all sin might be perfectly well known to be sin, until the coming of Christ should bring the fulfillment of the promise." And now before the reader hastily jumps to the conclusion that this implies the doing away of the law at the second coming of Christ, let him carefully note the following points:

1. The law existed in its fullness before it was "spoken" from Sinai. This has been amply demonstrated. It is the foundation of God's throne, and was in existence from the beginning of God's Government. The giving of it from Sinai added no feature that had not existed for ages.
   
2. It was spoken from Sinai for a special purpose. That purpose, as stated by Paul in Rom. 5:20, was that sin might be made to appear more plainly than it did before. God hated sin just as much before that time as he did afterward. And there were men who understood fully the nature of sin, and that God required "truth in the inward parts;" but the mass of mankind had wandered so far from God that he could not communicate with them as he did with Adam, Enoch, Noah, and such ones; and the only way that they could constantly know his will was to have it in writing. By the law in written form, they could always know God's will, just as well as if they could converse with him; for the law is a likeness of his character.
   
3. The making of sin to abound by the entering of the law, was necessary to the fulfillment of the promise. The inheritance can be given to none but the righteous; there must be no spot in those who inherit the earth. Matt. 5:5, 8. It is true that righteousness can be obtained only through Christ, but sins must be confessed before they can be pardoned, and that cannot be done till sin is known. If the law had not been "spoken," perfect knowledge of sin could not have been had. The inheritance was not promised through the law, but through faith; but this, instead of making the law unnecessary, called for the clearest statement thereof. The law points out sin; the knowledge of his sinful condition drives the sinner to Christ as the only source of help; Christ imputes to the repentant sinner his own righteousness, which is the righteousness of God, and enables him to live up to the requirements of the law, thus making him "meet to be partakers of the inheritance of the saints in light."
   
4. When Christ comes, this design will have been accomplished. Under the second covenant the law will have been written in the hearts (see Jer. 31:33) of all who have desired the better country, and thus they will "all be righteous," and fit to "inherit the land forever." Isa. 60:21. They will be righteous because the law is written in their hearts. They will then be as pure as was Adam when he was first created, with this advantage, that their characters will have been fully tested. When that time comes, the prophet says: "And they shall teach no more every man his neighbor, and every man his brother, saying, Know the Lord; for they shall all know me, from the least of them unto the greatest of them, saith the Lord." Jer. 31:34. It will not be necessary for them to teach one another, (a) because the law will be written in their hearts, and (b) because they can go direct to the great Fountain of truth. The prophet, speaking of the time when the promise shall be fulfilled, says: "And all thy children shall be taught of the Lord; and great shall be the peace of thy children." Isa. 54:13.
   
5. When "the tabernacle of God is with men, and he will dwell with them;" when "they shall see his face; and his name shall be in their foreheads," there will be no necessity for one man to say to another, "Know the Lord." When men can come in person to that glorious and awful throne of God, whose foundation is the perfect law of God, and can talk face to face with the author of that law, then there will be no need for copies of the ten commandments written in books, or even engraved on rock of man's hewing. The preaching of the gospel will be no more heard, and Bible societies will not be known. The law will have done its work in bringing men to Christ, and thus to perfect obedience to it, and then "They shall all know the Lord," for his law shall be in their hearts, and his name shall be in their foreheads.
   
6. To say that when that time shall come there will be no less law than there is now, or than there was in the days of Abraham, or of Adam, or before it was spoken from Sinai, is now unnecessary, for all must see it plainly. Indeed, it will then be far better known than it has been at any time since the fall, for men will literally "walk with God," as did Adam and Enoch. This point will be still more fully developed when we consider verses 24 and 25.

August 19, 1886

"Comments on Galatians 3. No. 7" The Signs of the Times 12, 32.
E. J. Waggoner

"And it was ordained by angels in the hand of a mediator." There is probably no man living who can fully comprehend this passage. We know that when God came down upon Mount Sinai, he was accompanied by ten thousands of his saints (holy ones), Deut. 33:2, and that they must have had some part to act in that great event; but what part they acted, no man can tell. The details of all that was done within that dense cloud which veiled Sinai's top from human gaze, have never been revealed to man. A parallel to this passage in Galatians is found, however, in Stephen's address to the Jewish Sanhedrim:

"Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Ghost; as your fathers did, so do ye. Which of the prophets have not your fathers persecuted? and they have slain them which showed before of the coming of the Just One; of whom ye have been now the betrayers and murderers; who have received the law by the disposition of angels, and have not kept it." Acts 7:51-53.

Those wicked men were uncircumcised in heart because they had not kept the law of God. See Rom. 2:25-29. They had violated the law which forbids murder, although they had received it "by the disposition of angels." To the same effect the apostle writes to the Hebrews:

"Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip. For if the word spoken by angels was steadfast, and every transgression and disobedience received a just recompense of reward; how shall we escape, if we neglect so great salvation?" Heb. 2:1-3.

As we said before, it is useless to conjecture on these passages. Just what part the angels acted in connection with the proclaiming of the law, we cannot tell; we only know that in each of the above texts the statement that is made concerning the angels is made to emphasize the guilt of those who should violate the law, or should reject the gospel, which has reference to the law. With this we must leave this expression, - "it was ordained by angels," - the only really difficult passage in the chapter.

"In the hand of a mediator. Now a mediator is not a mediator of one, but God is one." Verse 20. The expression, "but God is one," indicates that God is one of two parties between whom there is a mediator in whose hand the law was ordained. Now when we read that "there is one God, and one mediator between God and men, the man Christ Jesus" (1 Tim. 2:5), the conclusion seems irresistible that the "mediator" in whose hand the law was ordained, or disposed, was none other than the Lord Jesus Christ.

If to any one this conclusion seems unnatural, let him remember that the Son is the brightness of the Father's glory, and the express image of his person, and that by him the worlds were made. Heb. 1:1-3. "For by him were all things created, that are in Heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers; all things were created by him, and for him; and he is before all things, and by him all things consist." Col. 1:16, 17. He is one with the Father (John 10:30), and therefore is worthy to be called God, and to be worshiped as God. John 1:1. "Without him was not anything made that was made." It would be expected therefore that the active work of proclaiming the law to men should also be performed by the Son. Whatever is done by the Son is the same as if done by the Father.

It will be profitable right here to note how inseparably the law and the gospel are united, and how impossible it is to separate, in any transaction, the Father and the Son. "In the beginning God created the heaven and the earth" (Gen. 1:1); but it was the Son "by whom he made the worlds." Heb. 1:2. God formed the earth to be inhabited (Isa. 45:18), and therefore man was made in the image of God (Gen. 1:27); but before man was made, God said, "Let us make man in our image, after our likeness." Gen. 1:26. This has unmistakable reference to Him who is "before all things," and by whom all things were created. Col. 1:16, 17. Man fell, and thereby lost all hope of immortality, for which he was created. Then Christ Jesus came into the world to save sinners (1 Tim. 1:15); but "God was in Christ, reconciling the world unto himself." 2 Cor. 5:19. "It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us" (Rom. 8:31); but he is not alone in his love, neither does he have to move a heart hardened against man; "for God so love the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." John 3:16. And when God spoke the law from Sinai, he said, "I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage" (Ex. 20:2); but we know that an angel, in whom was the name of the Lord was with the people, whom they were to obey (Ex. 23:20, 21), and who spoke to Moses in the Mount Sinai, when he received the lively oracles to give unto us. Acts 7:38. Moreover we are plainly told that it was Christ who was with them in the wilderness, supplying both literal and spiritual food and water. 1 Cor. 10:1-4.

Thus in everything that concerns man, we see oneness of thought and action between the Father and the Son. It is not true that "the Jewish age," so-called, was the administration of stern justice by the Father, and that "the Christian age" is the administration of tender mercy by the Son. If the life of one man had spanned the entire interval between creation and the present time, he could say, "Goodness and mercy have followed me all the days of my life." There is no change of government between the fall of man and the restoration of all things. As it was the great love of God to the fallen world which moved him to give his only begotten Son for their redemption, we are not surprised to learn that when Christ's ambassadors pray to men, "Be ye reconciled to God," it is God himself beseeching sinners to accept his pardon. Even so when we learn that Christ was with the church in the wilderness, that he was upon Mount Sinai, and that it was in his hand that the law was ordained, we are not surprised to hear him say, "Think not that I am come to destroy the law, or the prophets; I am not come to destroy, but to fulfill. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled."

"Is the law then against the promises of God?" Gal. 3:21. That it is not was shown by the 18th verse. It is directly in harmony with the promise, because by it men are enabled to see and forsake their sins, so that they may receive the promise. So the apostle says: "God forbid; for if there had been a law given which could have given life, verily righteousness should have been by the law."

Righteousness would have been by the law if such a thing had been possible. If by any means men could have received life without the death of Christ, we may be sure that that means it would have been adopted. God is infinite; his love is infinite; therefore it was at an infinite sacrifice that God gave up his Son to die that the world through him might have life. But there was no other way, for the law once violated could not by any possibility give life. It was ordained to life, but sin caused it to be unto death. "But the Scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe." Gal. 3:22.

Blessed conclusion? "This is a faithful saying and worthy of all acceptation, that Christ Jesus came into the world to save sinners." 1 Tim. 1:13. Therefore, since all are concluded under sin, he came to save all. The provision is ample enough for all, but only those who believe can be made partakers. Unfortunately, too many will not acknowledge the authority of God's law, and will not confess themselves to be sinners, and therefore the "promise by faith of Jesus Christ" cannot be given to them; for we are taught by verse 22, that it is necessary for men to be "concluded under sin," in order that they may be sharers in the promise by faith. This again shows how the law works in harmony with the promise.

August 26, 1886

"Comments on Galatians 3. No. 8" The Signs of the Times 12, 33.
E. J. Waggoner

"But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed." Verse 23.

It has been abundantly proved that "under the law" indicates, in general, a state of sin and consequently of condemnation. See the comments on Rom. 6:14; Gal. 4:4, 5, 21; 5:18; and Romans 7. The idea of bondage is everywhere connected with sin. It is a cruel master. Paul says: "The law is spiritual; but I am carnal, sold under sin." In the verse before us, we have the strongest expression on this point that occurs in the Bible. Take earthly laws as an illustration of the fact. When they are violated, the offender is seized as soon as possible, and cast into prison. He is "shut up" to await either the execution of the penalty or a pardon. Of course in earthly affairs miscarriages of justice often take place. Sometimes a culprit is not apprehended, and very often the guilty escape without either sentence or pardon. But from the law of God there is no escape. There is a standing sentence of death on all who violate it, and consequently as soon as a man sins, he brings himself under its curse. He is "condemned already." Moreover, although sentence may not be executed speedily, God's Government does not, like human governments, need detectives to ferret out the criminals. "The eyes of the Lord are in every place, beholding the evil and the good." Prov. 15:3.

As in human governments the criminal is cast into prison as soon as he is detected, so violators of God's law are at once "shut up." As soon as they transgress the law, they are indicted and condemned, and there is not possibility of escape from the threatened penalty. Yes there is just one way of escape. "The righteousness of God which is by faith of Jesus Christ" will make the man stand free before God. The sinner, as is described by Paul in Rom. 7:14, 24, may strive with all his might to keep the law, and to get rid of the body of death that is fastened to him. But how can the guilty one help himself when he is "shut up" in prison, "in bondage," and securely chained to a body of death? All his struggles are fruitless. He makes an effort to escape in this direction, but finds himself confronted by the prison wall; then he makes an effort on the other side, and there the massive wall opposes an effectual barrier to his progress. He is absolutely "shut up" to the faith which may afterwards be revealed as the only means of escape from present guilt, and from the wrath to come.

Peter carries out the same idea when he calls the wicked antediluvians "the spirits in prison," and says that Christ, by the Spirit, went and preached to them. 1 Peter 3:18-20. If they had listened to his preaching, they might have been released from prison, for it is the mission of Christ "to proclaim liberty to the captives, and the opening of the prison to them that are bound." Isa. 61:1.

Take notice that in every case of just imprisonment it is the law that seizes the criminal, shuts him up, and keeps him confined until his trial and execution. The sheriff, jailer, and executioner are only agents of the law. It is the strong arm of the law that gives power to the prison walls and bolts. But for the violated law, they could have no power to confine a man. So the law is in reality the jailer to every criminal. This idea is carried out in the verse under consideration. The New Version makes it emphatic by saying, "But before faith came, we were kept in ward under the law, shut up unto the faith which should afterwards be revealed." The addition of the words "in ward" is not unwarranted. The Greek is `sugkleismenos', which carries the idea of confinement, from `kleis', a key. Alfred says on the expression, "were kept in ward": "Not simply 'kept,' as authorized version, but as Chrysostom says, as it were in a fortress." And this agrees strikingly with Luther's version, which reads: "Wurden wir unter dem geaetz ferwahret und ferschosen." "We were under the law, guarded and imprisoned." The word "ferschlosen means "locked up," from schoss, a lock, a castle, a fortress. All this agrees with the known office of any law,-to confine within prison walls those who violate it.

"Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith." Gal. 3:24.

The word "schoolmaster" does not convey to us the idea of the original. The Greek is `paidagogos (paidagogos)', pedagogue. The paidagogos was a slave who attended the children on their way to school, beating them if they were inclined to play truant. He also had charge of them out of school, having the general duty of correcting their manners. We have come to use the word pedagogue as synonymous with school-teacher, but in reality we have nothing which corresponds to the ancient paidagogos. In the New Version the word is rendered "tutor," the first definition of which is, "One who guards, protects, watches over, or has the care of another." The word occurs in but one other place in the New Testament, in 1 Cor. 4:15, where in King James's Version it is rendered "instructor." "Though ye have ten thousand instructors in Christ, yet have ye not many fathers; for in Christ Jesus I have begotten you through the gospel." Here the same idea is conveyed as in Gal. 5:24, 25. The Corinthians might have many tutors, many who would lay down the law to them, and show them their errors, but they had not many, who, like Paul, would preach "Christ, and him crucified," and with the tenderness of a father win them to faith in Christ. The old meaning of "pedagogue" still attaches to the word "tutor," for it is very common to speak of "tutoring" some person, the idea being that of disciplining, of correcting with authority.

This idea is still further carried out in Luther's translation, where the Greek word paidagogos is rendered zuchtmeister, which means "a master of a house of corrections;" "a task-master'" "a jailer." Before faith came we were kept in prison, under the law, shut up unto the faith which should afterwards be revealed; wherefore the law was our master in that house of correction, to lead us to Christ, that we might be justified by faith.

The reader will notice that the idea that the law acts as a jailer to sinners does not conflict with the idea that it also acts as a tutor, or pedagogue. It acts as pedagogue by virtue of its office as jailer. As jailer it shuts us up in a stronghold from which we cannot escape. Now the more galling this imprisonment is made, the more our desire to escape is increased; and since there is no means of escape except through faith in Jesus Christ, it follows that the more of a jailer we feel the law to be, the more of a pedagogue it becomes, forcing us to flee for refuge to the hope set before us.

This office the law now has, and it has no other. It cannot pardon; it can only point out our sin. It is this which, directed by the Spirit of God, convicts of sin. Stung by his awakened conscience, the guilty one seeks peace and rest, but the law relentlessly charges him with his sin. All that it will do is to deepen convictions, and thus add to the load that weighs down the sinner. Finally, when he loses confidence in himself, and cries out, "O wretched man that I am," he is forced to cast himself at the feet of Jesus, saying, "Lord be merciful to me, a sinner." This is the only avenue of escape, and it is one that never fails. Thus the law literally drives the sinner to Christ, by shutting up every other way of freedom from guilt. And when the sinner has come to Christ, he learns from the one whose life is but the embodiment of the righteousness of the law. He is thus exhorted to "grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ." 2 Peter 3:18. Christ says: "Take my yoke upon you, and learn of me." Matt. 11:29. He is "the way, the truth, and the life" (John 14:6), that is, the law in its perfection. In Christ he may perform good works, because he walks at liberty. As the justified one abides in Christ and Christ in him (John 15:4), he is enabled finally to grow "unto the measure of the stature of the fullness of Christ."

"But after that faith is come, we are no longer under a schoolmaster. For ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ." Gal. 3:25-27.

The best comment on the expression, "after that faith is come, we are no longer under a schoolmaster," is found in Rom. 8:1-4. "There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. For 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, 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."

Or this: "For sin shall not have dominion over you; for ye are not under the law, but under grace. What then? Shall we sin, because we are not under the law, but under grace? God forbid." Rom. 6:14, 15.

Still another comment on Gal. 3:22-25, and a parallel passage is found in Rom. 3:20-25: "Therefore by the deeds of the law there shall no flesh be justified in his sight; for by the law is the knowledge of sin. But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe; for there is no difference; for all have sinned, and come short of the glory of God; being justified freely by his grace through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God."

Not only may the above text be applied the same as Gal. 3:20-25, but it must be applied to the same thing, for the argument in each place is exactly the same.

"For as many of you as have been baptized into Jesus Christ, have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female; for ye are all one in Christ Jesus. And if ye be Christ's then are ye Abraham's seed, and heirs according to the promise." Gal. 3:27-29.

This closes the chapter, and the argument. In the fourth chapter, an exposition of which has been given, the apostle goes over the ground in another way, to bring out additional points. There, as here, Christ is the focal point. Baptism is for the remission of sins. We are buried with Christ by baptism into death, and by that act we "put on Christ." And if we are Christ's, which honor we attain to only by the exercise of faith, then we are children of faithful Abraham, and with him are heirs of the promise. In this way, and in this way alone, can we be made "meet to be partakers of the inheritance of the saints in light.

September 2, 1886

"Comments on Galatians 3. No. 9" The Signs of the Times 12, 34.
E. J. Waggoner

We think the reader who has carefully followed us through the seventh of Romans and the third of Galatians, will have no difficulty in seeing how thoroughly the majesty of the law is vindicated throughout, and its perpetuity shown, and also how beautiful is the harmony between the law and the gospel. Right here we wish to quote a pertinent passage from John Wesley:

"It is the ordinary method of the Spirit of God, to convict sinners by the law. It is this, which being set home on the conscience, generally breaks the rock in pieces. It is more especially this part of the word of God which is quick and powerful, full of life and energy, and 'sharper than any two-edged sword.' This, in the hand of God and of those whom he hath sent, pierces through all the folds of a deceitful heart, and, 'divides asunder even the soul and spirit;' yea, as it were, the very 'joints and marrow.' By this is the sinner discovered to himself. All his fig leaves are torn away, and he sees that he is 'wretched, and poor, and miserable, and blind, and naked.' The law flashes conviction on every side. He feels himself a mere sinner. He has nothing to pay. His 'mouth is stopped,' and he stands 'guilty before God.'

"To slay the sinner is the first use of the law; to destroy the life and strength wherein he trusts, and convince him that he is dead while he liveth; not only under the sentence of death, but actually dead unto God, void of all spiritual life, 'dead in trespasses and sins.' The second use of it is to bring him unto life, unto Christ that he may live. It is true, in performing both these offices, it acts the part of a severe schoolmaster. It drives us by force, rather than draws us by love. And yet love is the spring of all. It is the spirit of love which, by this painful means, tears away our confidence in the flesh, which leaves us no broken reed whereon to trust, and so constrains the sinner, stripped of all, to cry out in the bitterness of his soul, or groan in the depth of his heart,

'I give up every plea beside,- Lord, I am damned, but thou hast died.'

"The third use of the law is to keep us alive. It is the grand means whereby the Holy Spirit prepares the believer for larger communications of the life of God. I am afraid this great and important truth is little understood, not only by the world, but even by many whom God hath taken out of the world, who are real children of God by faith. Many of these lay it down as an unquestioned truth that when we come to Christ we have done with the law, and that in this sense 'Christ is the end of the law to every one that believeth.' 'The end of the law'-so he is 'for righteousness,' for justification, 'to every one that believeth.' Herein the law is at an end. It justifies none, but only brings them to Christ, who is also, in another respect, the end, or scope of the law,-the point at which it continually aims. But when it has brought us to him, it has yet a farther office, namely, to keep us with him. For it is continually exciting all believers, the more they see of its height, and depth, and length, and breadth, to exhort one another so much the more:

'Closer and closer let us cleave To his beloved embrace; Expect his fullness to receive, And grace to answer grace."

"Therefore, I cannot spare the law one moment, no more than I can spare Christ, seeing I now want it as much to keep me to Christ as I ever wanted it to bring me to him. Otherwise, this 'evil heart of unbelief' would immediatley 'depart from the living God.' Indeed, each is continually sending me to the other,-the law of Christ, and Christ to the law. On the one hand, the height and depth of the law constrain me to fly to the love of God in Christ; on the other, the love of God in Christ endears the law to me 'above gold or precious stones.'"-Sermon 34, "Properties of the Law."

The above view of the law is a just one. But all have not so clear an understanding of the law and the gospel as Wesley had. Since some, following the lead of Dr. Clarke, have either confounded the moral law with the Levitical or ceremonial, or else have supposed that the third of Galatians refers principally to the ceremonial law, it may not be amiss to show briefly why it is impossible that the ceremonial law should be the subject of discourse in that chapter. A few points will suffice.

1. Paul says that "Christ hath redeemed us from the curse of the law, being made a curse for us." Verse 13. Now (a) There was nothing in the ordinances of the ceremonial law to condemn any one. Condemnation could come only through violation of the ten commandments. The ceremonial law was the sum of the gospel ordinances in the Jewish age. And there was no curse in any way attached to it, any more than there is to the gospel. It certainly did not curse those who carried it out with a sincere heart; for such, like David, offered "sacrifices of joy;" and those who neglected it and thus showed their unbelief, were condemned by the moral law alone, because of their sins; as Christ said, "he that believeth not is condemned already." (b) Even admitting that the ceremonial law had a curse connected with it, or was itself a curse, "we" never had any connection with that law, and consequently could not be redeemed from it. (c) The Galatians, to whom this epistle was personally addressed, were chiefly converts from among the heathen, and had never had any connection with the ceremonial law. Therefore, although Paul might properly tell them to keep clear of it, he could not say that they had been redeemed from it. (d) The result of Christ's being made a curse for us is "that the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith." And the blessing of Abraham comes on the Gentiles only as they are redeemed from iniquity,-the transgression of the moral law.
   
2. Therefore "the Scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe." Gal. 3:22. Only the moral law could conclude men "under the sin." There was nothing in the rites and ceremonies of the Levitical law that was of primary obligation, -nothing that could show men to be sinners.
   
3. "But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed." Gal. 3:23. This is in no sense true of the ceremonial law. It did not precede faith, but followed it. No one ever heard of such a thing as the ceremonies of the Levitical law being performed by one who knew nothing of Christ. But it is true of all men that, before they have faith in Christ, they are "under the law," condemned, and "shut up" to the faith which may be revealed to them, as the only means of freedom from condemnation.
   

4. "Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith." Gal. 3:24. By no possibility can this refer to the ceremonial law. This text is sometimes read as though it said that the law was our schoolmaster to point us to Christ, and then it is asked, "What is there in the moral law that points to Christ?" The answer is, of course, that there is nothing. But the text says the law brings us to Christ. We have shown how the moral law does this, by giving the convicted sinner no rest until he flees to Christ. The ceremonial law, however, brought no one to Christ. It was simply the means by which those who already believed in Christ as the one who should be offered for sin, might indicate their faith in him. The ceremonial law comprised the gospel ordinances of the Jewish age. The order was, first the moral law to convict of sin and show the necessity for Christ, and then the rites of the ceremonial law to indicate and keep alive the faith that they already had. See Leviticus 4, noting especially verses 2, 13, and 27. Justification has reference only to the moral law. From the transgression of that, man needs justification; but the law cannot justify any sinner, it can only condemn. And so it drives him to Christ, that he may be justified by faith.

"But after that faith is come, we are no longer under a schoolmaster." Gal. 3:25. But it was only after faith came that people had anything to do with the ceremonial law. Is there a man in this age who has more faith than Moses, or David, or Isaiah, or Jeremiah, or Daniel, who all prophesied of Christ, and who looked to him for salvation? Those men "through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions, quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the aliens." Heb. 11:33, 34. And yet all their lives long they performed the rites of the ceremonial law. If Gal. 3:25 refers to the ceremonial law, those faithful men ought never to have offered one of the sacrifices of that law. It was their faith, however, that led them to offer the sacrifices of the ceremonial law, as Paul says, "By faith Abel offered unto God a more excellent sacrifice than Cain." Heb. 11:4.

"The law was our schoolmaster to bring us to Christ, that we might be justified by faith." Gal. 3:24. The past tense can be used here only by those who have come to Christ and have been justified by faith, as Paul shows in the next verse. Since the law was our schoolmaster to bring us to Christ, it must still be the schoolmaster (pedagogue) to those who are not in Christ, and must retain that office until every one who will accept Christ is brought to him. Therefore the law will be a schoolmaster to bring men to Christ, as long as probation lasts. But the Levitical law passed away hundreds of years ago; therefore it cannot be the law referred to here. To put the matter briefly, we may say that if the law is a schoolmaster to bring men to Christ, to divest it of that office while there are men still out of Christ, yet willing to come to him, would be to prematurely cut them off from hope of salvation.

We would by no means be understood, as holding that the ceremonial law does not figure in the epistle to the Galatians. The controversy over the ceremonial law drew out the epistle. But there was in that controversy, which this epistle must have effectually settled for all candid minds, something deeper than the mere question whether or not men should be circumcised. Paul repeatedly asserts that it makes no difference whether or not a man is circumcised. "Circumcision is nothing, and uncircumcision is nothing." But when men submitted to it as a means of justification, that moment it became a serious matter, for such an act is a rejection of Christ.

Suppose a man has accepted Christ and in him has been made "a new creature." Now suppose that he is led to accept circumcision, or any other work, as a means of justification, thereby rejecting Christ; what will be the immediate result? He will at once go into sin; for out of Christ no man can by any possibility refrain from sinning. No matter to what heights of holiness a man may have attained, just as soon as he loses sight of Christ as his "wisdom, and righteousness, and sanctification, and redemption," he becomes carnal and cannot please God. This was the case with the Galatian brethren. They had been called into the grace of Christ; but some had troubled them with another gospel-a gospel of works and not of faith-which was no gospel at all, and by accepting it they had lost their faith in Christ, and consequently had become sinners "under the law." And it is on this account that the apostle exclaims, "O foolish Galatians, who hath bewitched you, that ye should not obey the truth (Compare Ps. 119:142, 151), before whose eyes Jesus Christ hath been evidently set forth, crucified among you?" (Gal. 3:19) and again, "Ye did run well; who did hinder you that ye should not obey the truth?" Gal. 5:7.

But this is sufficient. We did not design to discuss the whole book of Galatians, but simply to show that it gives no comfort to the enemies of the law of God. We wish the reader to keep in view the main thought in our study, -that God desires that all men should be saved. His love is as boundless as the universe, and reaches to the least of his creatures. But he cannot endure sin in his presence. Neither could the sinner be happy in the presence of the pure and holy God. Nay, more, it would be impossible for the sinner even to look upon God. Everything that dwells with God must be in perfect accord with him. But all men have violated his holy law, and are by it condemned to death. God has a glorious inheritance promised to the righteous, but who can obtain it? No one can make himself righteous. The sinner studies the law, and learns what sort of a character he ought to have, but that only condemns him the more. It provides no way of escape, but drives him toward the door of mercy, which is ever open. Then, instead of profitless struggles, being justified by faith he has peace with God, through our Lord Jesus Christ. Thus the law proves to be the strongest ally of the promise by faith. And this tutorship it exercises until the Seed comes to whom and through whom the promise was made, and then God's people being all righteous, it ceases to drive them. They are "in Christ," and the law is in their hearts. In Christ they find everything. No need have they now to teach one another the way of truth, because the truth, is in their hearts. More than this, they are all taught of God, and their peace is like a river, constantly flowing. Fully reconciled to God, they see his face, and in his presence find fullness of joy, and at his right hand enjoy pleasures forevermore. {September 2, 1886 EJW, SITI 535.1} Reader, "now is the accepted time: now is the day of salvation." "To-day, if ye will hear his voice, harden not your hearts." "The natural man receiveth not the things of the Spirit of God;" but if with sincerity you pray with the psalmist, "Create in me a clean heart, O God, and renew a right spirit within me," he will for Christ's sake pardon all your iniquity, and then, being a new creature in Christ, you can say, "O how love I thy law! it is my meditation all the day." Ps. 119:97.